On Adoration and Worship in Spirit and Truth, Book 11
Book 11 opens: priesthood; legal type of priesthood in Christ§1
1ON ADORATION AND WORSHIP IN SPIRIT AND TRUTH — BOOK ELEVEN. Concerning priesthood, and that according to law it was a type of the one in Christ.
Cyril: Concerning the tent at least and the things oracled upon it, a word sufficient for us very well and gracefully polished unto spiritual thinness has been finished. And it would be fitting, as at least it seems to me—and you yourself also will somehow agree, I know—to take hold of the honors of priesthood, and again in what manner through the one in type and according to law the true is signified—that is, the one in Christ and through him sanctifying the sacred race, and I mean again those who have been flashed in faith, and who have been enriched with intimacy unto God, through at least having shared holy Spirit.
Palladius: For it would be fitting and very reasonably.
Cyril: So then with the holy tent having been completed in fitting beauty, and having been brought into the form shown on the mountain to all-divine Moses, God was making the showing-forth of the priests, and indeed also was saying, ‘And you bring toward yourself both Aaron your brother and his sons from (Exodus 28:1)
Greek · §1
ΠΕΡΙ ΤΗΣ ΕΝ ΠΝΕΥΜΑΤΙ ΚΑΙ ΑΛΗΘΕΙΑ ΠΡΟΣΚΥΝΗΣΕΩΣ ΚΑΙ ΛΑΤΡΕΙΑΣ ΛΟΓΟΣ ΕΝΔΕΚΑΤΟΣ. Περὶ ἱερωσύνης, καὶ ὅτι τύπος ἦν κατὰ νόμον τῆς ἐν Χριστῷ.
{ΚΥΡ.} Σκηνῆς μὲν δὴ πέρι καὶ τῶν ἐπ' αὐτῇ κεχρησμῳδημένων, ἀποχρῶν ἡμῖν εὖ μάλα καὶ ἀστείως ἀπεξεσμένος εἰς ἰσχνότητα τὴν πνευματικὴ ἐκπεποίηται λόγος. Πρέποι δ' ἂν, ὥς γέ μοι φαίνεται, συνερεῖς δέ που καὶ αὐτὸς, οἶδ' ὅτι, τῶν ἱερωσύνης ἅψασθαι γερῶν, τίνα τε αὖ τὸν τρόπον διὰ τῆς ἐν τύπῳ καὶ κατὰ νόμον ἡ ἀληθὴς σημαίνεται, τοῦτ' ἔστιν, ἡ ἐν Χριστῷ τε καὶ δι' αὐτοῦ τὸ ἱερὸν ἁγιάζουσα γένος, φημὶ δὲ δὴ πάλιν τοὺς ἐν πίστει λελαμπρυσμένους, καὶ τὴν εἰς Θεὸν οἰκειότητα πεπλουτηκότας, διά γε τοῦ μεταλαχεῖν ἁγίου Πνεύματος.
{ΠΑΛΛ.} Πρέποι γὰρ ἂν καὶ μάλα εἰκότως.
{ΚΥΡ.} Ἀποτελεσθείσης δὴ οὖν ἐν κόσμῳ τῷ πρέποντι τῆς ἁγίας σκηνῆς, καὶ εἰς εἶδος ἐνηνεγμένης τὸ ἐν τῷ ὄρει παραδειχθὲν τῷ θεσπεσίῳ Μωσῇ, τὴν τῶν ἱερέων ἀνάδειξιν ἐποιεῖτο Θεὸς, καὶ δὴ καὶ ἔφασκε, «Καὶ σὺ προσαγάγου πρὸς ἑαυτὸν τόν τε Ἀαρὼν τὸν ἀδελφόν σου καὶ τοὺς υἱοὺς αὐτοῦ ἐκ
Named call to priesthood; Aaron type of Christ; Moses must draw Aaron near§2
2Cyril: …of the sons of Israel to priest for me, Aaron and Nadab and Abihu, and Eleazar, and Ithamar sons of Aaron.’ So then by name the chosen have been called toward sacred-work. ‘For no one takes the honor for himself, but the one being called by God,’ (Hebrews 5:4) according to what has been written. So then let no one go self-chosen unto priesting for God, but let him wait a call, or if attempting to snatch what he does not have by the votes from above, he will undergo the justice of Dathan and Abiram. And do not marvel if the self-chosen among us is outlandish and unbeautiful, when also concerning Christ himself Paul writes, ‘He did not glorify himself to become high priest, but the one who spoke toward him, You are a priest unto the age according to the order of Melchizedek.’ (Hebrews 5:5–6) So then of the call the one said upon Christ an image again would be the wisely said toward Moses, ‘And you bring toward yourself both Aaron your brother, and his sons.’ (Hebrews 10:4) For the, Bring toward, what else makes clear except the, Make intimate and call toward? And Christ has been called as unto high priest through counsel of the Father. And somehow with him also the all-divine disciples have been called-together and set as fellow-workers toward sacred-work. Therefore also they were saying expressly, ‘For we are fellow-workers of God’ (Hebrews 3:1); and they were going around again all the under-sun, sacred-working unto the nations the Gospel of Christ. For they have been called unto apostleship through Christ, and true is the word. But the matter was somehow altogether also willed by the Father; for one upon all the things done is the vote, because also counsel and wisdom and will of the Father is the Son. So then Aaron would be a type of Christ, and of the priesthood thought in spirit and truth, as it were a pre-showing-forth, as still in the dimmer shadows. And understand that Moses is ordered to bring toward himself Aaron; for somehow weak and incomplete is the law, even if it should be put apart from Christ. ‘For impossible for blood of bulls and goats to take away sins.’ (Hebrews 10:14) And Christ having brought forward one sacrifice for sinners has perfected unto the continual those being sanctified. So then let those still friends of shadow and letter, and deemed worthy of Mosaic commands, know that unless they should bring toward themselves the high priest and apostle of our confession Jesus the Christ, unto nothing for them will the zeal of the worship in type finish. For what boasts would there be beside the virtue-loving God of the life in law? Therefore also all-wise Paul for us, through the surpassing of the knowledge of Christ, says to think dung the things in world, and to choose instead the spiritual things; and this is intelligibly the bringing toward himself Aaron himself.
Palladius: I understand what you say; for clear is the word.
Cyril: Bring toward yourself then, he says, (1 Corinthians 3:9) (Philippians 3:8) (Hebrews 5:4–6)
Greek · §2
τῶν υἱῶν Ἰσραὴλ ἱερατεύειν μοι, Ἀαρὼν καὶ Ναδὰβ καὶ Ἀβιοὺδ, καὶ Ἐλεάζαρ, καὶ Ἰθάμαρ υἱοὺς Ἀρών.» Ὀνομαστὶ μὲν οὖν οἱ ἀπόλεκτοι κέκληνται πρὸς ἱερουργίαν. «Οὐ γὰρ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ' ὁ καλούμενος ὑπὸ τοῦ Θεοῦ,» κατὰ τὸ γεγραμμένον. Ἴτω δὴ οὖν αὐτόμολος μὲν μηδεὶς εἰς τὸ ἱερατεύειν τῷ Θεῷ, περιμενέτω δὲ κλῆσιν, ἤγουν, ἁρπάζειν ἐπιχειρῶν, ὃ μὴ ταῖς ἄνωθεν ἔχει ψήφοις, τὴν Δαθάν τε καὶ Ἀβειρὼν ὑφέξει δίκην. Καὶ μήτοι θαυμάσῃς εἰ τὸ αὐτόμολον ἐφ' ἡμῶν ἔκτοπόν τε καὶ ἀκαλλὲς, ὅτε καὶ περὶ αὐτοῦ τοῦ Χριστοῦ γράφει Παῦλος, «Οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα, ἀλλ' ὁ λαλήσας πρὸς αὐτὸν, Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.» Κλήσεως οὖν ἄρα τῆς ἐπὶ Χριστῷ λεγομένης εἰκὼν ἂν εἴη πάλιν τὸ πρὸς Μωσέα σοφῶς εἰρημένον, «Καὶ σὺ προσαγάγου πρὸς ἑαυτὸν τόν τε Ἀαρὼν τὸν ἀδελφόν σου, καὶ τοὺς υἱοὺς αὐτοῦ.» Τὸ γὰρ «προσαγάγου,» τί ἕτερον ἢ τὸ, οἰκείωσαί τε καὶ προσκάλει, δηλοῖ; Κέκληται δὲ ὥσπερ εἰς ἀρχιερέα Χριστὸς διὰ βουλῆς τοῦ Πατρός. Συγκέκληνται δὲ τρόπον τινὰ αὐτῷ καὶ συνεργοὶ τέθεινται πρὸς ἱερουργίαν καὶ οἱ θεσπέσιοι μαθηταί. Τοιγάρτοι καὶ διαῤῥήδην ἔφασκον, «Θεοῦ γάρ ἐσμεν συνεργοί·» περιεφοίτων δὲ αὖ καὶ τὴν ὑφ' ἥλιον πᾶσαν, ἱερουργοῦντες εἰς τὰ ἔθνη τὸ Εὐαγγέλιον Χριστοῦ. Κέκληνται μὲν γὰρ εἰς ἀποστολὴν διὰ Χριστοῦ, καὶ ἀληθὴς ὁ λόγος. Ἀλλ' ἦν που πάντως τὸ χρῆμα καὶ αὐτὸ θελητὸν τῷ Πατρί· μία γὰρ ἐφ' ἅπασι τοῖς δρωμένοις ἡ ψῆφος, ὅτι καὶ βουλὴ καὶ σοφία καὶ θέλησις τοῦ Πατρὸς ὁ Υἱός. Οὐκοῦν ὁ Ἀαρὼν τύπος ἂν εἴη Χριστοῦ, καὶ τῆς ἐν πνεύματί τε καὶ ἀληθείᾳ νοουμένης ἱερωσύνης, οἱονεὶ προανάδειξις, ὡς ἐν σκιαῖς ἔτι ταῖς ἀμυδροτέραις. Σύνες δὲ ὅτι προστάττεται Μωσῆς προσαγαγέσθαι πρὸς ἑαυτὸν τόν τε Ἀαρών· ἀσθενὴς γάρ πως καὶ ἀτελὴς ὁ νόμος, εἰ καὶ ἀπονοσφίζοιτο τοῦ Χριστοῦ. «Ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας.» Χριστὸς δὲ μίαν ὑπὲρ ἁμαρτωλῶν προσενέγκας θυσίαν, τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους, Ἴστωσαν δὴ οὖν οἱ σκιᾶς ἔτι καὶ γράμματος φίλοι, καὶ Μωσαϊκῶν ἐνταλμάτων κατηξιωμένοι, ὡς εἰ μὴ προσαγάγοιντο πρὸς ἑαυτοὺς τὸν ἀρχιερέα καὶ ἀπόστολον τῆς ὁμολογίας ἡμῶν Ἰησοῦν τὸν Χριστὸν, εἰς οὐδὲν αὐτοῖς τῆς ἐν τύπῳ λατρείας καταλήξει τὸ σπούδασμα. Ποῖα γὰρ ἂν εἶεν παρά γε τῷ φιλαρέτῳ Θεῷ τῆς ἐν νόμῳ ζωῆς τὰ αὐχήματα; Τοιγάρτοι καὶ Παῦλος ἡμῖν ὁ σοφώτατος, διὰ τὸ ὑπερέχον τῆς γνώσεως τῆς Χριστοῦ, σκύβαλα μὲν ἡγεῖσθαι τὰ ἐν κόσμῳ φησὶν, ἀνθελέσθαι δὲ τὰ πνευματικά· καὶ τοῦτό ἐστι νοητῶς, τὸ προσάγεσθαι πρὸς ἑαυτὸν αὐτὸν τὸν Ἀαρών.
{ΠΑΛΛ.} Συνίημι ὃ φῄς· σαφὴς γὰρ ὁ λόγος.
{ΚΥΡ.} Προσαγάγου τοίνυν, φησὶ, πρὸς ἑαυτὸν
Aaron helps weak Moses; priestly garments = put on Christ§3
3Cyril: …Aaron your brother, and according to another manner, I think, knowing the matter not unhelpful unto benefit as in spiritual thinking; and understand what I say. For Moses was being sent, leading Israel out from the misery in Egypt. Then seeing the attempt standing far beyond human power, and beyond measures of the strength and eloquence present for him, he was entreating saying: ‘Behold I am not well-spoken before yesterday, nor before the third, nor from when you began to speak to your attendant; thin-voiced and slow-tongued am I.’ (Exodus 4:10–16) And with God toward these saying, ‘Who gave a mouth to a human? who made hard-of-hearing and deaf, seeing and blind? Did not I Lord God? And now go, and I will open your mouth.’ (Philippians 4:13) Being worsted by the superiority of the achievements he was fearing again, and indeed was saying, ‘I beg, Lord, appoint another, the one able, whom you will send.’ (Exodus 28:2–3) And God was appointing at that time at once Aaron, unto a type of Christ who knows how to set upright all things easily; and Israel has been ransomed not otherwise, unless as a fellow-worker for Moses’ thin-speech and weakness again, as in an image in Aaron, Christ has been given; thus also here you will think. For perfecting the weak of the law in Christ, he brought Aaron alongside unto priesthood, and joins him usefully to blessed Moses. For neither unto ransom would the law suffice, nor indeed unto being able to perfect unto sanctification those who have been ransomed. And ransom and sanctification is Christ, with saints working-together; just as indeed Moses with Aaron in Egypt then, and with Aaron himself the sons. And with the high priest and leader of all, Christ, the all-divine disciples were also working-together intelligibly. Not running together as with one weak, though being able to set upright all things, but as having been called toward service and chosen by merit, and gaining from him the well-strong upon all. And all-divine Paul will witness saying: ‘I am strong for all things in the Christ who empowers me.’ (Romans 13:14)
Palladius: So then chosen and by name have Aaron and the rest been called toward sacred-liturgy.
Cyril: And in addition to these at least he was legislating bright and priest-fitting garments to be constructed for them saying: ‘And you will make a holy stole for Aaron your brother unto honor and glory, and you speak to all the wise in understanding, whom I have filled with spirit of sense, and they will make the holy stole of Aaron unto the holy, in which he will priest for me.’ (Isaiah 61:10) So then all-wise Paul advises those justified in faith that the truly holy and from-heaven stole must be put on writing: ‘Put on our Lord Jesus Christ.’ For this indeed the prophet Isaiah has cried beforehand saying as from person of the Church, ‘Let my soul rejoice upon the Lord, for he has put on me a garment of salvation and a tunic of gladness.’ So then a garment the unto
Greek · §3
Ἀαρὼν τὸν ἀδελφόν σου, καὶ καθ' ἕτερον, οἶμαι, τρόπον, τὸ χρῆμα εἰδὼς οὐκ ἀσυντελὲς εἰς ὄνησιν τὴν ὡς ἐν νοήσει πνευματικῇ· σύνες δὲ ὃ φημί. Ἀπεστέλλετο μὲν γὰρ Μωσῆς, τῆς ἐν Αἰγύπτῳ ταλαιπωρίας ἐκκομίζων τὸν Ἰσραήλ. Εἶτα τὴν ἀνθρώπου δύναμιν ὑπερανεστηκὸς ἄγαν, καὶ πέρα δὴ μέτρων τῆς ἐνούσης ἰσχύος τε καὶ εὐγλωττίας αὐτῷ τὸ ἐγχείρημα βλέπων, ἐλιπάρει λέγων· «Ἰδοὺ οὐκ εὔλαλός εἰμι πρὸ τῆς χθὲς, οὐδὲ πρὸ τῆς τρίτης, οὐδὲ ἀφ' οὗ ἤρξω λαλεῖν τῷ θεράποντί σου, ἰσχνόφωνος καὶ βραδύγλωσσός εἰμι ἐγώ.» Θεοῦ δὲ πρὸς ταῦτα, «Τίς ἔδωκε στόμα ἀνθρώπῳ,» λέγοντος, «τίς ἐποίησε δύσκωφον καὶ κωφὸν, βλέποντα καὶ τυφλόν; οὐκ ἐγὼ Κύριος ὁ Θεός; καὶ νῦν πορεύου, καὶ ἐγὼ ἀνοίξω τὸ στόμα σου.» Τῆς τῶν κατορθωμάτων ὑπεροχῆς ἡττώμενος, ἐδεδίει πάλιν, καὶ δὴ ἔφασκε, «Δέομαι, Κύριε, προχείρισαι ἄλλον, τὸν δυνάμενον, ὃν ἀποστελεῖς.» Προεχειρίζετο δὲ τὸ τηνικάδε Θεὸς παραχρῆμα τὸν Ἀαρὼν, εἰς τύπον τοῦ πάντα εὐκόλως κατορθοῦν εἰδότος Χριστοῦ· λελύτρωται δὲ οὐχ ἑτέρως ὁ Ἰσραὴλ, εἰ μὴ δέδοται συνεργὸς τῇ Μωσέως ἰσχνομυθίᾳ καὶ ἀσθενείᾳ πάλιν, ὡς ἐν εἰκόνι τῇ Ἀαρὼν ὁ Χριστός· οὕτω κἀνθάδε νοήσεις. Τὸ γὰρ ἀσθενὲς τοῦ νόμου τελειῶν ἐν Χριστῷ, παρεκόμισεν εἰς ἱερωσύνην τὸν Ἀαρὼν, καὶ συνάπτει χρησίμως τῷ μακαρίῳ Μωσῇ. Οὔτε γὰρ εἰς λύτρωσιν ἀρκέσειεν ἂν ὁ νόμος, οὔτε μὴν εἰς τὸ δύνασθαι τελειοῦν εἰς ἁγιασμὸν τοὺς ἐκλελυτρωμένους. Λύτρωσις δὲ καὶ ἁγιασμὸς ὁ Χριστὸς, συνεργαζομένων ἁγίων· καθάπερ ἀμέλει Μωσῆς μὲν τῷ Ἀαρὼν ἐν Αἰγύπτῳ τότε, αὐτῷ γε μὴν τῷ Ἀαρὼν οἱ υἱοί. Τῷ δὲ δὴ πάντων ἀρχιερεῖ καὶ ἡγουμένῳ Χριστῷ συνειργάζοντο νοητῶς καὶ οἱ θεσπέσιοι μαθηταί. Πάντα μὲν ἰσχύοντι κατορθοῦν, καὶ οὐχ ὡς ἀσθενοῦντι συντρέχοντες, ἀλλ' ὡς κεκλημένοι πρὸς ὑπουργίαν καὶ ἀριστίνδην ἐπιλελεγμένοι, καὶ τὸ ἐφ' ἅπασιν εὐσθενὲς παρ' αὐτοῦ κερδαίνοντες. Καὶ μαρτυρήσει λέγων ὁ θεσπέσιος Παῦλος· «Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ.»
{ΠΑΛΛ.} Οὐκοῦν ἀπόλεκτοι καὶ ὀνομαστὶ κέκληνται πρὸς ἱερουργίαν Ἀαρών τε καὶ οἱ λοιποί.
{ΚΥΡ.} Καὶ πρός γε δὴ τούτοις λαμπρά τε καὶ ἱεροπρεπῆ τὰ ἐσθήματα κατασκευάζεσθαι αὐτοῖς ἐνομοθέτει λέγων· «Καὶ ποιήσεις στολὴν ἁγίαν Ἀαρὼν τῷ ἀδελφῷ σου εἰς τιμὴν καὶ δόξαν, καὶ σὺ λάλησον πᾶσι τοῖς σοφοῖς τῇ διανοίᾳ, οὓς ἐνέπλησα πνεῦμα αἰσθήσεως, καὶ ποιήσουσι τὴν στολὴν τὴν ἁγίαν Ἀαρὼν εἰς τὸ ἅγιον ἐν ᾗ ἱερατεύσει μοι.» Παῦλος μὲν οὖν ὁ σοφώτατος τοῖς ἐν πίστει δεδικαιωμένοις τὴν ἁγίαν ὄντως καὶ ἐξ οὐρανοῦ στολὴν ἀνάπτεσθαι δεῖν συμβουλεύει γράφων· «Ἐνδύσασθε τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν.» Τοῦτο γάρτοι ὁ προφήτης Ἡσαΐας προανακεκράγει λέγων ὡς ἐκ προσώπου τῆς Ἐκκλησίας, «Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ, ἐνέδυσε γάρ με ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης.» Ἔσθημα δὴ οὖν τὸ εἰς
Christ the garment of honor; gold/purple/linen/scarlet/hyacinth = Word’s glory§4
4Cyril: …honor and glory truly for the sacred and holy race is Christ, a bright and beyond-world adornment for the souls of the saints. ‘For as many as into Christ you were baptized, Christ you put on,’ (Galatians 3:27) he says, and true is the word. And as in shadows the law beautifies Aaron, carrying up unto Christ the glory from having been dressed many-formedly. For all but also woven-together with the construction of the craft-works a mystical and exact word is found, showing riddlingly the glory of the Savior. For see how he says the craftsmen of the garments have been filled with the understanding from God, carrying them unto flower-bright embroidery, and writing the glory of Christ into the robes. And breastpiece and shoulder-piece, and foot-reaching robe, and the tasseled tunic, and headdress and belt, the things being crafted, these and in addition to them others, which also part by part for us, as possible, will be said. So then he said concerning those taken into the works, ‘And they will take the gold, and the hyacinth, and the purple, and the scarlet, and linen.’ (Exodus 28:5–7) And again casting a thin mind into the things set forth for me, and before at least the others observe this.
Palladius: What sort of thing do you say?
Cyril: For have not of gold and linen, and indeed also purple and spun scarlet, and hyacinth again all the things in the tent been made, and it was unto a type of Christ?
Palladius: Thus it holds.
Cyril: And see that through the same also the stole of the one excelling in priesthood has been arranged, travailing the glory of Christ as again in an image and types; for the same words, and not another knowledge, signify the beauty of Christ. For he is known as in gold God, as in purple having the kingly dignity, and as in fine linen a thin and bodiless word, as in scarlet through the flesh; and in air-appearing hyacinth—for such-colored is hyacinth—through the from-above and from heaven. Or is not the Word from God Father both God together and king?
Palladius: How not?
Cyril: And being Word of the Father thin and bodiless, has he not come to be in flesh and is he from above?
Palladius: True.
Cyril: So then the same materials indistinguishably and as in thin contemplation both of the garments, and indeed also of the things constructed in the holy tent. And these things thus; and the things unto honor and glory for Aaron many-formedly woven it is already time to say. So then, ‘And they will make,’ (John 1:14) he says, ‘the shoulder-piece from spun linen, a woven work of an embroiderer, two shoulder-pieces holding together will be for him, one the other upon the two parts having been hung. And the weave of the
Greek · §4
τιμὴν καὶ δόξαν ἀληθῶς τῷ ἱερῷ καὶ ἁγίῳ γένει, Χριστὸς, κόσμημά τε λαμπρὸν καὶ ὑπερκόσμιον ταῖς τῶν ἁγίων ψυχαῖς. «Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε,» φησὶ, καὶ ἀληθὴς ὁ λόγος. Ὡς ἐν σκιαῖς δὲ ὁ νόμος κατακαλλύνει τὸν Ἀαρὼν, εἰς Χριστὸν ἀναφέρων τὴν ἐκ τοῦ ποικίλως ἐστάλθαι δόξαν. Μονονουχὶ γὰρ καὶ συνυφασμένος τῇ τῶν τεχνημάτων κατασκευῇ μυστικός τε καὶ ἀκριβὴς εὑρίσκεται λόγος, αἰνιγματωδῶς ὑποφαίνων τοῦ Σωτῆρος τὴν δόξαν. Θέα γὰρ ὅπως τῆς συνέσεως τῆς παρὰ Θεοῦ τῶν ἐσθημάτων τοὺς τεχνουργοὺς ἀναπεπλῆσθαί φησιν, εἰς εὐανθῆ ποικιλουργίαν ἀποκομίζοντος, καὶ τὴν Χριστοῦ τοῖς ἀμφίοις ἐγγράφοντος δόξαν. Περιστήθιον δὲ καὶ ἐπωμὶς, καὶ ποδήρης, καὶ χιτὼν ὁ κοσυμβωτὸς, κίδαρίς τε καὶ ζώνη, τὰ τεχνουργούμενα, αὐτά τε καὶ πρὸς τούτοις ἕτερα, ἃ καὶ ἀνὰ μέρος ἡμῖν, ὡς ἔνι, λελέξεται. Ἔφη τοίνυν περὶ τῶν εἰς ἔργα παρειλημμένων, «Καὶ αὐτοὶ λήψονται τὸ χρυσίον, καὶ τὴν ὑάκινθον, καὶ τὴν πορφύραν, καὶ τὸ κόκκινον, καὶ βύσσον.» Καί μοι πάλιν λεπτὸν ἐνιεὶς τοῖς προκειμένοις τὸν νοῦν, καὶ πρό γε δὴ τῶν ἄλλων ἄθρει δὴ τόδε.
{ΠΑΛΛ.} Τὸ ποῖον τί φής;
{ΚΥΡ.} Οὐ γὰρ χρυσίου καὶ βύσσου, καὶ μὴν καὶ πορφύρας καὶ κοκκίνου κεκλωσμένου, ὑακίνθου τε αὖ πάντα πεποίηνται τὰ ἐν τῇ σκηνῇ, καὶ ἦν εἰς τύπον Χριστοῦ;
{ΠΑΛΛ.} Ὧδε ἔχει.
