Zeal without knowledge; no covenant with nations; Dinah begins

Cyril: …for someone also upon them just as of course also upon the Jews. ‘For I witness for them, that they have a zeal of God, but not according to recognition.’ (Romans 10:2) For thinking to be right-speaking and wise, the wretched ones have escaped themselves, and fighting the doctrines of the truth, and having been overpowered by a molded zeal, they think to speak-with for the glory of God, arraying against those walking-straight. And Moabites at least, that is, the bands of Hellenes, nakedly and openly, and without all holding-back, fight the divine glory. Therefore somehow the law has hung a more burdensome justice for them. Yet both are sendable-away from the sacred enclosures, as profane and God-hated.

Palladius: So then a matter not without-damage, as far as it came unto defilements, the loving to go even at least unto words with some alien and other-minded ones.

Cyril: You understand very well. Therefore also the law walls-off those having been washed-out and clean, and already own to God, from their abomination saying: ‘And it will be in the Lord your God’ (Deuteronomy 7:1–4)s leading you into the land into which you go there to inherit it, and you will lift out great and many and strong nations from your face, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations many, and great, and stronger than you, and Lord your God will give them over into your hands, and you will strike them, with an obliteration you will obliterate them. You will not covenant a covenant toward them, nor will you pity them, nor will you marry toward them. Your daughter you will not give to his son, and his daughter you will not take for your son, for he will stand-off your son from me, and he will serve other gods.’ So then firm is the law. ‘For you will not set,’ he says, ‘a covenant toward them;’ for uncombinable and unjoinable for the having-been-sanctified, the still profane, for the having-been-lit, the in mist and dark, for the having-been-received-in the unacceptable; for the one going-in toward a sacred and divine tent, the one being thrust out of this.

Palladius: Then what the forethought of the law? and for the sake of what does it also altogether stand-apart the clean from the profane, even if someone should become in a beauty of the virtue?

Cyril: For very much indeed is the fear, O friend; lest somehow also what seems to have stood rightly should receive-in a shaking upon what is not fitting and be carried-aside from the proper, having been forced somehow by someone, either of a pleasure stirring, or of the inclination being in the nature thrusting-down unto the fault. For somehow it has always bent-away upon the worthless, and a divine word witnesses for us; ‘For carefully lies,’ he says, ‘the mind of the human upon the evil things from youth.’ (Genesis 8:21) And I would set beside for you willing unto a vivid proof, as many things as a word says the from Jacob endured.

Palladius: Dinah somehow you say; for I think thus.

Cyril: Very much so, O Palladius; for it has been written thus in the book of the Genesis: ‘And there came’