On Adoration and Worship in Spirit and Truth, Book 10

Book 10 opens: still on holy tent furnishings; word clear but not enough§1

1ON ADORATION AND WORSHIP IN SPIRIT AND TRUTH — BOOK TEN. Concerning the same things still, and concerning the things in the holy tent. Is the word clear to you then, O Palladius, and sufficient, which we have made upon the holy tent and the things in it?

Pitch tent on new-moon first month; Moses builds Church-type; Jesus with Moses vs Amalek§2

2Palladius: Clear indeed very well, yet sufficient least of all.

Cyril: Do you wish then that we most eagerly cross again unto that which seems to have been left behind in the narrations upon it? For you think somehow, according to what is likely, that the clarifying word must also be brought alongside, in what manner it has been raised for us, and when and how the righteous-ordinances and laws in it have been composed, and inauguration and sanctification and judgment.

Palladius: Speak then again the things upon each; for you think uprightly.

Cyril: So then I will speak. And you in turn be forgiving, having thought through the complete difficulty of the contemplations, and if somewhere I should chance to say something of the things that have missed exactness and have wandered out from the needed word, reshape and readjust. For I will make you a fellow-taker and helper of my own words.

Palladius: Go trusting God.

Cyril: So then when the works of the holy tent had been thoroughly completed, and indeed also each of the things in it wisely and artfully finished toward the beauty shown on the mountain, the Lord spoke toward Moses, saying, ‘On day one of the month the first, at new-moon, you will set up the tent of the testimony.’ And after other things again: ‘And it came to be,’ he says, ‘in the month the first, in the second year of their going out from Egypt, at new-moon, the tent was stood, and Moses set up the tent.’ So then the ancient tent of the Church thought in Christ has been raised according to what seemed good to God, showing the types very well upon itself. And let us busy ourselves, if it seems good, with the causes of its having been raised rather through Moses, Jesus the son of Nun being silent for the present, though always standing beside all-excellent Moses, and leaping up together upon the mountain Sinai, and also making war and leading out against Amalek through Moses’ voice. For he said somewhere toward him, ‘Choose for yourself strong men, and going out draw up against Amalek tomorrow.’ And he drew up, and he has conquered. What then is the word of this—is it not worthy to examine?

Palladius: Very much so.

Cyril: So then if someone should choose to exact the word of the mystery upon each of the things done as far as possible, marveling he will say, ‘O depth of wealth and wisdom and knowledge of God!’ For observe how subtle and necessary is the mind upon each: for when all-divine Moses runs up unto the mountain, Jesus goes up together; for the Father is not otherwise approachable, except through Son. For it is also true, if it should be said: ‘No one comes toward the Father, except through me.’ In Christ therefore also for the saints themselves is the approach; and no one would be able, as unto a mountain, to leap up unto some high and surpassing contemplation, nor would anyone, I think, come near God, according to manner clearly

Emmanuel makes rough ways passable; Moses’ pedagogy builds Church; one saving day§3

3Cyril: …of joining, of the way of life in spirit and sanctification, unless Emmanuel also is present with him, and sets the things unreachable for humans as passable and horse-ridden. And this, I think, is what has been said through Isaiah’s voice, ‘Every ravine will be filled, and every mountain and hill will be lowered, and all the crooked will be unto a straight, and the rough unto smooth roads.’ For in Christ for us also the steep are smooth, and the rough is passable; and bare and level are the hard-to-travel. For also, as the prophet himself says somewhere again, ‘A road of pious ones. It has become straight, and prepared is the road of the pious.’ So then necessarily Jesus goes up together with all-divine Moses. For the Father is approachable, as I said, through Son, and he himself is the mediator, joining us through himself, and carrying us up into the heights beyond nature. And he had drawn up with chosen men, and was conquering Amalek. For Christ, having chosen the saints, of whom the all-divine disciples have become firstfruit, has conquered the ruler of this age; and Moses was the one commanding; for the Son has come to be under law, though existing as lawgiver as God. And the time of the battle-array was not being practiced according to that very day on which Moses’ words came to be, but unto the tomorrow—that is, unto a putting-off of another time. For the law foretold the things that would be, and has a bright narration of the Savior’s achievements, if it should be thought spiritually. In this way then, as I myself somehow think, Moses also raised the holy tent. For the pedagogy through law unto the constitution of the Church is not unhelpful. For it pedagogues unto Christ, who is the head of the Church, and the whole constitution, pillar and foundation of the truth, according to what has been written. And indeed Christ has addressed Jews: ‘If you were believing Moses, you would also believe me; for concerning me that one wrote.’ So then Moses also builds—that is, the pedagogy through law—the Church of Christ, still showing beforehand as in shadows the mystery upon it. And Moses’ person sometimes presents the law through him, according at least to what has been uprightly said in Gospel parables, ‘They have Moses and the prophets.’

Palladius: You have spoken uprightly.

Cyril: And what again would the needing on day one wish to signify, and indeed also the new-moon of the month the first, and the needing for the holy tent to be pegged in the second year—come then let us say, tracking the true, and what seems to hold most excellently for those who will meet it. For day the one shows beforehand for us the much-prayed and saving time, according to which the Only-begotten having become human acquired those upon the earth for God and Father by the death of his own flesh. And one is the time of this of all; for having died once, he no longer dies; death will no longer lord over him, according to the Scriptures; for we will not still expect the Son to die for us ourselves and for the spirits in Hades, nor yet

One acceptable day; apostles build Gentile Church; Christ many-formed in believers§4

4Cyril: …to become firstfruit of those who have fallen asleep a second time. For if death will not be, how would resurrection also come to be? So then it is not to speak falsely when saying that one is the time of this, as I said just now, and day one, of which the prophet also made mention saying as from God’s person, ‘In an acceptable time I heard you, and in a day of salvation I helped you.’ And all-divine Paul also writes, ‘Behold now an acceptable time, behold now a day of salvation,’ according to which Christ lived again from dead ones, having dissolved the unsmiling power of death, when also he was setting the holy apostles as somehow builders and spiritual craftsmen of the Church from nations, saying, ‘Going, disciple all the nations, baptizing them unto the name of the Father and of the Son and of the holy Spirit, teaching them to keep all things, as many as I commanded you; and behold I am with you all the days until the completion of the age.’ For do you not say that this is the constitution of the Church?

Palladius: What then do you say?

Cyril: The faith handed over through the holy mystagogues, and the way of life proclaimed—I mean the one in Christ—and the union toward God through holy baptism, through participation of the holy Spirit. For thus Paul was addressing us saying, ‘And you as living stones are being built up a spiritual house, unto a holy temple, unto a dwelling of God in Spirit.’ For long ago Christ was being pre-formed as in differing vessels in the holy tent—as golden censer, as ark, as lampstand, and indeed also as table, and the things in it; and each, I think, of those who have believed, according at least to the present time, is named house and temple of God, having Christ dwelling within. For he dwells in our hearts through the faith, as has been written, existing one and the same according to nature, even if he should be thought with flesh. ‘For one God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things,’ having upon himself the as-it-were many-formed through the differing properties of the godhead, and being thought differently. For he is in us as Word of God, and wisdom, and light, and life, and the living bread also from heaven.

Palladius: I have understood what you say.

Cyril: So then the time of the becoming-human for us, and the thrice-longed day of the resurrection from dead ones, was being typed beforehand long ago through God’s saying, On day one you will set up the tent. And the, And at new-moon of the month the first, one would see as usefully and necessarily brought alongside, O Palladius. For just as beginning of a month is the first of days in it—that is, the new-moon—so also somehow a beginning of a new age, and a first-entrance of newness of times, is the time of the sojourn. ‘For a new creation in Christ; the ancient things have passed.’ And as it were the age after this shines up for us, now still seen as in hopes, but then also about to be present

Spring new-moon = Gentile Church; second year after law; unshaken tents of Jerusalem§5

5Cyril: …truly, when Christ should shine upon us again with the holy angels in the glory of the Father, about to take alongside himself those who have chosen to walk in newness of life, and who have enriched in endurance the most conspicuous beauty of the Gospel way of life, and bringing them into the glory and kingdom long expected. And that a new creation and as it were a new sprout of times and matters belongs to those in Christ, the riddle of the first month would show very well, according to which soft and newly-appearing grasses are on earth, and sprouting-again of plants, and the many-formed beauty of flowers in meadows is shown, of spring laughing fragrance; for somehow in such a time Christ has called the Church from nations, saying thus, ‘Rise, come, my neighbor, my fair one, my dove, because behold the winter has gone away, the rain has gone away, it has traveled in it; the flowers have been seen on the earth; time of cutting has arrived.’ For human nature has sprouted again, as some plant, having been withered by death, both through the transgression in Adam and through the sin that tyrannized over all of us. And I hear Christ saying also through one of the holy prophets, ‘I myself who speak am present, as an hour upon the mountains.’ For what spring works in mountains and thickets, crowning the plants with new sprout, this also our Savior’s presence has fulfilled upon us, having come to be according to times, as in a second year, and not at least in the first time, according to which the law was, and the chorus of the prophets, and according to which death was ruling. For it has reigned from Adam and until Moses. So then as in a second year—that is, as in a time after the first, according to which the law was—the Church from nations has shone up, having Christ as inmate, the end of the prophets and of the law. Does the word seem to you to shoot through toward the straight and true?

Palladius: Altogether so.

Cyril: And I myself think that the more true tent has been announced beforehand for us through Isaiah’s voice, saying as toward each of those called in faith unto righteousness, ‘Your eyes will see Jerusalem, rich cities, tents which will not be shaken, nor will the pegs of its tent be moved; nor will its ropes be torn apart unto the age-long time.’ For the Church is God’s city, of which also all-divine David made mention saying, ‘Glorious things have been spoken concerning you, the city of God.’ For this is rich, and adorned with the gifts from above and from heaven, and having an unbreakable standing in firmness, a seating and remaining. ‘For gates of Hades will not overpower it,’ according to the Savior’s voice.

Palladius: You think most uprightly and fittingly.

Cyril: And when the tent has been raised, that it is fitting for the things in it to lie in order, and not poured-out and carelessly, the Master God of all teaches saying:

Place vessels; veil of four pillars; Holies / Holies of holies; laver between§6

6Cyril: ‘And you will set the ark of the testimony, and you will cover the ark with the veil. And you will bring in the table, and you will set forth its setting-forth. And you will bring in the lampstand, and you will set on its lamps. And you will set the golden altar, unto incense opposite the ark. And you will set a covering of veil upon the door of the tent of the testimony, and you will set the altar of the fruit-offerings beside the doors of the tent of the testimony. And you will put around the tent, and you will put around all its things in a circle.’ But it is possible in these to see the holy vessels brought into the holy tent; yet not still also clearly the place fitting and allotted to each. Do you wish then that from the commands upon the tent we gather a subtle and exact knowledge of such things?

Palladius: As most pleasantly.

Cyril: So then God said toward holy Moses: ‘And you will make a veil from hyacinth and purple, and spun scarlet, and twined linen; a woven work you will make it Cherubim. And you will set it upon four undecaying pillars gilded with gold. And their capitals gold, and their bases four silver. And you will set the veil upon the pillars, and you will bring in there inward of the veil the ark of the testimony. And the veil will divide for you between the Holy, and between the Holy of holies. You will cover with the veil the ark of the testimony in the Holy of holies. And you will set the table outside the veil, and the lampstand opposite the table upon the part of the tent toward south. And you will set the table upon the part of the tent toward north. And you will make a curtain for the door of the tent from hyacinth and purple, and spun scarlet, and spun linen, a work of an embroiderer. And you will make for the veil five pillars, and you will gild them with gold; and their capitals gold, and you will cast for them five bronze bases.’ And these things concerning these. And concerning the laver he somehow says thus: ‘Make a bronze laver, and a base for it bronze so as to wash, and you will set it between the tent of the testimony, and between the altar.’ Is the word upon each clear to you?