{ΚΥΡ.} Θέα δὲ δὴ ὅτι διὰ τῶν αὐτῶν καὶ ἡ τοῦ προὔχοντος ἐν ἱερωσύνῃ διεσκευάσθη στολὴ, τὴν Χριστοῦ δόξαν ὡς ἐν εἰκόνι δὴ πάλιν καὶ τύποις ὠδίνουσα· λόγοι γὰρ οἱ αὐτοὶ, γνῶσις δὲ οὐχ ἑτέρα, τὸ Χριστοῦ κάλλος κατασημαίνουσι. Γινώσκεται γὰρ ὡς ἐν χρυσῷ μὲν Θεὸς, ὡς ἐν πορφύρᾳ τὸ βασίλειον ἔχων ἀξίωμα, καὶ ὡς ἐν βύσσῳ λεπτῇ λόγος ἰσχνὸς καὶ ἀσώματος, ὡς ἐν κοκκίνῳ διὰ τὴν σάρκα· ἐν ὑακίνθῳ γε μὴν ἀεροφανεῖ, τοιουτόχρως γὰρ ὑάκινθος, διὰ τὸ ἄνωθεν καὶ ἐξ οὐρανοῦ. Ἢ γὰρ οὐχὶ Θεός τε ἅμα καὶ βασιλεὺς ὁ ἐκ Θεοῦ Πατρὸς Λόγος;
{ΠΑΛΛ.} Πῶς γὰρ οὕ;
{ΚΥΡ.} Οὐχὶ δὲ Λόγος ὢν τοῦ Πατρὸς λεπτὸς καὶ ἀσώματος, γέγονεν ἐν σαρκὶ καὶ ἔστιν ἄνωθεν;
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Αἱ αὐταὶ τοιγαροῦν ἀπαραλλάκτως καὶ ὡς ἐν θεωρίᾳ λεπτῇ τῶν ἐσθημάτων αἱ ὕλαι, καὶ μέντοι καὶ τῶν κατεσκευασμένων ἐν τῇ ἁγίᾳ σκηνῆ. Καὶ ταυτὶ μὲν ὧδε, τὰ δὲ εἰς τιμὴν καὶ δόξαν τῷ Ἀαρὼν ποικίλως ἐξυφασμένα καιρὸς ἤδη λέγειν. Οὐκοῦν, «Καὶ ποιήσουσι, φησὶ, τὴν ἐπωμίδα ἐκ βύσσου κεκλωσμένης, ἔργον ὑφαντὸν ποικιλτοῦ, δύο ἐπωμίδες συνέχουσαι ἔσονται αὐτῷ, ἑτέρα τὴν ἑτέραν ἐπὶ τοῖς δύο μέρεσιν ἐξηρτημένα. Καὶ τὸ ὕφασμα τῶν
Ephod emerald stones = Israel on Christ’s shoulders; heaven-colored memorial§5
5Cyril: …shoulder-pieces, which is upon it according to the making, from it will be from gold and hyacinth and purple and scarlet spun-through and spun linen.’ And having given the material already said beforehand to the weaves, at once he adds: ‘And you will take the two stones, emerald stones, and you will engrave in them the names of the sons of Israel, six names about the one stone, and the six remaining names upon the second stone, according to their births, a work of stone-working craft; an engraving of a seal you will engrave the stones upon the names of the sons of Israel. And you will set the two stones upon the shoulders of the shoulder-piece; stones of memorial are they for the sons of Israel.’ (Exodus 28:9–12)
Palladius: Deep, as it seems, is the word in the contemplations; and try first to say that, what is the matter of the so-called shoulder-piece, or what manner of construction it would have.
Cyril: He has ordered some weave as in form of a tunic and reaching as far as the chest to come to be, as having been brought upon the garments themselves inward and as on skin and as far as feet, and flashing the ray from gold and purple, it would birth for the eyes of those watching a solemn and priest-fitting marvel. This he has called shoulder-piece, through, I think, the short of the craft-work, and the barely stretching upon both shoulders. So then in this shoulder-piece two stones—and these of emerald—well bound with thin threads he was clearly typing must be fixed, with the tribes having been dug-in artfully by name, so that six be written in one stone. And what is the word of this, he himself was clarifying for us saying: ‘And Aaron will take the names of the sons of Israel opposite Lord upon his two shoulders, a memorial concerning them.’ (Exodus 24:9–10)
Palladius: And what again through the stones and the things in them will we think to be hinted?
Cyril: Hear then; pale is the emerald stone. And the ray-formed is swimming in it in depth, and as it were light has been mixed with dark; each dragging the conquering toward itself. So then, O Palladius, looking toward the high and above, the eye of the body, and straining unto the deep toward aether and heaven, will it not cast forward some such contemplation? for pale somehow and as in depth black, and mixed with moderate light, is the uppermost aether.
Palladius: Thus it holds.
Cyril: So then an image of heaven the sacred Letter makes the stone. And do not marvel when also with sapphire it likens it again. For pale is the sapphire, and not far from the sight in emerald. And it has been written thus in the Exodus, ‘And Moses and Aaron went up, and Nadab, and Abihu, and seventy of the eldership of Israel. And they saw the place where the God of Israel had stood; and the things under his feet, as a work of sapphire stone, and as form of firmament of the heaven, in the cleanness.’ (Exodus 24:10)
Greek · §5
ἐπωμίδων, ὅ ἐστιν ἐπ' αὐτῷ κατὰ τὴν ποίησιν, ἐξ αὐτοῦ ἔσται ἐκ χρυσοῦ καὶ ὑακίνθου καὶ πορφύρας καὶ κοκκίνου διανενησμένου καὶ βύσσου κεκλωσμένης.» Ὕλην δὲ τοῖς ὑφάσμασι δοὺς τὴν ἤδη προειρημένην, εὐθὺς ἐπιφέρει· «Καὶ λήψῃ τοὺς δύο λίθους, λίθους σμαράγδους, καὶ γλύψεις ἐν αὐτοῖς τὰ ὀνόματα τῶν υἱῶν Ἰσραὴλ, ἓξ ὀνόματα περὶ τὸν λίθον τὸν ἕνα, καὶ τὰ ἓξ ὀνόματα τὰ λοιπὰ ἐπὶ τὸν λίθον τὸν δεύτερον, κατὰ τὰς γενέσεις αὐτῶν, ἔργον λιθουργικῆς τέχνης· γλύμμα σφραγίδος διαγλύψεις τοὺς λίθους ἐπὶ τοῖς ὀνόμασι τῶν υἱῶν Ἰσραήλ. Καὶ θήσεις τοὺς δύο λίθους ἐπὶ τῶν ὤμων τῆς ἐπωμίδος· λίθοι μνημόσυνόν εἰσι τοῖς υἱοῖς Ἰσραήλ.»
{ΠΑΛΛ.} Βαθὺς μὲν, ὡς ἔοικεν, ὁ ἐν τοῖς θεωρήμασι λόγος· πειρῶ δὲ πρότερον ἐκεῖνο εἰπεῖν, τί τὸ χρῆμα τῆς ἐπίκλην ἐπωμίδος, ἢ ποῖον ἂν ἔχοι τῆς κατασκευῆς τὸν τρόπον.
{ΚΥΡ.} Ὕφασμά τι χιτῶνος ὡς ἐν εἴδει καὶ μέχρι στέρνου διῆκον γενέσθαι προστέταχεν, ὡς αὐτοῖς ἔσω τε καὶ ὡς ἐν χρῷ καὶ μέχρι ποδῶν ἐσθήμασιν ἐπενηνεγμένου, καὶ τὴν ἐκ χρυσοῦ καὶ πορφύρας ἀπαστράπτων αὐγὴν, τοῖς τῶν θεωμένων ὀφθαλμοῖς σεπτόν τε καὶ ἱεροπρεπὲς ἐντέκοι τὸ θαῦμα. Τοῦτο κέκληκεν ἐπωμίδα, διὰ τὸ, οἶμαι, βραχὺ τοῦ τεχνήματος, καὶ τὸ ἀμφοῖν δὴ μόλις ἐπιτάννυσθαι τοῖν ὤμοιν. Ἐν ταύτῃ δὴ οὖν τῇ ἐπωμίδι δύο λίθους, σμαράγδου δὲ αὗται, κλώσμασιν ἰσχνοῖς εὖ μάλα διεσφιγμένας ἐνερείδεσθαι δεῖν διετύπου σαφῶς, ἐνορωρυγμένων εὐτέχνως ὀνομαστὶ τῶν φυλῶν, ὡς ἓξ ἐν μιᾷ γράφεσθαι λίθῳ. Καὶ τίς ὁ τοῦδε λόγος, αὐτὸς ἡμῖν διεσάφει λέγων· «Καὶ λήψεται Ἀαρὼν τὰ ὀνόματα τῶν υἱῶν Ἰσραὴλ ἔναντι Κυρίου ἐπὶ τῶν δύο ὤμων αὐτοῦ, μνημόσυνον περὶ αὐτῶν.»
{ΠΑΛΛ.} Νομιοῦμεν δὲ τί διά τε τῶν λίθων καὶ τῶν ἐν αὐτοῖς ὑποδηλοῦσθαι πάλιν;
{ΚΥΡ.} Ἄκουε δή· ὠχρὰ μὲν λίθος ἡ σμάραγδος. Ἐννήχεται δὲ αὐτῇ τὸ αὐγοειδὲς ἐν βάθει, καὶ οἱονεὶ σκότῳ συγκέκραται φῶς· ἑκατέρου πρὸς ἑαυτὸ τὸ νικᾷν ἀνθέλκοντος. Ἆρ' οὖν, ὦ Παλλάδιε, πρὸς τὸ ὑψοῦ τε καὶ ἄνω βλέπων ὁ τοῦ σώματος ὀφθαλμὸς, καὶ κατατείνας εἰς τὸ βαθὺ πρὸς αἰθέρα καὶ οὐρανὸν, οὐχὶ τοιᾷδέ τινι προβαλεῖ θεωρίᾳ; ὠχρὸς γάρ που καὶ ὡς ἐν βάθει μέλας, καὶ φωτὶ μετρίῳ συμμιγὴς, ὁ ἀνωτάτω λίαν αἰθήρ.
{ΠΑΛΛ.} Ὧδε ἔχει.
{ΚΥΡ.} Εἰκόνα δὴ οὖν οὐρανοῦ τὴν λίθον ποιεῖται τὸ Γράμμα τὸ ἱερόν. Καὶ μή τοι θαυμάσῃς ὅτε καὶ σαπφείρῳ παρεικάζει πάλιν αὐτόν. Ὠχρὰ γὰρ ἡ σάπφειρος, καὶ τῆς ἐν σμαράγδῳ θέας οὐ μακράν. Γέγραπται δὲ οὕτως ἐν τῇ Ἐξόδῳ, «Καὶ ἀνέβη Μωσῆς καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ, καὶἑβδομήκοντα τῆς γερουσίας Ἰσραήλ. Καὶ εἶδον τὸν τόπον οὗ εἱστήκει ὁ Θεὸς Ἰσραήλ· καὶ τὰ ὑπὸ τοὺς πόδας αὐτοῦ, ὡσεὶ ἔργον λίθου σαπφείρου, καὶ ὥσπερ εἶδος στερεώματος τοῦ οὐρανοῦ, τῇ καθαρότητι.»
Heaven under God’s feet; names in heaven on Christ; breastpiece of judgments begins§6
6Cyril: For since having come to be in Egypt those from Israel have served the creation, and were calling heaven god, usefully the Lord of the wholes was also appearing having stepped upon the firmament itself, that they might know that he has all things under feet, and is master of the heavens themselves, as craftsman. So then you understand that as some type and imaging of heaven the sacred Letter makes the stone pale-ing as in moderate light? for blue-rayed by nature.
Palladius: You have spoken most excellently.
Cyril: So then a sign of heaven is the emerald, having Israel written according to race, and having obtained as place the shoulder-piece, through which it will be present to think, that whoever should be those who have obtained the registration in heaven, these altogether and wholly will rest upon Christ, all but also having them upon shoulders, and making the good as in an order of children. And such also the divine Moses said, beautifying Israel with the sparing from God: ‘As an eagle should shelter its nest, and upon its nestlings it yearned, spreading its wings it received them, and took them up upon its mid-backs.’ (Romans 1:25) But somehow also David sings for every holy one, and one having dwelt in help of the Highest, ‘Upon his mid-backs he will overshadow you,’ (Deuteronomy 32:11) he says. Mid-backs somehow as I myself think the under-neck parts, and the as in shoulders hinting, and not altogether the backs. So then upon shoulders they will be lifted, according to the prophet’s voice, and upon arm they will be taken up according to the ancient Ephraim, those who have obtained the above registration, which as well-famed and worthy-of-marvel and lying-above the beauty of the divine gifts the Savior himself has declared, saying thus to the holy disciples: ‘Do not rejoice that the demons are subjected to you, but rejoice rather that your names have been written in the heavens.’ (Psalm 91:4) And he says the registration at least in the stones will be a memorial for the sons of Israel opposite Lord, all but also of one gazing-intently, as in Aaron; for God and Father receives us unto remembrance in Christ, and we have become in him both known and worthy of oversight, and as in a book of God.
Palladius: You have spoken uprightly.
Cyril: And another adornment he orders must be brought alongside for this saying, ‘And you will make little shields from pure gold having been mixed, and you will make two tassels from pure gold having been mixed in flowers a work of plaiting, and you will set the plaited tassels upon the little shields and their shoulder-straps from the front things. And you will make an oracle of the judgments, a work of a weaver according to the rhythm of the shoulder-piece, you will make it from gold and hyacinth, and purple and spun scarlet, and spun linen, you will make it square, it will be double of a span the length and of a span the breadth, And you will weave in it a weave according to the (Luke 10:20) (Exodus 28:13–17) (Exodus 28:15)
Greek · §6
Ἐπειδὴ γὰρ ἐν Αἰγύπτῳ γεγονότες οἱ ἐξ Ἰσραὴλ λελατρεύκασι τῇ κτίσει, καὶ θεὸν ἐκάλουν τὸν οὐρανὸν, χρησίμως αὐτοῖς ὁ τῶν ὅλων Κύριος καὶ ἐπ' αὐτοῦ βεβηκὼς ἐφαίνετο τοῦ στερεώματος, ἵν' εἰδεῖεν ὅτι πάντα ὑπὸ πόδας ἔχει, καὶ αὐτῶν ἐστι τῶν οὐρανῶν δεσπότης, ὡς δημιουργός. Συνίης οὖν ὅτι τύπον ὥσπερ τινὰ καὶ εἰκονισμὸν οὐρανοῦ τὸ Γράμμα ποιεῖται τὸ ἱερὸν, τὴν ὡς ἐν μετρίῳ φωτὶ κατωχριῶσαν λίθον; κυαναυγὴς γὰρ φύσει.
{ΠΑΛΛ.} Ἄριστα ἔφης.
{ΚΥΡ.} Οὐρανοῦ δὴ οὖν σημεῖον ἡ σμάραγδος, γεγραμμένον ἔχουσα κατὰ γένος τὸν Ἰσραὴλ, καὶ τόπον λαχοῦσα τὴν ἐπωμίδα, δι' οὗ παρέσται νοεῖν, ὡς, οἵπερ ἂν εἶεν τὴν ἀπογραφὴν λαχόντες ἐν οὐρανῷ, οὗτοι πάντη τε καὶ πάντως ἐπαναπαύσονται τῷ Χριστῷ, μονονουχὶ καὶ ἐπ' ὤμων ἔχοντι, καὶ ὡς ἐν τάξει τέκνων ποιουμένῳ τοὺς ἀγαθούς. Τοιοῦτον δὲ καὶ ὁ θεῖος ἔφη Μωσῆς, φειδοῖ τῇ παρὰ Θεοῦ κατακαλλύνων τὸν Ἰσραήλ· «Ὡς ἀετὸς σκεπάσαι νοσσιὰν ἑαυτοῦ, καὶ ἐπὶ τοῖς νεοσσοῖς αὐτοῦ ἐπεπόθησε, διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτοὺς, καὶ ἀνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ.» Ἀλλὰ δή που καὶ ὁ Δαβὶδ ἀναμελῳδεῖ ἁγίῳ παντὶ, καὶ ἐν βοηθείᾳ τοῦ Ὑψίστου κατῳκηκότι, «Ἐπὶ τῶν μεταφρένων αὐτοῦ ἐπισκιάσει σοι,» φησί. Μετάφρενά που καθάπερ ἐγᾦμαι τὰ ὑπαυχένια μέρη, καὶ τὰ ὡς ἐν ὤμοις ὑποδηλῶν, καὶ οὐχὶ δὴ πάντως τὰ νῶτα. Ἐπ' ὤμων δὴ οὖν ἀρθήσονται, κατὰ τὴν τοῦ προφήτου φωνὴν, καὶ ἐπὶ βραχίονος ἀναληφθήσονται κατὰ τὸν ἀρχαῖον Ἐφραῒμ, οἱ τὴν ἄνω λαχόντες ἀπογραφὴν, ἣν εὐκλεᾶ τε καὶ ἀξιάγαστον καὶ τῶν θείων χαρισμάτων τὸ κάλλος ὑπερκειμένην αὐτὸς ἀπέφηνεν ὁ Σωτὴρ, τοῖς ἁγίοις μαθηταῖς ὡδίπη λέγων· «Μὴ χαίρετε ὅτι τὰ δαιμόνια ὑποτάσσεται ὑμῖν, χαίρετε δὲ μᾶλλον, ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς.» Μνημόσυνον δὲ τὴν ἔν γε τοῖς λίθοις ἀπογραφὴν ἔσεσθαί φησι τοῖς υἱοῖς Ἰσραὴλ ἔναντι Κυρίου, μονονουχὶ καὶ ἐνατενίζοντος, ὡς ἐν Ἀαρών· εἰσδέχεται γὰρ ἡμᾶς ὁ Θεὸς καὶ Πατὴρ εἰς ἀνάμνησιν ἐν Χριστῷ, καὶ γεγόναμεν ἐν αὐτῷ γνώριμοί τε καὶ ἐποπτείας ἄξιοι, καὶ ὡς ἐν βίβλῳ Θεοῦ.
{ΠΑΛΛ.} Ὀρθῶς ἔφης.
{ΚΥΡ.} Κόσμημα δὲ τούτῳ καὶ ἕτερον προσεπάγεσθαι δεῖν ἐπιτάττει λέγων, «Καὶ ποιήσεις ἀσπιδίσκας ἐκ χρυσοῦ καθαροῦ καταμεμιγμένας, καὶ ποιήσεις δύο κροσσωτὰ ἐκ χρυσίου καθαροῦ καταμεμιγμένα ἐν ἄνθεσιν ἔργον πλοκῆς, καὶ ἐπιθήσεις τὰ κροσσωτὰ τὰ πεπλεγμένα ἐπὶ τὰς ἀσπιδίσκας καὶ τὰς παρωμίδας αὐτῶν ἐκ τῶν ἐμπροσθίων. Καὶ ποιήσεις λόγιον τῶν κρίσεων, ἔργον ὑφάντου κατὰ τὸν ῥυθμὸν τῆς ἐπωμίδος, ποιήσεις αὐτὸ ἐκ χρυσίου καὶ ὑακίνθου, καὶ πορφύρας καὶ κοκκίνου κεκλωσμένου, καὶ βύσσου κεκλωσμένης, ποιήσεις αὐτὸ τετράγωνον, ἔσται διπλοῦν σπιθαμῆς τὸ μῆκος καὶ σπιθαμῆς τὸ εὖρος, Καὶ καθυφανεῖς ἐν αὐτῷ ὕφασμα κατὰ τὸν
Twelve breastpiece stones; construction of oracle; why ‘oracle of judgments’§7
7Cyril: …four-rowed stone.’ Then having composed the names of the stones, he adds again, ‘And the stones will be from the names of the sons of Israel twelve, according to their names, engravings of seals of each according to their names will be unto the twelve tribes.’ (Exodus 28:17–21) And next after a few: ‘And Aaron will take,’ (1 Corinthians 13:12) he says, ‘the names of the sons of Israel upon the oracle of the judgment, upon the chest when entering into the Holy, a memorial opposite Lord God.’ (Exodus 28:29)
Palladius: How deep the matter of the oracle, and altogether hard-to-reach even the manner of the construction seems to me to be.
Cyril: So then one must go upon them, and as very near the truth, even if the steepness does not perhaps allow to reach it altogether. For to see the very unclear things even at least in a mirror, I myself would say differs from the other—I mean from not having been thought at all. So then I will say, as possible and as I would have according to mind. He has ordered two little shields to come to be from pure gold, broader than according to a circle of a coin, yet in the same form; for circular is the coin; then two tassels mixed in flowers from pure gold. And we say the tassels are chains, having the sight as in colors having been varied. For he said flowers the colors. And linen then was also purple these, and a golden thread, and indeed also hyacinth, and the scarlet twist. And in addition to this at least he says a square weave must come to be, and as in form of a cube, span-measured, equal-sided everywhere. And he says the twelve stones must be woven in it very well, and lying three each, as in four whole rows with the tribes having been carved in them by name. So then from the shoulder-piece, the little shields having been hung with golden and many-formed chains were sitting under gently, seeming both high and to be upon the shoulders themselves. And they were touching the chests and already were hanging upon the breasts themselves; and from at least the little shields with other chains the oracle of the judgments well fastened was floating upon the chest, with tassels having been hung. And the matter was not unmarvelous for those seeing, translucent with stones and gold and with the good-colors of the other materials having been worked all-gloriously. And this again will be unto remembrance for the sons of Israel, opposite Lord when Aaron enters into the Holy. So then is the shape of the craft-works clear for you as possible now?
Palladius: And very much. And instead of what then the name oracle of the judgments for the craft-work?
Cyril: For have we not also said etymologizing that the upper has been called shoulder-piece, through having been stretched upon both shoulders?
Palladius: Yes. What then is this at least?
Cyril: That again etymologically and proportionally the as (Exodus 28:13–21)
Greek · §7
λίθον τετράστιχον.» Εἶτα τῶν λίθων συνθεὶς τὰ ὀνόματα αὐτῶν, προσεπάγει πάλιν, «Καὶ οἱ λίθοι ἔστωσαν ἐκ τῶν ὀνομάτων τῶν υἱῶν Ἰσραὴλ δώδεκα, κατὰ τὰ ὀνόματα αὐτῶν, γλυφαὶ σφραγίδων ἑκάστου κατὰ τὰ ὀνόματα αὐτῶν ἔστωσαν εἰς τὰς δώδεκα φυλάς.» Καὶ ἑξῆς μετ' ὀλίγα· «Καὶ λήψεται,» φησὶν, «Ἀαρὼν τὰ ὀνόματα τῶν υἱῶν Ἰσραὴλ ἐπὶ τοῦ λογίου τῆς κρίσεως, ἐπὶ τοῦ στήθους εἰσιόντι εἰς τὸ Ἅγιον, μνημόσυνον ἔναντι Κυρίου τοῦ Θεοῦ.»
{ΠΑΛΛ.} Ὡς βαθὺ τοῦ λογίου τὸ χρῆμα, δυσέφικτός τε κομιδῆ καὶ αὐτὸς εἶναί μοι δοκεῖ τῆς κατασκευῆς ὁ τρόπος.
{ΚΥΡ.} Ἰτέον δὴ οὖν ἐπ' αὐτὰ, καὶ ὡς ἀγχοῦ δὴ μάλα τῆς ἀληθείας, εἰ καὶ μὴ εἰσάπαν αὐτῆς ἐφικέσθαι τυχὸν ἐπιτρέπει τὸ ἄναντες. Τὰ γάρτοι λίαν ἀσυμφανῆ κἂν γοῦν ἐν ἐσόπτρῳ βλέπειν, φαίην ἂν ἔγωγε θατέρου διενεγκεῖν, τοῦ μηδ' ὅλως ἐννενοῆσθαι λέγω. Ἐρῶ δὴ οὖν, ὡς οἷόν τε καὶ ὡς ἂν ἔχοιμι κατὰ νοῦν. Ἀσπιδίσκας δύο προστέταχε γενέσθαι ἐκ χρυσίου δὴ καθαροῦ, εὐρυτέρας μὲν ἢ κατὰ νομίσματος κύκλον, ἐν εἴδει γε μὴν τῷ αὐτῷ· κυκλοτερὲς γὰρ τὸ νόμισμα· εἶτα δύο κροσσωτὰ μεμιγμένα ἐν ἄνθεσιν ἐκ χρυσίου καθαροῦ. Σειρὰς δὲ εἶναί φαμεν τὰ κροσσωτὰ, ἐκπεποικιλμένην ἐχούσας τὴν ὡς ἐν χρώμασιν ὄψιν. Ἄνθη γὰρ ἔφη τὰ χρώματα. Βύσσος δὲ ἦν ἄρα καὶ πορφύρα ταυτὶ, καὶ νῆμα χρυσοῦν, καὶ μὴν καὶ ὑάκινθος, καὶ κλῶσμα τὸ κόκκινον. Καὶ πρός γε δὴ τούτῳ χρῆναι γενέσθαι φησὶ τετράγωνον ὕφασμα, καὶ ὡς ἐν εἴδει κύβου, σπιθαμιαῖον, ἰσόπλευρον πανταχῆ. Ἐνυφαίνεσθαι δὲ δεῖν αὐτῷ τὰς δυοκαίδεκα λίθους εὖ μάλα φησὶ, καὶ ἀνὰ τρεῖς κειμένας, ὡς ἐν τέσσαρσιν ὅλοις στίχοις ἐντετορευμένων αὐταῖς ὀνομαστὶ τῶν φυλῶν. Οὐκοῦν ἀπὸ μὲν τῆς ἐπωμίδος, χρυσαῖς καὶ πολυειδέσιν αἱ ἀσπιδίσκαι σειραῖς ἐκκεκρεμασμέναι ὑπεκάθηντο μέντοι ἠρέμα, τὸ ὑψοῦ τε δοκεῖν καὶ ἐπ' αὐτοῖς εἶναι τοῖς ὤμοις. Ἥπτοντο δὲ τῶν στέρνων καὶ αὐτοῖς ἤδη ἐπῃώρηντο τοῖς μαστοῖς· ἀπὸ δέ γε τῶν ἀσπιδισκῶν σειραῖς ἑτέραις τὸ τῶν κρίσεων λόγιον εὖ μάλα προσηρτημένον ἐπενήχετο τῷ στέρνῳ, κροσσωτῶν ἐκκεκρεμασμένων. Καὶ ἦν οὐκ ἀθαύμαστον τοῖς ὁρῶσι τὸ χρῆμα, λίθοις καὶ χρυσῷ διαφανὲς καὶ ταῖς τῶν ἑτέρων ὑλῶν εὐχροίαις πανδόξως ἐξειργασμένον. Ἔσεσθαι δὲ καὶ τοῦτο πάλιν εἰς ἀνάμνησιν τοῖς υἱοῖς Ἰσραὴλ, ἔναντι Κυρίου εἰσιόντος Ἀαρὼν εἰς τὸ Ἅγιον. Ἆρά σοι σαφὲς ὡς ἔνι λοιπὸν τῶν τεχνημάτων τὸ σχῆμα;
{ΠΑΛΛ.} Καὶ μάλα. Ἀνθ' ὅτου δὲ δὴ τὸ λόγιον τῶν κρίσεων ὄνομα τῷ τεχνήματι;
{ΚΥΡ.} Οὐ γὰρ δὴ καὶ ἐπωμίδα κεκλῆσθαι τὸ ἀνωτέρω, διὰ τὸ ἀμφοῖν ἐπιτετᾶσθαι τοῖν ὤμοιν, ἐτυμολογοῦντες εἰρήκαμεν;
{ΠΑΛΛ.} Ναί. Τί οὖν τοῦτό γε;
{ΚΥΡ.} Ὅτι πάλιν ἐτύμως τε καὶ ἀναλόγως τὸ ὡς
Oracle on heart = right judgment; saints as precious stones; arms of righteousness§8
8Cyril: …having been set away in heart and inwards we say has been named oracle of the judgments. For as a dwelling of the rational in us is heart and inwards. And as it were has been fixed and naturally planted in the rational in us also the upright and unblamable judgment upon each of the things to be practiced—that is, the righteous-judging, and what is fitting for each; for does not some rational in us weigh the natures of the things to be practiced, and separate from the better the graceless and unbeneficial?
