On Adoration and Worship in Spirit and Truth, Book 16
Book 16 opens: spiritual sacrifices; Malachi temple fire§1
1ON THE WORSHIP AND SERVICE IN SPIRIT AND TRUTH — BOOK SIXTEENTH. That it is necessary for us to bring-forward spiritual sacrifices and gift-bearings to God. Sufficient on the one hand then, just as I at least think, the having-been-said toward the needing to go nobly unto a rubbing-off of sin, and unto a cleansing-away the through Christ, every on the one hand filth the in us to wipe being able, and with the of the Spirit working melting-together, and washed-out and holy to show knowing. Therefore also sacred for us the word such, the of the Spirit working unto us about-to-be has cried-up-before saying: ‘That suddenly will come unto his temple Lord, whom you seek, and the messenger of the covenant, whom you desire. Behold he comes, says Lord Almighty, and who will endure a day of his entrance? And who will stand-under in his appearing? Because he enters as fire of a furnace, and as soap of ones washing. And he will sit melting and cleansing as the silver and as the gold.’ (Malachi 3:1-3) And
Greek · §1
ΠΕΡΙ ΤΗΣ ΕΝ ΠΝΕΥΜΑΤΙ ΚΑΙ ΑΛΗΘΕΙΑ ΠΡΟΣΚΥΝΗΣΕΩΣ ΚΑΙ ΛΑΤΡΕΙΑΣ ΛΟΓΟΣ ΕΚΚΑΙΔΕΚΑΤΟΣ. Ὅτι χρὴ προσάγειν ἡμᾶς θυσίας πνευματικὰς καὶ δωροφορίας Θεῷ. Ἀπόχρη μὲν οὖν, καθάπερ ἐγᾦμαι, τὰ εἰρημένα πρὸς τὸ δεῖν ἰέναι γεννικῶς εἰς ἀπότριψιν ἁμαρτίας, καὶ εἰς ἀποκάθαρσιν τὴν διὰ Χριστοῦ, πάντα μὲν ῥύπον τὸν ἐν ἡμῖν διασμήχειν οἵου τε, καὶ τῇ τοῦ Πνεύματος ἐνεργείᾳ συντήκοντος, ἐκνενιμμένους δὲ καὶ ἁγίους ἀποφαίνειν εἰδότος. Τοιγάρτοι καὶ ἱερὸς ἡμῖν ὁ λόγος τοιοῦτος, τὴν τοῦ Πνεύματος ἐνέργειαν εἰς ἡμᾶς ἐσομένην προανακεκράγει λέγων· «Ὅτι ἐξαίφνης ἥξει εἰς τὸν ναὸν αὐτοῦ Κύριος, ὃν ὑμεῖς ζητεῖτε, καὶ ὁ ἄγγελος τῆς διαθήκης, ὃν ὑμεῖς θέλετε. Ἰδοὺ ἔρχεται, λέγει Κύριος παντοκράτωρ, καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ; ἢ τίς ὑποστήσεται ἐν τῇ ὀπτασίᾳ αὐτοῦ; ὅτι αὐτὸς εἰσπορεύεται, ὡς πῦρ χωνευτηρίου, καὶ ὡς πόα πλυνόντων, καὶ καθιεῖται χωνεύων καὶ καθαρίζων, ὡς τὸ ἀργύριον καὶ τὸ χρυσίον.» Συνᾴδει δὲ τούτοις καὶ ὁ θεσπέσιος
Wash not enough; Sabbath rest vs sacred works; self-offering§2
2Cyril: …Isaiah saying, that ‘Lord will wash-out the filth of the sons and of the daughters of Zion, and the blood he will cleanse-out from a middle of them in a spirit of judgment, and in a spirit of burning.’ (Isaiah 4:4) So then, O Palladius, of the in Christ being-understood righteousness the manner would be completed toward us, as in at least alone the needing to be wiped? and the ancient for us to rub-off defilements? Would it suffice, tell me, toward a glory for us holy-fitting, and with the highest crownings honors? Or then, will somehow the according to us be in better things, and with the unto an extremity praises will we solemnize reasonably our own heads, as it were some gift-bearing spiritual, and a sacred truly dedication bringing-forward to God, the in sanctification and holiness life, and a spiritual service very well completing?
Palladius: Thus I say.
Cyril: For indeed also the matter is with the sacred laws agreeing, and for God having-been-graced, and of the as most having-been-approved; to cease on the one hand of every work he has ordered on a Sabbath, and to do then altogether he was letting some not even somehow anything then, thus saying in the Exodus: ‘Remember the day of the Sabbaths to sanctify it. Six days work, and you will do all your works; and on the day the seventh, Sabbaths, a rest for Lord your God, you will not do in it every work.’ (Exodus 20:8-10) The in spirit clearly Sabbathism of the type signaling, when also unto a ceasing and a holding-back of every work fleshly, and of miserable eagernesses, through him we have been called of the Christ, the of the sin burden having shaken-off, and the from the badness loving a standing-away, and
Palladius: Most-excellently you spoke.
