On Adoration and Worship in Spirit and Truth, Book 13

Book 13 opens: still priesthood; Levites’ tithe-of-tithe to Aaron§1

1ON ADORATION AND WORSHIP IN SPIRIT AND TRUTH — BOOK THIRTEEN. Still concerning priesthood.

So then concerning priests and Aaron, let these things from us have been said for now. And I think one must bring near to what I said the things seeming to have been left out, at least the things legislated upon the Levites. For thus the word would have itself sufficient.

Palladius: So then go on, and speak clearly; for you think rightly.

Cyril: Setting then the best order upon the sacred-works, he sets under the high priest the Levitical rank, saying thus in Numbers: ‘And to the Levites you will speak, and you will say toward them: If you should take from the sons of Israel the tenth, which I have given you from them in a lot, you also will take away from it a taking-away to Lord, a tenth from the tenth, and your taking-aways will be reckoned for you as grain from a threshing-floor, and a taking-away from a winepress. Thus you also will take them away from all the taking-aways of Lord from all your tenths, as many as if you should take from the sons of Israel; and you will give from them a taking-away to Lord, to Aaron the priest from all your gifts you will take away a taking-away to Lord, or from all the firstfruits the sanctified from it. And you will say toward them: Whenever you take away the firstfruit from it, it will also be reckoned to the Levites as produce from a threshing-floor, and as produce from a winepress; and you will eat it in every place, you and your sons, and your houses, because this is a wage for you instead of your liturgies the in the tent of the witness; and you will not take sin through it, because if you should take away the firstfruit from it; and you will not profane the holy things of the sons of Israel, in order that you may not’ (Numbers 18:26–32)

Tithe typed Christ/Melchizedek; Levi separate census; given to Aaron§2

2Cyril: …die.’ Do you see the mystery of Christ as still in shadows, and shining-before in types? For the one taking tenths has been tenthed, according to blessed Paul’s voice. But then at least the type in Melchizedek, and in times according to Moses has been kept again as in Aaron, the priest of the priests Christ signifying upon himself the leader, and set over the holy tent—that is the Church—the Holy of holies, and God of gods, to whom every fruit-bearing from us is owed. For it has been written that ‘All those around him will bring gifts.’ (Hebrews 7:9–10) But the Mosaic things still in types, and now with spiritual fruit-bearings the genuine keepers of the Gospel ordinances make glad their own Redeemer.

Palladius: You spoke well.

Cyril: And that the Levitical race is chosen-out, and set apart from the others, he makes clear according to some such manner. He ordered the popular to be numbered, and an accurate reckoning of the herd multitude to be made—not with the Creator having been ignorant. For drops of rain have been numbered for him, according to what has been written, and nothing would escape the pure mind—but in order that those lighting upon the sacred Writings may know also very clearly that those lying upon God and having been named his people go in enrollments the with God, and in a book of life, and numbered among the known, and already in memories of the Master of all. So then the popular was being enrolled, and God was setting as it were apart the chosen-out and sacred race, and was not releasing it from somewhere in equal rank with the others, but was storing up for it as it were the outstanding share, saying toward Moses the all-wise: ‘See the tribe of Levi, you will not visit-together the number of them, and you will not take in midst of the sons of Israel.’ (Psalm 76:11) For exceptional is the lot of the saints, and in superiorities the prizes. And somehow also in other books is the enrollment; for all-divine Daniel has not beheld one, but as he himself says: ‘A tribunal sat, and books were opened.’ (Job 36:27) So then according to analogous measures of each is the enrollment. And the race distributed and dedicated to the divine sacred-works has been as it were set out from the other multitude, and straightway he was clarifying the manner of the Levites’ sacred-work saying: ‘Take the tribe of Levi, and you will set them opposite Aaron the priest, and they will liturgize for him, and they will keep his watches, and the watches of the sons of Israel before the tent of the witness, to work the works of the tent; and they will keep all the vessels of the tent of the witness, and the watches of the sons of Israel according to all the works of the tent. And you will give the Levites to Aaron your brother, and to his sons the priests; given as a gift these are to me from the sons of Israel, and Aaron and his sons you will set upon the tent of the witness. And they will keep their priesthood, and all the things according to the altar, and inside the veil; and the alien who touches will die.’ (Daniel 7:10) So then the (Numbers 1:49) (Numbers 3:6–10)

Levites coworkers; bishops/presbyters/deacons typed; separate Levi census§3

3Cyril: …Levites have been distributed as somehow coworkers and as it were helpers for the sacred-workers, for they will keep his watches—clear that of Aaron—and all the vessels of the tent of the witness, and the keepings of the sons of Israel. And unto these is the manner of their coworking. And he sets upon the tent both Aaron and the sons with him, and ‘They will keep,’ (Numbers 3:14–17) he says, ‘their own priesthood and all according to the altar, and the inward of the veil,’ (Hebrews 3:6) that is the unspeakable and more mystical things, and as many as it is custom for those sitting-near the divine altar to do; and purely as unto Christ is the type, whom the Father set upon his house, of which house we are. And not unclearly would those priesting-with Aaron mark the holy and admirable chorus of the holy apostles, as it were coworking and co-liturgizing with Christ. For they have become coworkers of God, stewards and managers of mysteries of God, and indeed also ministers, through whom we have believed. And if someone should choose also to investigate carefully the order of the Church, the pre-typing in law, he would reasonably marvel. For to bishops, as those allotted then to lead, and indeed to those managing upon the middle rank—presbyters I mean—the altar has been entrusted, and the things inside the veil, for whom it would also be fitting to be said: ‘And they will keep their priesthood’ (1 Corinthians 3:9); and to deacons at least the, ‘They will keep the watches of the tent, and all its vessels, and the keepings of the people.’ (1 Corinthians 4:1) Or do not they themselves order crying out in churches, sometimes that peoples must hymn what is fitting, and stand in good-order, and often be quiet, and they raise unto prayers, and with the bloodless sacrifice being finished, they themselves bring near the more sacred of the vessels, and make fine oversight upon all the necessary things?

Palladius: And very much.

Cyril: So then those outstanding priest, and the Levites take-part-with of the order of the church priesthood, with the legal writing pre-voicing. And the popular is shut out from every sacred deed, and the word concerning the last things has been hung upon those snatching the honor. For he will die, he says, if some volunteer should come upon it, not having the divine vote upon himself.

Palladius: True.