Palladius: And altogether.
Cyril: And custom for the God-breathed Scripture is to name judgment the uprightness and righteous-judging. And indeed all-divine David sings: ‘Blessed those who keep judgment, and who do righteousness in every season.’ (Psalm 106:3) And he said somewhere again: ‘And honor of a king is to love judgment.’ (Proverbs 16:13) For bright is the honor and glory of a king, loving righteousness. So then an oracle of judgment is the having been cast upon heart and chest, through as it were lying in a place of the rational, in which is the uprightness in righteousness. And in this very thing twelve stones held-around with gold, having writing, the tribes. And they would be a type of holy men, who are both bright and honored, and as some choice stones, all but also lying unto mind and heart of Christ; for they are truly worthy of memory, through at least the conspicuous in virtue, and the honored as in sanctification. And from the oracle of the judgments golden tassels also hang, the matter hinting, I think, that of the multitude of the saints the much and unnumbered swarm of achievements is all but also seen having been hung. And indeed blessed David also says the adornment of the Church is in tassels.
Palladius: Persuasive is the word.
Cyril: And from at least the oracle of the judgments a varied and good-colored chain held with golden rings creeps up, just as we were saying, and going through both little shields, reaches unto the very tip of the shoulder-piece, upon which are the stones of the registration. And what this also would be, how is it not worthy to see? So then the riddle seems to me to hint again some such thing: For as the precious stones both in knowledge and in memory of Christ, running toward the above registration, gain the matter through the weapons of righteousness of the right and left; for thus clearly all-divine Paul writes. And indeed also elsewhere he says: ‘Put on the full-armor of God.’ (Psalm 45:13) And golden are the king’s weapons, and golden likewise the little shields, and riddlingly showing the full-armor of God. So then we will be not otherwise in memory and registration of God, unless having grasped the weapons of righteousness, and going through them practically. And the having been fastened of the shoulder-piece (2 Corinthians 6:7) (Ephesians 6:11)
Greek · §8
ἐν καρδίᾳ τε καὶ σπλάγχνοις ἀποτεθειμένον λόγιον τῶν κρίσεων ὠνομάσθαι φαμέν. Ἐνδιαίτημα γὰρ ὥσπερ τοῦ ἐν ἡμῖν λογικοῦ καρδία καὶ σπλάγχνα. Ἐρήρεισται δὲ ὥσπερ καὶ ἐγκαταπέπηκται φυσικῶς τῷ ἐν ἡμῖν λογικῷ καὶ ἡ ἐφ' ἑκάστῳ τῶν πρακτέων ὀρθή τε καὶ ἀδιάβλητος κρίσις, τοῦτ' ἔστιν, ἡ δικαιοκρισία, καὶ τὸ ἑκάστῳ πρέπον· ἢ γὰρ οὐχὶ λογική τις ἐν ἡμῖν τὰς τῶν πρακτέων ταλαντεύει φύσεις, καὶ ἀποκρίνει τῶν ἀμεινόνων τὸ ἄχαρί τε καὶ ἀλυσιτελές;
{ΠΑΛΛ.} Καὶ πάνυ.
{ΚΥΡ.} Κρίσιν δὲ ὀνομάζειν ἔθος τῇ θεοπνεύστῳ Γραφῇ τὴν ὀρθότητα καὶ δικαιοκρισίαν. Καὶ γοῦν ὁ θεσπέσιος ψάλλει Δαβίδ· «Μακάριοι οἱ φυλάσσοντες κρίσιν, καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ καιρῷ.» Ἔφη δέ που πάλιν· «Καὶ τιμὴ βασιλέως, κρίσιν ἀγαπᾷν. Λαμπρὰ γὰρ ἡ βασιλέως τιμή τε καὶ δόξα, φιλοῦσα δικαιοσύνην. Λόγιον οὖν ἄρα κρίσεως τὸ καρδίᾳ καὶ στέρνοις ἐπεῤῥιμμένον, διὰ τὸ ὥσπερ ἐν τόπῳ κεῖσθαι τοῦ λογικοῦ, ἐν ᾧ ἡ ὀρθότης ἐν δικαιοσύνῃ. Ἐν αὐτῷ δὲ τούτῳ λίθοι δυοκαίδεκα χρυσίῳ περισχετοὶ, γραφὴν ἔχοντες, τὰς φυλάς. Εἶεν δ' ἂν τύπος ἀνδρῶν ἁγίων, οἳ λαμπροί τέ εἰσι καὶ τίμιοι, καὶ οἷά τινες ἀπόλεκτοι λίθοι, μονονουχὶ καὶ εἰς νοῦν καὶ καρδίαν κείμενοι τοῦ Χριστοῦ· καὶ γάρ εἰσιν ἀληθῶς μνήμης ἄξιοι, διά γε τὸ ἐν ἀρετῇ διαφανὲς, καὶ τὸ ὡς ἐν ἁγιασμῷ τίμιον. Ἀποκρέμανται δὲ τοῦ λογίου τῶν κρίσεων καὶ κρωσσοὶ χρυσοῖ, παραδηλοῦντος, οἶμαι, τοῦ πράγματος, ὅτι τῆς τῶν ἁγίων πληθύος ὁ πολύς τε καὶ ἀναρίθμητος τῶν ἀνδραγαθημάτων ἐσμὸς μονονουχὶ καὶ ἀπηρτημένος ὁρᾶται. Καὶ γοῦν ὁ μακάριος Δαβὶδ καὶ τῆς Ἐκκλησίας τὸν κόσμον ἐν κροσσωτοῖς εἶναί φησιν.
{ΠΑΛΛ.} Πιθανὸς ὁ λόγος.
{ΚΥΡ.} Ἀπὸ δέ γε τοῦ λογίου τῶν κρίσεων χρυσοῖς δακτύλοις ἐνειλημμένη ποικίλη τε καὶ εὔχρως ἀνέρπει σειρὰ, καθάπερ ἐλέγομεν, καὶ δι' ἀμφοῖν ἰοῦσα ταῖν ἀσπιδίσκαιν, ἐπ' αὐτὸ διήκει τῆς ἐπωμίδος τὸ ἄκρον, ἐφ' ᾗ τῆς ἀπογραφῆς αἱ λίθοι. Τί δ' ἂν εἴη καὶ τόδε, πῶς οὐκ ἄξιον ἰδεῖν; Δοκεῖ δὴ οὖν μοι παραδηλοῦν τὸ αἴνιγμα τοιουτονί τι πάλιν· Ὡς γὰρ οἱ λίθοι οἱ τίμιοι καὶ ἐν γνώσει τε καὶ ἐν μνήμῃ Χριστοῦ, πρὸς τὴν ἄνω τρέχοντες ἀπογραφὴν, τὸ χρῆμα κερδαίνουσι διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν· γράφει γὰρ ὧδε σαφῶς ὁ θεσπέσιος Παῦλος. Καὶ μὴν καὶ ἑτέρωθί φησιν· «Ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ.» Χρυσᾶ δὲ τὰ βασιλέως ὅπλα, χρυσαῖ δὲ ὁμοίως αἱ ἀσπιδίσκαι, καὶ τὴν τοῦ Θεοῦ πανοπλίαν αἰνιγματωδῶς ὑποφαίνουσαι. Ἐσόμεθα δὴ οὖν οὐχ ἑτέρως ἐν μνήμῃ τε καὶ ἀπογραφῇ Θεοῦ, μὴ οὐχὶ τῶν ὅπλων τῆς δικαιοσύνης ἁψάμενοι, καὶ δι' αὐτῶν ἰόντες πρακτικῶς. Τὸ δὲ δὴ τῆς ἐπωμίδος ἀνῆφθαι
Breastpiece joins above/below; twelve stones = faith/firmness; Urim/Thummim = Christ§9
9Cyril: …the oracle would signify, I think, the below having been joined to the above, with Christ mediating. ‘For he himself is our peace, the one who has made both one,’ (Ephesians 2:14) according to the Scriptures, and having fastened the human things to the multitude of the holy angels with the bond of love. And one must know that also blessed Ezekiel says the ruler of Tyre has put on every precious stone; and he counts these, which also all-divine Moses says have been set in the oracle of the judgments. And these were, sardius, topaz, emerald, carbuncle, sapphire, and jasper, ligure, agate, amethyst, chrysolite, beryl, onyx. And they had been arranged three each, and in whole four rows, the such placing sketching for us the firm in faith of those in heart and memory of Christ. For of faith is the three each, and as in Trinity a symbol; and of firmness the as in a square and equal-sided shape. For thus the oracle had been made, upon which also the twelve stones.
Palladius: I am persuaded.
Cyril: And in addition to these at least he orders also something else to be woven-together with the twelve stones, saying: ‘And you will set upon the oracle of the judgment the disclosure and the truth, and it will be upon the chest of Aaron, when he enters into the Holy opposite Lord, and Aaron will bring in the judgments of the sons of Israel upon the chest opposite Lord through all.’ (Ezekiel 28:13) So then he names disclosure and truth, yet he has not still also made clear distinctly whether stones, or as on a small tablet a writing he has ordered to come to be. And I will remember a prophet saying, ‘Because for many days the sons of Israel will sit, there not being a king, nor a ruler, there not being a sacrifice, nor there being an altar, nor a priesthood, nor disclosures.’ (Exodus 28:30) But whether these also should be stones, or as on a golden tablet a writing of the names, the word will not investigate very much, and we will know they have been set unto a type, of Christ being present with saints. ‘For behold,’ (John 15:15) he says, ‘I am with you all the days, and until completion of the age.’ (Hosea 3:4) And truth and disclosure is Christ. For in him we have known the Father, and he has disclosed for us his good will the perfect and well-pleasing, according to the Scriptures. For somewhere Christ said: ‘No longer do I say you slaves, you are my friends, because all things which I heard from my Father I announced to you.’ (Matthew 28:20) And truth also otherwise is Emmanuel, because he alone by nature is Son, and as from God God, alone holy, alone Lord; and by participation is the creation, and according to imitation, as many as he himself is thought to be. So then Christ is present with the saints as being thought in disclosure and truth, who also in person of the Father brings in the things according to us, always living unto the interceding for us. For this, I think, is the, And Aaron will bring in the judgments of the sons of Israel (Romans 12:2) (Hebrews 7:25)
Greek · §9
τὸ λόγιον κατασημήνειεν ἂν, οἶμαι, τὸ τοῖς ἄνω συνῆφθαι τὰ κάτω, μεσιτεύοντος τοῦ Χριστοῦ. «Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἒν,» κατὰ τὰς Γραφὰς, καὶ τῆς τῶν ἁγίων ἀγγέλων πληθύος τῷ συνδέσμῳ τῆς ἀγάπης ἀπαρτήσας τὰ ἀνθρώπινα. Ἰστέον δὲ ὅτι καὶ ὁ μακάριος Ἰεζεκιὴλ τὸν ἄρχοντα Τύρου πάντα μὲν τίμιον λίθον ἐνδεδύσθαι φησίν· ἀπαριθμεῖται δὲ τούτους, οὓς καὶ ἐν τῷ λογίῳ τῶν κρίσεων τεθεῖσθαί φησιν ὁ θεσπέσιος Μωσῆς. Ἦσαν δὲ οὗτοι, σάρδιον, τοπάζιον, σμάραγδος, ἄνθραξ, σάπφειρος, καὶ ἰάσπις, λιγύριον, ἀχάτης, ἀμέθυστος, χρυσόλιθος, βηρύλλιον, ὀνύχιον. Τετάχατο δὲ ἀνὰ τρεῖς, καὶ ἐν ὅλοις τέσσαρσι στίχοις, τὸ ἑδραῖον ἐν πίστει τῶν ἐν καρδίᾳ καὶ μνήμῃ Χριστοῦ σκιαγραφούσης ἡμῖν τῆς τοιᾶσδε θέσεως. Πίστεως μὲν γὰρ τὸ ἀνὰ τρεῖς, καὶ ὡς ἐν Τριάδι σύμβολον· ἑδραιότητος δὲ τὸ ὡς ἐν τετραγώνῳ τε καὶ ἰσοπλεύρῳ σχήματι. Πεποίητο γὰρ οὕτω τὸ λόγιον, ἐφ' ᾧ καὶ αἱ λίθοι δυοκαίδεκα.
{ΠΑΛΛ.} Πείθομαι.
{ΚΥΡ.} Καὶ πρός γε δὴ τούτοις συναναπλέκεσθαί τι καὶ ἕτερον ταῖς δυοκαίδεκα λίθοις προσεπιτάττει, λέγων· «Καὶ ἐπιθήσεις ἐπὶ τὸ λόγιον τῆς κρίσεως τὴν δήλωσιν καὶ τὴν ἀλήθειαν, καὶ ἔσται ἐπὶ τοῦ στήθους Ἀαρὼν, ὅταν εἰσπορεύηται εἰς τὸ Ἅγιον ἔναντι Κυρίου, καὶ εἰσοίσει Ἀαρὼν τὰς κρίσεις τῶν υἱῶν Ἰσραὴλ ἐπὶ τοῦ στήθους ἔναντι Κυρίου διὰ παντός.» Δήλωσιν μὲν οὖν ὀνομάζει καὶ ἀλήθειαν, οὐ μὴν ἔτι καὶ διαμεμήνυκεν ἐναργῶς πότερα δὴ λίθους, ἢ ὡς ἐν μικρῷ πινακίῳ γραφὴν γενέσθαι προστέταχεν. Μεμνήσομαι δὲ προφήτου λέγοντος, «Διότι ἡμέρας πολλὰς καθήσονται οἱ υἱοὶ Ἰσραὴλ, οὐκ ὄντος βασιλέως, οὐδὲ ἄρχοντος, οὐκ οὔσης θυσίας, οὐδὲ ὄντος θυσιαστηρίου, οὔτε ἱερατείας, οὔτε δήλων.» Ἀλλ' εἴτ' οὖν εἶεν καὶ ταῦτα λίθοι, εἴτ' οὖν ὡς ἐν πίνακι χρυσῇ τῶν ὀνομάτων γραφῇ, πολυπραγμονήσει μὲν οὐ λίαν ὁ λόγος, γνωσόμεθα δὲ εἰς τύπον αὐτὰ τεθεῖσθαι, Χριστοῦ συνόντος ἁγίοις. «Ἰδοὺ γὰρ, φησὶ, μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας, καὶ ἕως συντελείας τοῦ αἰῶνος.» Ἀλήθεια δὲ καὶ δήλωσις ὁ Χριστός. Ἔγνωμεν γὰρ ἐν αὐτῷ τὸν Πατέρα, καὶ δεδήλωκεν ἡμῖν τὸ ἀγαθὸν αὐτοῦ θέλημα τὸ τέλειον καὶ εὐάρεστον, κατὰ τὰς Γραφάς. Ἔφη γάρ που Χριστός· «Οὐκέτι λέγω ὑμᾶς δούλους, ὑμεῖς φίλοι μού ἐστε, ὅτι πάντα ἂ ἤκουσα παρὰ τοῦ Πατρός μου ἀπήγγειλα ὑμῖν.» Ἀλήθεια δὲ καὶ ἑτέρως Ἐμμανουὴλ, ὅτι μόνος αὐτὸς κατὰ φύσιν Υἱὸς, καὶ ὡς ἐκ Θεοῦ Θεὸς, μόνος ἅγιος, μόνος Κύριος· μεθεκτῶς δὲ ἡ κτίσις, καὶ κατὰ μίμησιν, ὅσα καὶ αὐτὸς εἶναι νοεῖται. Σύνεστι δὴ οὖν τοῖς ἁγίοις ὡς ἐν δήλῳ τε καὶ ἀληθείᾳ νοούμενος ὁ Χριστὸς, ὃς καὶ ἐν προσώπῳ τοῦ Πατρὸς εἰσφέρει τὰ καθ' ἡμᾶς, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ ἡμῶν. Τοῦτο γὰρ, οἶμαι, ἔστι τὸ, Καὶ εἰσοίσει Ἀαρὼν τὰς κρίσεις τῶν υἱῶν Ἰσραὴλ
Hyacinth robe = above immortality; pomegranates/bells = Gospel economy entry§10
10Cyril: …opposite Lord upon his chest through all.
Palladius: True.
Cyril: And a priest-fitting and worthy-of-marvel garment he orders must be constructed saying: ‘And you will make an under-garment foot-reaching, wholly hyacinth, and the mouth-around will be from it middle, having a hem in a circle of the mouth-around, a work of a weaver, the joining woven-together from it, that it may not be torn. And you will make under the border of the under-garment below, as of a pomegranate flowering pomegranate-lets from hyacinth, and purple, and scarlet spun-through, and spun linen, under the border of the under-garment in a circle. The same form for the pomegranate-lets, and golden bells in midst of these in a circle beside a golden pomegranate-bell, and flowered upon the border of the under-garment in a circle. And Aaron when liturgizing, his voice will be audible, when entering into the Holy opposite Lord, and when going out, that he may not die.’ (Exodus 28:31–35) So then under-garment and foot-reaching, a long tunic, both well-formed toward wrapping-around, and the going from the neck itself unto extreme feet, he names clearly; and from hyacinth, because a symbol of the above immortality—that is, of Christ. For such indeed also all-divine David has announced beforehand saying as from person of God concerning those sacred-working in the churches: ‘Her priests I will put on salvation.’ (Psalm 132:16) Put on our Lord Jesus Christ, also wise Paul charges us. And this, I think, is our dwelling the from heaven, which we yearn to put on, the tunic of gladness, the garment of the salvation, according to the prophet’s voice. And a type of heaven is the hyacinth color said clearly. And true is the word, as upon us ourselves. For we have been wrapped with the immortality from above. And if also Christ himself should be thought, as in Aaron having the foot-reaching under-garment, no less true for us is the word; for being God by nature the Only-begotten, he finishes his own body incorruptible, and having wrapped it with the life from above, he was somehow altogether setting it in better things than the greed of death; for that both naturally together and unparticipatedly in Christ are both immortality and life, you will understand also from here. For he said as indeed also existing by nature God, ‘I am the resurrection and the life.’ (Romans 13:14) And being life-made according to the human, ‘For just as the Father,’ (Isaiah 61:10) he says, ‘has life in himself, so also to the Son he has given to have life in himself.’ (2 Corinthians 5:2) So then even if Christ himself should be thought, the one said to have been wrapped with the immortality from above, the word would not go out from the fitting. And in addition at least to the below parts perhaps, pomegranate-lets and bells alternating the things lying in; and pomegranate-lets as woven-together, and golden the bells; that they might be well-sounding according to the true, and indeed also when Aaron runs into the Holies of holies, they make his running-in most notable. And this also is a symbol of the saving and wise economy—I mean of the divine and Gospel (John 11:25) (John 5:26)
Greek · §10
ἔναντι Κυρίου ἐπὶ τοῦ στήθους αὐτοῦ διὰ παντός.
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Ἱεροπρεπὲς δέ τι καὶ ἀξιάγαστον ἄμφιον κατασκευάζεσθαι δεῖν ἐπιτάττει λέγων· «Καὶ ποιήσεις ὑποδύτην ποδήρη, ὅλον ὑακίνθινον, καὶ ἔσται τὸ περιστόμιον ἐξ αὐτοῦ μέσον, ὤαν ἔχων κύκλῳ τοῦ περιστομίον, ἔργον ὑφάντου, τὴν συμβολὴν συνυφασμένην ἐξ αὐτοῦ, ἵνα μὴ ῥαγῇ. Καὶ ποιήσεις ὑπὸ τὸ λῶμα τοῦ ὑποδύτου κάτωθεν, ὡσεὶ ἐξανθούσης ῥόας ῥοΐσκους ἐξ ὑακίνθου, καὶ πορφύρας, καὶ κοκκίνου διανενησμένου, καὶ βύσσου κεκλωσμένης, ὑπὸ τοῦ λώματος τοῦ ὑποδύτου κύκλῳ. Τὸ αὐτὸ εἶδος τοῖς ῥοΐσκοις, καὶ κώδωνας χρυσοῦς ἀναμέσον τούτων περικύκλῳ παρὰ ῥοΐσκον χρυσοῦν κώδωνα, καὶ ἄνθινον ἐπὶ τοῦ λώματος τοῦ ὑποδύτου κύκλῳ. Καὶ ἔσται Ἀαρὼν ἐν τῷ λειτουργεῖν ἀκουστὴ ἡ φωνὴ αὐτοῦ, εἰσιόντι εἰς τὸ Ἅγιον ἔναντι Κυρίου, καὶ ἐξιόντι, ἵνα μὴ ἀποθάνῃ.» Ὑποδύτην μὲν οὖν καὶ ποδήρη, χιτῶνα μακρὸν, εὐφυᾶ τε πρὸς περιστολὴν, καὶ τὸν ἐκ δειρῆς αὐτῆς εἰς ἄκρους ἰόντα πόδας, ὀνομάζει σαφῶς· ἐξ ὑακίνθου δὲ, ὅτι τῆς ἄνωθεν ἀφθαρσίας σύμβολον, τουτέστι Χριστοῦ. Τοιουτονὶ γάρτοι καὶ ὁ θεσπέσιος Δαβὶδ προαναπεφώνηκε λέγων ὡς ἐκ προσώπου τοῦ Θεοῦ περὶ τῶν ἐν ταῖς ἐκκλησίαις ἱερουργούντων· «Τοὺς ἱερεῖς αὐτῆς ἐνδύσω σωτηρίαν.» Ἐνδύσασθε τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ ὁ σοφὸς ἡμῖν ἐπιστέλλει Παῦλος. Καὶ τοῦτο, οἶμαι, ἔστι τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ, ὃ ἐπιποθοῦμεν ἐνδύσασθαι, ὁ τῆς εὐφροσύνης χιτὼν, τὸ ἱμάτιον τοῦ σωτηρίου, κατὰ τὴν τοῦ προφήτου φωνήν. Οὐρανοῦ δὲ τύπος τὸ χρῶμα τὸ ὑακίνθινον εἴρηται σαφῶς. Καὶ ἀληθὴς μὲν ὁ λόγος, ὡς ἐφ' ἡμῶν αὐτῶν. Περιβεβλήμεθα γὰρ ἀφθαρσίαν τὴν ἄνωθεν. Εἰ δὲ καὶ αὐτὸς νοοῖτο Χριστὸς, ὡς ἐν Ἀαρὼν τὸν ποδήρη τὸν ὑποδύτην ἔχων, οὐδὲν ἧττον ἡμῖν ἀληθὴς ὁ λόγος Θεὸς γὰρ ὢν κατὰ φύσιν ὁ Μονογενὴς, ἄφθαρτον ἀποτελεῖ τὸ ἴδιον σῶμα, καὶ ζωῇ τῇ ἄνωθεν περιβαλὼν αὐτὸ, τῆς τοῦ θανάτου πλεονεξίας ἐτίθει που πάντως ἐν ἀμείνοσιν· ὅτι γὰρ φυσικῶς τε ἅμα καὶ ἀμεθέκτως ἐν Χριστῷ καὶ ἀφθαρσία καὶ ζωὰ, συνήσεις κἀντεῦθεν. Ἔφη μὲν γὰρ ἅτε δὴ καὶ ὑπάρχων κατὰ φύσιν Θεὸς, «Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή.» Ζωοποιούμενος δὲ κατὰ τὸ ἀνθρώπινον, «Ὥσπερ γὰρ ὁ Πατὴρ,» φησὶν, «ἔχει ζωὴν ἐν ἑαυτῷ, οὕτω καὶ τῷ Υἱῷ δέδωκε ζωὴν ἔχειν ἐν ἑαυτῷ.» Οὐκοῦν κἂν εἰ αὐτὸς νοοῖτο Χριστὸς, ὁ ἀφθαρσίαν τὴν ἄνωθεν περιβεβλῆσθαι λεγόμενος, οὐχὶ τοῦ πρέποντος ἐξοίχοιτο ἂν ὁ λόγος. Πρὸς δέ γε δὴ τοῖς κάτω τυχὸν μέρεσι, ῥοΐσκοι καὶ κώδωνες παραλλάσσοντες τὰ ἐγκείμενα· καὶ ῥοΐσκοι μὲν ὡς συνυφασμένοι, χρυσοῖ δὲ οἱ κώδωνες· ὡς ἂν εὔηχοί τε εἶεν κατὰ τὸ ἀληθὲς, καὶ μὴν καὶ εἰσθέοντος Ἀαρὼν εἰς τὰ Ἅγια τῶν ἁγίων, ἐπισημοτάτην αὐτοῦ ποιῶνται τὴν εἰσδρομήν. Σύμβολον δὲ καὶ τοῦτό ἐστι τῆς σωτηρίου καὶ σοφῆς οἰκονομίας, φημὶ δὴ τοῦ θείου τε καὶ εὐαγγελικοῦ
Bells = Gospel; pomegranates = cities; gold plate = Holy to Lord / Son sent§11
11Cyril: …proclamation, as it were buzzing around every city, when for us the great high priest, the unblemished victim, has entered into the Holies of holies, having found age-long ransom. ‘For by one offering he has perfected unto the continual those being sanctified.’ (Hebrews 10:14) And a not unclear riddle as it were: of the saving proclamation the bells having come to be from gold, and of cities the pomegranate-lets.
Palladius: In what manner?
Cyril: For as a city is bound outside with one wall, and holds within itself countless households; in the same manner, I think, also the matter of the pomegranate is girded outside with one rind, and within the seeds are walled from one another with thin coats, and all but are gathered according to households. Or does it not hold thus?
Palladius: I agree.