Cyril: But God was legislating on the one hand also of old, the needing all to be idle on a Sabbath. Yet those with the divine liturgy having been crowned, and with the holy tent to sit-before having been ordered, again were completing the sacred things; and profaning the Sabbath, according to the of the Savior voice, were blame-less, the upon the to have been loosed the law not enduring a writing. (Matthew 12:5) So then of earthly eagernesses also we ourselves will cease in Christ, the intelligible fulfilling Sabbathism, and we will hold-off not of the sacred works, of the needing, I say, to bring-forward to God sacrifices spiritual and intelligible gift-bearings. And following as it were the tracks of the Christ, according to the having-been-written, ourselves we will priest, not with sheep-slaughters and of calves bloods the of the wholes honoring God, ourselves then rather
Palladius: Rightly you think-through; yet go then again, and from
Greek · §2
Ἡσαΐας λέγων, ὅτι «Ἐκπλυνεῖ Κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιὼν, καὶ τὸ αἷμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν ἐν πνεύματι κρίσεως, καὶ ἐν πνεύματι καύσεως.» Ἆρ' οὖν, ὦ Παλλάδιε, τῆς ἐν Χριστῷ νοουμένης δικαιοσύνης ὁ τρόπος διαπεραίνοιτο ἂν πρὸς ἡμῶν, ὡς ἔν γε δὴ μόνῳ τῷ διασμήχεσθαι δεῖν; καὶ τὸ ἀρχαίους ἡμᾶς ἀποτρίψασθαι μολυσμούς; ἀρκέσειεν ἂν, εἰπέ μοι, πρὸς δόξαν ἡμῖν ἁγιοπρεπῆ, καὶ ταῖς ἀνωτάτω στεφανώσει τιμαῖς; ἤγουν, ἔσται πως τὰ καθ' ἡμᾶς ἐν ἀμείνοσι, καὶ τοῖς εἰς ἄκρον ἐπαίνοις κατασεμνυνοῦμεν εἰκότως τὰς ἑαυτῶν κεφαλὰς, οἷάπερ τινὰ δωροφορίαν πνευματικὴν, καὶ ἱερὸν ἀληθῶς ἀνάθημα προσκομίζοντες τῷ Θεῷ, τὴν ἐν ἁγιασμῷ καὶ ὁσιότητι ζωὴν, καὶ πνευματικὴν λατρείαν εὖ μάλα διαπεραίνοντες;
{ΠΑΛΛ.} Οὕτω φημί.
{ΚΥΡ.} Καὶ γάρ τοι τὸ χρῆμά ἐστι τοῖς ἱεροῖς συμβαῖνον νόμοις, καὶ Θεῷ κεχαρισμένον, καὶ τῶν ὅτι μάλιστα δεδοκιμασμένων· καταλήγειν μὲν ἔργου παντὸς προστέταχεν ἐν Σαββάτῳ, δρᾷν δὲ δὴ ὅλως ἠφίει τινὰς οὐδ' ὅπως τι οὖν, οὕτω λέγων ἐν τῇ Ἐξόδῳ· «Μνήσθητι τὴν ἡμέραν τῶν Σαββάτων ἁγιάζειν αὐτήν. Ἓξ ἡμέρας ἐργᾶ, καὶ ποιήσεις πάντα τὰ ἔργα σου· τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ, Σάββατα, ἀνάπαυσις Κυρίῳ τῷ Θεῷ σου, οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον.» Τὸν ἐν πνεύματι δηλονότι Σαββατισμὸν τοῦ τύπου κατασημαίνοντος, ὅτε καὶ εἰς κατάληξιν καὶ ἀνακωχὴν παντὸς ἔργου σαρκικοῦ, καὶ μοχθηρῶν σπουδασμάτων, δι' αὐτοῦ κεκλήμεθα τοῦ Χριστοῦ, τὸ τῆς ἁμαρτίας ἄχθος ἀποσεισάμενοι, καὶ τὴν ἐκ τῆς φαυλότητος ἀγαπῶντες ἀπόστασιν, καὶ τῶν ἔξω νόμου τὴν ἀργίαν· ἀπελείπετο μὲν γὰρ ὁ τοιόσδε Σαββατισμὸς τοῖς ἐξ Ἰσραήλ. Εἰσβεβήκασι γὰρ οὐδαμῶς εἰς τὴν κατάπαυσιν τοῦ Χριστοῦ, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Ἡμᾶς δὲ κατέπαυσεν ὁ Χριστὸς, καὶ Σαββατίζειν ἀνέπεισε νοητῶς, ἀνιεμένους εἰς ἀρετὴν, καὶ καλὴν πλημμελημάτων ἀργίαν ἐπιτηδεύοντας.
{ΠΑΛΛ.} Ἄριστα ἔφης.