Palladius: Not at all; for I have been at a loss, know; and what the matter is, I am not able to say.

Cyril: So then upon each of the sayings set forth, having seized what finishes unto the contemplation upon them, I will make the narration clear and most distinct, as I am able. For the holy tent has been raised, O Palladius, according to the desert, as in a double placing and form. And one was the innermost; and its name, the Holies of holies. And as somehow a first-entrance and around it the first, the so-called Holies. And into the innermost tent the ark was set away, having upon four golden pillars a hanging made artfully from hyacinth and purple, and spun scarlet, and twined linen. Having

Veil = Christ’s flesh; four pillars = evangelists; Word hidden until resurrection§7

7Cyril: …spoken already, and, as I myself somehow think, sufficiently the things upon the linen and the purple, and the spun scarlet, and indeed also hyacinth, we will push aside the same-speaking; yet that at least we will say for the present: The veil upon four golden pillars, whose bases are silver, was then hinting the mystery of Christ. For what? Did not wise Paul also name for us Christ’s body a veil, saying thus, ‘Which he inaugurated for us a fresh and living way through the veil, that is, of his flesh’?

Palladius: You have spoken uprightly.

Cyril: Observe then as in shadows and riddles, that being God and from God Father according to nature the Word has come to be as in a golden and undecaying ark, the temple from Virgin; for undecaying and honored is Christ’s body; and he was all but also being hidden as in an order of a veil, having taken the flesh; and we say the Word from God is hidden, not as having been limited in a small body; for everywhere and in all things is the Son; but by escaping notice economically, and enduring the time of the showing-forth. And the time of showing-forth unto all is the living-again from dead ones. For before the honored cross, he was ordering the holy disciples that they not make him apparent. For it has been written thus. And after at least living again having suffered the death, ‘Going,’ he says, ‘disciple all the nations, baptizing them unto the name of the Father, and of the Son, and of the holy Spirit.’ So then the veil was hanging upon the pillars, covering within the ark, and it would be a type of Christ, being raised high by the proclamations of the holy evangelists, and being seen in glory of godhead by those in the holy tent—that is, the Church. And four are the pillars, golden and silver-around; and equal in number to them are the evangelists, bright and honored. So then the ark was lying, and from above downward the veil was extending, the one from linen and purple and the others, and it was making it not visible. And from above the veil and of the Cherubim unto right and left, God was naming, showing that he is also beyond every creation; and also all the uppermost of the rational ones—that is, the Seraphim—sit under the divine and ineffable glory, and escorting the Son himself, even if he has become flesh, and as somehow in a lowering of the equality toward the Father, according as he has been born human. Therefore also he himself was saying: ‘My Father is greater than I.’ And being equal according to nature to the one who has begotten, he says the coming-to-be in lesser things through only the human. On account of this also in the holy tent, in a circle of the veil, the Cherubim, and they themselves escorting the Son as God. And indeed also from above the veil itself, which was unto a type of Christ, God is thought. ‘And I will be known,’ he says, ‘from there, and I will speak to you.’ For beyond every creation is the Father, and of Emmanuel himself, not according as he is thought and is God; for he is equal according to all things to God; but as far as

Golden altar fragrance; lampstand south Jews / table north Gentiles§8

8Cyril: …he has come unto a slave’s form, and unto a measure of humanity.

Palladius: How subtle the word and deep.

Cyril: Yet it comes not away from the aim.

Palladius: I agree.

Cyril: And with the ark holding thus, ‘And you will set,’ he says, ‘the golden altar unto incense opposite the ark.’ And that Christ is the golden altar, I think has been said sufficiently for us. Yet it has been set opposite the ark, upon which is the veil, and in a circle the Seraphim, and higher God, as somehow receiving the incomparable fragrance of Emmanuel. For he did not do sin, nor was deceit found in his mouth, as has been written; therefore also he himself was saying, ‘The Father loves the Son.’ And we ourselves also are acceptable to God, fragrant with Christ’s ointment. And Paul will also confirm writing: ‘And to God thanks who always triumphs us in the Christ, and who manifests the smell of his knowledge through us, because we are Christ’s fragrance to God.’

Palladius: You have spoken uprightly.

Cyril: Let us think then exactly, casting the eye into the things written, that the ark has been seated in the flank of the holy tent toward southwest and west; and opposite it the golden altar, in the place toward ray. For dawn and setting have been filled with the Christ, and north and south. And indeed a place for the lampstand, the southern things of the tent; and for the table, the things toward north. And that through both the Christ is signified, a long word has already shown beforehand for us; for that Christ is light, the lampstand makes clear; and that life and living bread, the table and the things in it. Yet think that, and observe the mystery: for most southern is the country of the Jews, and more northern again that of the nations. So then from the placing of both—I mean of the lampstand and of the table—it will somehow remain for those who wish to think very well, that to the Jews Christ shone light, and among them he was proclaiming, ‘I am the light.’ For he has been sent unto the lost sheep of the house of Israel. And, ‘Theirs are the promises,’ according to the Scriptures. And since they did not accept the light of the truth, he has become for the nations life and bread from heaven; and not apart from light the nations; and this also you would learn, the light of the lampstand extending also unto the northern things of the tent. And with the holy tent being most narrow, nothing unlikely that the lampstand seems all but also to have been set beside the table, even if it should have the southern place. And the type also shows for us otherwise, that when divine light shines out those worthy would be able to share Christ, as living and true bread. And the nations have become joint-body and joint-sharers of Christ. And all-divine Paul writes again: And joint-body and joint-sharers have

Five door pillars = fifth-age teachers; law altar at entrance; baptism laver mid-court§9

9Cyril: …become the nations of light, clearly of the intelligible, being filled up additionally ‘while day is shining through, and Phosphoros rising according to mind,’ for one of the Savior’s disciples has said. And with placing and construction of the things in the Holies of holies holding thus, he has ordered a curtain, or veil, to come to be from hyacinth and purple, and spun scarlet, and twined linen; and this he was saying must necessarily be stretched around the entrances of the tent, being hung upon five golden pillars, whose bases are bronze. And he names curtain the hanging-around of the door, on account, I think, of being drawn back with fine rings when the entrance is pierced; and again being drawn against and widened of the doors, to hide the Holies. And five are the pillars, golden and bronze-around, typing beforehand the teachers and leaders of the Churches as in a fifth time, according to which Christ’s presence came to be; who, cutting-straight the word of the truth, are honored as gold, and well-sounding thus as bronze. ‘For unto all the earth their sound has gone out, and unto the ends of the inhabited world their words’; who also through artful and God-breathed mystagogy widen as it were the entrances for those wishing to run into the Holies of holies. So then the Holies of holies—that is, the more inward tent—was being covered with the veil. And at once the first tent also had been fixed beside and fitted to the second, having the altar of the fruit-offerings, in which every approach through bloods was being finished, and cakes and frankincenses, and every sacrifice and drink-offering, and indeed beside the altar also the bronze laver. And a place again for the altar beside the doors of the tent—clear that of the more outward; and for the laver, the most middle of the tent.

Palladius: And what again would the careful-watching be thought?

Cyril: Exact, O Palladius, is the holy Letter, and altogether nothing random in it. For see how the riddle has shown for us the law pedagoguing unto Christ. For the altar of the worship according to law has been set beside the very entrances unto the Holies of holies. For the law carries us off only barely unto beginnings of the mysteries of Christ, and somehow beside the first entrances of exact knowledge upon him; and it brings in in no way unto the Holies of holies—that is, unto the more inward tent, in which Christ is many-formed, as Word of God, as light, as living bread, as smell of fragrance to God and Father. For would you not say that elements and beginnings of the oracles of God were the pre-practice of the worship according to law?

Palladius: True.

Cyril: And that the law has perfected nothing, ‘For impossible for blood of bulls and goats to take away

Laver = baptism; outer veil hides law; Paul on two tents / two covenants§10

10Cyril: …sins,’ you would learn at once, and very without toil, having also thought through the need of the laver. For it was lying in the middle of the first tent bright and conspicuous, washing beforehand with water those running into the Holies of holies. For the law upon this had been set for the priests. So then also the seeming fullness in law is incomplete, hinting the cleansing through holy baptism, which washes out the holy race—I mean that of those justified in faith—to whom also the all-divine disciple has addressed saying, ‘But you a chosen race, a royal priesthood, a holy nation, a people unto acquisition, that you may announce the excellences of the one who called us from darkness unto his marvelous light.’ And one must know that also upon the door of the outer tent a veil had been stretched around, so that the Holies might not be bare and apparent to those from outside—that is, the first tent, in which is the altar in law—the type again making clear, I think, that not even the law itself is apparent to those who happen by. For it has a covering, the letter, and has somehow been covered and veiled with the unclarity as in shadows.

Palladius: Thus it holds.

Cyril: So then in the first tent laver was lying and altar; and in the second and innermost, the ark and the lampstand; and indeed also the golden censer, upon which the fine incense, and table and breads. And all-divine Paul also makes mention of a golden jar having the manna. And indeed he also names for us Aaron’s rod, which he says has also been set away in the Holies of holies, as being well-versed in the holy Letters, and having known that especially the things oracled according to times, and ordered to blessed Moses from God. And he knows also table and lampstand being in the first tent. And he writes thus concerning the two covenants, ‘In saying new, he has made the first old. And what is being made old and aging is near disappearance. So then the first also had righteous-ordinances of worship, and the worldly holy; for a tent was constructed the first, in which both the lampstand and the table, and the setting-forth of the breads, which is called holy. And after the second veil a tent, the one called Holies of holies, having a golden censer, and the ark of the covenant covered round from everywhere with gold, in which a golden jar having the manna, and Aaron’s rod that sprouted, and the tablets of the covenant. And above it Cherubim of glory overshadowing the mercy-seat,’ concerning which it is not now to speak part by part.

Palladius: So then if someone should choose to be fond of seeking, and should say the causes of the whole construction must be spoken, what word would come to be from us?

Cyril: That, O Palladius, some things before the construction of the holy tent, and some after this, he has ordered to come to be. For in the Exodus even

Before tent patterns: golden jar/manna = Word; Aaron’s rod after; Paul orders types§11

11Cyril: …before the patterns concerning the holy tent were seen at all, and the commands upon it came to be, he has oracled the word upon the golden jar, knowing what would be. And after at least the pitching of the whole tent, in the Numbers we will find Aaron’s rod brought into the Holies of holies. And in the Leviticus God was legislating further concerning both lampstand, and indeed also table, the one in the first tent. And being law-learned, all-wise Paul passes by altogether nothing of the things that have come to be, and makes mention of first and middle and last things.

Palladius: You have spoken most excellently. Speak then each clearly and distinctly; for deep somehow altogether is the word upon them.