Cyril: So then a bell beside each pomegranate; for a teacher beside each city, by the ringing-out and good-sound of the divine dogmas, setting clear for all the running-in of our Savior into the Holies of holies. And a fear has also been hung over, that he may not die—clearly if speechless and without the Gospel sound someone should dare the sacred things. And upon the headdress a gold leaf he orders to be bound, engraved Seal of holiness of Lord. And this is a type of the kingship and sending of Christ; for having been sanctified and sent into the world he himself says toward Jews: ‘If those it called gods toward whom the word of God came, and the Scripture cannot be loosed, of whom the Father sanctified and sent into the world, do you say that You blaspheme, because I said, I am Son of God?’ (Exodus 28:36–38) So then when the Son says himself to have been sanctified by God and Father, he makes clear the as-it-were having been chosen-beforehand and sent. So then a holy-thing of Lord, he says, this is, a showing-forth unto this world and (John 10:35–36) (John 10:36)
Greek · §11
κηρύγματος, οἱονεί πως ἅπασαν περιβομβοῦντος πόλιν, ὅτε δι' ἡμᾶς εἰσβέβηκεν εἰς τὰ Ἅγια τῶν ἁγίων, αἰωνίαν λύτρωσιν εὑράμενος, ὁ μέγας ἡμῶν ἀρχιερεὺς, τὸ ἄμωμον θῦμα. «Μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.» Αἴνιγμα δὲ ὥσπερ οὐκ ἀσυμφανὲς, τοῦ μὲν σωτηρίου κηρύγματος οἱ ἐκ χρυσοῦ γεγονότες κώδωνες, πόλεων δὲ οἱ ῥοΐσκοι.
{ΠΑΛΛ.} Τίνα τρόπον;
{ΚΥΡ.} Ὡς γὰρ πόλις ἑνὶ μὲν ἔξωθεν περιδέδεται πύργῳ, μυρίας δὲ ὅσας ἐν ἑαυτῇ συνέχει τὰς συνοικίας· τὸν αὐτὸν, οἶμαι, τρόπον καὶ τὸ χρῆμα τῆς ῥόας ἑνὶ μὲν ἔξωθεν ἐλύτρῳ διέζωσται, ἔσωθεν δὲ οἱ κόκκοι χιτῶσιν ἰσχνοῖς ἀλλήλων ἀποτειχίζονται, μόνον δὲ οὐχὶ συλλέγονται κατὰ συνοικίας. Ἢ οὐχ ὧδε ἔχει;
{ΠΑΛΛ.} Σύμφημι.
{ΚΥΡ.} Κώδων δὴ οὖν παρ' ἑκάστῃ ῥόᾳ· διδάσκαλος γὰρ παρ' ἑκάστῃ πόλει, τῇ τῶν θείων δογμάτων ἀποκτυπήσει καὶ εὐηχίᾳ, φανερὰν ἅπασι καθιστὰς τοῦ Σωτῆρος ἡμῶν τὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰσδρομήν. Ἐπήρτηται δὲ καὶ δεῖμα θανάτου τοῖς ἱερουργεῖν ἐπιτεταγμένοις, ἤτοι τῷ Ἀαρὼν, εἰς τὴν ἁγίαν σκηνὴν, εἰ μὴ περιβομβοῖεν εὖ μάλα τῶν κωδώνων οἱ κτύποι. Χρῆμα γὰρ ἐπισφαλὲς διδασκάλοις ἡ σιωπή. Καὶ τοῦτό ἐστιν ἐναργῶς, ὅπερ ἔφη Παῦλος, «Οὐαὶ γάρ μοί ἐστιν, ἐὰν μὴ εὐαγγελίζωμαι.»
{ΠΑΛΛ.} Ἔοικεν· διατεκμαίρῃ γὰρ δὴ καὶ λίαν ὀρθῶς.
{ΚΥΡ.} Καὶ πρός γε δὴ τούτοις· «Καὶ ποιήσεις, φησὶ, πέταλον χρυσοῦν, καθαρὸν, καὶ ἐκτυπώσεις ἐν αὐτῷ ἐκτύπωμα σφραγίδος, Ἁγίασμα Κυρίῳ, καὶ ἐπιθήσεις αὐτὸ ἐπὶ ὑακίνθου κεκλωσμένης. Καὶ ἔσται ἐπὶ τῆς μίτρας, κατὰ πρόσωπον τῆς μίτρας ἔσται. Καὶ ἔσται ἐπὶ τοῦ μετώπου Ἀαρών. Καὶ ἐξαρεῖ Ἀαρὼν τὰ ἁμαρτήματα τῶν ἁγίων, ὅσα ἂν ἁγιάσωσιν οἱ υἱοὶ Ἰσραὴλ, παντὸς δόματος τῶν ἁγίων αὐτῶν. Καὶ ἔσται ἐπὶ τοῦ μετώπου Ἀαρὼν διαπαντὸς, δεκτὸν αὐτοῖς ἔναντι Κυρίου.» Ἐξ ὑακίνθου μὲν οὖν ἡ μίτρα, χρυσοῦν δὲ τὸ πέταλον. Ἐκτύπωμα δὲ ἐν αὐτῷ καὶ γραφὴ, τὸ Χριστοῦ μυστήριον, καὶ τῆς εἰς τόνδε τὸν κόσμον ἀποστολῆς προαναφώνησις ἐναργής. Ἁγίασμα γὰρ, φησὶ, Κυρίῳ. Ἢ οὐχὶ ἐνηγιᾶσθαι παρὰ τοῦ Θεοῦ καὶ Πατρὸς ἑαυτὸν ἔφη σαφῶς ὁ Ἐμμανουήλ;
{ΠΑΛΛ.} Ναὶ, μεμνήσομαι γὰρ Ἰουδαίοις λέγοντος, «Εἰ ἐκείνους εἶπε θεοὺς, πρὸς οὓς ὁ λόγος Θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ Γραφὴ, ὃν ὁ Πατὴρ ἡγίασε, καὶ ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον, Υἱὸς Θεοῦ εἰμι;»
{ΚΥΡ.} Ἐνηγιᾶσθαι δὲ ὅταν λέγῃ παρὰ τοῦ Θεοῦ καὶ Πατρὸς ἑαυτὸν ὁ Υἱὸς, τὸ οἱονεὶ προκεχειρίσθαι τε καὶ ἀπεστάλθαι δηλοῖ. Ἁγίασμα δὴ οὖν Κυρίου, φησὶ, τοῦτ' ἔστιν, εἰς τόνδε τὸν κόσμον ἀνάδειξις καὶ
Mitre hyacinth = heavenly kingdom; linen war-gear of priesthood§12
12Cyril: …sending, yet unto kingdom and glory. For thus he perfects Aaron, setting the golden plate upon the forehead. And Lord of the wholes and king is Christ, both naturally together and by participation. For being God by nature he has emptied himself, having come down in a slave’s form. And he receives kingdom, according at least to what is fitting for the human shape, though from above and from beginning sitting-with God and Father, and co-ruling the wholes and co-master. And understand how from hyacinth his mitre has come to be, having the bright signal of the kingdom—I mean the golden leaf. And hyacinth is a sign of heaven; and remember Christ saying, ‘My kingdom is not from this world.’ (Exodus 28:38) For not an earthly king, but heavenly is Christ, having all the creation under feet. And having added, that ‘And Aaron will take away the sins of the holy things, as many as they should sanctify, of every gift of their holy things,’ (Philippians 2:7) that every approach and perfection is in Christ, he has made clear… And Christ ‘in a hidden hand,’ (Psalm 7:12–13) according to what has been written, and ‘His bow he has stretched, and prepared it, his arrows for those being burned he has worked out,’ (John 18:36) and he has taken down rulers, has triumphed over powers, has shaken lordships, and has rescued those upon the earth being captives. And that the war has not become visible or thick for him, nor such as toward blood and flesh, the warlike gear having come to be from linen alone the very (Ephesians 6:12) (Colossians 2:15)
Greek · §12
ἀποστολὴ, πλὴν εἰς βασιλείαν καὶ δόξαν. Τελειοῖ γὰρ οὕτως τὸν Ἀαρὼν, χρυσοῦν ἐπὶ τῷ μετώπῳ τὸ ψαλίον τιθείς. Κύριος δὲ τῶν ὅλων καὶ βασιλεὺς, ὁ Χριστὸς, φυσικῶς τε ἅμα καὶ μεθεκτῶς. Θεὸς γὰρ ὢν φύσει κεκένωκεν ἑαυτὸν, καθεὶς ἐν δούλου μορφῇ. Καὶ δέχεται βασιλείαν, κατά γε τὸ πρέπον τῷ ἀνθρωπίνῳ σχήματι, καίτοι σύνεδρος ὢν ἄνωθέν τε καὶ ἀπ' ἀρχῆς τῷ Θεῷ καὶ Πατρὶ, καὶ συγκατάρχων τῶν ὅλων καὶ συνδεσπότης. Σύνες δὲ ὅπως ἐξ ὑακίνθου γέγονεν ἡ μίτρα αὐτοῦ, τὸ λαμπρὸν τῆς βασιλείας ἔχουσα σύνθημα, φημὶ δὴ τὸ πέταλον τὸ χρυσοῦν. Ὑάκινθος δὲ οὐρανοῦ σημεῖον· καὶ διαμέμνησο λέγοντος τοῦ Χριστοῦ, «Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου.» Οὐ γὰρ ἐπίγειος βασιλεὺς, ἀλλ' οὐράνιος ὁ Χριστὸς, ὅλην ὑπὸ πόδας ἔχων τὴν κτίσιν. Προσεπενεγκὼν δὲ, ὅτι «Καὶ ἐξαρεῖ Ἀαρὼν τὰ ἁμαρτήματα τῶν ἁγίων ὅσα ἂν ἁγιάσωσι, παντὸς δόματος τῶν ἁγίων αὐτῶν,» ὅτι πᾶσά τε προσαγωγὴ καὶ τελείωσις ἐν Χριστῷ, διαμεμήνυκεν ἐναργῶς, καὶ μὴν ὅτι πᾶσα δικαίωσις ἐν αὐτῷ τε καὶ δι' αὐτοῦ, καὶ ἡ τῶν πάλαι πλημμελημάτων ἀπόθεσις. Αὐτὸς γὰρ ἡμῶν αἴρει τὰς ἁμαρτίας, καὶ δι' αὐτοῦ γεγόναμεν δεκτοὶ, τὰς ἐν πνεύματι δωροφορίας προσκομίζοντες τῷ Θεῷ καὶ Πατρί.
{ΠΑΛΛ.} Εὖ ἔφης.
{ΚΥΡ.} Ἀναπόθετον δὲ καὶ διηνεκῆ καὶ εἰς ἀπεράντους αἰῶνας ἐκτεινομένην τὴν τοῦ Σωτῆρος ἡμῶν βασιλείαν εὖ μάλα καταδεικνὺς, περί τε τῆς μίτρας τοῦ πετάλου φησί· «Καὶ ἔσται ἐπὶ τοῦ μετώπου Ἀαρὼν διὰ παντός.» Εἶτα ποῖ ποτ' ἂν ἡμῖν ὁ θρασὺς καὶ ἀπόπληκτος τῶν ἀνοσίων αἱρετικῶν οἰχήσεται λόγος, πεφλυαρηκότων ὅτι καταλήξει ποτὲ τὸ Χριστοῦ κράτος, καὶ παραδώσει τὴν βασιλείαν τῷ Θεῷ καὶ Πατρὶ, τῶν τῆς θεότητος ἀποφοιτήσας θώκων ὁ Ἐμμανουήλ; Ἐπισεμνύνονται γὰρ τοῖς ὧδε δεινοῖς καὶ ἐξιτήλοις δόγμασιν, οἷς ἀκόλουθον εἰπεῖν· «Πλανᾶσθε, μὴ εἰδότες τὰς Γραφάς.» Ἰδοὺ γὰρ, ἰδοὺ σαφῶς τε καὶ ἐναργῶς τοῦ Θεοῦ καὶ Πατρὸς δόξῃ καὶ τιμῇ διηνεκεῖ, καὶ τοῖς τῆς βασιλείας συνθήμασι ταινιοῦντος τὸν Ἀαρὼν, ἀποστεφανοῦσιν αὐτοὶ, καὶ μονονουχὶ τοῖς μετώποις ἐμπρέπουσαν τὴν ἱερὰν ἁρπάζουσι μίτραν.
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} «Κίδαρίν τε καὶ ζώνην ἐκ βύσσου ποιήσεις,» φησί. Στρατιωτικὸν δὲ τῷ Ἀαρὼν τὸ σχῆμα, ζωστήρ τε καὶ κράνος· ἐν εἴδει γάρ πως ἡ κίδαρις τῷ τοιῷδέ ἐστι. Πεπολέμηκε γὰρ ὑπὲρ ἡμῶν ὁ Χριστὸς «ἐν χειρὶ κρυφαίᾳ,» κατὰ τὸ γεγραμμένον, καὶ «Τὸ τόξον αὐτοῦ ἐνέτεινε, καὶ ἡτοίμασεν αὐτὸ, τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο,» καὶ καθεῖλεν ἀρχὰς, τεθριάμβευκε δυνάμεις, κατέσεισε κυριότητας, καὶ αἰχμαλώτους ὄντας ἐῤῥύσατο τοὺς ἐπὶ τῆς γῆς. Ὅτι δὲ οὐχ ὁρατὸς ἢ παχὺς ὁ πόλεμος, οὐδὲ οἷον πρὸς αἷμα καὶ σάρκα, γέγονεν αὐτῷ, ὑποφαίνειν ἔοικεν αἰνιγματωδῶς τὸ ἐκ βύσσου μόνης τῆς ἄγαν
Sons’ tunics/girdles; linen trousers; consecrate with calf and rams§13
13Cyril: …thin has the warlike gear come to be, both headdress and belt. So then with a priest-fitting adornment he shows Aaron bright and worthy-of-marvel. And he orders further saying: ‘And for the sons of Aaron you will make tunics and belts, and headdresses you will make for them unto honor and glory. And you will put them on Aaron your brother, and his sons with him. And you will anoint them, and fill their hands, and sanctify them, that they may priest for me. And you will make for them linen trousers to cover shame of their skin, from loin until thighs it will be. And Aaron will have them and his sons, when they enter into the tent of the testimony, or when they approach to liturgize toward the altar of the holy. And they will not bring sin upon themselves, that they may not die. An age-long lawful thing for him and for his seed after him.’ (Exodus 28:40–43) You see that also for those from Aaron themselves it is fitting to be seen as at least in the warlike shape. For fight-ready is the sacred race altogether…
Cyril: Thus it holds; and with such a stole he beautifies the sacred and chosen race, and sanctifies also otherwise, as still in shadow, yet in Christ. For it has been written thus: ‘And these are what you will do for them, to sanctify them so as for them to priest for me: you will take one calf from cattle, and two unblemished rams, and unleavened breads mixed in oil, and unleavened cakes anointed in oil. Fine flour from wheat (Exodus 29:1–2) (Exodus 28:42) (Exodus 29:1)
Greek · §13
ἰσχνῆς τὴν πολεμικὴν γενέσθαι σκευὴν, κίδαρίν τε καὶ ζώνην. Κόσμῳ μὲν οὖν ἱεροπρεπεῖ λαμπρόν τε καὶ ἀξιάγαστον ὑποφαίνει τὸν Ἀαρών. Προσεπιτάττει δὲ λέγων· «Καὶ τοῖς υἱοῖς Ἀαρὼν ποιήσεις χιτῶνας καὶ ζώνας, καὶ κιδάρεις ποιήσεις αὐτοῖς εἰς τιμὴν καὶ δόξαν. Καὶ ἐνδύσεις αὐτὰ Ἀαρὼν τὸν ἀδελφόν σου, καὶ τοὺς υἱοὺς αὐτοῦ μετ' αὐτοῦ. Καὶ χρίσεις αὐτοὺς, καὶ ἐμπλήσεις αὐτῶν τὰς χεῖρας, καὶ ἁγιάσεις αὐτοὺς, ἵνα ἱερατεύωσί μοι. Καὶ ποιήσεις αὐτοῖς περισκελῆ λινᾶ καλύψαι ἀσχημοσύνην χρωτὸς αὐτῶν, ἀπὸ ὀσφύος ἕως μηρῶν ἔσται. Καὶ ἕξει Ἀαρὼν αὐτὰ καὶ οἱ υἱοὶ αὐτοῦ, ὅταν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου, ἢ ὅταν προσπορεύωνται λειτουργεῖν πρὸς τὸ θυσιαστήριον τοῦ ἁγίου. Καὶ οὐκ ἐπάξονται πρὸς ἑαυτοὺς ἁμαρτίαν, ἵνα μὴ ἀποθάνωσι. Νόμιμον αἰώνιον αὐτῷ καὶ τῷ σπέρματι αὐτοῦ μετ' αὐτόν.» Ὁρᾷς ὅτι καὶ αὐτοῖς τοῖς ἐξ Ἀαρὼν ἐμπρέπει τὸ, ὡς ἔν γε τῷ πολεμικῷ καθορᾶσθαι σχήματι. Μάχιμον γὰρ τὸ ἱερὸν ἅπαν ἐστὶ γένος, καὶ οὐ πρὸς αἷμα καὶ σάρκα στρατεύεσθαί τε καὶ ἀντεξάγειν εἰδὸς, ἀλλὰ τῆς βεβήλου κατακωλύειν ἁμαρτίας, ἐμφανέστατά τε καὶ λογικῶς τῶν τῆς ἀληθείας δογμάτων ὑπερμαχόμενον, καὶ αἰχμαλωτίζον πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, καθὰ γέγραπται. Περισκελές τε λινοῦν αὐτοῖς, τὸ ἀκαλλές τε καὶ ἄσχημον τῶν περὶ μηροὺς κατασκιάζον εὖ μάλα. Σεμνὰ γὰρ εὖ μάλα πάντα τὰ τῶν ἀγίων, καὶ ἄσχημον ἐν αὐτοῖς οὐδέν· ὑποσημαίνει δέ πως τὸ λινοῦν τοῖς περιμηροῖς τοῦ σώματος μέρεσιν ἐπενηνεγμένον, ὅτι τοῖς ἁγίοις πρεπωδεστάτη τῶν τῆς σαρκὸς ἡδονῶν ἡ ἀπόψυξις· ψυχρὸν γὰρ τὸ λινοῦν. Τὸ δὲ θερμὸν εἰς ὀρέξεις τὰς μυσαρωτάτας, ὁσίου παντὸς ἀλλότριον. Ἐκ λίνου δὲ καὶ ἑτέρως τοῖς ἱερᾶσθαι λαχοῦσιν, ἄμφιά τε καὶ περισκελῆ. Νεκρῶν γὰρ ἔργων ἀποφοιτᾷν ἀναγκαῖον αὐτούς· σύμβολον δὲ νεκρότητος ὡς ἐκ θνησειδίου ληφθὲν, φημὶ δὴ προβάτου. Νεκρῶν οὖν ἔργων ἀπόθεσις, ὡς ἐν τύπῳ πάλιν, τὸ τοῖς ἐκ λίνου ἐστάλθαι, καὶ οὐχὶ δὴ μᾶλλον τοῖς ἐξ ἐρίων ἐσθήμασι· καὶ τοῦτο νόμος ἅγιος ὁ διηνεκής. Ἕψεται δὲ ὅτι πάντη τε καὶ πάντως τὸ ἐκτεθνάναι δεῖν, ἠμεληκόσι τοῦ πρέποντος, Καὶ τῆς ὅτι μάλιστα πρεπούσης αὐτοῖς εὐκοσμίας, διαμεμήνυκεν εἰπὼν ὅ τι χρὴ φοροῦντας ἱερουργεῖν· Καὶ οὐκ ἐπάξονται, φησὶ, πρὸς ἑαυτοὺς ἁμαρτίαν, ἵνα μὴ ἀποθάνωσιν.
{ΠΑΛΛ.} Ἀσφαλὴς ὁ νόμος τὸ ἑκάστῳ λυσιτελὲς εὖ μάλα καταδεικνὺς, καὶ τὰ δι' ὧν ἄριστα ἔχοι σαφῆ καθιστάς.
{ΚΥΡ.} Ὧδε ἔχει· καὶ στολῇ μὲν τῇ τοιᾷδε τὸ ἱερὸν καὶ ἀπόλεκτον κατακαλλύνει γένος, ἁγιάζει δὲ καὶ ἑτέρως. ὡς ἐν σκιᾷ μὲν ἔτι, πλὴν ἐν Χριστῷ. Γέγραπται γὰρ δὲ ὡδί· «Καὶ ταῦτά ἐστιν ἃ ποιήσεις αὐτοῖς· ἁγίασαι αὐτοὺς ὥστε ἱερατεύειν μοι αὐτοὺς, λήψῃ μοσχάριον ἐκ βοῶν ἓν, καὶ κριοὺς δύο ἀμώμους, καὶ ἄρτους ἀζύμους πεφυραμένους ἐν ἐλαίῳ, καὶ λάγανα ἄζυμα κεχρισμένα ἐν ἐλαίῳ. Σεμίδαλιν ἐκ πυ
Wash, vest, anoint; hands on calf; blameless hands and pure heart§14
14Cyril: …you will make them, and you will set them upon one basket, and you will bring them forward upon the basket, and the calf, and the two rams. And Aaron and his sons you will bring forward upon the doors of the tent of the testimony, and you will wash them in water. And taking the stoles, you will put on Aaron your brother both the foot-reaching tunic, and the shoulder-piece, and the oracle. And you will join for him the oracle toward the shoulder-piece. And you will set the mitre upon his head, and you will set the leaf the holy-thing upon the mitre, and you will take of the oil of the anointing, and you will pour it upon his head, and you will anoint him. And his sons you will bring forward, and you will put tunics on them, and you will gird them with the belts, and you will put around them the headdresses. And priesthood for me will be for them unto the age, and you will perfect Aaron’s hands, and the hands of his sons.’ So then he has ordered a calf and two rams to be brought forward unto sacrifice… And of the one about to approach God: ‘Innocent in hands and pure in heart.’ (Exodus 29:2–9)
Palladius: It seems so.
Cyril: And in what manner again the sacrifices for the priests must be exacted, he was legislating saying: ‘And you will bring forward the calf upon the doors of the tent of the testimony, and Aaron and his sons will set their hands upon the head of the calf opposite Lord, beside the doors of the tent of the testimony, and you will slaughter the calf opposite Lord, beside the (Psalm 24:4) (Exodus 29:10–11) (Exodus 29:4–9)
Greek · §14
ρῶν ποιήσεις αὐτὰ, καὶ ἐπιθήσεις αὐτὰ ἐπὶ κανοῦν ἓν, καὶ προσοίσεις αὐτὰ ἐπὶ τῷ κανῷ, καὶ τὸ μοσχάριον, καὶ τοὺς δύο κριούς. Καὶ Ἀαρὼν καὶ τοὺς υἱοὺς αὐτοῦ προσάξεις ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου, καὶ λούσεις αὐτοὺς ἐν ὕδατι. Καὶ λαβὼν τὰς στολὰς, ἐνδύσεις Ἀαρὼν τὸν ἀδελφόν σου καὶ τὸν χιτῶνα τὸν ποδήρη, καὶ τὴν ἐπωμίδα, καὶ τὸ λογεῖον. Καὶ συνάψεις αὐτῷ τὸ λογεῖον πρὸς τὴν ἐπωμίδα. Καὶ ἐπιθήσεις τὴν μίτραν ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ ἐπιθήσεις τὸ πέταλον τὸ ἁγίασμα ἐπὶ τὴν μίτραν, καὶ λήψῃ τοῦ ἐλαίου τοῦ χρίσματος, καὶ ἐπιχεεῖς αὐτὸ ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ χρίσεις αὐτόν. Καὶ τοὺς υἱοὺς αὐτοῦ προσάξεις, καὶ ἐνδύσεις αὐτοὺς χιτῶνας, καὶ ζώσεις αὐτοὺς ταῖς ζώναις, καὶ περιθήσεις αὐτοῖς τὰς κιδάρεις. Καὶ ἔσται αὐτοῖς ἱερατεία μοι εἰς τὸν αἰῶνα, καὶ τελειώσεις Ἀαρὼν τὰς χεῖρας αὐτοῦ, καὶ τὰς χεῖρας τῶν υἱῶν αὐτοῦ.» Προσκομίζεσθαι μὲν οὖν εἰς θυσίαν προστέταχε μοσχάριον καὶ δύο κριοὺς, λάγανά τε καὶ ἄρτους ἐπὶ κανῷ. Προαφαγνίζει δὲ καὶ ἑτέρως, τύπον, οἶμαι, οὕτω που τὸ χρῆμα τιθεὶς τοῦ κατὰ ἀλήθειαν ἁγιασμοῦ. Ὕδατι γὰρ ἀπολούσας τὸν Ἀαρὼν, τὴν ἁγίαν αὐτὸν ἀμφιέννυσι στολήν. Ἀπολουσάμενοι δὲ καὶ ἡμεῖς διὰ τοῦ ἁγίου βαπτίσματος, καὶ πᾶν εἶδος ἀκαθαρσίας ἀποτριβόμενοι, τότε δὴ, τότε τὴν ἄνωθεν καὶ ἐξ οὐρανοῦ καταπλουτοῦμεν χάριν, τὸν τῆς εὐφροσύνης χιτῶνα δεχόμενοι, κατά γε τὸ, «Ἐνδύσασθε τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν.» Προαπέδειξε γὰρ ὁ λόγος, ὅτι πολυτρόπως ἦν ὁ Χριστὸς ὡς ἐν κόσμῳ τῷ περὶ τὸν Ἀαρὼν πλαττόμενος. Ἐλαίῳ δὲ καταχρίει τὴν κεφαλὴν ἁγίῳ. Ψάλλει δέ που καὶ ὁ Δαβίδ· «Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου,» τὸ ἱλαρὸν ἐν ἐλπίδι τῆς τῶν ἁγίων φωνῆς, ἤτοι τὴν ἄνωθεν ἱλαροποιὸν ἐπίσκεψιν τοῦ ἐλαίου κατασημαίνοντος. Ἠλεήμεθα γὰρ οἱ πιστεύσαντες, καί ἐσμεν εὐλογγημένοι τῷ Κυρίῳ, τῇ τοῦ Πνεύματος ἐπιχορηγίᾳ τὸν νοῦν καταπιαινόμενοι· νοῦ δὲ εἰς τύπον ἡ κεφαλή. Κατὰ τὸν ἴσον δὲ τουτονὶ τρόπον οἱ ἱερεῖς ἡγιάζοντο, ὕδατί τε ἀπονιζόμενοι καὶ ἐλαίῳ χριόμενοι, οὕτω τε χριόμενοι τὴν ἱερὰν ἀμφίασιν περικείμενοι, τελειούμενοί τε τὰς χεῖρας, ὡς ἤδη πως δοκεῖν καὶ ἐπιτηδείως ἔχειν εἴς γε τὸ χρῆναι λοιπὸν καθαρῶς τε καὶ ἀμωμήτως τὰς θυσίας ἐπιτελεῖν. Προηγιασμένοι δὲ καὶ ἡμεῖς αὐτοὶ, καὶ τῇ ἄνωθεν χάριτι κατηγλαϊσμένοι, καὶ κεχρισμένοι πρὸς τελειότητα τὴν πνευματικὴν, ὡς ἐκ παῤῥησίας λοιπὸν καθαραῖς οἱονεί πως καὶ πανάγνοις χερσὶ, προσκομίζομεν Θεῷ τὰς δωροφορίας, δῆλον δὲ ὅτι τὰς πνευματικάς. Καί τοι τοιοῦτον οἶμαι δηλοῦν τὸ τῷ μακαρίῳ Δαβὶδ ὑμνούμενον περὶ παντὸς ἀναβαίνοντος εἰς τὸ ὄρος Κυρίου· «Ἀθῶος χερσὶ καὶ καθαρὸς τῇ καρδίᾳ.»