Cyril: So then unarranged with the enrollments of the others is the Levitical, yet enrolled specially and in a book of God; ‘For the Lord spoke,’ (Numbers 18:7) he says, ‘toward Moses in the desert Sinai saying: Visit the sons of Levi according to houses of their patriarchies, according to their peoples, according to their kinships. Every male from a month-old and upward, visit them; and Moses and Aaron visited them through a voice of Lord, in which manner the Lord arranged for them. And these were the sons of Levi from their names, Gershon, Kohath, and Merari; these the names of the

Month-old Levi = Christlike infancy; Kohath holy-of-holies coverings begin§4

4Cyril: …sons of Gershon, according to their peoples, Libni and Shimei. And sons of Kohath according to their peoples, Amram and Izhar, Hebron and Uzziel; and sons of Merari according to their peoples, Mahli and Mushi. These are peoples of the Levites according to houses of their patriarchies.’ So then observe, O Palladius, and before the others that. For fine is the oversight. So then the popular was being enrolled from twenty-years and upward, the legal accuracy, I somehow think, not deeming worthy the still powerless and inactive, the also being written in a book of God. For the swelling and already in spiritual peaks would reasonably be judged into the catalogues of the saints. So then the law makes a well-natured under-typing of the spiritual age, the bodily, and was setting the in peaks as a chosen-out race, running past the under-age and weak, and still boyish, and not setting in a sacred book. But upon at least the Levites, from a month-old the enrollment has become; for the Master of all accepts also very gladly the infancy in Christ of those chosen-out, just as indeed the thoughtful. For to excel in both is exceptional, in understanding, I say, and simplicity the according to Christ. And indeed all-divine Paul: ‘Brothers, do not become children in the minds, but in the badness be infant, and in the minds become perfect.’ (Numbers 3:18–20) And somewhere Christ himself also says: ‘Become thoughtful as the snakes, and unmixed as the doves.’ (Numbers 1:3) So then acceptable is the simplicity of the saints. And by name and indeed also by peoples and patriarchies is the visiting. For God deems worthy of own oversight whomsoever he should choose to honor, both according to one, and according to multitude, and according to race. And the accurate at least in these, the Savior himself will clarify saying to the holy apostles: ‘Are not two sparrows sold for an assarion, and one of them will not fall upon the earth without your Father the in the heavens? And of you even all the hairs of the head have been numbered.’ (1 Corinthians 14:20)

Palladius: You spoke well.

Cyril: And beside this he was further legislating a second enrollment of the Levitical people to be made, and that for each the liturgy fitting him must have been ordered, saying ‘Take the head-count of the sons of Kohath from midst of sons of Levi, according to their peoples, according to houses of their patriarchies, from twenty and five years, and upward until fifty years, everyone going in to liturgize to do all the works in the tent of the witness. And these the works of the sons of Kohath in the tent of the witness, Holy of holies. And Aaron and his sons will go in, whenever the camp should lift, and will take down the veil the overshadowing, and will cover in it the ark of the witness. And they will set upon it a covering of hyacinth skin, and will cast upon it a whole hyacinth garment from above, and will put through the carrying-poles, and upon the table the set-forward they will cast upon it a whole-purple garment, and the bowls, and the censers, and the cups, and the drink-offering vessels in which they pour, and the breads which will continually upon it (Matthew 10:16) (Matthew 10:29–30) (Numbers 4:2–7)

Kohath covers holy things; age 25–50 = strong mind; hyacinth = from-heaven§5

5Cyril: …be, and they will cast upon it a scarlet garment, and will cover it with a covering of hyacinth skin, and will put through it the carrying-poles. And they will take a hyacinth garment, and will cover the lampstand the lighting, and its lamps, and its tongs, and its snuffers, and all the vessels of the oil, with which they liturgize in them. And they will put it, and all its vessels, into a covering of hyacinth skin, and will set it upon carrying-poles, and upon the golden altar they will cover over a hyacinth garment, and will cover it with a covering of hyacinth skin, and will put through its carrying-poles, and will take all the liturgical vessels as many as they liturgize in them in the holy things, and will put into a hyacinth garment, and will cover them with a covering of hyacinth skin, and will set upon carrying-poles, and will set the cover upon the altar, and will cover over it a whole-purple garment, and will set upon it all the vessels with which they liturgize upon it in them, and the fire-pans, and the flesh-hooks, and the bowls, and the cover, and all the vessels of the altar, and will cast upon it a covering of hyacinth skin, and will put through its carrying-poles. And they will take a purple garment, and will cover-together the laver and its base, and will put it into a covering of hyacinth skin, and will set upon carrying-poles, and Aaron and his sons will finish, covering the holy things, and all the holy vessels, in the lifting of the camp and after these the sons of Kohath will go in to lift, and will not touch the holy things, in order that they may not die.’ So then the enrollment from month-olds also teaches that the very harmlessness of the saints is pleasing and well-acceptable to God. And that only the age defined by the law—the from twenty-five, and until fifty years—has been distributed to the sacred works, that I think makes clear, that every as much as is already both thoughtful and well-strong finishes for God the exceptional liturgy and having it unreproachably. For already in these is the one become in twenty and five years, and still also the one having gone forward until fifty. For somehow already a man having driven beyond the fiftieth has nodded toward a leaving-off of strength, and is no longer in the blameless peaks, but creeps as it were upon the sufferings from old-age. And no one unwise, nor indeed powerless, would liturgize blamelessly for God, if at least it is true to say that works of strength and of a very beautiful mind would be as many as would look toward virtue; and it has been allotted that they must be praised by the lawgiver.

Palladius: Thus I say.

Cyril: And liturgy for those from people of Kohath, the Holy of holies, with the priests running-before and packing them. For everywhere more honorable is the outstanding in order, and all as many as are in good-order with God, and nothing altogether unordered. And the Levitical in under-services, and having been spread under the sacred-works of those overlying. And both with skins and hyacinth garments are packed the holy ark, and the gol (Numbers 4:5–15)

Hyacinth/purple/scarlet types; Gershon/Merari wagons; Kohath shoulders§6

6Cyril: …den censer, and lampstand again and the liturgical vessels, the hyacinth signaling for us the from-above and from heaven. For such-colored is the from-above and unto depth aether. And that the sacred vessels are types of Christ the from-above and from heaven has already been shown-forth for us through long words beforehand. And the table has also a whole-purple garment toward the hyacinth wraps; and at least the altar of the fruitings, a scarlet garment, and indeed also the laver, a whole-purple garment upon the hyacinth packings. And the table, having the setting-forward of the breads, signals the bloodless sacrifice, through which we are blessed eating the bread from heaven, that is Christ, who also has become according to us, but was and is even thus God coming from-above and from Father, and above all as king and Lord of the wholes. And a riddle of the kingdom of Christ would be, as at least it appears to me, the purple garment having been stretched upon the table, or the purple wrap. And this altar of the fruitings was clothed with a scarlet garment; and we will accept the scarlet-dyed garment as a type of blood. For Christ has been sacrificed through us and over us, and as some lamb has gone up upon the divine altar, unto a smell of fragrance to God and Father. And toward the hyacinths, a whole-purple garment the curtain for the laver. And the laver writes upon itself the type of the holy baptism, washing us with holy waters unto putting-away of sin, and carrying off unto the kingdom of the heavens. And from-above and from heaven is the holy baptism; and a riddle of this, the hyacinth color. Or do I not seem to you to say these things best, as at least in such hard-to-grasp of contemplations?