Cyril: Yes, you say uprightly. For the matter holds thus according to truth. And I will make of the narrations also the jar a beginning. For God was sending down, as rain, the manna to those from Israel according to the desert; for this was food and bread for them from above and from heaven. But that the thing done was not only as far as the sense-perceptible; for it also carries up as through type and shadow unto the needing to think, that according to times the Word from above for us and from Father will be present, as bread from heaven, as also the divine David hints for us saying: ‘Bread of heaven he gave them; bread of angels human ate.’ And we do not somehow say that the sense-perceptible manna is the bread from heaven and of angels. For the spirit is nourished spiritually, and body again according to its own nature—that is, bodily. And food of angels and bread fitting heavens and the spirits above is the Word from God Father. So then the manna was making clear Christ. And the type has nothing beneficial, unless the truth has been received. For this is a shadow of that, having come to be not through itself properly, but in order that it may paint something of the better things upon itself. On account of this Christ was making a wise rebuke to the crowds of Jews, because they marvel not rather at him as truth, but at Moses, the servant of the types. For he said thus, ‘Amen, amen I say to you, Moses has given you the manna; for the bread of God is the one having come down from the heaven, and giving life to the world. I am the living bread.’ So then setting the manna as an image of the Word having come down from above and from heaven, God has oracled the things upon the jar. And it has been written thus: ‘And Moses said: This is the saying which the Lord arranged, Fill the gomer of the manna, unto a storehouse unto your generations, that they may see the bread which you ate in the desert, as the Lord led you out from land of Egypt. And Moses said toward Aaron: Take one golden jar, and cast into it the gomer of the manna full, and you will set it away opposite God, unto keeping unto your generations, in which manner the Lord arranged for Moses. And Aaron set it away opposite the testimony, unto keeping.’ For just as we were saying that the ark having the divine word was hinting Emmanuel—for he was Word of God as in

Golden jar fullness = deity bodily; jar before Father; Korah; twelve rods begin§12

12Cyril: …holy temple, the one from Virgin I mean; in the same manner also the golden jar for us, travailing the sense-perceptible manna, shows the Word from above and life-making, clear that the one from Father, as in a holy and unstained body. And the jar also is filled full of the manna. ‘For in him all the fullness of the godhead has dwelt bodily,’ according at least to blessed Paul’s voice. ‘And not from measure does he give the Spirit.’ For Christ is all-perfect. And the jar was set away, unto keeping unto the generations of the sons of Israel. For incorruptible and remaining always, and in every season and time most known is Christ. And he is opposite Lord—that is, in the eyes of the Father. For when the Only-begotten has come to be according to us, then also he has entered into the Holies of holies, through the greater and more perfect tent—that is, into the heaven, now to be manifested to the face of God for us, according as has been written. For he does not set himself in sight of the Father, but us as in himself, though having come to be from face and somehow as from eyes, through the transgression in Adam, and the sin that tyrannized over all. In Christ therefore we have had the approach, and the boldness unto the entrance of the Holies, just as wise Paul said to us. For just as also we have been raised together and seated together in the heavenly things in Christ, so again in him we have also come to be in face of the Father. And concerning the sacred jar let these things be said; and it signifies that Aaron’s rod also itself means Christ—come then let us say, if it seems good.

Palladius: And very much.

Cyril: Korah then and indeed also Abiram, and in addition to this Dathan, sprouted from tribe and blood of Levi; and having been entrusted, he says, with a liturgy arranged by the votes from above in the holy tent, they have thirsted for the glory of Moses and of Aaron, snatching the honor for themselves, though not having been called toward this by God. And indeed also priding themselves unto harsh boldness, and being very supercilious, they were making the abuse against both no longer bearable, but altogether hard to carry; and as untamed bulls they were separating themselves, and shaking off the slavery under God, they were persuading other impious ones to leap away together with them. But they were exacting justice of the things dared by them. For the earth opening its mouth was sending down into Hades the boastful people, with those of the same race, tents and properties; and wishing to make clear that by the vote from above, and not by Moses’ wills, Aaron has been allotted the excelling order in priesthood, the lawgiver said toward all-excellent Moses: ‘Speak to the sons of Israel, and take from them a rod, according to houses of families, from all their rulers, according to houses of their families, twelve rods, and of each write his name upon the rod. And Aaron’s name write upon the rod of Levi. For there is one rod. According to tribe of house of their families they will

Aaron’s rod sprouts almonds; Emmanuel high priest; rod of Jesse blooms = resurrection§13

13Cyril: …give. And you will set them in the tent of the testimony, opposite the testimony, in which I will be known to you there. And it will be, the human whom I should choose, his rod will sprout. And I will remove from me the murmuring of sons of Israel, which they themselves murmur upon you. And Moses spoke to the sons of Israel, and all their rulers gave him a rod, to the one ruler a rod according to ruler, according to houses of their families, twelve rods. And Aaron’s rod in midst of their rods, and Moses set away the rods opposite Lord in the tent of the testimony. And it came to be on the morrow, and Moses and Aaron entered in the tent of the testimony. And behold Aaron’s rod sprouted unto house of Levi, and brought forth a sprout, and blossomed flowers, and sprouted almonds. And Moses brought out all the rods from face of Lord toward all sons of Israel. And they saw, and each took his rod. And Lord said toward Moses: Set away Aaron’s rod before the testimonies unto keeping, a sign for the sons of the disobedient. And let their murmuring cease from me, and they will not die.’ So then a sign not unclear of Aaron the divine having been taken out brightly and distinctly unto priest-work, as from Levi’s blood, is the blossoming of the rod. And when it is turned again unto spiritual contemplation, as still in thickest types, the mystery of Christ will shine up again.

Palladius: In what manner?

Cyril: For Emmanuel has been voted lawgiver together and high priest upon us by God and Father, bringing himself forward for us the sacrifice. For as blessed Paul said, ‘The law through Moses sets humans as high priests having weakness; but the word of the oath-taking after the law, a Son perfected unto the age.’ So then the Word has come down from heaven, and has come to be according to us, liturgist of the holy things and of the true tent which the Lord pitched, and not a human. But those from Israel’s blood did not seem to think upright things; and as setting out their own will against him they were striking in many ways with the arrows from envy, no longer sparing tongue, nor boldness, nor outlandish attempts, and destroying themselves the wretched ones, and finally they crucified. Yet the rod from Jesse’s root was blooming again; for Christ has grown up and lived again, having loosed the pangs of death, according as has been written; for being life according to nature, as God, how was it likely to be held by death, and not rather to wrestle down corruption? And just as the growing-up of the rod, and the unexpected sprouting-again of the already flowerless wood, was a sufficient sign for the more ancient ones that Aaron has been voted high priest through the vote from above; so we say that a bright and clear and very sufficient proof that Emmanuel is also God according to nature is the trampling of death, and living again in a God-fitting way. And indeed Christ himself, though

Jonah sign = resurrection; almond rod = watchfulness; lamp oil and twelve loaves begin§14

14Cyril: …being able to finish without toil and easily every one of the things beyond the likely and word, was saying to those asking the sign: ‘This generation is wicked; it asks a sign, and a sign will not be given it, except the sign of Jonah the prophet. For just as Jonah was in the belly of the sea-monster three days and three nights, so will the Son of the human be in the heart of the earth three days and three nights.’ So then a truly famous and conspicuous sign, and sufficient unto faith for those at least truly well-minded, that the Son is God according to nature and has been born from God Father, is the abolishing of death and corruption, and blooming again toward life. ‘For he himself has become firstfruit of those who have fallen asleep, and firstborn from the dead.’ And the sign has been given to the sons of the disobedient, that they might know that by vote of God and Father Christ has become high priest upon us, ‘holy, without-evil, undefiled, having been separated from the sinners, and having become higher than the heavens,’ according to what has been written.

Palladius: But Aaron’s rod has blossomed for us; for this just now the sacred word has shown us; and it blossomed almonds; and what then the riddle is, I am not able to think.

Cyril: Especially, O Palladius, nothing unlikely to suspect that the rod has been taken from an almond-tree. And it was in custom for the ancients to use also such scepters. And if indeed we must also fit a word fitting the contemplations, I would say again that which has somehow been noised about, and seems to some also acceptable as in faith, that the almond rod is not unable to produce sleeplessness, if it should lie toward someone’s head, perhaps somehow working the matter by natural powers according to God’s will. And the one knowing all things, and Craftsman of the wholes, will somehow also confirm us unto this saying toward Jeremiah: ‘What do you see, Jeremiah?’ And he saying ‘An almond staff’; and then toward this God: ‘You have seen uprightly,’ he says, ‘because I am awake upon my words, to do them.’ So then the almond rod would reasonably be thought a symbol of sleeplessness. And as a waking from sleep has come to be the living-again of Christ from dead ones. Therefore also through the Psalmist’s lyre he says: ‘I lay down and slept, I was raised, because Lord has taken hold of me.’

Palladius: True is the word.

Cyril: And concerning lamp and table, the one at least in the first tent, it has been written again thus: ‘And Lord spoke toward Moses saying: Charge the sons of Israel, and let them take pure oil, crushed unto light, to burn a lamp continually, outside the veil in the tent of the testimony; and Aaron and his sons will burn it from evening until morning before Lord continually, an age-long lawful thing unto your generations. Upon the pure lampstand you will burn the lamps opposite Lord until unto the morning. And you will take fine flour, and you will make it twelve

Pure oil = Church light; seven lamps Holies; one lamp first tent = lesser law light§15

15Cyril: …loaves. Of two tenths will be the one loaf, and you will set them two settings, six loaves the one setting upon the pure table opposite Lord, and you will set upon the setting pure frankincense and salt, and they will be unto loaves unto remembrance set forth for the Lord. On the day of the sabbaths you will set forth opposite Lord continually before the sons of Israel, an age-long covenant; and it will be for Aaron and for his sons, and they will eat them in a holy place; for they are Holies of holies. This for him from the things sacrificed to the Lord, an age-long lawful thing.’ So then pure is the oil, and indeed also olive—that is, from olives, not from other-formed seeds and more earthy, from which oil was indeed pressed, but bastard as it were and somehow adulterated; for always pure and genuinely true in Churches is the light, clear that the one through Christ, by Spirit, even if it should be ministered through the voice of the saints, toward whom Christ said: ‘You are the light of the world.’ And nothing marvelous; for those whom he named brothers, and set as sharers of himself, to these he would reasonably also distribute the glory of his own dignities. So then the lamp is burned also in the first tent, and the matter would have a double mind; for in the more inward tent seven lamps shine, being kindled in the morning, and sending rich light to those running in. And the lampstand was Christ, as in type again illuminating with much and ample light those wishing to run into the Holies of holies; ‘For come toward him,’ he says, ‘and be illuminated.’ And indeed also the kindling of the lamps in the morning would signify the time of the becoming-human. For he has shone through, as some day, and intelligible light has shone up, driving the darkness of our ancient ignorance, and as in an order of night, scattering the mist that fell upon the hearts of all. For thus also the prophet was exhorting for us the time of the Savior’s sojourn saying: ‘In the morning you will hear my voice, in the morning I will stand beside you, and I will see.’ For when would the prayers of all have become acceptable, and we the formerly wandering have stood as it were beside God, through intimacy clearly spiritual, and hearing and faith, unless the light from heaven has shone upon us—that is, Christ? So then in the more inward tent rich and subtle is the light of the seven lamps, and in the first tent there was the lamp shining, showing, I think, that not apart from the divine light are even those themselves being pedagogued in law, the matter making clear. For also the law through Moses was calling from many-gods unto knowledge of the one by nature and truly God, and was removing the more ancient from still serving the creation beside the one who created, and was persuading that they must lie beside the Craftsman of all; and not apart from the intelligible light these things were being set upright in the souls of those pedagogued. So then, for I will say again, rich and much is the illumination from Christ for those unto the Holies of holies, and lesser for those in law; and true is the word

Law shadow lesser; lamp = Baptist; twelve loaves = apostles around Christ§16

16Cyril: …For in no way does the shadow in law weigh equal, unto spiritual brightness, with the Gospel oracles; for these flash around the whole inhabited world, and that was a mark for those from Israel alone.