{ΠΑΛΛ.} Ἔοικεν.
{ΚΥΡ.} Τίνα δὲ τρόπον αὖ ἐκπράττεσθαι χρὴ τὰς ὑπὲρ τῶν ἱερέων θυσίας, ἐθεσμοθέτει λέγων· «Καὶ προσάξεις τὸν μόσχον ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου, καὶ ἐπιθήσουσιν Ἀαρὼν καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ μόσχου ἔναντι Κυρίου, παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου, καὶ σφάξεις τὸν μόσχον ἔναντι Κυρίου, παρὰ τὰς
Sin-calf burned outside; ram whole-burnt; ram of perfection / wave portions§15
15Cyril: …doors of the tent of the testimony. And you will take from the blood of the calf, and you will set upon the two horns of the altar with your finger. And all the remaining blood you will pour out beside the base of the altar, and you will take all the fat upon the belly, and the lobe upon the liver, and the two kidneys, and the fat upon them, and you will set upon the altar. And the meats of the calf, and the skin, and the dung you will burn with fire outside the camp; for it is of sin. And the one ram you will take, and Aaron and his sons will set their hands upon the head of the ram, and you will slaughter it, and taking the blood you will pour toward the altar in a circle, and you will divide the ram according to limbs; and you will wash the inwards and the feet with water, and you will set upon the divided-parts with the head, and you will bring up the whole ram upon the altar, a whole-burnt-offering to the Lord unto a smell of fragrance; it is incense to Lord. And you will take… and what has been removed from the ram of the perfection from Aaron and from his sons, and it will be for Aaron and for his sons an age-long lawful thing from the sons of Israel; for this is a setting-apart, and a removal it will be from the sons of Israel from the victims of the salvations of the sons of Israel, a removal to Lord.’ And after a few: ‘And the ram of the perfection you will take, and you will boil the meats in a holy place, and Aaron and (Exodus 29:12–28) (Hebrews 13:11–12) (Exodus 29:14) (Hebrews 13:12)
Greek · §15
θύρας τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ λήψῃ ἀπὸ τοῦ αἵματος τοῦ μόσχου, καὶ θήσεις ἐπὶ τῶν δύο κεράτων τοῦ θυσιαστηρίου τῷ δακτύλῳ σου. Τὸ δὲ λοιπὸν πᾶν αἷμα ἐκχεεῖς παρὰ τὴν βάσιν τοῦ θυσιαστηρίου, καὶ λήψῃ πᾶν τὸ στέαρ τὸ ἐπὶ τῆς κοιλίας, καὶ τὸν λοβὸν τὸν ἐπὶ τοῦ ἥπατος, καὶ τοὺς δύο νεφροὺς, καὶ τὸ στέαρ τὸ ἐπ' αὐτῶν, καὶ ἐπιθήσεις ἐπὶ τὸ θυσιαστήριον. Τὰ δὲ κρέατα τοῦ μόσχου, καὶ τὸ δέρμα, καὶ τὴν κόπρον κατακαύσεις πυρὶ ἔξω τῆς παρεμβολῆς· ἁμαρτίας γάρ ἐστι. Καὶ τὸν κριὸν λήψῃ τὸν ἕνα, καὶ ἐπιθήσουσιν Ἀαρὼν καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ κριοῦ, καὶ σφάξεις αὐτὸν, καὶ λαβὼν τὸ αἷμα προχεεῖς πρὸς τὸ θυσιαστήριον κύκλῳ, καὶ τὸν κριὸν διχοτομήσεις κατὰ μέλη· καὶ πλυνεῖς τὰ ἐνδόσθια καὶ τοὺς πόδας ὕδατι, καὶ ἐπιθήσεις ἐπὶ τὰ διχοτομήματα σὺν τῇ κεφαλῇ, καὶ ἀνοίσεις ὅλον τὸν κριὸν ἐπὶ τὸ θυσιαστήριον, ὁλοκαύτωμα τῷ Κυρίῳ εἰς ὀσμὴν εὐωδίας· θυμίαμα Κυρίῳ ἐστί. Καὶ λήψῃ τὸν κριὸν τὸν δεύτερον, καὶ ἐπιθήσει Ἀαρὼν καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ κριοῦ, καὶ σφάξεις αὐτὸν, καὶ λήψῃ τοῦ αἵματος αὐτοῦ, καὶ ἐπιθήσεις ἐπὶ τὸν λοβὸν τοῦ ὠτὸς Ἀαρὼν τοῦ δεξιοῦ, καὶ ἐπὶ τὸ ἄκρον τῆς δεξιᾶς χειρὸς, καὶ ἐπὶ τὸ ἄκρον τοῦ ποδὸς τοῦ δεξιοῦ, καὶ ἐπὶ τοὺς λοβοὺς τῶν ὤτων τῶν υἱῶν αὐτοῦ τῶν δεξιῶν, καὶ ἐπὶ τὰ ἄκρα τῶν χειρῶν αὐτῶν τῶν δεξιῶν, καὶ ἐπὶ τὰ ἄκρα τῶν ποδῶν αὐτῶν τῶν δεξιῶν. Καὶ λήψῃ ἀπὸ τοῦ αἵματος τοῦ θυσιαστηρίου, καὶ ἀπὸ τοῦ ἐλαίου τῆς χρίσεως, καὶ ῥανεῖς ἐπὶ Ἀαρὼν καὶ ἐπὶ τὴν στολὴν αὐτοῦ, καὶ ἐπὶ τοὺς υἱοὺς αὐτοῦ καὶ ἐπὶ τὰς στολὰς τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ, καὶ ἁγιασθήσεται αὐτὸς καὶ ἡ στολὴ αὐτοῦ, καὶ οἱ υἱοὶ αὐτοῦ καὶ αἱ στολαὶ τῶν υἱῶν αὐτοῦ. Τὸ δὲ αἷμα τοῦ κριοῦ προχεεῖς πρὸς τὸ θυσιαστήριον κύκλῳ, καὶ λήψῃ ἀπὸ τοῦ κριοῦ τὸ στέαρ αὐτοῦ, καὶ τὸ στέαρ τὸ κατακαλύπτον τὴν κοιλίαν, καὶ τὸν λοβὸν τοῦ ἥπατος, καὶ τοὺς δύο νεφροὺς, καὶ τὸ στέαρ τὸ ὑπ' αὐτῶν, καὶ τὸν βραχίονα τὸν δεξιόν· ἔστι γὰρ τελείωσις αὕτη· καὶ ἄρτον ἕνα ἐξ ἐλαίου, καὶ λάγανον ἓν ἀπὸ τοῦ κανοῦ τῶν ἀζύμων τῶν προτεθειμένων ἔναντι Κυρίου. Καὶ ἐπιθήσεις τὰ πάντα ἐπὶ τὰς χεῖρας Ἀαρὼν, καὶ ἐπὶ τὰς χεῖρας τῶν υἱῶν αὐτοῦ. Καὶ ἀφοριεῖς αὐτὰ ἀφόρισμα ἔναντι Κυρίου, καὶ λήψῃ αὐτὰ ἐκ τῶν χειρῶν αὐτῶν, καὶ ἀνοίσεις ἐπὶ τὸ θυσιαστήριον τῆς ὁλοκαυτώσεως εἰς ὀσμὴν εὐωδίας ἔναντι Κυρίου· κάρπωμά ἐστι Κυρίῳ. Καὶ λήψῃ τὸ στηθύνιον ἀπὸ τοῦ κριοῦ τῆς τελειώσεως, ὅ ἐστιν Ἀαρὼν, καὶ ἀφοριεῖς αὐτὸ ἀφόρισμα ἔναντι Κυρίου, καὶ ἔσται σοι ἐν μερίδι, καὶ ἁγιάσεις τὸ στηθύνιον ἀφόρισμα, καὶ τὸν βραχίονα τοῦ ἀφαιρέματος, ὃς ἀφώρισται, καὶ ὃς ἀφῄρηται ἀπὸ τοῦ κριοῦ τῆς τελειώσεως ἀπὸ τοῦ Ἀαρὼν καὶ ἀπὸ τῶν υἱῶν αὐτοῦ, καὶ ἔσται Ἀαρὼν καὶ τοῖς υἱοῖς αὐτοῦ νόμιμον αἰώνιον παρὰ τῶν υἱῶν Ἰσραήλ· ἔστι γὰρ ἀφόρισμα τοῦτο, καὶ ἀφαίρεμα ἔσται παρὰ τῶν υἱῶν Ἰσραὴλ ἀπὸ τῶν θυμάτων τῶν σωτηρίων τῶν υἱῶν Ἰσραὴλ, ἀφαίρεμα Κυρίῳ.» Καὶ μετ' ὀλίγα· «Καὶ τὸν κριὸν τῆς τελειώσεως λήψῃ, καὶ ἑψήσεις τὰ κρέα ἐν τόπῳ ἁγίῳ, καὶ ἔδονται Ἀαρὼν καὶ οἱ
Priestly meal holy; Christ sanctifies many ways; calf fat virtues; suffered outside§16
16Cyril: …his sons will eat the meats of the ram, and the breads in the basket, beside the doors of the tent of the testimony they will eat them, in which they were sanctified in them to perfect their hands to sanctify them, and a foreigner will not eat from them; for they are holy. And if from the meats of the sacrifice of the perfection and of the breads should be left until morning, you will burn the remaining things with fire. It will not be eaten; for it is a holy-thing.’
Palladius: How deep the matter of the legal commands.
Cyril: Deep indeed very much; for you have spoken uprightly; yet not altogether unclear, with the divine light of the holy Spirit flashing in us. And come then again, as possible, let us say the things upon each. In countless manners our Lord Jesus Christ sanctifies us, and finishes us sacred and well-acceptable. For through him and in him we have had the approach, and we are not unwanted to God and Father. And most needful and necessary unto salvation for us under corruption and sin are both… which also would be unto a type of the virtues unto the inward and unto mind, in which is the fragrant spiritually, yet not according to one manner, since indeed many are the inwards, fat and kidneys, and the lobe of the liver. And the remaining of the body is burned, outside the camp. For outside the gate Christ has suffered; and Paul writes thus. And the being spent with fire of the body would signify thinly, that the passion for him and the (Exodus 29:31–34) (Hebrews 13:12) (Ephesians 2:18)
Greek · §16
υἱοὶ αὐτοῦ τὰ κρέα τοῦ κριοῦ, καὶ τοὺς ἄρτους τοὺς ἐν τῷ κανῷ, παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου ἔδονται αὐτὰ, ἐν οἷς ἡγιάσθησαν ἐν αὐτοῖς τελειῶσαι τὰς χεῖρας αὐτῶν ἁγιάσαι αὐτοὺς, καὶ ἀλλογενὴς οὐκ ἔδεται ἀπ' αὐτῶν· ἔστι γὰρ ἅγια. Ἐὰν δὲ καταλειφθῇ ἀπὸ τῶν κρεῶν τῆς θυσίας τῆς τελειώσεως καὶ τῶν ἄρτων ἕως πρωῒ, κατακαύσεις τὰ λοιπὰ πυρί. Οὐ βρωθήσεται· ἁγίασμα γάρ ἐστι.»
{ΠΑΛΛ.} Ὡς βαθὺ τὸ χρῆμα τῶν νομικῶν ἐνταλμάτων.
{ΚΥΡ.} Βαθὺ μὲν οὖν λίαν· ἔφης γὰρ ὀρθῶς· πλὴν οὐκ εἰσάπαν ἀσυμφανὲς, τὸ θεῖον ἐν ἡμῖν ἐναστράπτοντος φῶς τοῦ ἁγίου Πνεύματος. Καὶ φέρε δὴ πάλιν, ὡς ἔνι, τὰ ἐφ' ἑκάστῳ λέγωμεν. Κατὰ μυρίους ὅσους ἡμᾶς ἁγιάζει τρόπους ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἱερούς τε καὶ εὐπροσδέκτους ἀποτελεῖ. Δι' αὐτοῦ γάρ τε καὶ ἐν αὐτῷ τὴν προσαγωγὴν ἐσχήκαμεν, καί ἐσμεν οὐκ ἀνεθέλητοι τῷ Θεῷ καὶ Πατρί. Χρειωδέστατά τε καὶ ἀναγκαῖα πρὸς σωτηρίαν ἡμῖν, τοῖς ὑπὸ φθοράν τε καὶ ἁμαρτίαν, ὅ τε θάνατος αὐτοῦ καὶ μέν τοι καὶ ἡ ζωὴ, καὶ πρὸς τούτοις ἔτι ἡ διὰ τοῦ σώματός τε καὶ αἵματος αὐτοῦ τελείωσις· ἐν Χριστῷ γὰρ δὴ, καὶ οὐκ ἐν νόμῳ τὸ τέλειον.
{ΠΑΛΛ.} Εὖ ἔφης.
{ΚΥΡ.} Ἄθρει δὴ οὖν ὡς ἐν τύποις ἔτι τὰ δι' ὧν εὖ μάλα σεσώσμεθά τε καὶ ἡγιάσμεθα, ἱεροί τε καὶ ἅγιοι γεγόναμεν ἐν Χριστῷ. Μοσχάριον ἦν ἐκ βοῶν τὸ εἰς θυσίαν ἠγμένον, καὶ σφάζεται μὲν πρὸς αὐταῖς ταῖς θύραις τῆς ἁγίας σκηνῆς, ἐπενηνεγμένων αὐτῷ τῶν χειρῶν. Προσεχεῖτο δὲ τὸ αἷμα τῷ θυσιαστηρίῳ, καταχριομένων αὐτῷ τῶν κεράτων· καὶ καπνίζονται μὲν ἐν τάξει τῶν εὐοσμοτάτων θυμιαμάτων τὰ ἐντόσθια. Τὸ δὲ λοιπὸν ἐμπίπραται σῶμα, διακομισθὲν ἐπέκεινα τῆς παρεμβολῆς. Καὶ μοσχάριον μὲν ὁ Χριστὸς, ὡς ἔξω ζυγοῦ καὶ ὑπὸ ζυγόν. Θεὸς γὰρ ὢν φύσει γέγονεν ὑπὸ νόμον διὰ τὸ ἀνθρώπινον. ἦ γὰρ οὐχὶ τὸ βραχὺ μοσχάριον ζυγοῦ μὲν ἄηθές ἐστι, φύσεώς γε μὴν τῆς ὑπὸ ζυγόν;
{ΠΑΛΛ.} Ὧδε ἔχει.
{ΚΥΡ.} Μοσχάριον δὴ οὖν ὠνόμασται πάλιν οἰκονομικῶς ὁ Χριστὸς, ἵν' ἐν ταυτῷ νοῆται πρὸς ἡμῶν καὶ τὸ ἄηθες τῆς τοῦ Λόγου θεότητος εἰς δουλείαν, καὶ τὸ ὡς ἐν φύσει γενέσθαι τῇ ὑπὸ ζυγὸν κατά γε τὸ ἀνθρώπινον. Σφάζεται δὲ ὡς ὑπέρ γε τῆς ἁγίας σκηνῆς καὶ τῶν ἐπιθέντων αὐτῷ τὰς χεῖρας· Λευῖται δὲ οὗτοι καὶ ἱερεῖς· ἀπέθανε γὰρ ὑπέρ τε τῆς Ἐκκλησίας καὶ τῶν αὐτῷ καθιερωμένων διὰ τῆς πίστεως. Ἱερὸς δὲ ὅτι καὶ ὡς ἐν τρόπῳ θυσίας εὐπρόσδεκτος τῷ Θεῷ καὶ Πατρὶ τοῦ Ἐμμανουὴλ ὁ θάνατος, πάρα σοι νοεῖν, προσχεομένου τοῦ αἵματος τῷ ἁγίῳ θυσιαστηρίῳ, καὶ καταχρίοντος αὐτὸ, θυμιωμένων δὲ καὶ τῶν ἐντοσθίων, ἃ καὶ εἰς τύπον εἶεν ἂν τῶν εἰς τὸ ἔσω καὶ εἰς νοῦν ἀρετῶν, αἷς ἔνεστι μὲν τὸ εὐῶδες πνευματικῶς, οὐ καθ' ἕνα δὲ τρόπον, ἐπεί τοι πολλὰ τὰ ἐντόσθια, πιμελὴ καὶ νεφροὶ, καὶ ὁ λοβὸς τοῦ ἥπατος. Ἐμπίπραται δὲ τοῦ σώματος τὸ λειπόμενον, ἔξω τῆς παρεμβολῆς. Ἔξω γὰρ τῆς πύλης ἔπαθεν ὁ Χριστός· γράφει δὲ οὕτως ὁ Παῦλος. Τὸ δέ γε πυρὶ δαπανᾶσθαι τὸ σῶμα κατασημήνειεν ἂν ἰσχνῶς, ὅτι τὸ πάθος αὐτῷ καὶ ὁ θά
Death unto glory like Sinai fire; first ram = life offered; Adam’s curse reversed§17
17Cyril: …death will not be somehow unto dishonor, but will finish out unto bright and most manifest glory. For in a form at least of fire the divine is thought; and thus it has also come down upon the mountain Sinai. And about to loose the power of death, Christ has entered under death economically, that as God he may be glorified by us. So then the death creeps unto God-fitting glory, having as end the bright living-again, and the small-fitting in the suffering, being conquered by the uppermost good-fames, goes away unto nothing; and this, I think, is riddlingly the being spent with fire of the dead calf. And having added, that for it is sin, he has made clear that the passion of Christ has come to be unto cleansing-off of sin, and the matter is not unclear.
Palladius: Not at all.
Cyril: Then the first ram is taken and is slaughtered equally with the calf; and the blood again was being held toward the altar, and being cut limb-wise was being brought up, with the inwards having been washed with water, with head together and feet…
Palladius: And would someone think perhaps that even the life of Christ itself has come to be for us?
Cyril: And indeed you will know somehow also very easily, having thought that we have become sharers of the transgression in Adam, and all but have also paid the justices of the things failed by that one, with the curse having run through unto all, and the anger having somehow been distributed over the race from him. So then the Only-begotten has come down unto becoming-human, and has tented among us, and (Exodus 19:18) (John 1:14) (Romans 5:12)
Greek · §17
νατος οὐ πρὸς ἀδοξίαν ἔσται ποθὲν, ἀλλ' εἰς λαμπρὰν καὶ ἐμφανεστάτην ἐκτελευτήσει δόξαν. Ἐν εἴδει γὰρ δὴ τῷ πυρὸς νοεῖται τὸ θεῖον· καταβέβηκε δὲ οὕτως καὶ ἐπὶ τὸ ὄρος τὸ Σινᾶ. Καταλύσων δὲ τοῦ θανάτου τὸ κράτος, ὑπέδυ τὸν θάνατον οἰκονομικῶς ὁ Χριστὸς, ἵν' ὡς Θεὸς δοξάζηται πρὸς ἡμῶν. Ἕρπει δὴ οὖν εἰς θεοπρεπῆ δόξαν ὁ θάνατος, τὸ τέλος ἔχων τὸ ἀναβιῶναι λαμπρὸν, καὶ τὸ ἔν γε τῷ παθεῖν μικροπρεπὲς, εὐκλείαις ταῖς ἀνωτάτω νικώμενον, οἴχεται πρὸς τὸ μηδέν· καὶ τοῦτο, οἶμαι ἔστιν αἰνιγματωδῶς, τὸ δαπανᾶσθαι πυρὶ τὸ νεκρὸν μοσχάριον. Ἐπειπὼν δὲ, ὅτι ἁμαρτία γάρ ἐστιν, εἰς ἀποκάθαρσιν ἁμαρτίας τὸ Χριστοῦ γενέσθαι διαμεμήνυκε πάθος, καὶ τὸ χρῆμά ἐστιν οὐκ ἀσυμφανές.
{ΠΑΛΛ.} Οὐ γὰρ οὖν.
{ΚΥΡ.} Εἶτα κριὸς ὁ πρῶτος λαμβάνεται καὶ σφάζεται μὲν ἐν ἴσῳ τῷ μόσχῳ· προσεχεῖτο δὲ αὖ τῷ θυσιαστηρίῳ τὸ αἷμα, καὶ μελειστὶ τεμνόμενος ἀνεφέρετο, τῶν ἐντοσθίων ἐκπεπλυσμένων ὕδατι, κεφαλῇ τε ἅμα καὶ ποσὶν, ὅτι θυμίαμά ἐστι· γράφεται δὲ πάλιν ἡμῖν καὶ διὰ τούτων ὁ Χριστὸς, ὁ ἐν κριῷ τῷ τελείῳ τέλειος, ἁγίαν ἔχων ζωήν. Δηλοῖ γὰρ, οἶμαί που ὅτι, τὸ προσχεῖσθαι τὸ αἷμα τῷ θυσιαστηρίῳ· ζωῆς γὰρ τύπος τὸ αἷμα, καὶ εἰς ὀσμὴν εὐωδίας ἀνακείμενος τῷ Θεῷ καὶ Πατρὶ, ὡς ὑπὲρ πάντων τε ἅμα καὶ ὑπὲρ ἑκάστου· τύπος δὲ τοῦτο πάλιν, τὸ ἀναφέρεσθαι τὸν κριὸν ἐπὶ τὸ θυσιαστήριον, ὡς ἐν παντί τε καὶ κατὰ μέλος. Μέλη δὲ ἡμεῖς ἀνὰ μέρος Χριστοῦ, καὶ ἓν πάντες νοούμεθα σῶμα· ἅγιος δὲ ὅτι καὶ ἱερὸς ὅλος καὶ σπίλον ἀκαθαρσίας οὐκ ἔχων, ἡ τῶν ἐντοσθίων ἔκπλυσις εὖ μάλα παραδηλοῖ. Συναναφέρεται δὲ κεφαλὴ καὶ πόδες, τὸ ἀπ' ἀρχῆς καὶ μέχρι παντὸς εὐῶδες ἐν ἁγιασμῷ τῆς τοῦ Σωτῆρος ζωῆς ὑποφαίνοντες. Παντὸς γὰρ ζώου κεφαλὴ μὲν ἀρχὴ, κατάληξις δὲ ὥσπερ καὶ τοῦ παντὸς σώματος οἱ πόδες τὸ τέλος. Ἢ καὶ τάχα που νοεῖν ἄμεινον εἰς τύπον μὲν νοῦ κεφαλὴ, πορείας γε μὴν τῆς κατ' ἐνέργειαν πρακτικῆς τοὺς πόδας. Εὐώδη δὲ πάντα ἐν Χριστῷ, καὶ εἰς ἄκρον ἥκοντα καθαρότητος καὶ νοήματα καὶ πράξεις· οὐ γὰρ ἐποίησεν ἁμαρτίαν· ταύτῃ τοι καὶ ὁλοκαυτώματα καὶ θυσίασμά φησι τὴν καθιέρωσιν τοῦ κριοῦ. οὐ γὰρ ἐκ μέρους ἅγιος ἢ ἱερός. Πρέποι γὰρ ἂν οὐκ ἐκείνῳ ποθὲν, ἡμῖν δὲ μᾶλλον, τὸ καὶ ἀσθενεῖν ἔσθ' ὅτε καὶ ἐναλῶναι πταίσμασι· καθαρὸς γὰρ οὐδεὶς ἐξ ἁμαρτιῶν, καὶ πολλὰ πταίομεν ἅπαντες, κατὰ τὸ γεγραμμένον.
{ΠΑΛΛ.} Καὶ πῶς ἄν τις οἴοιτο τυχὸν, καὶ αὐτὴν γενέσθαι τὴν Χριστοῦ ζωὴν ὑπὲρ ἡμῶν;
{ΚΥΡ.} Καὶ μὴν εἴσῃ τοι καὶ μάλα ῥᾳδίως, ἐννοήσας ὅτι τῆς ἐν Ἀδὰμ παραβάσεως γεγόναμεν κοινωνοὶ, μόνον δὲ οὐχὶ καὶ τῶν ἐκείνῳ πεπλημμελημένων ἐκτετίκαμεν δίκας, διαδραμούσης εἰς ἅπαντας τῆς ἀρᾶς, καὶ τὸ ἐξ ἐκείνου γένος κατανεμηθείσης τρόπον τινὰ τῆς ὀργῆς. Καθίκετο τοίνυν εἰς ἐνανθρωπότητα, καὶ ἐσκήνωσεν ἐν ἡμῖν ὁ Μονογενὴς, καὶ
Obedient unto death; second ram blood on ear/hand/foot; test the spirits§18
18Cyril: …has subjected himself to God and Father. ‘For he has become obedient until death,’ (Philippians 2:8) wiping out the charges of the from-Adam desertion, and of the well-persuadedness the fragrance as for all together and for each he has brought forward to God and Father, and through him we have been saved; and witness is Paul having written thus: ‘So then, as through one trespass unto all humans unto condemnation, so also through one righteous-deed unto all humans unto justification of life; for just as through the disobedience of the one human the many were set down sinners, so through the obedience of the one human the many will be set down righteous.’ (Romans 5:18–19) So then you understand that we have been saved as at least in the calf, with Christ having died for us, and we are fragrant to God and Father through his subjection and the life in sanctification; for the blood of the ram was being held toward the holy altar.
Palladius: I understand what you say.