Palladius: And very much.

Cyril: So then such a liturgy for those from Kohath; and Gershonites again and indeed also Merarites, according to the equal manner, were being enrolled from twenty and five years and until fifty, by name according to houses and patriaries; and liturgy for the people of Gershon, the skins of the tent, the coverings, the hangings of the doors, and the sails of the court and the leftovers; and it has been written thus. And at least that from Merari (and this also a Levitical people), the pillars of the tent, the bases, the capitals, both pegs and bars, and the veil of the tent the outer, and some other things beside these. And those from Gershon and Merari were carrying through everywhere the things entrusted to themselves with the under-services through wagons. And Kohathites at least were going having the Holy of holies upon shoulders. For it has been written thus in Numbers: ‘And the rulers of Israel brought twelve rulers of houses of their patriarchies; these the rulers of tribes, these the ones having stood upon the oversight, and they brought their gifts before Lord, six covered wagons and twelve oxen. A wagon from two rulers, (Numbers 4:24–33) (Numbers 7:2–3) (John 6:32–35) (Ephesians 5:2)

Wagons for extras; shoulders for Christ-types; law surplus vs Gospel holy§7

7Cyril: …and a calf from each, and they brought opposite the tent. And the Lord said toward Moses, saying: Take from them, and they will be toward the liturgical works of the tent of the witness, and you will give them to the Levites, to each according to his liturgy. And Moses taking the wagons and the oxen, gave them to the Levites. And the two wagons and the four oxen he gave to the sons of Gershon according to their liturgies, and the four wagons and the eight oxen he gave to the sons of Merari according to their liturgies, through Ithamar son of Aaron the priest; and to the sons of Kohath he has not given, because they have the liturgies of the holy, upon shoulders they will lift.’ Do you hear how for some the custom is to lead and carry upon wagons, and for Kohathites alone, the sacred things unto shoulders?

Palladius: For the sake of what then?

Cyril: For somehow always in greater sweat is the outstanding and more sacred, and there follows it wholly and entirely the needing to labor, and beside this indeed, the enduring-suffering, and not in equal with the others, whoever should be both more holy, and somehow nearer rather to God. Or is what I say not true?

Palladius: Very much so.

Cyril: So then in such good-order the Levitical race was liturgizing. And I at least think the matter fills a type of a mystery.

Palladius: How then do you say?

Cyril: For the two peoples, Gershon and Merari, seem to under-hint the peoples in law, I mean Israel; and Kohathites at least, those sanctified in Christ through faith. For for some there was in care the sails of the court, the skins of the tent, the coverings and the pillars, both heads and bases, both pegs and stretchings-around, and as the sacred Writing says, ‘All the leftovers,’ (Numbers 7:4–9) through which the not-necessary of the liturgy is signaled. And those were emboldened to carry the Holy of holies, and the things through which Christ, not according to one manner, but rather many-ways and many-formedly is signaled, as ark, as table, and as golden lampstand, and golden censer. For being simple according to nature as God, he is known many-manneredly by the difference of the working. For agreedly living and energetic is the Word of the Father, and beside this life, and light, and smell of intelligible fragrance. So then as many as sit-near the commands through Moses have as liturgy the leftovers of the tent; for unhelpful is the law, unless it should be thought spiritually. And as many as have been emboldened for the Holy of holies are somehow wholly holy in Christ, leftover nothing, but as it were having Emmanuel himself as rider.

Palladius: You spoke well.

Cyril: And observe, if it seems good, also this.

Palladius: What then do you say?

Cyril: For those entrusted with the leftovers of the holy tent carry upon wagons. And Kohathites, the Holy of holies not upon wagons, not upon some other altogether, but having set upon the shoulders themselves were going (Galatians 3:24) (Hebrews 7:18).

Law a hard yoke; Christ’s light burden; first/last peoples; Korah begins§8

8Palladius: What then is this at least?

Cyril: That, O companion, I would say, burdensome is the law, and a hard-to-bear load; and a clear indication of such would become, the leftovers not being carried unto shoulders, through at least the yoked being weak. Therefore also the all-divine disciples were saying to those going after the faith unto legal worship: ‘And now why do you test God, to set a yoke upon the neck of the disciples, which neither you nor your fathers were strong to bear?’ (Acts 15:10) And Kohathites, having set upon their own shoulders the things through which Christ is signaled, make a light and well-portable load. So then is this not clearly what Christ himself said: ‘My yoke is kind, and my load light’ (Matthew 20:16)?

Palladius: It seems so.

Cyril: And I would still add to the things said also this. For it would not be unhelpful unto full-assurance; for in the first enrollment of the Levites, those from Gershon had been ranked in beginnings, then middle Kohath, and last Merari (and these Levitical peoples); and in the second, the from twenty and five years, Kohath has been set toward of the others, and has been named first. And last after him, Gershon and Merari, having as liturgy the leftovers of the tent. And each of these two peoples have only up to two patriaries, and the one goes forward even until four. So then do you understand the riddle?

Palladius: Least at least.

Cyril: For Israel has been called in firsts; and with the herd of the nations having run-in between, he has been ranked after this; and the lasts have become firsts, according to the Savior’s voice, and the firsts lasts.

Palladius: True.

Cyril: And that short in number of the Jews is the people, with the unmeasured multitude from nations overlying by much, is clear.

Palladius: For how not?

Cyril: Therefore God says toward hierophant Moses: ‘And now leave me, and having been angered I will consume-out this synagogue, and I will make you unto a great nation, and much more than this.’ (Matthew 11:30) So then with such liturgies the whole Levitical band has been honored; and a bound for them of the sacred-work to be yoked to the outstanding, and to do under hand the of Aaron. And at least to think over this and to seek the better of the things distributed to him and defined by God, was being shown through the trial itself as procurer of penalty and destruction. And it has been written again in Numbers: ‘And Korah son of Izhar, son of Kohath, son of Levi, spoke, and Dathan, and Abiram, sons of Eliab, and On, son of Peleth, son of Reuben, and they stood up opposite Moses, and men of the sons of Israel fifty and two hundred, leaders of synagogue called-together of counsel, and named men stood-together upon Moses and Aaron, and said toward them: Let it be enough for you that (Exodus 32:10) (Numbers 16:1–3)