{ΚΥΡ.} Ἀλλ' ἐθεσμοθέτει μὲν καὶ πάλαι Θεὸς, τὸ δεῖν ἅπαντας ἀργεῖν ἐν Σαββάτῳ. Πλὴν οἱ τῇ θείᾳ λειτουργίᾳ κατεστεμμένοι, καὶ τῇ ἁγίᾳ σκηνῇ προσεδρεύειν ἐπιτεταγμένοι, πάλιν ἐτέλουν τὰ ἱερά· καὶ βεβηλοῦντες τὸ Σάββατον, κατὰ τὴν τοῦ Σωτῆρος φωνὴν, ἦσαν ἀναίτιοι, τὴν ἐπὶ τῷ λελύσθαι τὸν νόμον οὐχ ὑπομένοντες γραφήν. Οὐκοῦν ἐπιγείων μὲν σπουδασμάτων καὶ ἡμεῖς αὐτοὶ καταλήξομεν ἐν Χριστῷ, τὸν νοητὸν πληροῦντες Σαββατισμὸν, ἀφεξόμεθα δὲ οὐχὶ τῶν ἱερῶν ἔργων, τοῦ χρῆναι, φημὶ, προσκομίζειν Θεῷ θυσίας πνευματικὰς καὶ νοητὰς δωροφορίας. Ἑπόμενοι δὲ ὥσπερ τοῖς ἴχνεσι τοῦ Χριστοῦ, κατὰ τὸ γεγραμμένον, ἑαυτοὺς ἱερεύσομεν, οὐ μηλοσφαγίαις καὶ μόσχων αἵμασι τὸν τῶν ὅλων τιμῶντες Θεὸν, ἑαυτοὺς δὲ μᾶλλον εἰς ὀσμὴν εὐωδίας ἀνατιθέντες αὐτῷ. Ἀρέσομεν γὰρ ὑπὲρ μόσχον νέον, κέρατα ἐκφέροντα καὶ ὁπλὰς, κατά γε τὴν τοῦ Ψάλλοντος φωνήν.
{ΠΑΛΛ.} Ὀρθῶς διανοῇ· πλὴν ἴθι δὴ πάλιν, καὶ ἐξ
Lev 1 calf whole-burnt; male unblemished type begins§3
3Palladius: …of sacred Writings of the here bright and wonder-worthy service sketch-up the writings.
Cyril: God said then in the Leviticus, clear then that toward all those from Israel: ‘A human from you if he should bring-forward gifts to the Lord, from the cattle and from the oxen and from the sheep you will bring-forward your gifts; if a whole-burnt-offering his gift, from the oxen a male unblemished he will bring-forward, toward the door of the tent of the witness he will bring-forward it acceptable opposite Lord, and he will put the hand upon the head of the fruit-offering acceptable for him, to propitiate about him. And he will slaughter the calf opposite Lord, and will bring-forward the sons of Aaron the priests the blood, and will pour-on the blood upon the altar in a circle the upon the doors of the tent of the witness; and having skinned the whole-burnt-offering, they will divide it according to members, and will put the sons’ (Leviticus 1:2-6)
Greek · §3
ἱερῶν Γραμμάτων τῆς ὧδε λαμπρᾶς καὶ ἀξιαγάστου λατρείας ἀνατύπου τὰς γραφάς.
{ΚΥΡ.} Ἔφη τοίνυν Θεὸς ἐν τῷ Λευϊτικῷ, δῆλον δὲ ὅτι πρὸς πάντας τοὺς ἐξ Ἰσραήλ· «Ἄνθρωπος ἐξ ὑμῶν ἐὰν προσαγάγῃ δῶρα τῷ Κυρίῳ, ἀπὸ τῶν κτηνῶν καὶ ἀπὸ τῶν βοῶν καὶ ἀπὸ τῶν προβάτων προσοίσετε τὰ δῶρα ὑμῶν· ἐὰν ὁλοκαύτωμα τὸ δῶρον αὐτοῦ, ἐκ τῶν βοῶν ἄρσεν ἄμωμον προσάξει, πρὸς τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου προσοίσει αὐτὸ δεκτὸν ἐναντίον Κυρίου, καὶ ἐπιθήσει τὴν χεῖρα ἐπὶ τὴν κεφαλὴν τοῦ καρπώματος δεκτὸν αὐτῷ, ἐξιλάσασθαι περὶ αὐτοῦ. Καὶ σφάξει τὸν μόσχον ἔναντι Κυρίου, καὶ προσοίσουσιν οἱ υἱοὶ Ἀαρὼν οἱ ἱερεῖς τὸ αἷμα, καὶ προσχεοῦσι τὸ αἷμα ἐπὶ τὸ θυσιαστήριον κύκλῳ τὸ ἐπὶ τῶν θυρῶν τῆς σκηνῆς τοῦ μαρτυρίου· καὶ ἐκδείραντες τὸ ὁλοκαύτωμα, μελιοῦσιν αὐτὸ κατὰ μέλη, καὶ ἐπιθήσουσιν