Palladius: You have spoken uprightly.

Cyril: And it seems, O Palladius, that the table and the lamp, the one at least in the first tent, also hint something else.

Palladius: What then do you say?

Cyril: Perhaps somehow the lamp is all-divine Baptist John, and the twelve breads pre-type for us the chorus of the holy apostles.

Palladius: In what manner?

Cyril: Or do you not know that for those in law and according to Judea the all-divine Baptist was as some lamp, going before Christ, and concerning him God and Father has announced beforehand: ‘I have prepared a lamp for my Christ.’ And the Savior himself has also witnessed this, saying to the leaders of the Jews concerning him. ‘That one was the lamp burning and shining, and you wished to rejoice for an hour in his light.’ For see how being law-learned blessed Paul all but brings back unto remembrance of a lamp, the one according to the first tent. For the lawgiver has ordered that it must be kept unquenched saying thus: ‘And Aaron and his sons will burn it from evening until morning before Lord continually.’ Yet having been pleased for a altogether brief time upon him, the Jews, through running toward the baptism through him, and catching much marvel upon him, put to sleep by death all but quenching the ever-shining lamp. For even if Herod’s daring should perhaps be said, yet being from Israel’s blood; on account of this Christ, accusing to the peoples of the Jews the boldness against every holy one, ‘It is not possible,’ he says, ‘for a prophet to perish outside Jerusalem.’

Palladius: So then light and lamp, according to likeness and according to participation of Christ, is also the all-divine Baptist for those in law according to Judea.

Cyril: Thus I say. And according to the equal manner we say the holy apostles are thought breads. For one is the bread by nature and truly, the one from heaven and life-making; and according to imitation of the one by nature and according to participation, breads nourishing unto piety are the divine mystagogues, putting into us words of life, and removing the famine from ignorance from the soul of those believing. And equal in number to the disciples are the breads; for twelve, and lying unto two settings, six from here, he says, and six from here, all but also standing around in a circle, and having lying in a middle place the one also from heaven—that is, Christ; and each of two tenths—that is, from two perfect measures. For the all-divine disciples have become perfect according to both, holding freshly toward every one of good things, conspicuous in deed and in word.

Frankincense/salt on loaves; sabbath = Christ-presence; types outside Holies§17

17Cyril: Frankincense and salt are the things sprinkled upon them, the frankincense showing the fragrant in sanctification, and fragrance of Christ, and the salt at least hinting the prudence. For not without-understanding or foolish is the word of the saints, but seasoned in grace and salt, according to what has been written, and giving grace to those hearing. And it has also been said toward them by Christ: ‘You are the salt of the earth.’ And they are also set forth on a day of Sabbaths. For a day of showing-forth of the holy apostles is the time of the intelligible Sabbath—that is, the presence of Christ, which since those from Israel did not know, Paul says concerning them, ‘So then a sabbath-keeping is left for the people of God.’ For they did not enter into his rest, not having accepted the faith. So then an intelligible and true sabbath-keeping is the time of our Savior’s sojourn. And in God’s eyes is the setting-forth of the breads, and indeed also in Israel’s eyes. ‘For you will set forth,’ he says, ‘on the day of the Sabbaths opposite Lord through all, beside the sons of Israel’; of the one watching and continually deeming the saints worthy of oversight. ‘For eyes of Lord are upon righteous ones,’ he says. And of Israel, as owing to attend to them, and somehow as setting the eye of the mind upon, of which also the bodily would be unto a type. ‘But it will be,’ he says, ‘for Aaron and for his sons, and they will eat them.’ For the writings of the holy apostles are set forth for us unto food, for those justified in faith, a holy and sacred race, peoples unto acquisition, and chosen, and anointed with the grace of the holy Spirit.

Palladius: You have spoken well; for I would agree. But for what reason are the types of the holy Baptist, and of the holy apostles, not in the Holies of holies, but in the first tent?

Cyril: First because much is the intervening, and not in which Christ is will also the things of the saints lie, but somehow as outside and in lesser things. For the things of God have been taken out and are apart, and a long word walls off the human things, showing the property of the natures as incomparable, and the difference of the good-fame. Then because they have come to be from Jews and from the worship according to law. In this way then a place as fitting for them is the first tent, in which the altar of the fruit-offerings in types was lying; or did not the calling of the holy disciples come to be from Israel’s blood and as from the first tent?

Palladius: And very much.

Cyril: So then with the word concerning these holding sufficiently for us very well, one must bring alongside, if it seems good, the voice of all-divine Paul, clarifying gracefully the witness upon at least the first and the second tent. And he writes thus: ‘And these things having been constructed thus

Heb 9: priests always / high priest once; Christ own blood; one offering forever§18

18Cyril: …into the first tent, through all the priests enter performing the worships. And into the second, once of the year alone the high priest not apart from blood, which he brings forward for himself and for the ignorances of the people, this of the holy Spirit making clear that the way of the holies has not yet been manifested, while the first tent still has standing. Which is a parable unto the time that has stood in, according to which gifts and sacrifices are brought forward, not able according to conscience to perfect the one worshipping, only upon foods and drinks and differing baptisms righteous-ordinances of flesh laid on until a time of setting-upright. But Christ having arrived high priest of the coming good things through the greater and more perfect tent not hand-made—that is, not of this creation—nor through blood of goats and calves, but through his own blood has entered once-for-all into Holies of holies having found age-long ransom.’ So then you understand that the priests were performing the worships in the first tent, not having the running-in unto Holies of holies. For somehow such is the worship according to law, having standing in shadows. And these are empty toward cleansing and washing-off of sin. For you have just learned Paul crying that they have insufficiently according to conscience to perfect the one worshipping. And it was rather being kept until a time of setting-upright, clear that of the becoming-human of the Only-begotten, when the unbeauty of the types has withdrawn unto truth. ‘And once of the year and alone the high priest was running into the Holies of holies. And not apart from blood, which he was bringing forward for both himself and for the ignorances of the people.’ And all-wise Paul will also clarify this again for us saying thus concerning Christ, ‘Saying above, that sacrifices and offerings and whole-burnt-offerings and concerning sin you did not will, nor were well-pleased, which are brought forward according to law. Then I said, Behold I have come to do your will’; he takes away the first that he may set the second; ‘In which will we have been sanctified, through the offering of the body of Jesus Christ; and every high priest stands according to day liturgizing, and bringing forward the same sacrifices many times which are never able to take away sins, having brought forward no sacrifice for sins, unto the continual he has sat at the right of God; the rest awaiting until his enemies be set a footstool of his feet, for by one offering he has perfected unto the continual those being sanctified.’ For having died once, he no longer dies, according to what has been written; and having borne up sins of many, he has entered into the Holies of holies—that is, into the heaven, now to be manifested to the face of God for us.

Palladius: Clear is the word; so then release the sweat upon this, and what blood again would it be which it is custom for the leader of the sacred things to bring forward for both himself and for the ignorances of the people, speak to me asking.

Lev 4 anointed priest’s calf; blood into Holies; Christ cleanses priest and people§19

19Cyril: Being law-learned Paul and having exacted most of all the command through Moses, as to peoples of the Hebrews wise in such things, and having read the law, concerning the things thus solemn and very ineffable, not in breadth of narrations, but rather in passing-by and reminder of the things already known beforehand, he addresses such things. And I will bring alongside, if it seems good, also the law upon this for one having chosen to learn well, and having thirsted very well for the exact and very polished unto clarifying of the contemplations. So then it has been written in the Leviticus: ‘And Lord spoke toward Moses saying: Speak toward the sons of Israel; A soul, if it should sin opposite Lord unwillingly from all the commands of Lord, which one must not do, and should do one something from them, if the anointed high priest should sin, unto the people sinning, he will bring forward concerning his sin which he sinned, a calf from cattle unblemished to the Lord concerning the sin, and he will bring forward the calf beside the door of the tent of the testimony opposite Lord, and he will slaughter the calf before Lord. And the anointed priest having been perfected taking the hands from the blood of the calf, will bring it into the tent of the testimony, and the priest will dip the finger into the blood, and will sprinkle from the blood seven times opposite Lord, according to the holy veil. And the priest will set from the blood of the calf upon the horns of the altar of the incense of the composition opposite Lord, which is in the tent of the testimony, and all the blood of the calf he will pour out beside the base of the altar of the whole-burnt-offerings, which is beside the doors of the tent of the testimony, and all the fat of the calf of the sin he will remove from it… and they will bring out the whole calf outside the camp unto a clean place, where they pour out the ash. And they will burn it upon woods in fire; upon the pouring-out of the ash it will be burned.’ These things the law has ordered to come to be, if something of the failings from ignorance should be registered of the one excelling in priesthood. And he says that also for the ignorances of the people a sacrifice of a calf must be finished being brought and slaughtered thus beside the doors of the tent of the testimony opposite Lord, and with the elders of the Synagogue having set their hands upon it, and with the blood being brought into the Holies of holies, and to say simply all things being finished upon it according to likeness of the sacrifice for Aaron. But that Christ is cleansing both of priests and of people—for we have been justified in him the from the sin

Unblemished calf = Christ; hands = deeds; sevenfold blood = perfect cleansing§20

20Cyril: …being rubbed-off pollution, and through these also it would become clear for everyone. And let us say part by part the things upon each of the things written; for the word would go forward distinctly and unfolding, as possible, the things hidden.

Palladius: You have spoken well.