Cyril: And many-manneredly molding the same for us as in shadows: And you will take, he says, the second ram… fighting, and leading-out against the dogmas of uprightness; for this is a fruit of the holy hearing. And indeed John the all-divine somehow says thus for us: ‘Brothers, test the spirits, if it is from God; every spirit which does not confess Jesus Christ is not from God, and every spirit which confesses Jesus Christ is from God.’ (Exodus 29:19–20) And a test of words would reasonably be practiced not otherwise rather than unto an ear. So then holy (1 John 4:1–3) (Romans 5:19) (1 John 4:1)
Greek · §18
ὑπέθηκεν ἑαυτὸν τῷ Θεῷ καὶ Πατρί. «Γέγονε γὰρ ὑπήκοος μέχρι θανάτου,» τῆς ἐξ Ἀδὰμ ἀποταξίας ἀφανίζων τὰ ἐγκλήματα, καὶ τῆς εὐπειθείας τὴν εὐωδίαν ὡς ὑπὲρ πάντων τε ἅμα καὶ ὑπὲρ ἑκάστου προσαγήοχε τῷ Θεῷ καὶ Πατρὶ, καὶ δι' αὐτοῦ σεσώσμεθα· καὶ μάρτυς ὁ Παῦλος ὡδὶ γεγραφώς· «Ἄρα οὖν, ὡς δι' ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτω καὶ δι' ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς· ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω διὰ τῆς ὑπακοῆς τοῦ ἑνὸς ἀνθρώπου δίκαιοι κατασταθήσονται οἱ πολλοί.» Συνίης οὖν ὅτι σεσώσμεθα μὲν ὡς ἔν γε τῷ μόσχῳ, τεθνεῶτος ὑπὲρ ἡμῶν τοῦ Χριστοῦ, εὐωδιάζομεν δὲ τῷ Θεῷ καὶ Πατρὶ διὰ τῆς ὑποταγῆς αὐτοῦ καὶ τῆς ἐν ἁγιασμῷ ζωῆς· Προσεχεῖτο γὰρ τὸ αἷμα τοῦ κριοῦ τῷ ἁγίῳ θυσιαστηρίῳ.
{ΠΑΛΛ.} Συνίημι ὃ φής.
{ΚΥΡ.} Πολυτρόπως δὲ τὸν αὐτὸν ἡμῖν διαπλάττων ὡς ἐν σκιαῖς· Καὶ λήψῃ, φησὶ, κριὸν τὸν δεύτερον, καὶ πράττεται μὲν ἐπ' αὐτῷ κατὰ τὸν πρῶτον ἡ σφαγή. Καταχρίεται δὲ Ἀαρὼν, καὶ τὸ ὑπ' αὐτῷ τῶν ἱερέων ἁγιάζεται στίφος, ἐπιτιθεμένου τοῦ αἵματος ἐπ' ἄκροις χειρὸς καὶ ὠτίου, καὶ μὴν καὶ ποδὸς τῶν δεξιῶν· ἁγιάζεται δὲ καὶ τῶν ἱερέων ἡ στολὴ καταῤῥαντισθεῖσα τῷ αἵματι, εἶτα τοῦ λείποντος ἐπιπροχεομένου τῇ βάσει τοῦ θυσιαστηρίου, κατὰ τὸ Θεῷ δοκοῦν, ἀπολαμβάνεται τά τε ἐντόσθια καὶ ἄζυμος ἄρτος καὶ λάγανον ἕν· ἄμφω δὲ ἦν ἐλαιόδευτα· καὶ προσκομίζουσι μὲν ἐν χερσὶν ἐνθέντες ἰδίαις οἱ ἀμφὶ τὸν Ἀαρὼν, ἀποδέχεται δὲ τὴν θυσίαν καὶ ἀναφέρει Μωσῆς. Δεῖν δὲ πρὸς τούτοις ἔφη βραχίονα καὶ στηθήνιον ἀποτάττεσθαι τῷ ἱερεῖ, καὶ ἐν μοίρᾳ κεῖσθαι τῶν ἀφαιρουμένων. Ὄνομα δὲ τῷ θύματι, κριὸς τελειώσεως. Τεθυμιαμένων δὲ τῶν ἐντοσθίων, τὸ λοιπὸν σὺν ἄρτοις ἐσθίεται σῶμα, πυρὶ κατακαιομένων τῶν εἰς τὸ πρωῒ καταλελειμμένων. Ἔχει γὰρ ὧδε τὸ γράμμα τὸ ἱερόν.
{ΠΑΛΛ.} Ὡς βαθὺς ὁ λόγος!
{ΚΥΡ.} Ἔφης ὀρθῶς· βαθὺς γὰρ δὴ λίαν, ὠδίνει δὲ μὴν τὸ Χριστοῦ μυστήριον. Γέγονε γὰρ ἡμῖν κριὸς τελειώσεως εἰς πᾶν ὁτιοῦν τῶν ἀρίστων ἀρτίως ἔχοντας ἀποφαίνων, καὶ ἐκπρεπεστάτους ἐν ἀρεταῖς δι' ἁγιασμοῦ ἐν πνεύματι, καὶ πρό γε τῶν ἄλλων ἀκοὴν μὲν ἐνθεὶς, τὴν εὐλογίας πλήρη, τουτέστι, τὴν εὐπειθῆ καὶ εὐήνιον, καὶ ἐπιτηδείως μὲν ἔχουσαν εἰς παραδοχὴν τῶν περὶ αὐτοῦ δογμάτων, οὐκ ἀνεχομένην δὲ ψιθύρων τερετισμῶν, καὶ μυσαρᾶς ἀθυρογλωσσίας, ἣν ἂν ποιοῖντό τινες τῇ ἀληθείᾳ μαχόμενοι, καὶ τοῖς τῆς ὀρθότητος ἀντεξάγοντες δόγμασιν· ἀκοῆς γὰρ δὴ τοῦτο τῆς ἁγίας καρπός. Καὶ μὴν Ἰωάννης ἡμῖν ὁ θεσπέσιος ὧδέ πή φησιν· «Ἀδελφοὶ, δοκιμάζετε τὰ πνεύματα, εἰ ἐκ τοῦ Θεοῦ ἐστι· πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ Ἰησοῦν Χριστὸν, ἐκ τοῦ Θεοῦ οὐκ ἔστι, καὶ πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν, ἐκ τοῦ Θεοῦ ἐστι.» Βάσανος δὲ ῥημάτων πράττοιτο ἂν εἰκότως οὐχ ἑτέρως τέ ποι μᾶλλον ἢ εἰς οὖς. Ἅγιον
Ear hand foot anointed; holy food = Christ’s body; leftover burned; no alien eats§19
19Cyril: …will be the ear for those caring for exactness and dogmatic uprightness. But this is Christ’s gift and heaven’s guest-gift, and an achievement of the holy blood; for of all the exceptional things for us the possession is in him and through him. Therefore also a hand was being sanctified, showing-forth of practical energy, and indeed also a foot, a clear symbol of the uprightness in tracks. For we must be solemnized with holy deeds, and walk through very well the path running through unto every one of the things pleasing God, according to what is sung in Psalms, ‘And I turned my feet unto your testimonies,’ (Psalm 119:59) or the in Proverbs book, ‘Make upright tracks for your feet, and straighten your roads.’ (Proverbs 4:26) So then let the sacred and choice race possess a holy hearing, and likewise hand and foot according at least to the manners just said for us; and all right things being anointed and as in a last portion—that is, in extremes. For he says the extreme of the ear, and indeed also… For how would it be fitting for the sacred ones to come to be in participation of holy food—that is, of the body of Christ—and unapproachable for the other-born is the blessing. And other-born would also be thought the still unbelieving and unbaptized race, and in addition to these still the having been twisted unto other-minded mind, and incompatible with the judgments of the saints, and as in baseness of dogmas having been rope-separated. And with fire is also spent every leftover of the sacrifice (1 Corinthians 10:16) (Exodus 29:20–34)
Greek · §19
δὴ οὖν ἔσται τὸ οὖς τοῖς τῆς ἀκριβείας καὶ δογματικῆς ὀρθότητος ἐπιμεληταῖς. Ἀλλὰ τοῦτό ἐστι Χριστοῦ τὸ δῶρον καὶ ξένιον οὐρανοῦ, καὶ κατόρθωσις αἵματος τοῦ ἁγίου· ἁπάντων γὰρ ἡμῖν τῶν ἐξαιρέτων ἡ κτῆσις ἐν αὐτῷ τε καὶ δι' αὐτοῦ. Τοιγάρτοι καὶ χεὶρ ἡγιάζετο, πρακτικῆς ἐνεργείας παραδεικτικὴ, καὶ μέντοι καὶ ποῦς, τῆς ἐν τροχιαῖς ὀρθότητος σύμβολον ἐναργές. Ἁγίοις γὰρ ἡμᾶς ἔργοις ἐπισεμνύνεσθαι χρὴ, καὶ διαστείχειν εὖ μάλα τὴν εἰς πᾶν ὁτιοῦν τῶν ἀρεσκόντων Θεῷ διᾴττουσαν τρίβον, κατὰ τὸ ἐν Ψαλμοῖς ᾀδόμενον, «Καὶ ἐπέστρεψα τοὺς πόδας μου εἰς τὰ μαρτύριά σου,» ἤγουν τὸ ἐν βίβλῳ Παροιμιῶν, «Ὀρθὰς τροχιὰς ποίει σοῖς ποσὶ, καὶ τὰς ὁδούς σου κατεύθυνε.» Κεκτήσθω δὴ οὖν τὸ ἱερὸν καὶ ἀπόλεκτον γένος ἁγίαν μὲν ἀκοὴν, χεῖρά τε ὁμοίως καὶ πόδα κατά γε τοὺς ἀρτίως ἡμῖν εἰρημένους τρόπους· δεξιά τε πάντα χριόμενα καὶ ὡς ἐν μοίρᾳ τῇ λοίσθῳ, τουτέστιν, ἐν ἄκροις. Τὸ γὰρ ἄκρον φησὶ τοῦ ὠτὸς, καὶ μὴν καὶ ποδὸς καὶ χειρός· ἅπασα γὰρ, οἶμαι, πρᾶξις ἀγαθὴ γενναία τέ ἐστι καὶ δεξιὰ, τὸ ὡς ἐν φαυλότητι σκαιὸν οὐκ ἔχουσα, καὶ μέχρι τῶν ἄκρων, ὅ ἐστι μέχρι παντὸς ἤτοι τέλους. Προσήκει γὰρ εἶναι δεξιοὺς ἐν ἁγιασμῷ τοὺς Θεῷ καθιερωμένους μέχρι παντὸς ἐν ὑπομονῇ. «Ὁ γὰρ ἀρξάμενος, φησὶν, ἔργον ἀγαθὸν ἐν ὑμῖν, ἐπιτελεσάτω.» Ἔκτοπον δὲ λίαν καὶ τὸ ἀνόπιν ἱέσθαι τρόπον τινὰ διαπεραίνειν ὀκνοῦντας τὸ ἀγαθόν. Ἐπειδὴ δὲ εἰς τύπον Θεοῦ Μωσῆς, προσκομίζουσι μὲν τὴν θυσίαν οἱ ἀμφὶ τὸν Ἀαρὼν, ὑποδέχεται δὲ αὐτὸς, οἱονεί πως Θεοῦ καὶ διὰ τοῦδε κατασημαίνοντος, ὅτι τῶν οὕτως ἡγιασμένων τὰς ἐπὶ Χριστῷ θυσίας μονονουχὶ καὶ ἀπὸ χειρὸς εἰς χεῖρα δέξεται, καὶ οὐκ ἀπαξιώσει τὸ χρῆμα· Χριστοῦ γὰρ ἔχει τὴν εὐωδίαν, καὶ τοῦτο, οἶμαι, ἔστιν ἡ τῶν ἐντοσθίων ἀναφορὰ θυμιωμένων αὐτῷ. Ἀφαίρεμα δὲ τῷ ἱερεῖ στηθύνιον, καὶ βραχίων ἀπὸ τοῦ κριοῦ τῆς τελειώσεως. Καὶ βραχίων μὲν ἰσχύος ἂν εἴη σύμβολον, στηθύνιον δὲ καρδίας καὶ νεφρῶν. Δέδοται δὲ τῷ ἁγίῳ τε καὶ ἱερῷ γένει Χριστὸς, δύναμις καὶ σοφία παρὰ τοῦ Θεοῦ καὶ Πατρός. Ἢ οὐκ ἐν αὐτῷ σοφοί τέ ἐσμεν καὶ ἄγαν εὐσθενεῖς;
{ΠΑΛΛ.} Πῶς γὰρ οὔ; γέγραπται γὰρ ὅτι Χριστὸς, Θεοῦ δύναμις καὶ Θεοῦ σοφία, γέγονεν ἡμῖν ταῦτα παρὰ τοῦ Θεοῦ.
{ΚΥΡ.} Ἱερὰ δὲ βρῶσις τοῖς εἰς λειτουργίαν ἐξειλεγμένοις τὰ κρέα. Δέδοται δὲ τοῖς ἀζύμοις ἄρτοις ὁμοῦ, συμμετέχοντος οὐδενὸς τῶν ἀλλογενῶν, ἢ, εἰ τοῦτο δρῴη τις, καὶ τεθνηξομένου. Ψυχαῖς γὰρ ἂν πρέποι ταῖς ἱεραῖς τὸ ἐν μεθέξει γίνεσθαι τροφῆς ἁγίας, τουτέστι, τοῦ σώματος τοῦ Χριστοῦ, καὶ ἀπρόσιτος τοῖς ἀλλογενέσιν ἡ εὐλογία. Νοοῖτο δ' ἂν ἑτερογενὲς καὶ τὸ ἄπιστον ἔτι καὶ ἀβάπτιστον γένος, καὶ πρὸς τούτοις ἔτι τὸ ἐξεστραμμένον εἰς ἑτερόφρονα νοῦν, καὶ ταῖς τῶν ἁγίων ἀσύμβατον γνώμαις, καὶ ὡς ἐν φαυλότητι δογμάτων διεσχοινισμένον. Δαπανᾶται δὲ καὶ πυρὶ πᾶν ὅσον ἐστὶ τῆς θυσίας λεί
Leftover not for tomorrow; future sanctification; seven days at tent door§20
20Cyril: …remainder, the law not allowing to eat also unto the tomorrow; for of sanctification, I think, some other manner will be for us according to the coming age being worked spiritually, no longer bodily, and according to which word God who rearranges all things knows, and transferring wherever he should wish. And some not unintelligent mind will follow the words; for with the corruption in us having been loosed after at least living-again perhaps from dead ones, the things through which one might be able to run-through it are somehow not necessary. So then another manner of sanctification fitting the condition of the season will be thought out, with Christ being present with us. And having said what has come unto mind, we will yield to those who think the better things. And perhaps some such thing the all-divine Paul hints saying: ‘And when the perfect should come, the from-part will be abolished,’ (Exodus 29:34–35) instead of, will have an end and will stand.
Palladius: It seems so.
Cyril: So then these things he said must be finished through unto the perfection of the sacred ones. And with the priests of Israel having been raised-together, and… and of testimony you will not go out seven days, until a day should be fulfilled, a day of your perfection. For seven days he will perfect your hands, just as he did on this day, on which Lord commanded to do, so as to propitiate concerning you, and upon the door of the tent of the testimony you will sit seven days. And day and night keep the keepings of Lord, that you may not die; for thus Lord God commanded me.’ (1 Corinthians 13:10) (Leviticus 8:33–35) (Leviticus 8:33)
Greek · §20
ψανον, οὐκ ἐφιέντος ἐσθίειν τοῦ νόμου καὶ εἰς τὴν αὔριον· ἁγιασμοῦ γὰρ, οἶμαι, τὶς ἕτερος ἡμῖν ἔσται τρόπος κατὰ τὸν αἰῶνα τὸν μέλλοντα πνευματικῶς ἐνεργούμενος, οὐκέτι σωματικῶς, καὶ καθ' ὃν οἶδε λόγον ὁ πάντα μετασκευάζων Θεὸς, καὶ οἷπερ ἂν βούλοιτο μετατιθείς. Ἕψεται δέ τις τοῖς λόγοις οὐκ ἀσύνετος νοῦς· λελυμένης γὰρ ἐν ἡμῖν τῆς φθορᾶς μετά γε τὸ ἀναβιῶναι τυχὸν ἐκ νεκρῶν, οὐκ ἀναγκαῖά πως ἐστὶ τὰ δι' ὧν ἂν ἦν δύνασθαι διαδράσκειν αὐτήν. Ἕτερος δὴ οὖν ἁγιασμοῦ τρόπος τῇ τοῦ καιροῦ καταστάσει πρέπων ἐπινοηθήσεται, συνόντος ἡμῖν τοῦ Χριστοῦ. Τὸ δὲ εἰς νοῦν ἧκον εἰπόντες, τοῖς τὰ ἀμείνω νοοῦσι παραχωρήσομεν. Καὶ τάχα τι τοιοῦτον ὑποσημαίνει λέγων ὁ θεσπέσιος Παῦλος· «Ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται,» ἀντὶ τοῦ, πέρας ἕξει καὶ στήσεται.
{ΠΑΛΛ.} Ἔοικεν.
{ΚΥΡ.} Ταυτὶ μὲν οὖν ἔφη διαπεραίνεσθαι δεῖν εἰς τὴν τῶν ἱερῶν τελείωσιν. Συνεγηγερμένων δὲ τῶν ἱερέων Ἰσραὴλ, καὶ συνειλεγμένων εἰς Ἐκκλησίαν, τὴν εἰς ἐμφανὲς ἀνάδειξιν διετύπου λέγων· «Λάβε Ἀαρὼν καὶ τοὺς υἱοὺς αὐτοῦ, καὶ τὸ ἔλαιον τῆς χρίσεως, καὶ τὸν μόσχον τὸν περὶ ἁμαρτίας, καὶ τοὺς δύο κριοὺς, καὶ τὸ κανοῦν τῶν ἀζύμων, καὶ πᾶσαν τὴν συναγωγὴν ἐκκλησίασον ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ εἶπε Μωσῆς τῇ συναγωγῇ· [καὶ ἐποίησε ὃν τρόπον συνέταξεν αὐτῷ Κύριος καὶ ἐξεκκλησίασε τὴν συναγωγὴν ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ εἶπε Μωσῆς·] Τοῦτό ἐστι τὸ ῥῆμα ὃ ἐνετείλατο Κύριος ποιῆσαι. Καὶ ἀμφιέννυσι μὲν ἐν κόσμῳ τὸν Ἀαρὼν, καὶ μέντοι τοὺς ἱερέας. Προσρανεῖ δὲ τῷ ἐλαίῳ τῆς χρίσεως τὸ θυσιαστήριον ἑπτάκις, καὶ ἐπὶ πάντα αὐτοῦ τὰ σκεύη, καὶ ἐπὶ τὸν λουτῆρα, φησὶ, καὶ τὴν σκηνὴν, καὶ πάντα τὰ ἐν αὐτῇ, καὶ ἡγίασεν αὐτά.» Ἁγία γὰρ ἡ σκηνὴ, καταπλουτεῖ δὲ τελείως τὸ θυσιαστήριον τὸν διὰ Πνεύματος ἁγιασμὸν, οὐχ ὡς ἐν τάξει μετίσχον τῶν λογικῶν· οὐ γὰρ οὕτως ἅγιον, ὡς, οἷον εἰπεῖν, ἀγγέλου φύσις, ἤγουν ἀνθρώπου ψυχή· ἀλλ' οἱονεί πως ἐξ ἐπαφῆς τῆς ἐπιτιθεμένης θυσίας αὐτῷ. Ἅγιος γὰρ καὶ τόπος ἐν ᾧπερ ἂν γένοιτο Χριστός. Καταχρίσας δὴ οὖν τὸ θυσιαστήριον ἑπτάκις, ὅ ἐστι πλουσίως, ἁγιάζει τὸν Ἀαρών· προσεπήντλησε γὰρ αὐτῷ τὸ τῆς χρίσεως ἔλαιον, καὶ πρός γε δὴ τούτῳ προσκεκόμικε τὰς θυσίας τὰς ὑπέρ τε αὐτοῦ καὶ τῶν ἐξ αὐτοῦ κατά γε τοὺς ἀρτίως ἡμῖν προαποδοθέντας τρόπους. Ἐπειδὴ δὲ εἰς πέρας ἦκτο ταυτὶ, προσεπιτάττει λέγων, «Καὶ ἀπὸ τῆς θύρας τῆς σκηνῆς καὶ μαρτυρίου οὐκ ἐξελεύσεσθε ἑπτὰ ἡμέρας, ἕως ἡμέρα πληρωθῇ, ἡμέρα τελειώσεως ὑμῶν. Ἑπτὰ γὰρ ἡμέρας τελειώσει τὰς χεῖρας ὑμῶν, καθάπερ ἐποίησεν ἐν τῇ ἡμέρᾳ ταύτῃ, ᾗ ἐνετείλατο Κύριος τοῦ ποιῆσαι, ὥστε ἐξιλάσασθαι περὶ ὑμῶν, καὶ ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου καθίσεσθε ἑπτὰ ἡμέρας. Ἡμέραν δὲ καὶ νύκτα φυλάξασθε τὰ φυλάγματα Κυρίου, ἵνα μὴ ἀποθάνητε· οὕτως γὰρ ἐνετείλατό μοι Κύριος ὁ Θεός.»
Stay in tent = firmness in holiness; eighth day Moses yields to Aaron§21
21Cyril: What sort of manner at least upon each of the sacrifices has come to be, a word sufficient for us has shown very well. Therefore leaving off thin-speaking at least in these, let us go upon this. The law does not allow those who have enriched a sacred and choice lot, and already perfected unto needing to priest, to be carried somewhere outside the holy tent, but unto a seventh day to sit within, and all but nails them to the doors, not overstepping the threshold, setting the sitting in holy places as a symbol, I think somehow, of firmness and remaining of the in sanctification. For we must be fixed-through and hold unshaken unto virtue necessarily, we who at least have been ordered to sit-near God, not going outside of the fitting manner and running out of a priest-fitting mind; but near as always and dwelling beside God, according at least to what has been said through a prophet’s voice: ‘Seeking seek, and beside me dwell.’ (Leviticus 8:33–35) And unto seven days Moses ordered to do this; and that in every season one must sit-near God… concerning your sin, and your whole-burnt-offering, and propitiate concerning yourself, and your house, and do the gifts of the people, and propitiate concerning them, just as Lord commanded.’ Thin, O Palladius, casting the mind into the sacred Letters you will observe very well also in this the mystery of Christ clear.
Palladius: In what manner?
Cyril: For on an eighth day Moses as it were ceases from the priesting. And Aaron at least begins, (Leviticus 9:1–7) (Leviticus 8:35) (Leviticus 9:1)
Greek · §21
Ὁποῖος μὲν οὖν ἐφ' ἑκάστῃ τῶν θυσιῶν γέγονε τρόπος, ἀποχρῶν ἡμῖν εὖ μάλα διέδειξε λόγος. Τοιγάρτοι μεθέντες τὸ ἔν γε τούτοις ἰσχνομυθεῖν, ἐπὶ τοῦτο ἴωμεν. Οὐκ ἐφίησιν ὁ νόμος τοὺς ἱερὸν καὶ ἀπόλεκτον καταπλουτήσαντας κλῆρον, τετελειωμένους τε ἤδη πρὸς τὸ ἱερᾶσθαι δεῖν, ἔξω που φέρεσθαι τῆς ἁγίας σκηνῆς, ἀλλ' εἰς ἑβδόμην ἡμέραν εἴσω τε καθίζειν, καὶ μονονουχὶ προσηλοῖ ταῖς θύραις, οὐχ ὑπεραίροντας τὸν οὐδὸν, τὴν ἐν τόποις ἁγίοις κάθισιν σύμβολον, οἶμαί που, τιθεὶς ἑδραιότητος καὶ διαμονῆς τῆς ἐν ἁγιασμῷ. Διερηρεῖσθαι γὰρ δεῖ καὶ ἀκλονήτως ἔχειν εἰς ἀρετὴν ἀναγκαῖον ἡμᾶς, τοὺς οἵγε τετάγμεθα προσεδρεύειν Θεῷ, οὐκ ἔξω φοιτῶντας τοῦ καθήκοντος τρόπου καὶ γνώμης ἐκτρέχοντας ἱεροπρεποῦς· ἀγχοῦ δὲ ὥσπερ ἀεὶ καὶ οἰκοῦντας παρὰ Θεῷ, κατά γε τὸ εἰρημένον διὰ φωνῆς προφήτου· «Ζητῶν ζήτει, καὶ παρ' ἐμοὶ οἴκει.» Εἰς ἑπτὰ δὲ τοῦτο ἡμέρας ποιεῖν ἐκέλευσεν ὁ Μωσῆς· τὸ ἐν παντὶ δὲ χρῆναι καιρῷ Θεῷ προσεδρεύειν ἐπείγεσθαι, τοῦ ἑπτὰ σημαίνοντος, οἱονεὶ γάρ πως τὸ διόλου καὶ διὰ παντὸς φησίν. Εἴσω δὲ ὄντας σκηνῆς ἐντέλλεται τηρεῖν τὰ φυλάγματα Κυρίου, τῆς παρὰ Θεῷ προσεδρείας καρπὸν, τὸ εὐπειθὲς ὑποφαίνων, καὶ τὸ δρᾷν ἐθέλειν ἅπερ ἂν ἕλοιτο νομοθετεῖν. Προσεδρευτέον ὧδε τῷ πάντων Δεσπότῃ, πρὸς αὐτό που τὸ λοῖσθον τῶν κακῶν τῆς ἐπ' ἀγαθοῖς ῥᾳθυμίας ἐκτελευτώσης ἀεί· προσεπήνεγκε γὰρ ὁ Μωσῆς ταύτῃ τοι, καθάπερ ἐγᾦμαι, τὸ, «Ἵνα μὴ ἀποθάνητε.»
{ΠΑΛΛ.} Ὀρθῶς ἔφης.
{ΚΥΡ.} Τετελειωμένος δὲ ἤδη πρὸς ἱερουγρίαν ὁ Ἀαρὼν ἄρχεται πληροῦν τὰ νενομισμένα. Καὶ τίνα δὴ τρόπον, φέρε δὴ λέγωμεν. Γέγραπται γὰρ πάλιν ἐν τῷ Λευιτικῷ· «Καὶ ἐγενήθη τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐκάλεσε Μωσῆς Ἀαρὼν, καὶ τοὺς υἱοὺς αὐτοῦ, καὶ τὴν γερουσίαν Ἰσραὴλ, καὶ εἶπε Μωσῆς πρὸς Ἀαρών· Λάβε σεαυτῷ μοσχάριον ἐκ βοῶν περὶ ἁμαρτίας, καὶ κριὸν εἰς ὁλοκαύτωμα, ἄμωμα, καὶ προσένεγκε αὐτὰ ἔναντι Κυρίου. Καὶ τῇ γερουσίᾳ Ἰσραὴλ λάλησον, λέγων· Λάβετε χίμαρον ἐξ αἰγῶν ἕνα περὶ ἁμαρτίας, καὶ μοσχάριον, καὶ ἀμνὸν ἐνιαύσιον εἰς ὁλοκάρπωσιν, ἄμωμα, καὶ μόσχον, καὶ κριὸν εἰς θυσίαν σωτηρίου ἔναντι Κυρίου, καὶ σεμίδαλιν πεφυραμένην ἐν ἐλαίῳ, ὅτι σήμερον Κύριος ὀφθήσεται ἐν ὑμῖν. Καὶ ἔλαβον, καθὸ ἐνετείλατο Μωσῆς ἀπέναντι τῆς σκηνῆς τοῦ μαρτυρίου, καὶ προσῆλθεν πᾶσα συναγωγὴ, καὶ ἔστησαν ἔναντι Κυρίου, καὶ εἶπε Μωσῆς· Τοῦτο τὸ ῥῆμα, ὃ εἶπε Κύριος, ποιήσατε, καὶ ὀφθήσεται ἐν ὑμῖν ἡ δόξα Κυρίου. Καὶ εἶπε Μωσῆς τῷ Ἀαρών· Πρόσελθε πρὸς τὸ θυσιαστήριον, καὶ ποίησον τὸ περὶ τῆς ἁμαρτίας σου, καὶ τὸ ὁλοκαύτωμά σου, καὶ ἐξίλασαι περὶ σεαυτοῦ, καὶ τοῦ οἴκου σου, καὶ ποίησον τὰ δῶρα τοῦ λαοῦ, καὶ ἐξίλασαι περὶ αὐτῶν, καθάπερ ἐνετείλατο Κύριος.» Λεπτὸν, ὦ Παλλάδιε, τοῖς ἱεροῖς Γράμμασι τὸν νοῦν ἐνιεὶς περιαθρήσεις εὖ μάλα κἀν τῷδε διαφανὲς τὸ Χριστοῦ μυστήριον.