οἱ υἱοὶ Ἀαρὼν οἱ ἱερεῖς πῦρ ἐπὶ τὸ θυσιαστήριον, καὶ ἐπιστοιβάσουσι ξύλα ἐπὶ τὸ πῦρ· καὶ ἐπιστοιβάσουσιν οἱ υἱοὶ Ἀαρὼν οἱ ἱερεῖς τὰ διχοτομήματα, καὶ τὴν κεφαλὴν, καὶ τὸ στέαρ ἐπὶ τὰ ξύλα τὰ ἐπὶ τοῦ πυρὸς τοῦ ὄντος ἐπὶ τοῦ θυσιαστηρίου, τὰ δὲ ἐγκοίλια καὶ τοὺς πόδας πλυνοῦσιν ὕδατι, καὶ ἐπιθήσει ὁ ἱερεὺς τὰ πάντα ἐπὶ τὸ θυσιαστήριον· κάρπωμά ἐστι, θυσία, ὀσμὴ εὐωδίας τῷ Κυρίῳ.» Ἆρ' οὐκ ἐναργὴς ὁ τύπος τῆς τῶν ἁγίων ζωῆς, καὶ οἰκειότητος ὁλοτελοῦς, τῆς πρὸς Θεὸν ἐν πνεύματι καὶ ἁγιασμῷ; Μορφούμεθα γὰρ ὡς ἐν τοῖς ἡμέροις τῶν ζώων, μόσχῳ τε, φημὶ, καὶ προβάτῳ, κόσμῳ μὲν ἀποθνήσκοντες διὰ τοῦ τὴν σάρκα κατανεκροῦν, ἵνα Θεῷ ζήσωμεν διὰ τῆς εὐαγγελικῆς πολιτείας, ἀναβαίνοντες δὲ ὥσπερ εἰς θυσίαν τὴν πνευματικὴν ἀληθῶς καὶ εὐοσμοτάτην δι' Υἱοῦ τῷ Πατρί. Καὶ φέρε σοι πάλιν τὰ ἐφ' ἑκάστῳ λέγωμεν, ἰσχνοεποῦντες ὡς ἔνι. Δῶρον μὲν γὰρ ὥσπερ τι τῷ πάντων κρατοῦντι Θεῷ τὴν ἰδίαν ἕκαστος ἀνατίθησι ζωὴν, πλὴν ὡς ἑκάστῳ δίδοται, καὶ ὡς ἂν ἔχοι μέτρον. Ὁ μὲν γὰρ, οὕτως· ὁ δὲ, οὕτως, ἴδιον ἔχων ἐκ Θεοῦ χάρισμα, κατὰ τὴν τοῦ σοφωτάτου Παύλου φωνήν. Ἐν γὰρ τοῖς μεγέθεσι τῶν ζώων, ἤτοι ταῖς κατ' εἶδος διαφοραῖς, τὸ ἀνίσως τε καὶ ἀνομοίως ἔχον, κατ' ἰσχὺν τάχα που τὴν πνευματικὴν καὶ κατά γε τὴν τῆς διανοίας, πλαγίως ὑποσημαίνεται. Εἴτ' οὖν ὡς ἐν μόσχῳ μέγας εἴη τυχὸν, καὶ μὴν καὶ ἄγαν εὐσθενὴς, ἤγουν ὡς ἔν γε προβάτῳ τὸ μεῖον ἔχων, καὶ τοῦ τελείου κατόπιν ἰὼν, ἑαυτὸν εἰς δωροφορίαν προσκομίζει Θεῷ, καὶ τοῦτο εἰς ὁλοκαύτωμα, τουτέστιν, εἰς ὁλόκληρον ἀφιέρωσιν, οὐ μεμερισμένην ἔχων πρὸς τὰ ἐν κόσμῳ τὴν ζωὴν, ἀλλ' ὅλην ἐξ ὅλου δεκτήν τε [καὶ] ἱερὰν τῷ Θεῷ. Τοιόσδε τις ἔστω τῆς θυσίας ὁ τρόπος· Ἄρσεν τε καὶ ἄμωμον ἔστω τὸ θῦμα, φησί. Σύμμορφοι γὰρ ἀεί πώς εἰσιν οἱ ἅγιοι τοῦ Χριστοῦ, ὅς ἐστιν ἄρσην τε καὶ ἄμωμος ἀληθῶς, τοῦ μὲν ἄρσενος, τὸ ἡγεμονικὸν, τοῦ δὲ ἀμώμου, τὴν ὑπερφυᾶ καὶ ἀνυπέρβλητον ἁγιότητα καταγράφοντος. Εἷς γὰρ ἡμῶν καθηγητὴς καὶ πάναγνος ἀσυγκρίτως, ὁ Ἐμμανουήλ. Ἄλλως τε (χρῆναι γὰρ δεῖ[ν] κἀκεῖνο εἰπεῖν, καὶ οἰήσομαι δεῖν)
Male unblemished = manly mind; human fairness measured§4
4Cyril: …males and unblemished would be fitting to be those for God having been consecrated, nothing having the female-fitting, not having been slackened unto ease; but much exceedingly having nodded-through unto the needing to man-up, male and as it were having been awakened the in at least themselves preserving mind. And indeed toward this I would say, that clean and unblemished to be is necessary, according at least to the possible for the human nature. For somewhere also very mindfully psalms the all-divine David: ‘Judge me, Lord, according to my righteousness, and according to my harmlessness upon me.’ (Psalm 7:8) For somehow has been measured-with beside God of the human fairness the manner, of the of the holy angels surpassing-up clearly, and much the according to us over-lifting measure. So then male and unblemished the sacred let be victim