Cyril: So then the calf is taken unblemished and unwounded unto a type of Christ the truly unblemished, and not having endured to suffer the wounding from the sin. ‘For the ruler of this world comes,’ he says, ‘and in me he will find nothing’; for he did not do sin, according to the Scriptures. And he is brought forward toward the very doors of the holy tent opposite Lord, as not refusing the suffering, for the holy tent—that is, the Church—having been dedicated for it unto a smell of fragrance to God and Father. Therefore also he was saying, ‘For them I sanctify myself.’ Saying the, I sanctify, instead of, I bring forward, and dedicate an unblemished offering to God and Father. For what is dedicated to God is said to be sanctified, according to that somehow written: ‘A snare for a man, to sanctify something of his own quickly; for after vowing, repenting comes to be.’ And that the offering is acceptable and well-pleasing, the, ‘Opposite Lord,’ makes clear. For we already think what has been written upon the pair of brothers, Cain I mean and Abel. ‘For God looked,’ he says, ‘upon Abel and upon his gifts, and upon Cain and his sacrifices he did not attend’; for he looks upon what is pleasing to him, and turns away hating what does not hold thus, not unclearly. And with the hands of the one who has failed being set upon the calf, the slaughter is practiced; and before Lord. ‘For he himself takes up our sins, and for us is pained’ being slaughtered. For of deed and practices is the hand, unto a type. Yet, before Lord he is slaughtered, all but with the Father also coming-down unto the needing for the Son to have died for us; for he does not turn away seeing him slaughtered, and not somehow altogether praising the suffering, yet not having been ignorant that it is saving for the world for Emmanuel to suffer for us. So then he himself takes up our sins, and for us is pained, enduring for us the slaughter upon the honored cross. Then the priest taking from the blood with the finger, will sprinkle seven times upon the holy veil, which was upon the ark. And its name, the mercy-seat. And he also anoints the horns of the altar of the incense. For Christ has become for us both propitiation and mercy-seat. Yet, in blood of an age-long covenant, he gifts us the most complete cleansing-off. For this, I think, is the mercy-seat being sprinkled with the blood seven times; and a symbol of perfection is the number seven. For his death also makes fragrant the salvation and life of the world and the approach in faith; ‘For one died for all, that those living may no longer live for themselves, but for the one who died for them and was raised,’ according to the Scriptures. So then the anointing of the golden censer with the blood makes clear the fragrance of the death. And the remaining blood is also poured out beside the base of the altar of the fruit-

Blood = soul; Emmanuel for Jew and Gentile; anoint tent vessels = Christ anointed§21

21Cyril: …of bloods in the first tent; and of soul unto a type is the blood. And Emmanuel has set the soul, not for the Church from nations alone, but also for those in law—that is, Israel; for we have all been ransomed together by the blood of Christ, Greeks and Jews, and Paul will witness saying: ‘Or is God of Jews only? And not also of nations? Yes, also of nations; since God is one, who will justify circumcision from faith, and uncircumcision through faith.’ And with the inwards of the calf being taken away from them and being brought up unto the altar, the remaining body is burned down outside the camp. For he himself is the sacred victim, fragrant in virtues, of which the inwards would be types, and the virtues somehow hidden in us, and lying inward unto mind; he himself also the one suffering outside the gate, and by the death of his own flesh cleansing those who have been polluted; ‘For ash of a heifer sprinkling those who have been shared, sanctifies,’ he says, ‘unto the cleanness of the flesh.’ So then Emmanuel, being one and the same, also is fragrant in the holy tents—I mean the Churches; and he has also suffered outside the gate; where also we must go out bearing his reproach, all-divine Paul said. And the calf is also brought forward for the ignorances of the people, equally and indistinguishably; and the word of the sacrifice was the same in all. For in equal manner Emmanuel has brought himself forward for both small and great, people and priests. Or is what I say not true?

Palladius: How not?

Cyril: Do you wish then that as drawing the word back again, we turn toward the narrations upon the tent?

Palladius: And very much.

Cyril: So then with all the works having been finished, and with the sacred vessels having been set together very well in the place most fitting for each, God was typing that both they and the tent must be sanctified, saying thus to all-divine Moses: ‘And you will take the oil of the anointing, and you will anoint the tent, and all the things in it, and you will sanctify it, and all its vessels, and they will be holy. And you will anoint the altar of the fruit-offerings, and all the vessels in it, and you will sanctify the altar, and the altar will be Holy of holies.’ So then you see both the ark, and indeed the table, and the lampstand upon it, and still the golden censer, being anointed with the holy oil; and yet a long word has already clarified for us Emmanuel being typed in all.

Palladius: True.

Cyril: Understand then the through David’s voice, as being hymned toward him: ‘You have loved righteousness, and hated lawlessness. On account of this God, your God, has anointed you with oil of gladness beside your sharers.’ And Paul also writes, ‘For both the one sanctifying and those being sanctified are all from one.’ And one must know that according to the word holding blamelessly, he himself existing the

Christ sanctified with us as man; law holy; cloud fills tent = Church light§22

22Cyril: …for all the others giver and fellow-giver of sanctification, as God, to God and Father, is sanctified with us according to the human; and this is the so-called emptying. For the one holy according to nature as God is said to have needed the God who sanctifies; and blessed Peter says this: ‘Jesus the from Nazareth, how God anointed him with holy Spirit.’ So then the anointing is about the human, and the sanctification of the flesh, which is not holy according to nature, but as in participation from God; for to creatures sanctification is from outside, and by adoption they are enriched with the grace from God. And together with the others the altar of the worship according to law is also anointed. For the law also is holy, calling unto knowledge of the God by nature, and putting understanding of righteousness into those hearing, and carrying those pedagogued unto beginnings of goodness; ‘For beginning,’ he says, ‘of a good road is to do the righteous things.’ And somewhere all-divine Paul also writes, ‘So then the law is holy, and the command holy, and righteous and good.’ And Holy of holies is the law, not according at least to the shadow, but because if it should be turned unto the spiritual contemplation, the types have cried out for us Christ himself, the Holy of holies truly; for he sanctifies as God, anointing with his own Spirit those who have come to be in participation of him through the faith. And with the holy tent having been raised, and indeed also anointed with the holy oil, let us say what is after this, if it seems good.

Palladius: Entirely so.

Cyril: So then it has been written thus: ‘And Moses finished all the works, and the cloud covered the tent of the testimony, and the tent was filled of glory of Lord. And Moses was not able to enter into the tent of the testimony, because the cloud was overshadowing upon it, and the tent was filled of glory of Lord. And when it went up from the tent, the sons of Israel were striking camp with their baggage; and if the cloud did not go up, they were not striking camp until the day on which the cloud went up; for a cloud was upon the tent by day, and fire was upon it by night, opposite all Israel, in all their camp-strikings.’ For when the holy and more true tent has been shown in the world—that is, the Church from nations—light of Christ was flashing around, and the cloud as some spiritual dew enriching us richly with the things from above fills the divine temple. Yet, Moses was not able, he says, to enter, for Israel has not stepped in, not being able to bear the strike of the divine light, since indeed he has neither understood the mystery of Christ, nor accepted the illumination in spirit, nor seen with the eyes of the mind the glory of Lord, with whom also as in a type of a cloud, when he departs from the world and walks toward the things above, we depart together going according to the Master’s track—for he has inaugurated for us the fresh and living way, the one unto the things above I mean and in heaven—and when he rests as it were

Cloud day / fire night; sacrifice only at tent; outside = idol bloodguilt§23

23Cyril: …and lodging, we rest together and will lodge together. And when the cloud was departing, the people departed together; and when it was lodging, it was camping together; ‘For a cloud was,’ he says, ‘upon the tent the day, and fire the night.’ For Christ enriches with the spiritual gifts those who have come to be as in day and light, through having taken the knowledge upon him thinly and exactly, and having had the mind flashed; and he illuminates those still more unlearned. And darkness of worldly deceit is not at all in Churches, with Christ flashing around them, and illuminating all things with intelligible light; for we are not of night, nor of darkness, but sons of light and of day, according to what has been written.

Palladius: You have spoken uprightly.

Cyril: And having added to these, and not in length of words, the laws upon at least the tent, both the gift-bearings of the peoples, and indeed also departures and campings-together, we will narrate; for thus the word would go toward an upright path.

Palladius: I agree.

Cyril: So then the lawgiver and judge has justified that the sacrifices must be finished in the holy tent alone, those who should choose to do this, removing, I think somehow, from the stale false-worship, the one in Egypt I mean, where much is the mockery of the idols, and the most unbeautiful multitude of the falsely named gods, not even able perhaps to be known to those themselves who have chosen to worship; and the sacrificing is also let loose, as anyone should choose, according at least to what has been said carelessly by one of the wise among Greeks, and another was sacrificing to another of gods. So then removing from the practice thus cold and profane and most irrational custom, he said again in the Leviticus: ‘Speak toward Aaron and toward his sons, and toward all the sons of Israel, and you will say toward them: This is the saying which Lord commanded saying: A human of the sons of Israel, or of the attached among you, who should slaughter a calf or sheep, or goat in the camp, and who should slaughter outside the camp, and should not bring it upon the door of the tent of the testimony, so as to make it unto a whole-burnt-offering, or salvation to the Lord, acceptable unto a smell of fragrance; and who should slaughter outside upon the door of the tent of the testimony, and should not bring it, so as not to bring forward a gift to Lord opposite the tent of Lord, blood will also be reckoned to that human—he has poured out, that soul will be utterly destroyed from its people.’ So then to pour out blood, and to be liable to the charges unto bloodshed, is the one sacrificing outside the tent. For someone has as it were destroyed himself, and utterly destroyed his own soul, removing it from God by nature, and assigning it to stones and woods and dedicating it to the deceits of the demons. And that he has ordered not every sacrifice simply to be led beside the doors of the tent, but whichever someone should choose to dedicate unto sacrifice to God, he has shown clearly adding at once: ‘And they will not sacrifice upon their sacrifices

No sacrifice to vanities; Church alone hosts Christ-mystery; no blood-eating§24

24Cyril: …to their vanities, to which they themselves will fornicate away after them.’ So then he denies altogether the sacrificing indiscriminately, to whichever someone should wish, and that the worships must be finished for the God by nature alone, he says very well.

Palladius: How most excellently the word holds for us.

Cyril: And it would also benefit us not moderately in another manner I think to think that it is profitable and somehow already necessary that the sacrifices must be practiced in the holy tent alone, and the sacred victims be brought forward.

Palladius: How have you said?

Cyril: Or were we not saying that the calf being slaughtered beside the holy tent concerning both priest and ignorances of people is an image and type of Emmanuel?

Palladius: We were saying.

Cyril: So then we say that in this way the mystery of Christ must be finished in holy tents, the Churches of God. For this again he was typing for us also elsewhere. For having legislated in beginnings in what manner the lamb must be slaughtered unto a type of Christ for those from Israel departing land of Egyptians: ‘In one house it will be eaten,’ he says, ‘and you will not carry out from its meats outside.’ So then the differently-minded heretics undo what seems good to God, pitching another tent for themselves beside the tent that is truly holy, and sacrificing the lamb outside, and carrying it away somewhere farthest from the one house, and dividing the undivided; for one and perfect in all is Christ. But wise and hierophant Moses for us also charges saying in the Deuteronomy, ‘Take heed to yourself lest you bring up your whole-burnt-offering in every place which you should see, but unto a place which Lord your God should choose it, in one of your cities, there you will bring up your whole-burnt-offerings, and there you will do all things as many as I command you today…’ So then a fault and writing of the most abominable mind is to dare to sacrifice in every place, and not to fulfill the mystery of Christ in house of God.

Palladius: You speak well; yet speak that. The law has adulterated the eating of blood, and very reasonably. And what again would the mind in at least the letter be?

Cyril: So then, if it seems good, come let us also say the things oracled upon this, also in the Leviticus. For it holds thus: ‘And the human of the sons of Israel, or of the proselytes attached among you, who should eat every blood, I will set my face upon the soul eating the blood, and I will destroy it from its people. For the soul of every flesh is its blood

Blood type of immortal soul; unleavened = pure offering; third-day meat rejected§25

25Cyril: …is. And I have given it to you upon the altar to propitiate concerning your souls; for its blood will propitiate instead of soul. On account of this I have said to the sons of Israel: Every soul from you will not eat blood. And the proselyte attached among you will not eat blood; and a human of the sons of Israel, or of the proselytes attached among you, who should hunt a hunt of beast or bird, which is eaten, will also pour out the blood, and will cover it with the earth; for the soul of every flesh is its blood. And I said to the sons of Israel: Blood of every flesh you will not eat, because the soul of every flesh is its blood; everyone eating it will be utterly destroyed.’ Observe then clearly and openly that the blood is taken unto a type of soul.

Palladius: I understand.