Korah: all holy?; earth swallows; keep allotted measure§9

9Cyril: …all the synagogue, all are holy, and in them Lord; and why do you stand-down upon the synagogue of Lord?’ And Moses hearing, fell upon face, and spoke toward Korah and toward all his synagogue, saying: ‘God has visited and known those being his and the holy, and has brought near toward himself; and whom he chose for himself, he has brought near toward himself. Do this, take for yourselves fire-pans, Korah and all his synagogue, and set fire upon them, and set incense upon them before Lord tomorrow; and the man whom Lord has chosen, this one holy; let it be enough for you, sons of Levi.’ (Numbers 16:3–10) And Moses said toward Korah: ‘Hear me, sons of Levi. Is this small for you, that God of Israel has set you apart from synagogue of Israel, and has brought you near toward himself to liturgize the liturgies of the tent of Lord, and to stand before the tent to serve him, and has brought you near and all your brothers sons of Levi with you, and you seek to priest?’ (Numbers 16:31–33) For those from Kohath having as liturgy the lifting unto shoulders the Holy of holies, were leaping-upon mindlessly the overlying and contending with the measures of the priests. For snatching for themselves the honors, according to what has been written, and having neglected the divine command, and running over unholily laws of the sacred-work, deeming the honors of those set-over of altogether little word. For they were saying toward Moses and Aaron: ‘Let it be enough for you that all the synagogue, all are holy, and in them Lord.’ (Psalm 106:17) Do you hear how they dishonor the measure distributed to themselves, only not saying the honor of the high priest is common, and not for the same peoples, but also for all the others, and nothing at all the surplus, or more manifest, even if they should be said to overlie having obtained the matter by a vote the from God; which is clearly to blame the votes from above, and to reckon as nothing what seems good to the lawgiver. But all-divine Moses, using the accustomed gentleness, was calling-alongside as having been sickened, and having thought-through the anger about to be according to them as much as not yet, rebukes saying: ‘Let it be enough for you, the sons of Levi. For not small,’ he says, ‘for you, that from all the God of the wholes has made you chosen-out toward the thus solemn and admirable liturgy.’ And they were still bitter and hard, and unbridled toward disdain, until the things of the madness had stepped into such an evil for them, that the earth having opened the mouth took them with races and tents, and wrapped with a strange destruction. For they went down into Hades living, according to what has been written. So then unholy and having a writing of death with God is the standing-down against a head, and the not yielding to those pre-ordered, and those having obtained the outstanding honor from God. And a fruit of the uppermost understanding is to be solemn and give-thanks upon whatever one should have, and not to leap-upon beyond measure recklessly the things beyond, nor indeed to desire the not-yet gifted to them, thinking common and walkable for the many what are administered by nods from above alone for those.

Unconfused sacred order; Lord the portion; no land lot for Levi§10

10Palladius: You spoke well.

Cyril: So then in the unconfused order are the sacred things; for thus it would be fitting, and not to have otherwise.

Palladius: You speak well.

Cyril: And as it were a common lot he apportions to both, the gift-bearings of those under hand, and as many as one should bring up unto a dedication and sacrifice to God, these he says must be of priests and Levites together. For thus the God of the wholes said toward Aaron: ‘In their land you will not inherit, and a portion will not be for you in them; because I am your portion and your inheritance in midst of the sons of Israel. And to the sons of Levi: Behold I have given every tenth in Israel in a lot instead of their liturgies, as many as they themselves liturgize a liturgy in the tent of the witness, and the sons of Israel will no longer come forward into the tent of the witness to take a death-bearing sin, and the Levite himself will liturgize the liturgy of the tent of the witness, and they themselves will take their sins; eternal lawful into their generations, and in midst of sons of Israel they will not inherit an inheritance; because the tenths of the sons of Israel as many as if they should set apart to Lord, a taking-away I have given to the Levites in a lot; through this I have said to them: In midst of sons of Israel they will not inherit a lot.’ (Numbers 18:20–24) And in Deuteronomy at least having as it were cycled the same word, somehow thus he says: ‘There will not be for the priests the Levites, for whole tribe of Levi, a portion, nor a lot with Israel. Fruits of Lord their lot; they will eat them. And a lot will not be for them in their brothers; Lord himself his lot, according as he said to him. And this the judgment of the priests the things from the people from those sacrificing the victims, whether a calf, or a sheep; and you will give the arm to the priest, and the jaws, and the fourth-stomach, and the firstfruits of your grain, and of your wine, and of your oil, and the firstfruit of the shearings of your sheep you will give him; because Lord chose him from all your tribes, to stand before Lord the God, to liturgize and to bless upon his name, he and his sons all the days.’ (Deuteronomy 18:1–5) So then observe how unarranged with the people is the sacred race, and somehow has been marked-off from the others; and not only by the practices according to the liturgy, but already also by the difference of the hope. For for those living through the earth-fallen life, and having clung to the earthly and thirsted the temporary, and driving past in equal to shadows, it would reasonably be said: ‘This is your portion, this your lot, a portion of your disobeying me, says Lord.’ (Jeremiah 13:25) And for those having prized the holy and blameless life, and already chosen-out through virtue, very well must be said: ‘In their land you will not inherit, and a portion will not be for you in them; because I am your portion and your inheritance,’

Lord the portion; sell all; tithes as wages; sin-offerings type Christ; Levite cities begin§11

11Cyril: …says Lord.’ And indeed the Savior, to someone having come forward sometime and asked how he might have the eternal life, ‘You know the commands,’ he says, ‘the, You will not murder, You will not commit adultery, You will not steal,’ (Matthew 19:16–21) and the kin things. And with him having said openly that he would become a keeper of such, and asking and having added the, What do I still lack? ‘If you wish to be perfect, go, sell your belongings, and give to poor, and you will have treasure in heavens, and come, follow me.’ (Psalm 37:4) So then necessity for those willing to liturgize for God undistractedly, and thinking they must follow him, to depart from the earthly things, and to make him alone a lot, and to be fattened by the hope unto him, according to the sung in Psalms: ‘Delight in the Lord, and hope upon him, and he himself will do.’ (Matthew 6:25–33) So then he marks off the tenths for the Levites, unto a counter-gift of the labor of their liturgy. For not without wage is the labor for the saints, but exceptional the honors, and manifest the prizes. ‘For do not care,’ says the Savior, ‘for your soul, what you should eat, and for the body what you should put on; but seek first the kingdom of God and his justice, and these all will be added for you.’ (1 Peter 2:9) And again he names sins, the things slaughtered over sins. And these also would be types of Christ, the one sacrificed through us, and having endured the slaughter, in order that he might abolish the sin of the world, and edible only for the sacred-workers the things over the sin. For it would not be fitting for unholy souls the needing to share the holy body of Christ, but for the chosen-out and pure, for whom one might cry the, ‘And you a chosen race, a royal priesthood, a holy nation, a people unto acquisition.’ (Numbers 35:1–3) And there have been marked off for those ordered unto the liturgizing, both the arm and the jaws, and indeed also the fourth-stomach; for there must be in the chosen-out race the practical and energetic; and this is the arm; and indeed also word, clear that the teaching, of which a type the jaws; and still also the fourth-stomach, through which the fruit-bearing is very well signaled. Or must not the one truly also known to God be practical and most eloquent, and indeed also most generative?