Greek · §4
ἄρσενάς τε καὶ ἀμώμους πρέποι ἂν εἶναι τοὺς Θεῷ καθιερωμένους, οὐδὲν ἔχοντας τὸ θηλυπρεπὲς, οὐ παρειμένους εἰς ῥᾳθυμίαν· ἀλλὰ πολὺ λίαν διανενευκότας εἰς τὸ ἀνδρίζεσθαι δεῖν, ἄρσενά τε καὶ οἱονεὶ διεγηγερμένον τὸν ἔν γε δὴ σφίσιν αὐτοῖς διασώζοντας νοῦν. Καὶ μέντοι πρὸς τόδε φαίην ἂν, ὅτι καθαρούς τε καὶ ἀμώμους εἶναι χρὴ, κατά γε τὸ ἐγχωροῦν τῇ ἀνθρωπίνῃ φύσει. Ψάλλει γάρ που καὶ μάλα ἐμφρόνως ὁ θεσπέσιος Δαβίδ· «Κρῖνόν με, Κύριε, κατὰ τὴν δικαιοσύνην μου, καὶ κατὰ τὴν ἀκακίαν μου ἐπ' ἐμοί.» Συμμεμέτρηται γάρ πως παρὰ Θεῷ τῆς ἀνθρωπίνης ἐπιεικείας ὁ τρόπος, ὑπερανισχούσης δηλονότι τῆς τῶν ἁγίων ἀγγέλων, καὶ πολὺ τὸ καθ' ἡμᾶς ὑπεραιρούσης μέτρον. Οὐκοῦν ἄρσεν τε καὶ ἄμωμον τὸ ἱερὸν ἔστω θῦμα. Ἀποφέρεται δέ πως πρὸς αὐταῖς ταῖς θύραις τῆς ἁγίας σκηνῆς. Τελειούμεθα γὰρ οὐχ ἑτέρωσέ ποι, ἢ ὅτι πάντη τε καὶ πάντως ἐν ἐκκλησίαις ἐσόμεθα εὐπαράδεκτοι τῷ Θεῷ καὶ Πατρὶ, προσκομίζοντος ἡμᾶς ὡς ἱερέως Χριστοῦ. Δι' αὐτοῦ γὰρ τὴν προσαγωγὴν ἐσχήκαμεν, καὶ αὐτὸς ἡμῖν ἐνεκαίνισε τὴν εἰς τὸ εἶναι πάροδον, πρόδρομος ὑπὲρ ἡμῶν εἰσελάσας εἰς τὰ Ἅγια τῶν ἁγίων, καὶ καταδείξας ἡμῖν τὴν ἀληθῆ τρίβον. Ἐπιθεῖναί γε μὴν τῷ μόσχῳ τὰς χεῖρας προστέταχε, διά γε δὴ τούτου πλαγίως ὑποσημαίνων, ὡς ἀνθ' ἑαυτῶν ἐν τύπῳ προσάγουσιν εἰκόνα τινὰ τοῦ χρῆναι βιοῦν ἁγίως, διὰ τοῦ τεθνάναι τῷ κόσμῳ τὴν τοῦ κτήνους σφαγὴν εὖ μάλα ποιούμενοι. Ἄθρει δὴ οὖν ὅπως ἡμῖν ἡ σκιὰ διαμορφοῖ τὴν ἀλήθειαν. Ἐσφάζετο μὲν γὰρ ὁ μόσχος ἔναντι Κυρίου, προσεχεῖτο δὲ τὸ αἷμα τῷ θυσιαστηρίῳ. Τὸ γάρ τοι τεθνάναι τῷ κόσμῳ, καὶ τῶν σαρκικῶν ἡ νέκρωσις κινημάτων, ἥδιστον τῷ Θεῷ, καὶ τῆς ἄνωθεν ἐποπτείας ἄξιον· καὶ τάχα που ψάλλει τι τοιοῦτον ὁ θεῖος ἡμῖν Δαβὶδ, ὡδί πη λέγων· «Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ.» Ἀνάθημα γὰρ ὥσπερ ἱερὸν ἔσται τῷ Θεῷ, τῶν ὁσίων ὁ θάνατος· καὶ οὔτι που πάντων τῶν κατὰ σάρκα, φημί· κατασημήνειεν δὲ μᾶλλον ὁ λόγος ἡμῖν, ὃν ὑπομένειν ἔθος αὐτοὺς, κόσμῳ μὲν ἀποθνήσκοντας, Θεῷ δὲ ζῶντας ἐν ὁσιότητι καὶ ἁγιασμῷ· ἀμήχανον γὰρ τὴν ἁγίαν ἡμᾶς κατορθῶσαι ζωὴν, μὴ οὐχὶ προεκτεθνεῶτας τῷ κόσμῳ. Γράφει γὰρ ὁ Πέτρος περὶ Χριστοῦ· «Ὃς τὰς ἁμαρτίας ἡμῶν ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τοῦ ξύλου, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι, τῇ δικαιοσύνῃ ζήσωμεν.» Οὐκοῦν ἡ τοῦ μόσχου σφαγὴ, καταδηλοῦν ἔοικε τὸ ἀπογενέσθαι ταῖς ἁμαρτίαις, καὶ τὸ ὑπομεῖναι θάνατον τὸν παρὰ Θεῷ τίμιον, ὃν καὶ ἐφορᾷν ἀξιοῖ. «Σφάξουσι γὰρ, φησὶ, τὸν μόσχον ἔναντι Κυρίου.» Ἡ δέ γε τοῦ αἵματος χύσις ἐπὶ τὸ θυσιαστήριον, τὴν τῆς ζωῆς ἀφιέρωσιν καὶ ψυχῆς ἀνάθεσιν εἰς δόξαν Θεοῦ κατασημήνειεν ἂν, οἶμαί που. Ἐκδέρεται δὲ τὸ θῦμα, καὶ τέμνεται κατὰ μέλος· τοῦ μὲν ἐκδέρεσθαι, τὴν οἱονεὶ γύμνωσίν τε καὶ ἀποκάλυψιν τῶν ἐν ἡμῖν ὑποφαίνοντος· τοῦ δὲ μελίζεσθαι, τὸ μέχρις ἁρμῶν τε καὶ μυελῶν τὸν τοῦ Θεοῦ καθικνεῖσθαι λόγον, εὖ μάλα παραδεικνύντος.