Cyril: So then the law alienates, and leads out from under, the blood of the bodies being slaughtered, teaching a true dogma, and acceptable from us ourselves in faith, and honored in Churches—that, I say, the rational soul of the human is disposed immortal and thinks, which death does not corrupt-together with the earthy bodies, but the Craftsman rather releases and lets go, and leads out from under the suffering, having declared it a sharer of life. For the human has been made in beginnings unto a living soul, God sending into him breath of life; for it has been written thus. For we will write down, as I myself think, the weakness of the life that life-brings all things, if we say that what has come to be from it unto life is destroyed-together with the temporary bodies. And we will crown with all-beautiful understanding, believing it to be immortal, it seeming to hold thus for the Craftsman of all, in whom we live, and are moved, and are. And this, I think somehow, is the word of the legislation upon this. And let us go also upon other righteous-ordinances of the tent. So then God said in the Exodus, ‘You will not slaughter upon leaven blood of my sacrifice.’ Let the blood being poured forward be unleavened, he says, and for the one having been brought forward unto sacrifice to God, leaven—that is clearly dough having been leavened—not having been brought upon it; for we must, existing as cleansed-out and unleavened, that is, not having the as-it-were entanglement from baseness and wickedness unto mind, dedicate to God our own souls, of which the blood is unto a type; and all-divine Paul was also calling a new batch and unleavened those keeping their own soul sincere and unmuddied, and unmixed of baseness, through faith clearly the unto Christ, and complete love. But ‘Nor will fat of my feast sleep,’ he says, ‘until morning,’ that is, you will not bring up yesterday’s fat unto a smell of fragrance. And in the Leviticus he makes the showing of the law clearer, and sets the matter clear saying concerning the one bringing forward a victim: ‘And if he should sacrifice his gift as a vow, or voluntary, on which day he should bring forward the sacrifice, it will be eaten, and on the tomorrow; and what has been left from the meats of the sacrifice, until a third day, will be burned in fire.

Third-day / yesterday fat = obsolete law after Christ; end of law and prophets§26

26Cyril: If eating he should eat from the meats on the third day, it will not be accepted for him who brings it forward, it will not be reckoned for him, it is a pollution; and the soul which should eat from it will be polluted, and will take the sin.’ So then a third-day victim is sent away, and he was clarifying that he also declines the yesterday’s saying. ‘And if you should sacrifice a sacrifice of a vow of gladness to the Lord, unto acceptable for you you will sacrifice it. On that very day it will be eaten, it will not be left from the meats unto the morning; I am Lord; he will take the sin.’

Palladius: Then what mind of these also would come to be?

Cyril: The law has shown beforehand for us in the things above very often, that it is custom for the divine Scripture to cut all time, sometimes unto two, according to which the law was, and according to which Christ has shone upon; and sometimes again, unto three with the chorus of the holy prophets also being brought in between and arranging the things, yet that also in time the according to Moses, and in that of the holy prophets, the manner of worship was the same, as still in shadows the according to law. And when morning has come to be—that is, when the third time has been shown again, and the intelligible light, that is, Christ, flashing around the under-sun, and with the ancient mist having been loosed—the manner of the worship then is no longer acceptable, but whether yesterday’s, or the third-day fat, or victim, is no longer acceptable, but abominable and rejectable beside God, and having been reckoned in an order of pollution for those who have chosen to bring forward not in season. Or do you not say it is true, that with Christ flashing upon the souls of the saints with the Gospel pedagogies and mystagoguing very well unto the spiritual worship, the things in law are somehow already superfluous and unbeneficial?

Palladius: I say. For I will remember all-divine Paul, who has called the boasts according to law dung and loss, through the surpassing of the knowledge of Christ. And I hear him having written to some: ‘And I say to you that if you should be circumcised, Christ will benefit us nothing.’

Cyril: You have spoken uprightly. So then it is sin and pollution, when Christ has been shown, and the time has driven past according to which the law and the prophets were, to hold against the worship as in shadows; and to attempt to bring forward to God a sheep, or fat, or frankincense; though the Son says clearly to God and Father: ‘Sacrifice and offering you did not will, but a body you fitted for me. Whole-burnt-offerings and concerning sin you were not well-pleased, then I said, Behold I have come; in a heading of a book it has been written concerning me, to do, O God, your will.’ For having dedicated himself as an unblemished victim for us, the Son has set the things in law, not able to take away sins; for end of law and of prophets is Christ.

Palladius: You have spoken well.

Father approachable only through Son; eighth day = resurrection age; milk = immature§27

27Cyril: So then through legal worship the Father is unapproachable, after the perfection in Christ, and he is approachable through the Son alone. Therefore also he was saying, ‘No one comes toward the Father, except through me.’ And that everything not in Christ is both unsacrificed and incomplete, and acceptable and most sacred is the through him and in him, would also become clear through what the law says in the Exodus: ‘You will not boil a lamb in its mother’s milk’; and in the Leviticus: ‘And Lord spoke toward Moses saying: A calf or sheep or goat which should be born, will also be seven days under its mother. And on the eighth day and beyond, it will be accepted unto gifts a fruit-offering to the Lord, and a calf and a sheep, it and its child you will not slaughter in one day.’ So then he does not allow to slaughter a lamb newly-born and still under-breast, showing that the still incomplete and as in understanding short and weak is not yet sacred; and still unacceptable on account of this to God. Such some were both unwise and small-knowing, toward whom all-divine Paul writes: ‘For also owing to be teachers through the time, again you have need of the one teaching you what are the elements of the beginning of the oracles of God, and you have become having need of milk, not of solid food; and the solid food is of perfect ones.’ So then still incomplete is the in milk and under breast, according at least to the in understanding I mean and spiritual stoutness; and let the word concerning these go for us again, as from a type of the things in sense and clear, upon the things beyond sense and intelligible, yet that all things have come to be in Christ and in perfection and acceptance, you will understand very well. For the animals being brought forward and dedicated to God, he says must be seven days under the mother, and on the eighth day and beyond, will be a gift, and unto a fruit-offering to God.

Palladius: The word is not very clear.

Cyril: Or do you not say that the eighth is the resurrection day of the Savior, and as a beginning of a new age, with the according to law as in the first seven days having ridden past?

Palladius: I say.

Cyril: So then still unsacred and not-to-be-brought-forward is the as in time the according to the law clearly the in fleshly worship; and already a gift and well-acceptable to God is every thing remaining in Christ according to the eighth and beyond. For unceasing is the calling in Christ, having beginning the resurrection. And knowing this the Son himself was saying, sometimes, ‘When I am lifted up from the earth, I will drag all toward myself,’ and sometimes, ‘Amen I say to you, unless the grain having fallen into the earth should die, it remains alone; and if it should die, it bears more fruit.’

Palladius: You have spoken uprightly. And the not needing to be destroyed-together

Mother not killed with young = Jerusalem spared; no grove by altar = no pagan décor§28

28Palladius: …needing mother with the children in one day, what again would it be?

Cyril: Having legislated very well the things upon Christ, and having announced beforehand gracefully the perfection through him, he has not been ignorant, as God, of the unpersuaded of the Jews, and of Jerusalem’s hard-to-rein, and that on account of this cause those from Israel will be destroyed as Lord-killers, and having behaved drunkenly savagely unto the Son, yet Jerusalem will not go away entirely root-and-all, but will remain as desolate of children, awaiting the last and in ends time, according to which she herself also will be saved running behind the nations; for she has been set unto a back—that is, behind—according to the Psalmist’s voice, ‘Because he will set them a back’; for all Israel will be saved, with the flock from nations having been folded beforehand in the divine pens. So then the law does not allow the corruption as in a last total-destruction to come to be, announcing beforehand the anger upon the unpersuaded mixed with gentleness, and at the same time, I think, setting the matter as some types of necessary knowledge. For least of all will the beings go away unto nothing being tyrannized by unmixed corruption, but this will remain as in successions in that, and that perhaps in this being saved, according at least to the same-race or same-form, God driving away the utter destruction of his own creatures. ‘For he created unto being all things and saving are the begettings of the world,’ according to what has been written. And the fore-announcement of such things was also fitting, and indeed also the showing, of the words concerning Christ, through whom and in whom the things corrupted are saved, and what is tyrannized by death has bloomed again unto life, for the root of the human race has died as some mother, as in Adam, yet those from her—that is, we—have bloomed again in Christ and we are and are saved, having him as life and as a second root of the race.

Palladius: How well indeed and very polished the word holds.

Cyril: And it is worthy, O Palladius, to bring upon the things said: ‘You will not plant for yourself a grove; every tree beside the altar of Lord your God, you will not make for yourself, you will not set for yourself a pillar, which Lord your God has hated.’ For see how he wholly houses-out the worshipper of the truth from idol-fitting deceit, least of all allowing to use up the laws of Greeks, and charging that the customs beside those must be shaken off, even if they should have nothing grieving, and if they should perhaps come to be.

Palladius: What sort of thing do you say?

Cyril: Greeks taking all the most well-branching of plants and thickly leafy occupying a thicket were setting altars and sacrifices to the demons. For it was necessary, necessary that as it were a carrying-away of mind, and indeed also worldly delights, have been fixed beside the altars of the demons. For the false is sick from home with the weak, and is often beautified with the imported adornments,

Truth’s altar needs no pagan cosmetics; princes’ wagons/oxen; Judah’s first gift§29

29Cyril: …just as indeed also the unseemly things of the women. And for the divine altar flashing with the beauty of the truth, of what outside helps, or random adornments, was there need? For the divine is not approachable through worldly delight, nor with a mind somehow relaxed and kindling toward the fleshly things, but as in a sober understanding and looking much toward the above and in heavens. If entirely there was also under trunks perhaps, as having come to be from itself somewhere a divine altar, the matter would have wronged nothing the firm and genuine worshipper of the Savior; but since the practice is entirely Greek, the imitation must be declined, and the resembling of the custom, just as indeed, for the faithful and stood mind toward true knowledge, there is no idol in world, nor is there an idol-sacrifice, yet to eat is not allowed, another charging through the conscience of the weaker; ‘For why am I judged by another conscience? If I share by grace, why am I blasphemed, for what I give thanks?’ So then the matter is well-reputed beside God—I mean to decline the same-working toward Greeks, as both in the setting of the altars, and in the customs and manners concerning religion.

Palladius: I agree.

Cyril: And that one must fruit-bear unto glory of God, and not go into the holy tent having empty hands, the sacred Letter was clarifying again for us, holding thus in the Numbers: ‘And it came to be, on which day Moses finished, so as to raise the tent, and he anointed it, and sanctified it, and all its vessels, and the altar, and all its vessels, and he anointed them, and sanctified them. And the rulers of Israel brought forward, twelve rulers of houses of their families… And they brought their gift opposite Lord, six covered wagons, and twelve oxen, a wagon from two rulers, and a calf from each. And they brought forward opposite the tent. And Lord said toward Moses, saying: Take from them, and they will be toward the liturgical works of the tent of the testimony, and you will give them to the Levites each according to his liturgy.’ And not as far as these were the things from the tribe-rulers; and other things have also been brought forward in addition. For it has been written, ‘And the rulers brought forward unto the inauguration of the altar, on the day on which he anointed it… And Lord said toward Moses: One ruler according to day, a ruler according to day will bring forward their gifts unto the inauguration of the altar. And the one bringing forward on the first day his gift was Naasson son of Aminadab, ruler of the tribe of Judah. And he brought forward his gift, one silver bowl, one hundred thirty its weight; one silver bowl, seventy shekels according to the holy shekel.