{ΠΑΛΛ.} Τίνα τρόπον;
{ΚΥΡ.} Ἐν ἡμέρᾳ γὰρ ὀγδόῃ καταλήγει μὲν ὥσπερ τοῦ ἱερᾶσθαι Μωσῆς. Ἄρχεταί γε μὴν ὁ Ἀαρὼν,
Eighth day = resurrection age; Christ after law; calf/ram/semolina types§22
22Cyril: …yet Moses has not been silenced, though Aaron already is darting toward the works of the priesthood. For a time at least of the priesthood of Christ would reasonably be thought the after the law—that is, the eighth, according to which is the resurrection, and as some beginning of a new age. For a new creation in Christ, according to what has been written. And with Christ already having been shown-forth according to the eighth, the things of Moses cease; for we no longer worship still in types and shadows; yet at least the pedagogy in law has not been silenced, for spiritual is the law for the spiritual, and always speaks the mystery of Christ. So then Moses was announcing according to the eighth day that the glory of Lord would be seen. For the law has announced beforehand the time of our Savior’s sojourn. And he orders further again, first for Aaron to finish sacrifices for himself; and after this, those for all the people, setting the matter as a type, I think, for those according to us somehow already, and showing very well and clearly, that for those chosen unto priesthood… he shows himself for us as at least in the calf being slaughtered, and freeing from sin, and releasing from every charge, and wiping off the dirt from having been condemned, and himself likewise unto a smell of the intelligible fragrance as a ram being perfected, himself also becoming a sacrifice of salvation, and sanctifying us with his own blood, himself also fine flour oil-soaked, in cheerfulness of a holy life, showing himself for us to God and Father (2 Corinthians 5:17) (Leviticus 9:1–4) (Romans 6:9).
Greek · §22
πλὴν οὐ σεσίγηκεν ὁ Μωσῆς, καίτοι διᾴττοντος ἤδη πρὸς τὰ τῆς ἱερωσύνης ἔργα τοῦ Ἀαρών. Χρόνος γὰρ δὴ τῆς ἱερωσύνης Χριστοῦ νοοῖτ' ἂν εἰκότως ὁ μετὰ τὸν νόμον, τοῦτ' ἔστιν, ἡ ὀγδόη, καθ' ἣν ἡ ἀνάστασις, καὶ ἀρχή τις ὥσπερ αἰῶνος νέου. Καινὴ γὰρ κτίσις ἐν Χριστῷ, κατὰ τὸ γεγραμμένον. Ἀναδεδειγμένου δὲ ἤδη Χριστοῦ κατὰ τὴν ὀγδόην, καταλήγει μὲν τὰ Μωσέως· οὐ γὰρ ἐν τύποις ἔτι καὶ σκιαῖς λατρεύομεν· ἥ γε μὴν ἐννόμῳ παίδευσις οὐ σεσίγηκε, πνευματικὸς γὰρ ὁ νόμος τοῖς πνευματικοῖς, καὶ ἀεὶ τὸ Χριστοῦ λαλεῖ μυστήριον. Ἐπηγγέλλετο μὲν οὖν ὁ Μωσῆς κατὰ τὴν ὀγδόην ἡμέραν ὀφθήσεσθαι τὴν δόξαν Κυρίου. Προαναπεφώνηκε γὰρ ὁ νόμος τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας τὸν χρόνον. Προσεπιτάττει δὲ πάλιν, πρότερον μὲν ὑπὲρ ἑαυτοῦ τὸν Ἀαρὼν θυσίας ἐπιτελεῖν· μετὰ δὲ τοῦτο, τὰς ὑπὲρ παντὸς τοῦ λαοῦ, τύπον, οἶμαι, τὸ χρῆμα τιθεὶς τοῖς καθ' ἡμᾶς ἤδη πως, καὶ ὑποφαίνων εὖ μάλα καὶ σαφῶς, ὅτι τοῖς ἐξειλεγμένοις εἰς ἱερωσύνην, καὶ τοῖς τὸν ἐν πίστει δεχομένοις ἁγιασμὸν, πρέποι ἂν εἰκότως τὸ ἁγίους τε εἶναι καὶ ἱερούς. Τίς δ' ἂν γένοιτο τῆς προσαγωγῆς ὁ τρόπος, ὡς ἔνι δηλώσομεν. Μοσχάριον οὖν ὑπὲρ ἁμαρτίας καὶ καθαρισμοῦ τῶν ἱερουργούντων ἐσφάζετο. Προχεομένου δὲ τοῦ αἵματος τῷ ἁγίῳ θυσιαστηρίῳ, τεθυμιαμένων δὲ καὶ τῶν ἐντοσθίων, πυρὶ τὸ ἐπίλοιπον κατεφλέγετο σῶμα. Κριὸς δὲ δὴ πάλιν τὸ ὁλοκαυτούμενον ἦν, κατά γε τὸν συνήθη νόμον τῆς ὁλοκαυτώσεως· χίμαρος δὲ τὸ θῦμα πρὸς ἀποκάθαρσιν ἁμαρτίας τοῦ λαοῦ· μοσχάριον δὲ καὶ ἀμνὸς, τὰ εἰς ὁλοκαύτωσιν, κριός τε καὶ μόσχος εἰς θυσίαν σωτηρίου, ἐπιτεθειμένης τῷ θυσιαστηρίῳ καὶ τῆς σεμιδάλεως, εἰ καὶ μὴ πάσης τυχὸν, ἀλλὰ δρακὸς καὶ ἐκ μέρους. Εἶτά φησιν, ὅτι «Καὶ ἐξάρας Ἀαρὼν τὰς χεῖρας ἐπὶ τὸν λαὸν, ηὐλόγησεν αὐτοὺς, καὶ κατέβη ποιήσας τὸ περὶ τῆς ἁμαρτίας, καὶ τὰ ὁλοκαυτώματα καὶ τὰ τοῦ σωτηρίου, καὶ εἰσῆλθε Μωσῆς καὶ Ἀαρὼν εἰς τὴν σκηνὴν τοῦ μαρτυρίου, καὶ ἐξελθόντες εὐλόγησαν ἅπαντα τὸν λαὸν, καὶ ὤφθη ἡ δόξα Κυρίου παντὶ τῷ λαῷ, καὶ ἐξῆλθε πῦρ παρὰ Κυρίου, καὶ κατέφαγε τὰ ἐπὶ τοῦ θυσιαστηρίου, τά τε ὁλοκαυτώματα, καὶ τὰ στέατα, καὶ εἶδε πᾶς ὁ λαὸς, καὶ ἐξέστη, καὶ ἔπεσον ἐπὶ πρόσωπον.»
{ΠΑΛΛ.} Τί δὴ οὖν ἄρα καὶ ἐπὶ τοῖσδε φής;
{ΚΥΡ.} Ὤφθη μὲν οὖν κατά γε τὸ ἀληθὲς ἡ δόξα Κυρίου κατὰ τὴν ὀγδόην, ἤτοι γέγονεν ἐμφανὴς ὁ Υἱὸς, ἡ δόξα τοῦ Θεοῦ καὶ Πατρός· ὠνόμαζε γὰρ αὐτὸν οὕτω λέγων πρὸς Μωσέα τὸν ἱερώτατον· «Ζῶ ἐγὼ, λέγει Κύριος, ἢ μὴν ἐμπλησθήσεται τῆς δόξης Κυρίου πᾶσα ἡ γῆ.» Ἱεροὺς δὲ ἡμᾶς ἀποφαίνει αὐτὸς ὑπὲρ ἡμῶν ὡς ἔν γε τῷ μόσχῳ σφαζόμενος, καὶ ἁμαρτίας ἐλευθερῶν, καὶ παντὸς ἀνιεὶς ἐγκλήματος, καὶ τὸν ἐκ τοῦ κατεγνῶσθαι διασμήχων ῥύπον, καὶ αὐτὸς ὁμοίως εἰς ὀσμὴν εὐωδίας τῆς νοητῆς ὡς κριὸς τελειούμενος, αὐτὸς καὶ θυσία σωτηρίου γινόμενος, καὶ ἁγιάζων ἡμᾶς τῷ ἰδίῳ αἵματι, αὐτὸς καὶ σεμίδαλις ἐλαιόδευτος, ἐν ἱλαρότητι ζωῆς ἁγίας, παραδεικνὺς ἑαυτὸν ὑπὲρ ἡμῶν τῷ Θεῷ καὶ Πατρί.
Emmanuel shown; priests and peoples fruit-bear; calf/lamb infancy; oil hope§23
23Palladius: I understand what you say.
Cyril: And I myself think the sacrifice for Aaron and for the people gracefully hints the dedication of the saints unto God. And with Emmanuel remaining having been shown-forth and having set the things according to himself manifest, through whom we have been called unto sanctification, acceptable and sacred, and unto a smell of fragrance we have been dedicated to the Father. For observe that, through the things said just now, the perfection of the priests was being finished legally, and through him again many-manneredly of those sanctified. For he was being burned as a calf outside the camp for sin, and was being incense-burned as a ram whole-burnt fittingly, and limb-wise whole as for each and for all, was sanctifying anointing them with the blood, as a ram of salvation. And with an eighth day already remaining having been shown-forth—that is, according to which the glory of Christ has become more clear, with death having been abolished, and corruption having been trampled—remaining priests and peoples fruit-bear to God, not honoring with some foreign things, nor… And a little calf and lamb unto whole-fruit-bearing hints the in Christ infancy of those being dedicated in faith; and a calf and ram signify very well the enduring and manly, and the fruit-bearing in meekness, and of the first a type is the calf; and the ram at least of the second. And fine flour soaked with oil makes very clear the bright hope of the life in Christ; for not gloomy and tearful, (Leviticus 9:8–17) (Hebrews 2:14) (1 Peter 2:5) (2 Corinthians 2:15)
Greek · §23
{ΠΑΛΛ.} Συνίημι ὃ φής.
{ΚΥΡ.} Οἶμαι δὲ ἔγωγε, τὴν ὑπὲρ τοῦ Ἀαρὼν θυσίαν καὶ ὑπὲρ τοῦ λαοῦ παραδηλοῦν ἀστείως τὴν τῶν ἁγίων εἰς Θεὸν καθιέρωσιν. Ἀναδεδειγμένου δὲ λοιπὸν καὶ ἐμφανῆ τὰ καθ' ἑαυτὸν καταστήσαντος τοῦ Ἐμμανουὴλ, δι' οὗ κεκλήμεθα πρὸς ἁγιασμὸν, δεκτοί τε καὶ ἱεροὶ, καὶ εἰς ὀσμὴν εὐωδίας ἀνατεθείμεθα τῷ Πατρί. Ἐπιτήρει γὰρ ὅτι, διὰ τῶν ἔναγχος εἰρημένων, ἐπεραίνετο μὲν ἐννόμως ἡ τῶν ἱερέων τελείωσις, δι' αὐτοῦ δὲ δὴ πάλιν πολυτρόπως ἡγιασμένων. Κατεκαίετο μὲν γὰρ ὡς μόσχος ἔξω τῆς παρεμβολῆς ὑπὲρ ἁμαρτίας, ἐθυμιᾶτο δὲ ὡς κριὸς καθηκόντως ὁλοκαυτούμενος, μελειστὶ δὲ ὅλος ὡς ὑπὲρ ἑκάστου καὶ ὑπὲρ πάντων, ἡγίαζε τῷ αἵματι καταχρίων αὐτοὺς, ὡς κριὸς σωτηρίου. Ὀγδόης δὲ ἤδη λοιπὸν ἀναδεδειγμένης ἡμέρας, τοῦτ' ἔστι, καθ' ἣν ἐκφανεστέρα γέγονεν ἡ δόξα Χριστοῦ, κατηργημένου θανάτου, καὶ πεπατημένης φθορᾶς, λοιπὸν ἱερεῖς τε καὶ λαοὶ καρποφοροῦσι Θεῷ, οὐκ ὀθνείοις τιμῶντές τισιν, οὐδὲ τοῖς ἔξωθεν εὐφραίνοντες τὸν τῶν ὅλων Δεσπότην, καθάπερ καὶ ὁ κατὰ σάρκα Ἰσραὴλ, ἀλλὰ ἑαυτοὺς ἀποφαίνοντες εὐώδη θυσίαν. Οἱονεὶ γάρ πως ἐν εἰκόνι τοῖς θύμασι τὰς ἑαυτῶν ἱερουργοῦμεν ψυχὰς, καὶ Θεῷ προσάγομεν, ἀποθνήσκοντες μὲν τῷ κόσμῳ, καὶ τῷ φρονεῖν τὰ σαρκὸς, καὶ παθῶν νέκρωσιν ὑπομένοντες, μόνον δὲ οὐχὶ συσταυρούμενοι τῷ Χριστῷ, ἵνα πρὸς ἁγίαν καὶ ἀμώμητον μεταχωροῦντες ζωὴν, κατὰ τὸ αὐτῷ δοκοῦν πολιτευώμεθα. Τοιοῦτόν τι καὶ ὁ θεσπέσιος γράφει Παῦλος· «Πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ.» Καὶ πάλιν· «Εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν·» εἰ συμμορφούμεθα τῷ θανάτῳ καὶ τοῖς παθήμασιν αὐτοῦ, κατὰ τὸ γεγραμμένον, κοινωνοὶ καὶ τῆς ἀναστάσεως καὶ τῆς δόξης ἐσόμεθα. Οὐκοῦν ἔξω μὲν τῆς πύλης ὑπὲρ ἡμῶν πέπονθεν ὁ Χριστὸς, κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν, ἔξιμεν δὲ καὶ αὐτοὶ, τὸν ὀνειδισμὸν αὐτοῦ φέροντες, ἔξω τῆς πύλης, ὡς μοσχάριον ἐν ἴσῳ τρόπῳ σφαζόμενοι, καὶ ὡς κριὸς ὁλοκαυτούμενοι, τὴν ἐν Χριστῷ πολιτείαν εὐωδιάζομεν τῷ Θεῷ· Καὶ ταυτὶ μὲν ὑπὲρ Ἀαρὼν καὶ τῶν σὺν αὐτῷ τε καὶ ἐξ αὐτοῦ τὰ θύματα, τὰ δὲ ὑπὲρ τοῦ λαοῦ, χίμαρος τὸ ὑπὲρ ἁμαρτίας. Καὶ τίς ὁ λόγος; καίτοι μοσχαρίου προσενηνεγμένου πρὸς ἀποκάθαρσιν ἱερέων. Ἐν ὑπεροχῇ δὲ πάντα τὰ ἱερέων, καὶ θυσίας προσαγωγαὶ, καὶ τὰ εἰς ἀποκάθαρσίν τε καὶ ἁγνισμόν· μείζων δὲ ὡς ἐν μεγέθει σώματος χιμάρου μοσχάριον, τῆς ἐν πράγμασι νοητῆς ὑπεροχῆς μηνύσιον ἐμφαῖνον ἐναργές. Μοσχάριον δὲ καὶ ἀμνὸς εἰς ὁλοκάρπωσιν τὴν ἐν Χριστῷ νηπιότητα τῶν ἐν πίστει καθιερουμένων ὑπαινίττεται· μόσχος δὲ καὶ κριὸς τὸ τληπαθὲς καὶ ἀνδρεῖον, καὶ τὴν ἐν πραότητι καρποφορίαν κατασημαίνουσιν εὖ μάλα καὶ τοῦ μὲν πρώτου τύπος ὁ μόσχος· ὁ δέ γε κριὸς τοῦ δευτέρου. Διάβροχος δὲ τῷ ἐλαίῳ σεμίδαλις τῆς ἐν Χριστῷ ζωῆς τὴν ἐλπίδα λαμπρὰν εὖ μάλα καταδηλοῖ· οὐ γάρ τοι στυγνάζοντας καὶ δεδακρυμένους,
Cheerful polity; fire eats gifts = Spirit now; Aaron blesses; grace and peace§24
24Cyril: …but cheerful and glad it is fitting to have been hung from the citizenship in Christ. For this, I think, is the, ‘Come let us rejoice to the Lord.’ (Leviticus 9:22–24) For thus the glory of Christ will shine upon purely and clearly, most gladly receiving the fruit-bearings of the saints, just as indeed also then God in a form of fire has come down clearly, and has eaten up the victims. And he all but thinks food and luxury the good-repute of those sanctified in faith. And the word also hints something mystical; for then upon the divided-parts God was sending down the tip of fire, as it were somehow touching the things set forth; for the Divine always molds under itself the nature of fire. And now with the intelligible sacrifice being set before him, not in a form of fire, but in holy Spirit, touching the things set forth intelligibly, he shows life-making for those yearning to share, and we have received the matter true in faith.
Palladius: You have spoken uprightly.
Cyril: And having raised the hands Aaron blessed the people. And see again how… is for us the distributor of the heavenly goods, in him and through him all things from the Father. And indeed all-divine Paul, ‘Grace to you and peace,’ (2 Corinthians 1:2) he says, ‘from God our Father, and our Lord Jesus Christ.’ (Psalm 95:1) So then we are blessed in name of God, and how the manner of this might perhaps come to be, signifying gracefully, he said the praying priest must voice: ‘Lord bless you and keep you, (Numbers 6:24) (Leviticus 9:24)
Greek · §24
ἀλλ' εὐθύμους καὶ ἱλαροὺς τῆς ἐν Χριστῷ πολιτείας ἐξῆφθαι πρέπει. Τοῦτο γὰρ, οἶμαι, ἔστι τὸ, «Δεῦτε ἀγαλλιασώμεθα τῷ Κυρίῳ.» Ἐπιλάμψει γὰρ οὕτω καθαρῶς τε καὶ ἐναργῶς ἡ δόξα Χριστοῦ, ἀσμενέστατα προσιεμένη τὰς τῶν ἁγίων καρποφορίας, καθάπερ ἀμέλει καὶ τότε Θεὸς ἐν εἴδει πυρὸς καταπεφοίτηκεν ἐναργῶς, καὶ κατέφαγε τὰ θύματα. Μόνον δὲ οὐχὶ τροφὴν ἡγεῖται καὶ τρυφὴν τῶν ἡγιασμένων ἐν πίστει τὴν εὐδοκίμησιν. Ὑπεμφαίνει δέ τι καὶ μυστικὸν ὁ λόγος· τότε μὲν γὰρ ἐπὶ τὰ διχοτομήματα τὴν πυρὸς ἀκμὴν καθίει Θεὸς, οἱονεί πως τῶν προκειμένων ἁπτόμενος· ὑποπλάττεται γὰρ τὴν πυρὸς φύσιν ἀεὶ τὸ Θεῖον. Νυνὶ δὲ τῆς νοητῆς προτιθεμένης αὐτῷ θυσίας, οὐκ ἐν εἴδει πυρὸς, ἀλλ' ἐν ἁγίῳ Πνεύματι, τῶν προκειμένων νοητῶς ἐφαπτόμενος, ζωοποιὸν ἀποφαίνει τοῖς ἐφιεμένοις μεταλαχεῖν, καὶ ἀληθὲς ἐν πίστει τὸ χρῆμα δεδέγμεθα.
{ΠΑΛΛ.} Ὀρθῶς ἔφης.
{ΚΥΡ.} Ἐξάρας δὲ Ἀαρὼν τὰς χεῖρας ηὐλόγησε τὸν λαόν. Καὶ θέα δὴ πάλιν ὡς ἐν πρώτῃ χειρῶν ἐπιθέσει ἐπὶ λαοῖς διὰ τοῦ Ἀαρών· εὐλογεῖ γὰρ ἅπαντας ὁ ἀληθὴς Ἀαρὼν, ἱερέας καὶ λαοὺς, τοὺς μικροὺς μετὰ τῶν μεγάλων, κατὰ τὸ γεγραμμένον, μονονουχὶ καὶ χεῖρας ἐπιθεὶς, καὶ σημεῖον ἂν γένοιτο σαφὲς ἡ χειρὸς ἐπίθεσις τῆς τοῦ παναγίου Πνεύματος εἰς ἡμᾶς καταβολῆς. Πρὸ δὲ τῆς ἱερουργίας τῆς Ἀαρὼν ἡ χειρῶν ἐπίθεσις οὐκ ἦν. «Οὔπω γὰρ ἦν Πνεῦμα,» κατὰ τὴν Ἰωάννου φωνὴν, ὅτι «Ἰησοῦς οὐδέπω ἐδοξάσθη.»
{ΠΑΛΛ.} Πιθανὸς ὁ λόγος.