Heb 4 sword; sheep north = nations; birds opened§5
5Cyril: ‘For living the word of God,’ he says, ‘and working, and sharper beyond every sword double-mouthed, and arriving until a division of soul and of spirit, of joints and of marrows, and critical of musings and of thoughts of a heart. And there is not a creation unapparent opposite him, and all things naked and having been neck-bent for his eyes, toward whom for us the word.’ (Hebrews 4:12-13) And of the priest kindling the fire, are put upon the altar the dichotomies, with the head and the feet, and indeed also inwards, having been washed-out with waters. For sweet-smelling all the of the holy ones, nothing rejectable beside God of the for those to be-in having been trusted. And they would be unto a type the on the one hand meats, of the as it were thicker of them and embodied life; for solemn it and all-holy; and a head, of a mind
Palladius: How sharp the word!
Cyril: It has then nevertheless the true, even if darting for us as in a mist and darkness; for deep the law. ‘And if from the sheep,’ he says, ‘his gift to the Lord, from both the lambs and the kids unto a whole-burnt-offering; a male unblemished he will bring-forward it, and he will put the hand upon its head, and they will slaughter it, from sides of the altar toward north, opposite Lord.’ (Leviticus 1:10-11) And it is divided also itself, of the inwards having been washed-out according to the equal for the calf manner. And to be brought-up needing upon the altar he was legislating again; and the same would be of the contemplation also upon this word. Yet it has something having been changed; for the lamb was being slaughtered from sides of the altar toward north.
Palladius: What then therefore is also of this the word?
Cyril: Or do you not know, that somehow more-southern is of the Jews the land, and the at least toward a sea the more-northern the unnumbered of the nations herds have portioned-through, according to lands and cities having been settled-together?
Palladius: Truly.
Cyril: A riddle then therefore of the also themselves the unto north herds, sacred to be for God, the as in a part the more-northern to be sacrificed-down the lamb. This indeed also the Savior about the from nations herd was sounding-before saying: ‘And other sheep I have, which are not from this court, and those me it is necessary to lead, and there will become one flock, one shepherd.’ (John 10:16)
Palladius: I understood what you say.