Twelve-day gifts = Christ offered daily; calf/ram/lamb/goat types; Church rests on Christ§30

30Cyril: …both full of fine flour having been mixed in oil unto sacrifice, one spoon of ten golds, full of incense, one calf from cattle, one ram, one yearling lamb unto whole-burnt-offering. And one kid from goats concerning sin; and unto a sacrifice of salvation two heifers, five rams, five he-goats, five yearling ewe-lambs. This gift of Naasson son of Aminadab.’ And they were also bringing forward in succession as far as the twelfth, according at least to the equal manner and in indistinguishable ambitions, each one’s specifically arranged day having been distributed; for God was typing thus.

Palladius: And what then is the word of the thus many-formed bringing-forward?

Cyril: So then the matter is fruit-bearing, O Palladius, and a mystical word has also been woven for it, I think, carrying the riddle up unto Emmanuel, and unto us ourselves; and I will speak again as I am able. For when the holy and true tent has been shown in this world—that is, the Church—Christ conspicuous in it many-formedly and all but from us and for us is brought forward as a sacred victim to God and Father, a ransom and exchange of the life of all, one worth-all. For when the Only-begotten has become human as one from us, he has brought himself forward to God and Father, as some firstfruit and firstling of the human nature fragrant in sanctification, existing naturally and essentially, according as he is thought and is God, and again having been mixed in through the human. And being one also himself, he was being written according to many manners, as at least in the bringing-forward of the rulers, and Christ is as it were also now being sacrificed, being thought many-manneredly through the leaders according to times, and having been honored with differing names; and a bringing-forward according to day, the matter hinting the as-it-were unfailing and unceasing of Christ’s sacrifice in every day and the fruit-bearing in it of those justified in faith. For the worshippers will not fail, nor will there be scarcity of gift-bearing; and Christ will be brought forward toward us and for us, being sacrificed mystically in the holy tents. And he himself is our first and exceptional fruit-bearing; for he has brought himself forward unto sacrifice to the Father, and not rather for himself, according to the word holding blamelessly, but for us under yoke and writing of sin. And according to likeness the toward him, we also are sacred victims, dying to world, as sin has been put-to-death in us, and living to God, the life in sanctification and holiness. For these things the bringing-forward of the rulers seems to hint for us, which also examining part by part with the fitting reasonings, how it would hold well for us, do you wish we say according to what is possible?

Palladius: And very much.

Cyril: So then a calf has been brought forward from each; and the wagons, being six in number, have been distributed to the sacred works of the holy tent. Then from

Whole-burnt vs salvation offering; silver bowl/cup = Christ as food and drink§31

31Cyril: …each one silver bowl, and one cup, and both, he says, full of fine flour having been mixed in oil, one spoon full of incense, one ram, one yearling lamb unto whole-burnt-offering, a he-goat from goats concerning sin; and these the whole-burnt-offerings. And they were also bringing forward unto a sacrifice of salvation, he says, two heifers, five rams, five he-goats, five yearling ewe-lambs.

Palladius: Speak then also before the others, what is between, and what difference one would say of the sacrifice of salvation, and of whole-burnt-offering.

Cyril: Hear then. For the whole-burnt-offerings of the animals were being burned wholly through wholes with sacred and unquenched fire, nothing at all having been excepted, but as it were every portion and limb going up unto a smell of fragrance to God, and the things being slaughtered for the sacrifice of salvation were receiving a partial dedication, as in right shoulder, both head and feet, kidneys and liver, and some other things unto the inward and inwards. So then to be whole-burnt-offered is fitting for Christ; for he is truly wholly holy, fragrant all and sacred. And for us is proper the not entirely holy, and not wholly sacred, for whom there is also something of pollution through the sin in us. ‘For no one is clean from dirt,’ and ‘Who will understand faults?’ according to what has been written. On account of this the law has ordered very well that the sacrifice for salvation must be dedicated not whole-burnt, but rather partially. So then, O Palladius, is the word clear for you and sufficient unto easy-learning?

Palladius: And very much.

Cyril: Come then, let us go upon that unto at least saying something upon each of the things brought forward, and indeed also understanding of the necessary things unto benefit.

Palladius: Go then.

Cyril: So then the things from each of the tribe-rulers are one silver bowl and one cup, and both full of fine flour having been mixed with oil. So then the bowl serves the edible things, and is useful unto relish-eating, according as also the Savior himself taught John the genuine disciple being fond-of-inquiring who is the one who will hand him over, ‘The one who dipped,’ he says, ‘with me the hand in the bowl.’ And of a cup what would I say the need, with the matter itself crying thus? And a sign of bread is fine flour, because also from it is bread, and bread of life is Christ. So then as in the bowl and in the cup, and as in bread the in both—for they were full of fine flour—as in eating and drinking, life and life-making Christ is signified. ‘For amen,’ he says, ‘I say to you, unless you should eat the flesh of the Son of the human, and drink his blood, you do not have life in yourselves.’ And he says the fine flour has been seasoned with oil, the type as it were singing-along somewhere the in Psalms: ‘You have loved righteousness, and hated lawlessness, on account of this God, your God, has anointed you oil

Censer = Christ’s own fragrance; calf/ram/lamb/goat; wagons = Church rests on Christ§32

32Cyril: …of gladness beside your sharers.’ And a spoon again, shape and form of a censer, having been made equal to a censer, and itself also filled of incense; for fragrance and censer is Christ, not having the fragrant from outside, just as indeed also we ourselves by participation of virtue, and of the sanctification according to piety gaining to be in these, but from home as God and in his own nature being rich with the things through which he is marveled, and he fills all the inhabited world of the beyond-world and beyond-creation smell. For being God by nature and truly, and having obtained the smell of the knowledge of the Father in his own nature, he is known very well, so then the spoon is full of incense. In this way then calf and ram, and indeed also lamb, and he-goat from goats are brought forward, the things still brought forward in addition to these, and through all he himself is being written; in the calf, through the very strong, and because of the animals in gentleness and cleanness, the excelling is the calf, and as in greatness of body, the surpassing; and in the intelligible superiority, all the things of Christ are, and he himself the excelling and lying-above with the incomparable difference according to every one; and in the ram, through the perfect, and indeed through the without-evil, in the lamb; ‘For I,’ he says, ‘as a without-evil lamb being led to be slaughtered, did not know’; and in the he-goat, through the slaughter for those who have sinned. For a he-goat for sin is the victim, according to the law; and Emmanuel has entered through death for us, and we have been ransomed of the ancient failings, through which slaughter he endured for us. Or do you not say this also is true?

Palladius: How not?

Cyril: And observe that the calves were brought forward, and have been given unto the works of the tent, that in the camp-strikings they themselves bearing upon wagons, might release the sacred-workers from toil and distress. For the Church rests upon Christ, and he himself bears us, not allowing the sacred and honored race, and the people skilled of the holy works, to fall around unto the toils beyond power. So then thus the things named must be brought up upon Christ. And the things unto a sacrifice of salvation the leaders were bringing forward as it were again instead of themselves, dedicating somehow to the holy tent, and bringing up unto a smell of fragrance to God. And heifers were two, rams five, he-goats five, ewe-lambs five. And a calf, Christ, and heifers again we, and a word upon both, not un-akin, but rather true and clear; for somehow always most leadership-holding is the male, and in honor and glory the all-best beside God, and nature is witness, agreeing the matter. And lesser and having been spread-under is the female, and as it were going behind of the males’ strength and glory. So then in a male calf, Christ is our leader, and we have been yoked-under as it were and in much lesser beside him strength and glory, and incomparable is what intervenes. For even if he has become according to us,

Heifer same-form as calf, yet Christ far exceeds§33

33Cyril: …for a heifer is same-form with the calf, yet in much very

Christ beyond sons of God; two heifers = two peoples; fivefold flock; silver/flour types§34

34Cyril: …superiority are his things. ‘For who will be likened to God among sons of God?’ for according to us together and beyond us is Christ in superiority of godhead, even if he has become flesh. And two at least are the heifers, unto a type, I think somehow, of the two peoples, having run together unto one the from both, the one for us and with us joining unto the spiritual unity through faith. And rams again and lambs equal-numbered, and he-goats not less, hinting the multitude of those believing, the as in a fifth, I say, time having been brought together, according to which the sojourn of the one saying, ‘When I am lifted up from the earth, I will drag all toward myself.’ And of those who have believed is signified through the rams the as in prudence perfect, and of the intelligible age—clear that the in Christ—the freshly holding, and through the lambs the as in simplicity and without-evil; ‘Do not,’ he says, ‘brothers, become children in the minds, but in the evil be infant, and in the minds become perfect’; and through the he-goats for sin, the always needing cleansing and release of faults. Therefore also we have been taught to say in prayers: ‘Release for us the trespasses.’ For there is not a time, when it is not necessary to cry for those truly fresh-minded, and knowing the weak of the human nature, and, ‘Who will understand faults?’ and, ‘From my hidden things cleanse me.’ This is a spiritual sacrifice, also concerning salvation of our souls fragrant to God.

Palladius: True.

Cyril: So then I said Christ, as at least in the calf and in the rams, lambs and he-goats, and in the others to be signified, and I would think the word upon this not somehow to miss the fitting. And if someone should choose also to transfer the power of the thoughts upon us ourselves, nothing grieving, to bring upon the things set forth some such contemplation.

Palladius: What sort then do you say?

Cyril: The sacred victims were being brought forward according to the law from all Israel. And the blood of the things being slaughtered was being poured toward the divine altar, all but writing as in a shadow of the thing done, and sideways hinting for us, that we must dedicate our own souls to the holy God.

Palladius: You have spoken well.

Cyril: So then instead of us and for us are the victims, and we are in them the ones being sacred-worked according to type.

Palladius: True.

Cyril: Come then examining uprightly the things as brought forward from all through the hand of the leaders, let us look around at the beauty of the contemplation in spirit. So then the things brought forward were in silver vessels, in a bowl, I say, and cup, oil-soaked fine flour. And a symbol of brightness is

Silver/flour/oil = bright hopeful life; oxen under one yoke = two peoples; meek flock§35

35Cyril: …the silver, and of life the fine flour, as begetting of bread of the one holding-together unto life, and of cheerfulness the oil. So then let also from us ourselves be brought forward to the God over all the as in brightness of life cheerful, by the hope in Christ. ‘For with the hope rejoicing,’ he says. And how would they not be full of the uppermost gladness, who have practiced very well the conspicuous in life and citizenship of the commands of our Savior? for whom wholly and altogether to come to be in participation of his glory has been treasured beside God. ‘For you died,’ he says, ‘and your life has been hidden with the Christ in God. When the Christ is manifested, our life, then also you with him will be manifested in glory.’ So then the fine flour is oil-soaked. For there is in the life of the saints also the as in hope of glory cheerful, with brightness clearly of the in holiness and righteousness. And a golden spoon full of incense, writing the beauty of the saints, and as in chosen vessels the fragrant in sanctification, then as some gift to God the truly most sweet-smelling. Or would we not think the saints to be bright and choice vessels, O Palladius?

Palladius: Most of all.