Palladius: Very much.

Cyril: So then he was making the Levitical race without-lot, and giving himself to it as the exceptional lot. Yet at least seeming to have been set altogether outside the others, through taking nothing at all, he was not releasing usefully; but he was measuring as it were the matter, having given a short something unto necessary enjoyment; for it has been written thus: ‘And the Lord spoke toward Moses upon west of Moab beside the Jordan, opposite Jericho, saying: Arrange for your sons of Israel, and they will give to the Levites from the lots of their possession cities to dwell, and the suburbs of the cities in a circle of them they will give to the Levites; and the cities will be for them to dwell, and their marked-offs will be’

Measured suburbs; refuge cities; care for bound; sabbath/jubilee of hope§12

12Cyril: …for their cattle, and for all their four-foots. And the adjoining of the cities, which you will give to the Levites, from wall of the city and outside two thousand cubits in a circle, and you will measure outside the city the breadth toward east two thousand cubits, and the breadth toward south two thousand cubits, and the breadth toward sea two thousand cubits, and the breadth toward north two thousand cubits, and the city middle of this will be for you, and the borders of the cities, and the cities you will give to the Levites, the six cities of the flight-refuges, which you will give for the murderer to flee there.’ For it has been allowed for the saints, also in this world to possess the life-sufficient, and as many as would suffice for them, as toward at least the necessary need of the body. ‘For having,’ he says, ‘nourishments, and coverings, with these we will be contented.’ (Numbers 35:4–6) And the still surplus, not without-damage. So then little-cities and rooms, both surrounding-fields, and this measured, have been distributed to the holy liturgists; for God was judging thus, neither releasing unto beyond need or unto luxury, nor indeed crushing measurelessly with the very tightened, but standing-off usefully, both the very much lacking, and abolishing the grieving. For he was measuring to the need the self-sufficiency. And indeed he orders the cities of the flight-refuges to be entrusted to the Levites, setting beside the care of the sacred-workers a race most having suffered, and needing of as much help as most. And a type, I think, from here for the churches, the needing to care for bound ones; ‘For remember,’ he says, ‘the bound, as having been bound-with; the mistreated, as also yourselves being in body.’ (1 Timothy 6:8)

Palladius: True.

Cyril: And that in firm are the things of the hope for the holy sacred-workers, and indeed that continual is the lot for them, he was under-showing again riddlingly according to some such manner. For it has been written upon end of Leviticus: ‘And the Lord spoke toward Moses, saying: Speak to the sons of Israel, and you will say toward them: If you should go into the land, which I give you, and the land which I give you will rest, Sabbaths to Lord. Six years you will sow your field, six years you will cut your vineyard, and you will gather its fruit; and in the seventh year Sabbaths, a rest will be for the land, Sabbaths to the Lord.’ (Hebrews 13:3) And having defined the Sabbathizing, having ordered the land to be released unsown and unplowed in the seventh year, he adds again: ‘And you will number for yourself seven rests of years, seven years seven-times. And there will be for you seven weeks of years nine and forty years, you will announce with a trumpet’ (Leviticus 25:1–10)s voice in all your land, in the seventh month, on the tenth of the month, on the day of the propitiation you will announce with trumpet in all your land. And you will sanctify the year the fiftieth year, and you will cry-through a release upon the land for all those dwelling it. A year of release, this signaling will be for you, and each one will go away unto his possession,’

Jubilee; walled house vs field; Levite holdings always redeemable§13

13Cyril: …and each unto his patriarchy you will go away. This signaling of release, the year the fiftieth year will be for you.’ So then what the word of even the land itself being released, and what then also the year of the release under-shows, we will assay timely; and that exceptional for the Levites is the lot, will be said; for now he writes thus again: ‘And if someone should sell the house of a household-servant the in a walled city, also its ransom will be, until a year of days should be fulfilled, its ransom will be; and if it should not be ransomed, until its whole year should be fulfilled, the house being in a city having a wall will be confirmed firmly for the one having acquired it unto his generations; and it will not go out in the release. And the houses the in hamlets, for which there is not in them a wall in a circle, will be reckoned toward the field of the land; ransomers through all they will be, and in the release they will go out. And the cities of the Levites, houses of the cities of their possession, ransomers through all will be for the Levites, and whoever should ransom from the Levites, also the sale of them of houses of city of their possession will go out in the release; because houses of the cities of the Levites are their possession in midst of sons of Israel, and the fields marked off for their cities will not be sold; because an eternal possession this is of them.’ (Leviticus 25:29–34)

Palladius: And what then does the law say? for I do not understand very much.

Cyril: Hear then; for the among city of the buildings which some should buy from the masters, let it be allowed, he says, for those having sold, to share-back the given even until one year; and if this should not become, with a year having passed, let the buyer be master, he says, and thereafter outside writings. And if a field should be and a hamlet, let it be allowed, he says, the bringing-back through all, with the seller having paid out to the buyer the given silver. And with him not having to put down and take up, he has ordered to be released in the fiftieth year, with the former master having paid out nothing. For the law was reckoning for the buyer the possession, the gains of the long time toward the counter-payment of the debts. But these things at least God was legislating upon the herd ones. And as it were part by part again and as in own honor he was setting the Levitical things, saying them to be redeemable through all, and forbidding to be sold through; ‘For this portion,’ he says, ‘and lot for them.’

Palladius: So then, O noble one, unto these for us the aim of the law, and would the assay altogether produce nothing of the necessary things?

Cyril: Then how is the law still spiritual? Or how is it not worthy to think, what ever then the sacred Writing says, for the sake of what, unredeemable the in city with one year having passed, and redeemable even through all the outside and in fields? But one may see that not very much for the all-wise God is the word of the history, until it should go looking-down the spiritual things, and the characters of the truth should appear very accurate.

Walled city = Jews; open fields = nations; who is easily taken§14

14Palladius: So then clarify what ever it is the law says.

Cyril: Dim, O Palladius, is the matter of the sale, and having a very uphill approach, even if someone should choose to think it around in bare thoughts; yet I will speak, as possible, and as it would go into my mind. And I will ask, and tell me; For those accustomed to ravage cities and lands, who would be catchable, and not with long sweat? Which then do you say, those inside walls and of the most well-towered cities, or rather those in fields?

Palladius: And for whom is this unclear? for most easily-caught are those in unwalled fields.

Cyril: You spoke rightly; and whom do you think live through better and most fairly, city ones then and those in knowledge of laws, or those reared more rusticly in villages? So then more weakly will those in fields stand-before their own salvation, and those inside towered cities will counsel the better things, and will reckon lawfully the necessary things for themselves unto benefit, and when there is a time of counsel and plans.

Palladius: True; even if they have somehow suffered the being worsted.