Cyril: And of slackness better and of hesitation every beyond setting the of the wholes God those who ever would choose to fulfill the having-been-customed, he smooths somehow of the fruit-bearing the way, and in the still than a sheep lesser the of the sacrifice to be completed needing he orders, saying: ‘And if from the birds a fruit-offering he should bring-forward a gift to the Lord, also he will bring-forward from the turtle-doves, or from the doves his gift, and the priest will bring-forward it toward the altar, and will pinch-off its head, and the priest will put upon the altar, and will drain the blood toward the base of the altar. And’ (Leviticus 1:14-15)
Greek · §5
«Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, φησὶ, καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διικνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας. Καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος.» Ἀνακαίοντος δὲ τοῦ ἱερέως τὸ πῦρ, ἐπιτίθεται τῷ θυσιαστηρίῳ τὰ διχοτομήματα, σὺν τῇ κεφαλῇ καὶ τοῖς ποσὶ, καὶ μέντοι καὶ ἐνδοσθίοις, ἐκνενιμμένοις ὕδασιν. Εὐώδη γὰρ ἅπαντα τὰ τῶν ἁγίων, οὐδὲν ἀπόβλητον παρὰ Θεῷ τῶν ἐκείνοις ἐνεῖναι πεπιστευμένων. Εἶεν δ' ἂν εἰς τύπον τὰ μὲν κρέα, τῆς οἱονεὶ παχυτέρας αὐτῶν καὶ ἐνσωμάτου ζωῆς· σεμνὴ γὰρ αὐτὴ καὶ πάναγνος· κεφαλὴ δὲ, νοῦ σημεῖον, λογισμῶν δὲ καὶ ἐπιθυμιῶν, τὰ ἐντόσθια· πόδες δὲ αὖ, πρακτικῆς καὶ τῆς ὡς ἐν ἔργοις πορείας αἴνιγμα λεπτόν.
{ΠΑΛΛ.} Ὡς δριμὺς ὁ λόγος!
{ΚΥΡ.} Ἔχει δ' οὖν ὅμως τὸ ἀληθὲς, καίτοι διάττων ἡμῖν ὡς ἐν ὁμίχλῃ καὶ σκότῳ· βαθὺς γὰρ ὁ νόμος. «Ἐὰν δὲ ἀπὸ τῶν προβάτων, φησὶ, τὸ δῶρον αὐτοῦ τῷ Κυρίῳ, ἀπό τε τῶν ἀρνῶν καὶ τῶν ἐρίφων εἰς ὁλοκαύτωμα· ἄρσεν ἄμωμον προσάξει αὐτὸ, καὶ ἐπιθήσει τὴν χεῖρα ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ σφάξουσιν αὐτὸ, ἐκ πλαγίων τοῦ θυσιαστηρίου πρὸς βοῤῥᾶν, ἔναντι Κυρίου.» Μελίζεται δὲ καὶ αὐτὸ, ἐκνενιμμένων τῶν ἐντοσθίων κατὰ τὸν ἴσον τῷ μόσχῳ τρόπον. Ἀνακομίζεσθαι δὲ δεῖν ἐπὶ τὸ θυσιαστήριον ἐθεσμοθέτει πάλιν· ὁ αὐτὸς δ' ἂν εἴη τῆς θεωρίας καὶ ἐπὶ τῷδε λόγος. Πλὴν ἔχει τι παρηλλαγμένον· ἐσφάζετο γὰρ ὁ ἀμνὸς ἐκ πλαγίων τοῦ θυσιαστηρίου πρὸς βοῤῥᾶν.
{ΠΑΛΛ.} Τίς οὖν ἄρα ἐστὶ καὶ ὁ τοῦδε λόγος;
{ΚΥΡ.} Ἢ οὐκ οἶσθα, ὅτι νοτιωτέρα πώς ἐστι τῶν Ἰουδαίων ἡ γῇ, τὰ δέ γε πρὸς θάλασσαν τὴν βορειοτέραν αἱ ἀναρίθμητοι τῶν ἐθνῶν ἀγέλαι διεμοιρήσαντο, κατὰ χώρας καὶ πόλεις συνῳκισμέναι;
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Αἴνιγμα δὴ οὖν τοῦ καὶ αὐτὰς τὰς εἰς βοῤῥᾶν ἀγέλας, ἱερὰς ἔσεσθαι τῷ Θεῷ, τὸ ὡς ἐν μέρει τῷ βορειοτέρῳ καταθύεσθαι τὸν ἀμνόν. Τοῦτό τοι καὶ ὁ Σωτὴρ περὶ τῆς ἐξ ἐθνῶν ἀγέλης προανεφώνει λέγων· «Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν.»
{ΠΑΛΛ.} Συνῆκα ὃ φής.