{ΚΥΡ.} Καὶ τόνδε τῆς ἱερέων εὐχῆς καταῤῥυθμίζει τρόπον, προαναγορεύσεις τινὰς τῶν διὰ Χριστοῦ παθημάτων εὖ μάλα τιθεὶς τοὺς ἐν αὐτῇ λόγους. Ἔφη γὰρ, ὅτι «Λάλησον Ἀαρὼν καὶ τοῖς υἱοῖς αὐτοῦ λέγων· Οὕτως εὐλογήσετε τοὺς υἱοὺς Ἰσραὴλ, λέγοντες αὐτοῖς. Καὶ ἐπιθήσουσι τὸ ὄνομά μου ἐπὶ τοὺς υἱοὺς Ἰσραὴλ, καὶ ἐγὼ Κύριος εὐλογήσω αὐτοὺς, Εὐλογήσαι σε Κύριος καὶ φυλάξαι σε, ἐπιφάναι Κύριος τὸ πρόσωπον αὐτοῦ ἐπὶ σὲ, καὶ δώῃ σοι εἰρήνην, καὶ ἐλεησάτω σε.» Προστάττει μὲν οὖν εὐλογεῖν τὸν λαὸν τοὺς ἐν ἱερωσύνῃ κατεστεμμένους, ἀφίστησι δὲ χρησίμως εἰκαιότητος λογισμῶν, οὐκ ἀνθρώπου χεῖρα τὴν εὐλογοῦσαν δεικνὺς, ἀλλ' ἑαυτὸν ὡς Κύριον. «Πᾶσα γὰρ δόσις ἀγαθὴ, καὶ πᾶν δώρημα ἀγαθὸν, καὶ πᾶσα εὐλογία ἄνωθέν ἐστι καταβαίνουσα ἀπὸ τοῦ Πατρὸς τῶν φώτων,» κατὰ τὸ γεγραμμένον. Χριστὸς δὲ τῆς εὐλογίας ἡ ὁδὸς, καὶ αὐτός ἐστιν ἡμῖν τῶν οὐρανίων ἀγαθῶν ὁ διανομεὺς, ἐν αὐτῷ τε καὶ δι' αὐτοῦ τὰ πάντα παρὰ τοῦ Πατρός. Καὶ γοῦν ὁ θεσπέσιος Παῦλος, «Χάρις ὑμῖν καὶ εἰρήνη, φησὶν, ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.» Εὐλογούμεθα δὴ οὖν ἐν ὀνόματι Θεοῦ, πῶς δ' ἂν γένοιτο τυχὸν καὶ ὁ τοῦδε τρόπος, κατασημαίνων ἀστείως, ἐπιφθέγγεσθαι δεῖν ἔφη τὸν ἐπευχόμενον ἱερέα· «Εὐλογήσαι σε Κύριος καὶ φυλάξαι σε, ἐπι
Aaronic blessing = election in Christ; face of God; peace through exalted Son§25
25Cyril: …Lord make his face shine upon you, and pity you, Lord lift his face upon you, and give you peace.’ So then the blessing keeps loosing the curse, and remolding the having-sinned, unto needing to be praised in Christ; and of this Paul is witness having written thus: ‘Blessed the God and Father of our Lord Jesus Christ, the one who has blessed us in every spiritual blessing, in the heavenly things in Christ, just as he chose us in him before casting-down of world, for us to be holy and unblemished before him; in love having pre-marked us unto adoption through Christ unto him.’ (Numbers 6:24–26) You see that the rejectable through the sin has fled, and the human acceptable unto adoption being blessed in Christ through participation of the Spirit, which also he has poured out unto us richly, the one not from part gifting it to the saints, but as from his own fullness putting in. And appearance of face of God would at once procure the needing to be pitied, if at least… good for those believing unto him both having set forth and gifting. ‘For peace,’ he says, ‘my peace I give you, peace my peace I leave you.’ (Ephesians 1:3–5) For when as it were the Father has set the Son high, having gifted him a name the above every name, and ‘Sit from my right,’ (John 14:27) saying, then indeed, then having loosed the enmity distancing us, we have been joined unto peace, through having chosen to think his things, and in Spirit to (Philippians 2:9) (Psalm 110:1)
Greek · §25
φάναι Κύριος τὸ πρόσωπον αὐτοῦ ἐπὶ σὲ, καὶ ἐλεήσαι σε, ἐπάραι Κύριος τὸ πρόσωπον αὐτοῦ ἐπὶ σὲ, καὶ δώῃ σοι εἰρήνην.» Φυλάττει μὲν οὖν ἡ εὐλογία παραλύουσα τὴν ἀρὰν, καὶ ἀναπλάττουσα τὸ ἡμαρτηκὸς, εἰς τὸ ἐπαινεῖσθαι δεῖν ἐν Χριστῷ· καὶ τούτου μάρτυς ὁ Παῦλος ὡδὶ γεγραφώς· «Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ, ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατ' ἐνώπιον αὐτοῦ· ἐν ἀγάπῃ προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ τοῦ Χριστοῦ εἰς αὐτόν.» Ὁρᾷς ὅτι τὸ ἀπόβλητον διὰ τὴν ἁμαρτίαν ἔφυ, καὶ ὁ ἄνθρωπος δεκτὸς εἰς υἱοθεσίαν εὐλογούμενος ἐν Χριστῷ διὰ μετοχῆς τοῦ Πνεύματος, ὃ καὶ ἐξέχεεν εἰς ἡμᾶς πλουσίως, ὁ μὴ ἐκ μέρους αὐτὸ τοῖς ἁγίοις δωρούμενος, ἀλλ' ὡς ἐξ ἰδίου πληρώματος ἐντιθείς. Ἐπιφάνεια δὲ προσώπου Θεοῦ προξενήσειεν ἂν αὐτίκα τὸ ἐλεῖσθαι δεῖν, εἴπερ ἐστὶν ἀληθὲς, ὡς ἔν γε τῷ γνῶναι Θεὸν τὸ χρῆναι μεταλαχεῖν τῆς αἰωνίου ζωῆς εἰσβήσεται. Οὕτω γὰρ ἔφασκεν ὁ Σωτὴρ πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν· «Αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.» Ὅτι δὲπρόσωπον τοῦ Θεοῦ καὶ Πατρός ἐστιν ὁ Υἱὸς, ὃς καὶ ἐπέφανεν ἡμῖν, ἐνδοιάσαι τις ἂν ἥκιστά γε, καθάπερ ἐγᾦμαι· χαρακτὴρ γάρ ἐστι καὶ ὁμοίωσις καὶ εἰκὼν αὐτοῦ, γινώσκομεν δὲ δι' αὐτοῦ τε καὶ σὺν αὐτῷ τὸν Πατέρα, συνεισθέοντος δὲ ἀναγκαίως τῇ τοιᾷδε γνώσει καὶ τοῦ ἐλεεῖσθαι δεῖν· Δεδικαιώμεθα γὰρ ἐν πίστει, καὶ οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ, ἃ ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος, ἀπεφορτισάμεθά τε τὴν φθορὰν, καὶ εἰς καινότητα ζωῆς ἐν Χριστῷ μετεστοιχίσμεθα, κατοικτείροντος Θεοῦ. Καὶ καθ' ἕτερον δὲ τρόπον, εἰ πρὸς Ἰουδαίους τοῦ λόγου τὴν δύναμιν παρατρέποιμεν, ἠλέηνται κατὰ τὸ ἀληθὲς, ἐπιλάμψαντος αὐτοῖς τοῦ Μονογενοῦς. Ἐπέκειτο μὲν γὰρ αὐτοῖς δύσοιστον ὥσπερ τι καὶ ἀπόβλητον ἄχθος, ὁ κατακρίνων νόμος, καὶ οἰκτιρμοῦ δίχα κολάζων τοὺς ἁμαρτάνοντας. Ἠλέηνται δὲ, τὴν δικαιοῦσαν χάριν ὀψὲ καὶ μόλις διὰ Χριστοῦ κερδαίνοντες, οὗ καὶ τὴν ἄφιξιν ἰδεῖν γλιχόμενοι, πρὸς τὸν τῶν ὅλων Θεὸν ἐκεκράγεισαν, «Ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον ἡμᾶς, καὶ ἐπίφανον τὸ πρόσωπόν σου, καὶ σωθησόμεθα.» Ἠλεήμεθα δὴ οὖν οἱ πάντες ἐν ἐπιφανείᾳ Χριστοῦ. Καὶ μέντοι καὶ ἔπαρσις τοῦ προσώπου τοῦ Θεοῦ πρόξενος εἰρήνης, ἧς ἐστι δοτὴρ καὶ βραβευτὴς ὁ Χριστὸς, ὡς ἴδιον ἀγαθὸν τοῖς πιστεύουσιν εἰς αὐτὸν καὶ προθεὶς καὶ δωρούμενος. «Εἰρήνην» γὰρ, φησὶν, «τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν.» Ὅτε γὰρ οἱονεί πως ὑψοῦ τέθεικε τὸν Υἱὸν ὁ Πατὴρ, χαρισάμενος αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, «Κάθου τε ἐκ δεξιῶν μου,» λέγων, τότε δὴ, τότε τὴν διιστᾶσαν ἡμᾶς καταλύσαντες ἔχθραν, συνήφθημεν εἰς εἰρήνην, διὰ τοῦ φρονεῖν ἑλέσθαι τὰ αὐτοῦ, καὶ ἐν Πνεύματι περιπα
One in Father/Son; Levites purified; ash-water = baptism / Christ’s death§26
26Cyril: …walk, in whom and through whom we have been shown sharers of divine nature, with Christ stringing us unto unity; for somewhere he said toward the Father: ‘I wish that just as I and you are one, so also they in us may be one.’ (John 17:21) ‘For one body at least we all are in Christ,’ (1 Corinthians 6:17) and: ‘The one being glued to the Lord is one spirit,’ (John 12:32) according to the Scripture. And that, with God and Father as it were lifting his own face—that is, glorifying the Son—we have been enriched with the peace toward him, he himself will clarify saying: ‘When I am lifted up from the earth, I will drag all toward myself.’ (Ephesians 2:14)
Palladius: You think uprightly. ‘For he himself is our peace, and through him we have had the approach in spirit toward the Father.’ (Hebrews 9:13–14)
Cyril: So then concerning priests and the showing-forth upon them these things the law toward us. And that the Levitical must be sanctified very well he says, and having been pre-purified with the fitting manners, then to take part in the liturgy distributed to them. And he says thus in the Numbers… having written thus: ‘For if the blood of goats and bulls, and ash of a heifer sprinkling those who have been shared sanctifies toward the cleanness of the flesh, by how much more the blood of Christ’ (Numbers 8:5–7); and true is the word. For if in the types is the benefiting, and the shadow saving, how would not rather the true—that is, the blood of Christ? So then water of purification the mixed with the ash of the heifer of the so-called putting-to-death of Christ a (Hebrews 9:13) (2 Peter 1:4)
Greek · §26
τεῖν, ἐν ᾧ καὶ δι' οὗ θείας φύσεως ἀναδεδείγμεθα κοινωνοὶ, συνείροντος ἡμᾶς εἰς ἑνότητα τοῦ Χριστοῦ· ἔφη γάρ που πρὸς τὸν Πατέρα· «Θέλω ἵνα ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν ἒν ὦσιν.» –»Ἒν γὰρ δὴ σῶμα οἱ πάντες ἐσμὲν ἐν Χριστῷ,» καί· «Ὁ κολλώμενος τῷ Κυρίῳ ἓν πνεῦμά ἐστι,» κατὰ τὴν Γραφήν. Ὅτι, δὲ τοῦ Θεοῦ καὶ Πατρὸς τὸ ἴδιον ὥσπερ ἐπαίροντος πρόσωπον, τοῦτ' ἔστι, δοξάζοντος τὸν Υἱὸν, τὴν πρὸς αὐτὸν εἰρήνην πεπλουτήκαμεν, σαφηνιεῖ λέγων αὐτός· «Ὅταν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.»
{ΠΑΛΛ.} Ὀρθῶς διανοῇ. «Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, καὶ δι' αὐτοῦ τὴν προσαγωγὴν ἐσχήκαμεν ἐν πνεύματι πρὸς τὸν Πατέρα.»
{ΚΥΡ.} Ἱερέων μὲν οὖν πέρι καὶ τῆς ἐπ' αὐτοῖς ἀναδείξεως ταυτὶ πρὸς ἡμᾶς ὁ νόμος. Ἁγιάζεσθαι δὲ δεῖν εὖ μάλα φησὶ τὸ Λευιτικὸν, καὶ τοῖς καθήκουσι τρόποις προηγνισμένον, τῆς ἐκνεμηθείσης αὐτοῖς λειτουργίας μεταποιεῖσθαι τότε. Λέγει δὲ οὕτως ἐν τοῖς Ἀριθμοῖς· «Λάβε τοὺς Λευίτας ἐκ μέσου τῶν υἱῶν Ἰσραὴλ, καὶ ἀφαγνιεῖς αὐτοὺς, καὶ οὕτως ποιήσεις τὸν ἀφαγνισμὸν αὐτῶν· περιῤῥανεῖς αὐτοὺς ὕδωρ ἁγνισμοῦ, καὶ ἐπελεύσεται ξυρὸν ἐπὶ πᾶν τὸ σῶμα αὐτῶν, καὶ πλυνοῦσι τὰ ἱμάτια αὐτῶν, καὶ καθαροὶ ἔσονται, καὶ λήψονται μόσχον ἕνα ἐκ βοῶν, καὶ τούτου θυσίαν σεμίδαλιν ἀναπεποιημένην ἐν ἐλαίῳ, καὶ μόσχον ἕνα ἐνιαύσιον ἐκ βοῶν λήψῃ περὶ ἁμαρτίας, καὶ προσάξεις τοὺς Λευίτας ἔνδοσθεν τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ συνάξεις πᾶσαν συναγωγὴν υἱῶν Ἰσραὴλ, καὶ προσάξεις τοὺς Λευίτας, καὶ ἀφορίσει Ἀαρὼν τοὺς Λευίτας, ἀπόδομα ἔναντι Κυρίου παρὰ τῶν υἱῶν Ἰσραὴλ, καὶ ἔσονται ὥστε ἐργάζεσθαι τὰ ἔργα Κυρίου. Οἱ δὲ Λευῖται ἐπιθήσουσι τὰς χεῖρας ἐπὶ τὰς κεφαλὰς τῶν μόσχων, καὶ ποιήσεις τὸν ἕνα περὶ ἁμαρτίας, καὶ τὸν ἕνα εἰς ὁλοκαύτωμα, καὶ ἐξιλάσασθαι περὶ αὐτῶν. Καὶ στήσεις τοὺς Λευίτας ἔναντι Κυρίου, καὶ ἐναντίον. Ἀαρὼν, καὶ ἐναντίον τῶν υἱῶν αὐτοῦ, καὶ ἀποδώσεις αὐτοὺς, ἀπόδομα ἔναντι Κυρίου, καὶ διαστελεῖς τοὺς Λευίτας ἐκ μέσου τῶν υἱῶν Ἰσραὴλ, καὶ ἔσονται ἐμοὶ, καὶ μετὰ ταῦτα εἰσελεύσονται οἱ Λευῖται ἐργάζεσθαι τὰ ἔργα τῆς σκηνῆς τοῦ μαρτυρίου.»
{ΠΑΛΛ.} Διασάφει δὴ οὖν εὖ μάλα, τίς ἂν νοοῖτο πρὸς ἡμῶν ὁ τοῦ ἁγνισμοῦ τρόπος, τοῦ τοῖς Λευίταις ἐπενηνεγμένου.
{ΚΥΡ.} Μυστικὸς μὲν οὖν, ὦ Παλλάδιε, καὶ ἐν Χριστῷ δὴ πάλιν· αὐτὸς γὰρ ἡμῶν ἡ ἀποκάθαρσις, καὶ ῥύπου παντὸς ἡ ἀπόνιψις, καὶ ἁγιασμοῦ δοτήρ. Περιῤῥανεῖς γὰρ αὐτοὺς ὕδωρ ἁγνισμοῦ, φησί. Τοῦτό τοι καὶ ὁ σοφὸς κατεδήλου Παῦλος, ὡδὶ γεγραφώς· «Εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων, καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, πόσῳ μᾶλλον τὸ αἷμα Χριστοῦ·» καὶ ἀληθὴς ὁ λόγος. Εἰ γὰρ ἔνεστι τοῖς τύποις τὸ ὠφελοῦν, καὶ ἡ σκιὰ σωτήριος, πῶς ἂν οὐχὶ μᾶλλον τὸ ἀληθὲς, τουτέστι, τὸ αἷμα Χριστοῦ· Ὕδωρ δὴ οὖν ἁγνισμοῦ τὸ ἀναμὶξ τῇ σποδῷ τῆς δαμάλεως τῆς λεγομένης νεκρώσεως τοῦ Χριστοῦ σύμ
Baptism burial; nekrosis = dead to world; haircut mind; wash garments works§27
27Cyril: …clear symbol it was, as at least in the holy baptism we ourselves also pray to fulfill through faith. For as somewhere again all-divine Paul himself said, ‘For we have been buried-together with him through the baptism unto the death, that just as Christ was raised through the glory of the Father, so also we may walk in newness of life.’ (Romans 6:4) And he said again: ‘Always carrying around the putting-to-death of Jesus in the body, that also the life of Jesus may be manifested in our mortal flesh.’ (2 Corinthians 4:10)
Palladius: And what then is the putting-to-death of Christ said here?
Cyril: The having died to world and sins, and to live through a sacred and holy and as-much-as-possible God-beloved life, upon which again Paul was being very solemnized saying: ‘For I through law died to law, that I may live to God; I have been co-crucified with Christ. And I no longer live, and Christ lives in me. And what I now live in flesh, I live in faith of the Son of God who has loved me, and handed himself over for me.’ (Galatians 2:19–20) This, I think, is… according to law. So then the removal of hairs hints the cleansing of mind, which the divine and sharper word of God would work in us. And washing-off of garments shows for us a bright and unadulterated citizenship, the outwardly-appearing. ‘For taking-thought good things, not only before Lord,’ (Hebrews 4:12) according to what has been written, ‘but also before humans.’ (Romans 12:17) And he himself somewhere says: ‘Let your light shine before the humans, that they may see your good (Matthew 5:16) (Galatians 2:20)
Greek · §27
βολον ἐναργὲς ἦν, ὡς ἔν γε τῷ ἁγίῳ βαπτίσματι καὶ ἡμεῖς αὐτοὶ πληροῦν εὐχόμεθα διὰ πίστεως. Ὡς γὰρ αὐτός που πάλιν ὁ θεσπέσιος ἔφη Παῦλος, «Συνετάφημεν γὰρ αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς διὰ τῆς δόξης τοῦ Πατρὸς, οὕτω καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.» Ἔφη δὲ πάλιν· «Πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῇ θνητῇ ἡμῶν σαρκὶ φανερωθῇ.»
{ΠΑΛΛ.} Καὶ τίς δὴ ἄρα ἐστὶν ἡ ἐνθάδε λεγομένη νέκρωσις τοῦ Χριστοῦ;
{ΚΥΡ.} Τὸ ἐκτεθνάναι μὲν κόσμῳ καὶ ἁμαρτίαις, ἱεράν τε καὶ ἁγίαν καὶ τὴν ὅτι μάλιστα φιλαιτάτην Θεῷ διαβιῶναι ζωὴν, ἐφ' ᾧ δὴ πάλιν ἀπεσεμνύνετο λίαν ὁ Παῦλος λέγων· «Ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, ἵνα Θεῷ ζήσω· Χριστῷ συνεσταύρωμαι. Ζῶ δὲ οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ ἀγαπήσαντός με, καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ.» Τοῦτο, οἶμαι, ἐστὶ τὸ ἐκτεθνάναι μὲν ἐν κόσμῳ, καὶ τὴν Χριστοῦ νέκρωσιν ὑπενεγκεῖν, διαβιῶναι δὲ αὖ τὴν ἐν αὐτῷ ζωήν. Σποδὸς οὖν δαμάλεως ἀναμὶξ ὕδατι τὴν Ἰησοῦ νέκρωσιν ὡς ἐν ἁγίῳ βαπτίσματι τελουμένην ὑπεμφαίνοι ἄν. Ἧς ἐν μεθέξει γενέσθαι καὶ αὐτοὺς ἔφη δεῖν τοὺς ἐν τάξει τελοῦντας τῇ Λευϊτικῇ, πᾶν εἶδος ἀκαθαρσίας σαρκικῆς ὡς ἐν σκιᾷ πάλιν ἐκπεφορτισμένους. Δηλοῖ γὰρ, οἶμαι, τουτὶ καὶ μάλα σαφῶς τὸ ἀποψιλοῦσθαι ξυρῷ τὴν τοῦ σώματος τρίχα. «Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος,» καθάπερ τινὰ τριχῶν καὶ ὀνύχων ἀποκείρων ἐκ νοῦ, τῶν ἐμφύτων καὶ ἐν ἡμῖν σαρκικῶν κινημάτων τὴν ἀκαθαρσίαν, ὃν καὶ νόμον ἁμαρτίας ἐνῳκηκότα τοῖς μέλεσι τῆς σαρκὸς, ἀντιστρατευόμενόν τε τῷ νόμῳ τοῦ νοὸς, καὶ εἰς ἃ μὴ θέμις ἐξέλκοντα, Γράμμα πού φησιν ἱερὸν, ἀλλὰ τῇ τοῦ ἁγίου Πνεύματος δυνάμει τε καὶ ἐνεργείᾳ καθάπερ ξυρῷ τεμνόμενος ἀσθενεῖ, κἂν εἰ ἀναφύοιτό πως ἐν ἡμῖν, γοργότερον ἀποκείρεται. «Πνεύματι γὰρ περιπατεῖτε,» φησὶ, «καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε.» Ὥσπερ δὲ τὸ ξυρὸν οὐκ ἐξ αὐτῆς τῆς εἰσάπαν ἀναβοθρεύει ῥίζης τὴν ἐν ἡμῖν τρίχα, τέμνει δὲ ἀναφυομένην εὐθέως· οὕτω καὶ ἐν ἡμῖν ὁ τοῦ Θεοῦ λόγος, πρόῤῥιζον ὥσπερ, τὴν ὡς ἔμφυτον ἐπιθυμίας οὐκ ἀναβοθρεύει κίνησιν (τετήρηται γὰρ τὸ τέλειον ἅγιον εἰς αἰῶνα τὸν μέλλοντα), κατανεκροῖ δὲ μᾶλλον ἀναφυομένην καὶ ἀνίσχουσαν ἐν ἡμῖν, καὶ τὸν ἐν τοῖς μέλεσι τῆς σαρκὸς ἀγριαίνοντα τιθασσεύει νόμον. Οὐκοῦν ἡ τριχῶν ἀφαίρεσις τὴν νοῦ κάθαρσιν ὑπαινίττεται, ἣν ἂν ἐν ἡμῖν ὁ θεῖός τε καὶ τομώτερος ἐργάζεται τοῦ Θεοῦ λόγος. Ἀπόπλυσις δὲ ἱματίων, λαμπρὰν καὶ ἀκίβδηλον ἡμῖν πολιτείαν ὑποφαίνει, τὴν ἐξωφανῆ. «Προνοούμενοι γὰρ καλὰ, οὐ μόνον ἐνώπιον Κυρίου,» κατὰ τὸ γεγραμμένον, «ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.» Καὶ αὐτὸς δέ πού φησι· «Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ
Inside/out pure; two calves = Christ; laying-on of hands before people§28
28Cyril: …works, and may glorify your Father the in the heavens.’ So then it is necessary for those truly holy and sacred to be, from within and from without purely carrying around the putting-to-death of Jesus in their own body, and having been composed with him somehow through the holy baptism.
Palladius: You have spoken well.
Cyril: And he said a sacrifice for them must be brought forward in two calves, both perfect and yearling—that is, both soft and new; and perfect is the unto whole-burnt-offering, with fine flour soaked with oil being incense-burned-together with it; and the other at least, for sin is burned outside the camp; for thus the victims for sin are perfected. And again in both is Christ, in a calf at least the unto whole-burning, wholly holy, and unto a smell of fragrance for us to God and Father bringing for the saints the thankful and cheerful of the life in hope; for oil-soaked fine flour was being brought up together with the calf; and it will follow somehow altogether those who have honored the life in Christ… peoples vote for those being called of Christ, voicing very well that they would be worthy; and this in Churches, just as indeed also the ancients, beside the sacred and divine tent, were doing the hand-layings upon the Levites. So then clear that if neither in a church, nor indeed upon a people a hand-appointment should come to be, it will be beside the divine will, and outside sacred laws. And with the Levites having been perfected, they take hold of all the things unto sacred-work (Matthew 5:16) (Numbers 8:8–12) (Numbers 8:10) (Acts 6:6).
Greek · §28
ἔργα ὑμῶν, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.» Εἶναι δὴ οὖν ἀναγκαῖον τοὺς ἀληθῶς ἁγίους καὶ ἱεροὺς, ἔσωθέν τε καὶ ἔξωθεν καθαρῶς τὴν νέκρωσιν τοῦ Ἰησοῦ περιφέροντας ἐν τῷ ἰδίῳ σώματι, καὶ συντεθειμένους αὐτῷ τρόπον τινὰ διὰ τοῦ ἁγίου βαπτίσματος.
{ΠΑΛΛ.} Εὖ ἔφης.
{ΚΥΡ.} Προσκομίζεσθαι δὲ δεῖν τὴν ὑπὲρ αὐτῶν ἔφη θυσίαν ἐν μόσχοις δυσὶ, τελείῳ τε καὶ ἐνιαυσίῳ, τοῦτ' ἔστιν, ἁπαλῷ τε καὶ νέῳ· καὶ τέλειος μὲν, ὁ εἰς ὁλοκαύτωμα, συνθυμιωμένης αὐτῷ σεμιδάλεως ἐλαίῳ δεδευμένης· ὅγε μὴν ἕτερος, ὑπὲρ ἁμαρτίας ἔξω τῆς παρεμβολῆς ἐμπιπρᾶται· τελειοῦται γὰρ οὕτω τὰ ὑπὲρ ἁμαρτίας θύματα. Καὶ ἔστι δὴ πάλιν ἐν ἀμφοῖν ὁ Χριστὸς, ἐν μόσχῳ μὲν τῷ εἰς ὁλοκαύτωσιν, ὅλος ἅγιος, καὶ εἰς ὀσμὴν εὐωδίας ὑπὲρ ἡμῶν τῷ Θεῷ καὶ Πατρὶ τῆς ἐν ἐλπίδι ζωῆς τὸ εὔχαρί τε καὶ ἱλαρὸν τοῖς ἁγίοις φέρων· σεμίδαλις γὰρ ἐλαιόδευτος συνανεκομίζετο τῷ μόσχῳ· ἕψεται δέ που πάντως τοῖς τὴν ἐν Χριστῷ τετιμηκόσι ζωήν. Καὶ μὴν καὶ ὡς μοσχάριον ὑπὲρ ἁμαρτίας πυρὶ δαπανώμενον. «Τῷ γὰρ μώλωπι αὐτοῦ ἰάθημεν,» κατὰ τὰς Γραφάς. Ἐπιτήρει δὲ, ὅτι τέλειος μὲν ὁλοκαυτοῦται μόσχος, ἐνιαύσιος δὲ ὑπὲρ ἁμαρτίας σφάζεται· ἵνα ἐν ταὐτῷ νοῇς διὰ δυοῖν τὸν ἕνα ὡς ἐν τελειότητι μὲν ἀρετῶν, τὸν εὐοσμότατον νοητῶς, ὡς ἐν ἁπλότητι δὲ καὶ ἀκακίᾳ σφαζόμενον. «Ἐγὼ γὰρ,» φησὶν, «ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι οὐκ ἔγνων.» Ὅτι δὲ ὡς ὑπὲρ πάντων τε ἅμα καὶ παρὰ πάντων ἀνάθημα τῷ Θεῷ τὸ ἱερουργὸν προσάγεται γένος, ἐνδείξειεν ἂν ἡ χειρῶν ἐπίθεσις τῶν ἐξ Ἰσραήλ. «Ἐπιθήσουσι γὰρ,» φησὶν, «οἱ υἱοὶ Ἰσραὴλ τὰς χεῖρας ἐπὶ τὰς κεφαλὰς τῶν Λευϊτῶν.» Ὥσπερ γὰρ οἱ Λευῗται ταῖς τῶν θυμάτων κεφαλαῖς τὰς χεῖρας ἐπῆγον, καὶ τοῖς σφαζομένοις ὑπὲρ αὐτῶν εἰς τύπον Χριστοῦ (ἔδρων δὲ τοῦτο, οὐκ εὐλογοῦντές ποθεν, πολλοῦ γε καὶ δεῖ, ἀλλ' οἱονεί πως τῇ τῶν χειρῶν ἐπιθέσει καταδεικνύντες τὸν τὰς ἁμαρτίας ἡμῶν φέροντα Θεὸν, καὶ ὑπὲρ ἡμῶν ἱερουργούμενον, ἵνα «Προσηλώσῃ τῷ ἰδίῳ σταυρῷ τὸ καθ' ἡμῶν χειρόγραφον»)· οὕτω πεπρᾶχθαι νοήσεις τὴν τοῖς Λευΐταις χειροτονίαν τῶν λαῶν. Οἱονεὶ γάρ πως ἀνθ' ἑαυτῶν τῷ Θεῷ πρὸς ἱερουργίαν προκαθίσαντες αὐτοὺς, ὡς ἐξειλεγμένους, τὰς κεῖρας ἐπῆγον. Ἀλλ' ἐπράττετο μὲν ἡ χειρῶν ἐπίθεσις τότε. Μετεῤῥυηκότων δὲ τῶν πραγμάτων νυνὶ εἰς τὸ ἄμεινον, ἀσυγκρίτως τοῖς ἐπὶ ἱερουργίαν διὰ Χριστοῦ καλουμένοις ἐπιψηφίζονται λαοὶ, τὸ ὡς εἶεν ἄξιοι παραφωνοῦντες εὖ μάλα· καὶ τοῦτο ἐν Ἐκκλησίαις, καθάπερ ἀμέλει καὶ οἱ πάλαι, παρὰ τῇ ἱερᾷ τε καὶ θείᾳ σκηνῇ, τὰς ἐπὶ τοῖς Λευΐταις χειροθεσίας ἔδρων. Πρόδηλον οὖν ὅτι εἰ μήτε ἐν ἐκκλησίᾳ, μήτε μὴν ἐπὶ λαοῦ χειροτονία γένοιτο, παρὰ τὴν θείαν ἔσται βούλησιν, καὶ ἔξω νόμων τῶν ἱερῶν. Τετελειωμένοι δὲ οἱ Λευῗται, τῶν εἰς ἱερουργίαν ἅπτονται πάντων.
Close: only holy in Christ may touch the divine altars—Amen§29
29Cyril: So then who is not holy in Christ and if he should not pre-purify, according to whichever manner would be fitting, let him depart far; for not without-penalty will he touch the divine altars.
Palladius: You have spoken most uprightly.
Cyril: To God the glory unto the ages, Amen.
Greek · §29
Οὐκοῦν ὃς μὴ ἅγιος ἐν Χριστῷ καὶ εἰ μὴ προαγνίζοιτο, καθ' ὃν ἂν πρέπει τρόπον, ἀποχωρείτω μακράν· νηποινὶ γὰρ οὐχὶ τῶν θείων ἅψεται θυσιαστηρίων.