Eighth day = resurrection age; Christ after law; calf/ram/semolina types
Cyril: …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
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.
About this text
Cyril continues the dialogue with Palladius. Book 11 of a seventeen-book dialogue — not the whole work.
English follows Migne PG 68 (Aubert reprint). The PDF and a cleaned text of the same print were checked against each other. This page is Book 11 of seventeen. This is a reading translation for study, not a new critical edition of the Greek.
Witnesses
- Copy-text Migne PG 68 De adoratione Book 11 (Aubert reprint) (Greek · Book 11)
- Checked print PDF of PG 68 De adoratione (Greek · Book 11)
English is newly prepared for study from the stated edition. Open Greek on each section for the source text. This is not a complete critical edition.