Cyril: And a calf was from each, and twelve the all. They bear-burden at least the holy tent, having been brought forward according to two toward one wagon, and under one yoke, and they have been distributed to the ministries of the Levites; and the matter would be a type of the two peoples, no longer having been divided unto unlikeness of dogmas and life, and having been brought together as it were and having run together under at least the one yoke of the Savior enduringly and manfully. ‘For be manly,’ he says, ‘and let your heart be strengthened, and wait for the Lord.’ And an enduring animal is the calf and most strong. Such altogether are those who have chosen piety, holding as a yoke upon themselves the Christ, as being pre-typed in the holy tent. And his body the Church also the divine Paul was naming for us. And it was also said toward Ananias concerning him, I mean Paul: ‘Go, because this one is a vessel of choice for me, to bear my name opposite the nations.’ And a ram in addition to these, and indeed also a lamb the things brought forward, of both the older having been brought forward and of the new people hinting the arrival toward God and the as-it-were dedication, clear that the spiritual. For just as the enduring and manly was being signified as at least in the calves, according to the equal, I think, this manner also in the sheep the as in meekness fruit-bearing of those justified through faith the in Christ is shown clearly. For meek is the animal, and indeed fruitful. And such are all the exact workers of the Gospel citizenship, to whom also Christ himself has voiced: ‘To everyone asking you give, and from the one taking your things, do not demand, and to the one striking you unto the jaw, turn to him also the other.’ And Paul also writes: ‘And a slave of Lord must not fight, but be gentle

Goat = confession; altar inauguration; voice above mercy-seat = Father in Son§36

36Cyril: …toward all, teaching in meekness those opposing.’ And the needing to follow the things already said beforehand also the bringing-forward of the goat, would show not another, I think, something, except what I said just now, that all need, even if some should be good in habit, the cleansing through repentance and forgetfulness of trespasses. And knowing this the divine David said: ‘If you should watch lawlessnesses, Lord, Lord, who will stand?’ So then a he-goat is the victim for release, according to the ancient law. And repentance now and asking of forgetfulness is the victim according to us, who approach God in spirit and truth. ‘For say,’ he says, ‘you your sins first, that you may be justified.’ And David also sings somewhere: ‘I said, I will confess against me my sin to the Lord, and you have released the impiety of my heart.’ So then is the word concerning the gift-bearing of the rulers already clear for you?

Palladius: Wholly so.

Cyril: And I think one must also say that, for with the sacrifice from each and as for all already having been brought forward, a beginning of the divine words came to be in the holy tent toward the hierophant Moses. And it has been written thus again in the Numbers: ‘This is the inauguration of the altar, after filling his hands, and after anointing him. When Moses was entering into the tent of the testimony, to speak to him, and he heard the voice of Lord God speaking toward him from above the mercy-seat, which is upon the ark of the testimony, between the two Cherubim, and he was speaking toward him.’ For when the holy tent has been perfected as it were, and the true sanctuary has been shown to world, which is the Church, then indeed then a voice has come to be toward us of God and Father. ‘For he has spoken to us in Son,’ whom also we say to be a mercy-seat for our sins, according to the Scriptures. And from above the Cherubim the voice; for highest of creation and beyond is God, having the according to every thing that has come to be superiority essential and inherent; and ferrying through unto us the voices from above and from Father, the Son was saying, the true mercy-seat, ‘The sayings which I speak are not mine, but of the one who sent me.’ So then from above the mercy-seat the voice has come to be. And you would marvel not moderately examining the approach of the tribe-rulers. For with a day having been allotted to each and specifically, according to which one must fulfill the things arranged and bring forward the gift, they were approaching in order according at least to what seemed good to the lawgiver; yet not according to the order of birth, or according to age, nor mixed and simply poured, but rather having been composed as it were unto a mystical arrangement.

Palladius: And indeed what ever it is which you say, I am not able to think. Speak then clearly for me.

Cyril: Do you wish we say in order and successively those from

Gift order not birth order; Judah first; last first; free before slave-born§37

37Cyril: …Jacob who have come to be? For clear would also become and very here the having been altered in the approach.

Palladius: And very much.

Cyril: So then firstborn is Reuben, and upon him Simeon, Levi, and Judah from at least mother Leah. And Bilhah again the servant-girl Dan and Naphtali, and indeed also Zilpah servant-girl of Leah, Gad and Asher, and Leah at least in addition to the other four, bears Issachar and Zebulun; and from Rachel also came to be Joseph and Benjamin. So then first from Leah, the four from free woman, Reuben, and Simeon, Levi and Judah. And from two servant-girls, Bilhah and Zilpah, four, Dan and Naphtali, Gad and Asher. And others again upon these four; two from Leah, Issachar and Zebulun, and from at least Rachel, Joseph and Benjamin. And one must remember, that into two tribes the Joseph lot has been divided, into both Ephraim and indeed Manasseh, those who have come to be from him.

Palladius: I understand very well the order of the names; and what then remaining is the sought as at least in these, already yours to clarify.

Cyril: Approaching, O Palladius, with the gifts together, they were doing this, not according to age, but first Judah, though being fourth according to time, and ninth after him Issachar, and with them tenth Zebulun. And a company as it were after these second, Reuben the firstborn, and the successive and second, Simeon. And Dan from a slave-woman has also been joined. And in addition to these at least, a third rank through three free, both Ephraim and Manasseh and Benjamin. And a fourth company in last things, of those who have come to be from servant-girls. And three at least these again, Dan and Asher, and Naphtali, though excelling by the time of birth, of those as ordered before in order, both Ephraim, I say, and Manasseh, and Benjamin. So then do you not say the test upon these is necessary?

Palladius: Most of all; what then is the word, try to say for me.

Cyril: A riddle somehow is the matter, just as I myself think again. That the through Christ have first order beside God than those in law; and that the first have been set last, and the last first. For those as in time older and on account of this firstborn—that is, Israel—come behind the nations. And those having the slave spirit, and sons of the Jerusalem that slaves, will yield the excelling in glory to those of the free woman, who is mother of us who have been justified in Christ, and called unto free dignity through free spirit. For see, if it seems good, the exact of the contemplations. For first the tribe of Judah brings forward the gift; from which Christ has sprouted according to flesh. And after this at once both Issachar and Zebulun; and both were free and from free. Then Reuben the first

Reuben/Simeon/Gad = hard Israel; free Rachel sons before slave-born; fullness of nations§38

38Cyril: …born, and Simeon and Gad, who is from a slave-woman. And through these Israel is signified. And come let us say the upon each, gathering from the prophecy that came to be upon them from Jacob. So then all-divine Jacob said: ‘Reuben my firstborn, you my strength, and beginning of my children, hard to bear and hard stubborn’; and again: ‘Simeon and Levi brothers finished injustice from their choice. Unto their counsel let my soul not enter, and upon their standing let my livers not lean; because in their anger they killed humans, and in their desire they hamstrung a bull. Accursed is their anger, because stubborn, and their wrath, because it has been hardened.’ And concerning Gad he said again these: ‘A pirate-band will pirate, and he himself will pirate him according to feet.’ So then in Reuben would reasonably be signified Israel, the firstborn according to time, and hard and stubborn and hubristic; and in at least Simeon, to whom also Levi has been joined, as ready unto bloodshed, and having killed saints; ‘For which,’ he says, ‘of the prophets did your fathers not kill?’ and having hamstrung as it were also a bull, who is Christ. For not alone is the of the Jews caught having dared the darings against the saints and against Christ, and Levi has also run together with these—that is, the sacred race, who sit beside the altar, both Scribes and Pharisees. On account of this, in the prophecies of the forefather Jacob, Levi has also been yoked with Simeon. And in at least Gad, who is from a slave-woman and a pirate-band, as ill-born according to mind, and testing Jesus, and setting snares, unto evils for him; for they were approaching saying, ‘Is it allowed to give taxes to Caesar, or not?’ So then—for I will bring the word up again unto the in beginnings—the in time firstborn Israel, the hard and stubborn and hubristic, the ready unto bloodshed, and having accursed wrath, and having killed humans, and having hamstrung a bull, the ill-born and bitter unto tricks, and setting snares and a pirate-band, has been ordered behind those in Christ and free, and if free with us, as in face scarcely to come of God.

Palladius: You have spoken well.

Cyril: And you would learn what I say, also setting the mind upon the successive. For three holding one another were bringing forward successively, from free Rachel, both Ephraim and Manasseh. Then three holding one another and after those the from servant-girls, and I say again, Dan, both Asher and Naphtali. So then you understand that those from free woman enter beforehand and have been honored very much, and those from servant-girls follow at least; or is this not clear, which also all-divine Paul himself writes for us? ‘For when,’ he says, ‘the fullness of the nations should enter, then all Israel will be saved.’

Camp around tent = circle God; march order mirrors gift order; Judah east first§39

39Palladius: You have spoken uprightly; for very thin is the observation.

Cyril: And indeed that the matter has not been falsified, you will know somehow also very easily. For the word also confirms us at once from other thoughts; for in the fitting order God was typing that both the departures, and indeed also seatings, or campings-together of the sons of Israel must be practiced, and he has ordered very well to go in a circle of the tent, according at least to what, I think, is hymned gracefully by blessed David: ‘And I will circle your altar, Lord, to hear me voice of your praise,’ or the, ‘I circled and sacrificed in his tent a sacrifice of shout.’ And something else is also hinted, the having been ordered to do as in a type. For we must not be put away from God, but as it were near and in a circle appear having stood around, with sin not intervening, with worldly pleasure not distancing us, but with an upright stand of mind gathering unto the spiritual unity and readiness toward every one of the things marveled. For it would be most fitting for those who have chosen to be well-reputed thus that one must fruit-bear. For it has been written that ‘All who circle him will bring gifts.’ So then he was ordering them to depart-together with the tent, and to walk in a circle, and as in order again, not fitting the ages and going unconfused toward the last from the first, and having been joined thus, and part by part, just as in the bringing-forward of the gifts. And it has been written thus in the Numbers, ‘And Lord spoke toward Moses and Aaron saying: A human holding according to his rank and according to signs according to houses of their families, let the sons of Israel camp opposite Lord, in a circle of the tent of the testimony the sons of Israel will camp.’ Then he shows the place distributed to each; where and how and who are the ones camping. For he adds thus: ‘And the ones camping first, according to easts, a rank of camp of Judah with their power, and the ones camping holding tribe of Issachar, and the ones camping holding tribe of Zebulun.’ Then he makes mention of a second company and says: ‘A rank of camp of Reuben toward south with their power… and the ones camping holding him, tribe of Simeon, and the ones camping holding him, tribe of Gad.’ And he joins a third at once saying: ‘A rank of camp of Ephraim beside sea with their power, and the ones camping holding tribe of Benjamin.’ And indeed also of a fourth company at once he makes mention saying, ‘A rank of camp of Dan toward north with their power; and the ones camping holding him tribe of Asher, and the ones camping holding him tribe of Naphtali, all the having been visited,’ he says, ‘of the camp of Dan, one hundred fifty-seven thousand and six hundred, last will lift

Judah east in light; free before slave-born; Christ-order leads—Amen§40

40Cyril: …according to their ranks.’ You see that Judah and those with him have been ordered first, and he has the choice place the toward dawn and south? for in light are those in Christ, and boiling with the spirit. Second Reuben, and those with him. And third again those from free woman. Then after these other three, those from servant-girls, concerning whom has been said the, ‘Last will lift.’ So then is it not clear and from nowhere doubtful, that the second of the firstborn has been preferred and called-in beforehand—that is, the in Christ, and of those from slavery the free in faith? For these lead through the Christ from Judah; and those come behind scarcely, and have been set as in a second order.

Palladius: Most uprightly have you spoken; and I would praise you of the thus subtle sharpness.

Cyril: To God be the glory unto the ages of the ages, Amen.