Cyril: And indeed also for those in field, and having missed the best counsel, one might sometimes forgive the being caught; for unwalled and more uncounselled than those in the cities. Yet the others one might charge, and very reasonably I think, if after having warded off the enemies and saved the own things, by the assaults of those having stood opposite, they themselves willingly betrayed, and having been worsted beforehand by their own cowardice, have become under hand of those having stood opposite.

Palladius: You spoke well.

Cyril: So then see Jews, dwelling the holy city, about which the God of the wholes says: ‘And I will be for it, says Lord, a wall of fire in a circle, and unto glory I will be in midst of it.’ (Zechariah 2:5) And indeed also having been made wise toward this by law. Therefore also they were saying: ‘Blessed are we the sons of Israel, because the things pleasing to Lord are known for us.’ (Baruch 4:4) So then, do you not say such ones are altogether most hard-to-enter for the assaults of the demons, if at least they should choose to live rightly, and to be borne under the divine laws?

Palladius: Very much so.

Cyril: And the herds of the nations, having the more rustic and easily-beside mind, would reasonably be altogether not with sweat takeable, for the plundering Satan, bare of the help from above, and least enriching the pedagogue law.

Palladius: It seems so.

Cyril: So then Jews, those dwelling a city

Missed redemption year; nations always redeemable; Mary’s good portion; Ezekiel leader§15

15Cyril: …having been walled, and girded with the helps from above, and having city minds, and not having been ignorant of what seems good to God, then having neglected the fitting, having thrown away from easiness the lot apportioned to themselves, and having fallen out of the very hope, unless they should sober out from their drunkenness, according to what has been written, and take up again the own things, of the year of the ransoming having stood in—that is, of our Savior’s sojourn—they will remain thereafter, and will continually underlie the one having bought, that is Satan. ‘For behold,’ (Luke 10:42) he says, ‘you have been sold by your lawlessnesses, and by your sins I have sent out your mother.’ (Isaiah 50:1) And the multitude of the nations being altogether without-help, and sick with the rustic and unlearned mind, in this way also having been thrust toward the slavery under others, is redeemable through all, with God pitying; for it will take up the own lot having been called toward freedom, in the year of the release, when Christ released all the under sun from the greed of the demons, and took out from the snares of the sin, and has justified in faith, and has sanctified in spirit, having abolished by his own cross the handwriting against us, and the Levitical things unsellable; for the lot has been kept safely for the saints, and they have the hope firmly set. And indeed upon the most learning-loving Mary Christ somehow said, that she chose the good portion, which will not be taken away from her. Yet of small and great priest and people, and of all simply the ransoming in Christ and the firm of the hope.

Palladius: So then Israel will sell-out the own lot, not having recognized the year of the ransoming; yet the nations will be in possession of the hope, and a taking-up again of the goods of the nature will be through Christ.

Cyril: Thus I say; and the God of the wholes will seal our word unto the true also signaling this according to another manner, through Ezekiel’s voice, in the measuring-through of the house: ‘Thus says Lord: If the leader should give a gift to one from his sons, from his inheritance, this will be for his sons; or to one of his servants, and it will be for him until the year of the release. And he will give back to the leader, yet of the inheritance of his sons for them it will be, and the leader will not take from the inheritance of his people to tyrannize them from his possession, from his inheritance to inherit for his sons, in order that my people may not be scattered, each from his possession.’ (Colossians 2:14) So then is the oracle clear for you, and is the mind of the history seen bare?

Palladius: Least; and I would learn as most sweetly.

Cyril: He calls leader, O Palladius, the high priest, the one allotted to lead the peoples under hand. So then since fitting and exceptional lots have been distributed to the holy (Ezekiel 46:16–18)

Gifts to sons stick; to servants revert; Christ enriches free; law grace removable§16

16Cyril: …sacred-workers, and he has ordered these to be saved for them always and unrejectable, necessarily that makes clear. For if it should become, he says, for one of the leaders or of the sacred-workers, to distribute to his own children from own lot some things, let the given be fixed, he says, and let the gift be unsellable for the one having taken. For the lot does not go upon some of the alien-born, but from priests unto sacred ones. And if indeed also he should gift to one of the household-servants, the one having taken will possess, he says, not firmly, and the lot of him will wholly run back upon the leader, in the year of the release. And he further orders the sacred-worker to shake off the desiring of the alien lots, for this, I think, is the, the leader will not take from the inheritance of his people. So then has the word become sufficient for you unto the clarifying of the matter?

Palladius: And very much.

Cyril: So then let it go unto the spiritual assay; for types at least are the in law, and the forming of the truth has been engraved in the shadows.

Palladius: True.

Cyril: So then firm and remaining lots, the from fathers unto children, and rejectable and going backward, the from masters unto the household-servants; for this the sacred Writing said.

Palladius: I understand.

Cyril: And one leader of us the justified in faith, Christ, having an own lot, that of God and Father. Therefore also he was saying, whenever he was making the words toward him as in a shape of prayer, that ‘All the mine are yours, and the yours mine, and I have been glorified in them.’ (John 17:10) And somewhere also the all-divine Melodist psalms, that having gone up unto height, he captured a captivity, he gave gifts to the humans; for whom he set in the Church, first apostles, second prophets, third teachers, and to one a word of wisdom has been given, and to another a word of knowledge, and the brother things to these. And simply with his own goods he fattens the souls of those loving him. So then firm and firmly-set for the sacred-workers and free is the possession of the things gifted. And for those having the slave spirit, that is, those from Israel, not accepting the free faith, but still lying under yokes of the profane and abominable sin, rejectable and removable also the grace given through Moses, that is the knowledge in law, pedagoguing toward truth. And altogether no lot with the saints, and no share with Christ. ‘For to the one having,’ (1 Corinthians 12:8) he says, ‘will be given and he will abound, and from the one not having, even what he seems to have will be taken from him.’ (Ephesians 4:8–11) And that Israel not having accepted the faith is without-lot, nor having been lit up with the dignities unto freedom, the Savior has signaled, bringing into midst, as I at least think, the power of this law. For he said thus to those having chosen to disobey (Matthew 25:29):

Son frees; ask spiritual goods; prepared lot; one Jerusalem begins§17

17Cyril: ‘Amen, amen I say to you that everyone doing sin is a slave of the sin, and the slave does not remain in the house unto the age. The son remains unto the age. If then the Son should free you, you will be free truly.’ (John 8:34–36) So then observe that the needing to inherit would be fitting for free ones, and not rather for those under yokes of slavery; for sons those remaining in the house, and not slaves, he says.

Palladius: It has itself most elegantly.

Cyril: And the law adding the, ‘The leader will not take from the inheritance of his people, to inherit for his sons,’ (Matthew 6:9–13) under-shows some such thing, that Christ would never, for he himself our leader, distribute to some of the sanctified the lot not fitting them. Or is not as it were some other share, and another lot, for those not having altogether dedicated their own life to God; and another and exceptional for those chosen-out and having driven through unto a finishing of the brightness in Christ?

Palladius: For how not?

Cyril: So then unbeautiful for saints, the seeking to receive from Christ what is fitting for those in world, and practicing a citizenship the not altogether sanctified. And rather must be sought, nothing fleshly, but all divine and spiritual; thus also the Savior himself was ordering the holy apostles to make the words of the entreaty, shaping the request very well toward the sacred-fitting. ‘For thus,’ he says, ‘you pray: Our Father the in the heavens, let your name be sanctified; let your kingdom come; let your will become, as in heaven also upon the earth. Our bread the for-the-coming give us today, and forgive us our debts, as also we forgive our debtors, and do not bring us into a test, but rescue us from the evil one.’ (James 4:3) So then for those asking not fittingly, what the leader does not give, will be said by us: ‘You ask and do not receive, because you ask badly.’ (Psalm 62:12) And that true is the one saying toward God, that ‘You will give back to each according to his works,’ again the law under-hints for us saying, that ‘For the sake of this cause, the leader will not take, from the inheritance of his people, to inherit his sons, in order that,’ he says, ‘my people may not be scattered each from his inheritance.’ For as it were an own lot has been prepared for each, and analogously to the things set upright the share from God. Or somehow also, he says, it is of the very outlandish for the sanctified to be moved and to desire what those thinking the in world would have, and these temporary and fleshly, and driving past in equal to shadows.

Palladius: Thus it holds.

Cyril: So then special lots, and indeed also cities set apart from the others for the holy sacred-workers, from God the prizes, and as it were common of all he defines the one and well-famed Jerusalem; for he said thus

Levite may serve at chosen place; heavenly Jerusalem; one tent one altar§18

18Cyril: …thus in Deuteronomy: ‘If the Levite should arrive from one of your cities, from all the sons of Israel where he himself sojourns, according as his soul desires unto a place which Lord your God should choose, also he will liturgize for the name of Lord his God just as all his brothers the Levites the ones having stood there before Lord, he will eat a portion having been portioned, yet of his sale the according to the patriarchy.’ (Deuteronomy 18:6–8) For with God being one everywhere the priests must be touched by those having been brought forward unto this at least, and having been chosen-out by the vote from above. This at least even now has been kept in Churches, and the law has been honored by us; for a city for each and an own lot of those chosen-out unto priesthood, and he is taken-along unto sacred-working, even if he should go from another unto another somehow, either city or land, and he eats-with with the priests, and is honored with the laws of the love; and the law seems again, as I at least think, to under-show also something mystical. For myriads throughout all the inhabited world both lands and cities in which holy and God-loving souls of humans liturgize for God, through living lawfully, and citizenshiping evangelically, and sacrificing as it were for him the unto a smell of sweet-fragrance, clear that of the spiritual, faith, hope, love, endurance, meekness, love-of-poor; ‘For with such sacrifices God is well-pleased,’ (Hebrews 13:16) according to the Writings. But these all as it were run-together unto one and common mother the heavenly Jerusalem, the Church of the firstborn, the upper beautiful-city, the true tent, which the Lord pitched and not a human, there we will liturgize more purely, with our sin having been taken out altogether, and with lion and dragon, basilisk and asp having ceased; ‘For there will be,’ he says, ‘there a pure way, and a holy way it will be called, and a lion will not be found there, nor of the evil beasts nothing will go up there.’ (Isaiah 35:8–9) A portioned portion there we will eat. For it has been written: ‘The fruits of your labors you will eat.’ (Psalm 128:2) Or is not analogous to each one’s labors the counter-payment of the goods, even if in a fuller measure through the Master’s love-of-honor? ‘For a measure,’ he says, ‘good, having been pressed, overflowing, having been shaken they will give into your bosom.’ (Luke 6:38)

Palladius: You spoke rightly. Yet speak that; for was it not allowed for the Levites being in own cities and villages to sacred-work?

Cyril: Least at least; for one is the tent, and one the altar upon which all the sacred things, and one also a temple in the Jerusalems, which Solomon built-up, filling-out the shape of that ancient tent. And the law denies altogether the being allowed for some, to sacrifice outside of the holy tent; and for those willing to do this, destruction was the fine, and the word about the last things was hung over. For he said thus clearly: ‘And if someone should sacrifice a sheep or a calf in the camp, and upon’

Sacrifice only at tent; Levite mediator type; hard road; tithe travel begins§19

19Cyril: …the doors of the tent he should not bring, that soul will be utterly-destroyed from its people.’ And that there was somehow every necessity at that time for those willing to sacrifice, to arrive unto the temple and unto the holy city itself, and to finish lawfully the sacred things, with those from Levi’s blood bringing them up, it is clear for you to hear God saying vividly in Deuteronomy: ‘You will not be able to eat in your cities the tenth of your grain, and of your wine, and of your oil, the firstborn of your cattle, and of your sheep, and all the vows, as many as you should vow, and your confessions, and the firstfruits of your hands, but rather opposite Lord your God you will eat it in the place which Lord your God should choose for himself, you and your sons, and your daughter, and your child-servant, and your maidservant, and the Levite, and the proselyte the in your cities, and you will be gladdened opposite Lord your God upon all, upon which you should cast your hand; attend to yourself lest you leave-behind the Levite all the time as long as he should live upon the earth.’ (Leviticus 17:3–4) For unapproachable is the Divine, and unacceptable the sacrifice without a Levite; for they mediate, imitating the mediator of God and humans, that is Christ. And that one is the Church, and one the mystery of Christ, and not lawful a sacrifice, rather even rejectable, and not having the pleasing God unless being finished in church, the law showed vividly, the sacred things needing not to be finished outside I say of the holy tent. And how great the watch of such things, you will know even from here. For there was nothing unfitting, rather even true, for the throughout all Judea not easily-numbered cities to be parted from Jerusalem by long intervals lying through the middle. And what the from here hard and hard-to-accomplish, for those willing to sacrifice a firstfruit of grain, and indeed of oil and wine, to be able to carry-through so great a path? And somehow hesitation would have made in some, the labor under hand, but it was unbeautiful, rather of the very most outlandish, since at least the matter was difficult, and not easy-to-set-upright for those lying farther away, for the beauty of the truth to be loosened, with those from Israel not bringing up the sacred things in the holy tent. In order then that with all the middle stumbling-blocks for us having been usefully taken out, and the law upon this might thereafter be led through unto what seems good to the lawgiver, Moses has pedagogued, and interprets the divine will in Deuteronomy, saying: ‘A tenth you will tithe of every offspring of your seed, the offspring of your field year by year, and you will eat it opposite Lord your God in the place which Lord your God should choose, for his name to be called-upon, there you will bring the tenths of your grain, and of your wine, and of your oil, and the firstborn of your cattle, and of your sheep, in order that you may learn to fear Lord your God all the days. And if the way should become long from you, and you should not be able to bring them up,’ (Deuteronomy 12:17–19) (1 Timothy 2:5) (Deuteronomy 14:22–24)

Silver for distant tithe; Levite always present; priest types Christ the judge§20

20Cyril: …because far from you is the place which Lord your God should choose, for his name to be called-upon there, because Lord your God will bless you, and you will give them away for silver, and you will take the silver in your hands, and you will go unto the place which Lord your God should choose, him for his name to be called-upon there, and you will give silver upon everything which your soul should desire, upon cattle or upon sheep, or upon wine or upon sikera, or upon everything which your soul should desire, and you will eat there opposite Lord your God, and you will be gladdened you and your house, and the Levite the in your cities, because there is not for him a portion nor a lot with you.’ Do you see the well-crafted of the law, stripping the uphill, and setting the hard-to-travel very well walkable, and easing also the very difficult? and this, I think, is the through the prophet’s voice: ‘A way of pious ones became straight, and prepared the way of the pious.’ (Deuteronomy 14:24–27) And attend that everywhere and necessarily the Levite is taken-along, with the law showing us vividly, that the God of the wholes would not accept a sacrifice from an unholy hand, and brought up discordant from the law.

Palladius: So then the Levitical has been honored-out altogether.

Cyril: Altogether so, O Palladius; for a type of Christ, and an impress the priest; for Emmanuel has been named mediator of God and humans, both apostle and high priest of our confession according to the Writings, who not through blood of goats and calves, but through his own blood went into the Holies of holies once-for-all, having found eternal ransoming. And by one offering he has perfected unto the continual those being sanctified, according to the Writings. And observe, if it seems good to you, also according to another manner, the sacred-worker being crowned with Christ’s glory; for with him having cried out to us distinctly and saying: ‘For neither does the Father judge anyone, but he has given all the judgment to the Son, in order that all may honor the Son, just as they honor the Father;’ (Isaiah 26:7) and indeed through a holy voice: ‘One is the lawgiver and judge,’ (Hebrews 10:14) lying at least in the sacred Writings, and with the all-divine David also singing-up, that ‘God is a judge.’ (John 5:22–23) The bright dignity upon this, the lawgiver apportioning to those from sacred blood, somehow thus says in Deuteronomy: ‘And if a word should be unable from you in a judgment between blood of blood, and between judgment of judgment, and between touch of touch, and between contradiction of contradiction, words of judgment in your cities, and having stood up you will go up unto the place, which Lord your God should choose there, and you will come toward the priests the Levites and toward the judge who should become in those days, and having sought-out they will announce to you the judgment, and you will do according to the matter which they should announce to you from the place which Lord your God should choose, and you will guard to do all as many as should be legislated for you. According to the law and according to the judgment which they should say to you, you will do. You will not turn aside from the word which they should announce to you right nor left, and the human who should do’ (Hebrews 9:12) (James 4:12) (Psalm 75:7) (Deuteronomy 17:8–11)

Obey priest-judge; do not despise office; lamp on stand; Isaiah high mountain begins§21

21Cyril: …in arrogance so as not to hearken to the priest the one having stood by to liturgize upon the name of Lord your God, or of the judge who should be in those days, and that human will die, and you will lift out the evil one from Israel. And all the people having heard will fear, and will not be impious still.’ Do you see the law laying-on clearly for those having chosen to accuse according to every cause, to make the sacred-worker both judge and discriminator. But you will guard very much to do according to all as many as should be legislated for you. ‘For lips of a priest will guard judgment, and law they will seek from his mouth,’ (Deuteronomy 17:12–13) according to the prophet’s voice. For he himself least legislates, but rather carries-away unto the straight what seems good to the lawgiver narrating undeceivably, and being an excellent umpire of justice, he balances the judgment upon each finely. And a writing of wildness and contempt in this way follows those having chosen to disobey, and the having driven through beyond all the evils, that is, the death is defined, For he will have died whoever should neglect, he says, of the priest the one having stood by to liturgize upon the name of Lord God. So then great and not unadmirable truly, the standing-beside under God and liturgy. And the one having dishonored the liturgist of God will be under judgment and punishment, and the one spitting-around the divine dignity will pay bitter accounts of the contempt. And we will find even our Lord Jesus Christ himself having been careful of the respect unto this law. For he was addressing thus the peoples of Jews: ‘Upon the seat of Moses sat the Scribes and the Pharisees; so then all as many as they should say to you, do, and according to their works do not do.’ (Malachi 2:7) So then let no one judge the sacred-worker, even if somehow he should be seen relaxed, and if he should have the easy toward choosing to live lawfully, yet to the one interpreting the law, let him bring-up the good-persuasion. For he suffers the from own judgment, yet he interprets the of God. So then the of God must not be dishonored through the human things.

Palladius: Not indeed.

Cyril: And bright that also truly lookable-toward is the matter of the priesthood, and from here you will know; for it has a most notable entrance, and indeed also the finishing. For neither would someone escape having been led unto sacred-working, or having been called from God, toward the upper and in heaven abodes, and having released the priesthood to another. Therefore also Christ said the ones sacred-working the evangelical proclamation for the nations, and still for those from Israel, will be altogether and wholly well-famed, and to have obtained a lookable-toward glory. ‘For no one having lit a lamp, sets it unto the hidden, but neither under a couch,’ (Matthew 23:2–3) he says, ‘or under a bushel, but upon the lampstand, in order that all those entering may see the light;’ (Luke 8:16) for true that having been said, I say the in the well-famed and having-been-wondered glory, the divine liturgist will be, let also the all-divine Isaiah crying persuade,

Isaiah high mountain; Aaron to Eleazar on Hor; city on a mountain§22

22Cyril: …saying: ‘Upon a high mountain go up, the one evangelizing Zion.’ (Isaiah 40:9)

Palladius: But thus at least that these hold, clear for everyone. Yet speak how the type upon this, and through the sacred words was being sketched for us.

Cyril: And indeed, O companion, it is beside you also very without-toil to look-down as still in thicker types, the matter being written; for God said thus in the Numbers, toward Moses the most sacred: ‘Take Aaron and Eleazar his son, and bring them up unto Hor the mountain opposite all the synagogue; and strip Aaron his robe, and put-on Eleazar his son, and Aaron having been added, let him die there. And Moses did just as Lord arranged for him, and he brought them up unto Or the mountain opposite all the synagogue, and he stripped Aaron his garments, and put them on Eleazar his son, and Aaron died upon the peak of the mountain.’ (Numbers 20:25–28) So then you understand how he is brought up about to die and finishing Aaron, and holding-against of the priesthood the from him, that is, Eleazar? And the mountain the lookable-around and the on-high, and the in glory well-famed, would signal. So then let it have been said thereafter for everyone having been led unto sacred-working: ‘A city lying upon a mountain is not able to be hidden.’ (Matthew 5:14)