{ΚΥΡ.} Ῥᾳθυμίας δὲ ἀμείνους καὶ ὄκνου παντὸς ἐπέκεινα τιθεὶς ὁ τῶν ὅλων Θεὸς τοὺς οἵπερ ἂν ἕλοιντο πληροῦν τὰ νενομισμένα, καταλεαίνει τρόπον τινὰ τῆς καρποφορίας τὴν ὁδὸν, καὶ ἐν τοῖς ἔτι προβάτου μείοσι τὰ τῆς θυσίας ἀποπεραίνεσθαι δεῖν ἐπιτάττει, λέγων· «Ἐὰν δὲ ἀπὸ τῶν πετεινῶν κάρπωμα προσφέρῃ δῶρον τῷ Κυρίῳ, καὶ προσοίσει ἀπὸ τῶν τρυγόνων, ἢ ἀπὸ τῶν περιστερῶν τὸ δῶρον αὐτοῦ, καὶ προσοίσει αὐτὸ ὁ ἱερεὺς πρὸς τὸ θυσιαστήριον, καὶ ἀποκνίσει τὴν κεφαλὴν αὐτοῦ, καὶ ἐπιθήσει ὁ ἱερεὺς ἐπὶ τὸ θυσιαστήριον, καὶ στραγγιεῖ τὸ αἷμα πρὸς τὴν βάσιν τοῦ θυσιαστηρίου. Καὶ
Bird crop east; Christ turtle-dove/dove; learn meekness§6
6Cyril: …‘he will take-away the crop with the feathers, and will cast them beside the altar according to easts unto the place of the ash, and will break it from the wings, and will not divide, and the priest will put it upon the altar upon the woods the upon the fire. A fruit-offering it is of a sacrifice, a smell of sweet-fragrance for the Lord.’ (Leviticus 1:16-17) Observe then again, how most-excellently and well-artfully the in a same-form to appear of the Christ, for the holy ones has been kept. For he is on the one hand truly the from-above and most-talkative turtle-dove himself, and likewise also the most-meek dove. And at least in the Song of the songs it has been written about him: ‘A voice of a turtle-dove was heard in the wilderness;’ (Song of Songs 2:12) and of meekness the extreme and uppermost a type as it were some and under-writing himself for us he was setting-beside, saying: ‘Learn from me that’ (Matthew 11:29)
Greek · §6
ἀφελεῖ τὸν πρόλοβον σὺν τοῖς πτεροῖς, καὶ ἐκβαλεῖ αὐτὰ παρὰ τὸ θυσιαστήριον κατ' ἀνατολὰς εἰς τὸν τόπον τῆς σποδοῦ, καὶ ἐκκλάσει αὐτὸ ἐκ τῶν πτερύγων, καὶ οὐ διελεῖ, καὶ ἐπιθήσει αὐτὸ ὁ ἱερεὺς ἐπὶ τὸ θυσιαστήριον ἐπὶ τὰ ξύλα τὰ ἐπὶ τοῦ πυρός. Κάρπωμά ἐστι θυσίας, ὀσμὴ εὐωδίας τῷ Κυρίῳ.» Ἄθρει δὴ πάλιν, ὡς ἄριστά τε καὶ εὐτέχνως τὸ ἐν συμμορφίᾳ φαίνεσθαι τοῦ Χριστοῦ, τοῖς ἁγίοις τετήρηται. Ἔστι μὲν γὰρ ἀληθῶς ἡ ἄνωθέν τε καὶ λαλιστάτη τρυγὼν αὐτὸς, ὁμοίως δὲ καὶ ἡ πραοτάτη περιστερά. Καὶ γοῦν ἐν μὲν τῷ Ἄσματι τῶν ᾀσμάτων γέγραπται περὶ αὐτοῦ· «Φωνὴ τρυγόνος ἠκούσθη ἐν τῇ ἐρήμῳ·» πραότητος δὲ τῆς ἄγαν καὶ ἀνωτάτω τύπον ὥσπερ τινὰ καὶ ὑπογραμμὸν ἑαυτὸν ἡμῖν παρετίθει, λέγων· «Μάθετε ἀπ' ἐμοῦ ὅτι πρᾶός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ.» Ἀλλ' ἰδοὺ καὶ αὐτοῖς τοῖς ἁγίοις, διά τοι τὸ ἐν μορφῇ γενέσθαι Χριστοῦ, τὸ ἐν ἴσοις ὥσπερ ἀγαθοῖς εὐπρεπές τε καὶ ἀξιάγαστον εὖ μάλα τετήρηται· τρυγόνες γὰρ καὶ αὐτοὶ νοοῖντ' ἂν εἰκότως, τὸν θεῖόν τε καὶ ἱερὸν τοῖς ἀκροωμένοις ἱεῖσαι λόγον, ᾠδάς τε καὶ μέλη τὰ εἰς δόξαν Θεοῦ ποιεῖσθαι σπουδάζουσαι. Τοιγάρτοι καὶ λέγουσιν· «Ἡ γλῶσσά μου μελετήσει τὴν δικαιοσύνην σου, ὅλην τὴν ἡμέραν τὸν ἔπαινόν σου.» Καὶ μέντοι καὶ τὸν ἐν Χριστῷ διαζῶσι βίον, καὶ τὴν πραοτάτην τῆς εὐαγγελικῆς πολιτείας ἴενται τρίβον, τοῖς παίειν ἐθέλουσιν εἰς τὴν δεξιὰν σιαγόνα, παραφέροντες καὶ τὴν ἀριστερὰν, καὶ τοῖς ἀγγαρεύουσι μίλιον, ἓν ἐθελοντὶ δωρούμενοι τὸ, εἴπερ ἕλοιντο, διαστείχειν καὶ δύο. Οὐκοῦν σφᾶς αὐτοὺς, εἰς ὀσμὴν εὐωδίας, καὶ εἰς ὁλοκαύτωμα καθιεροῦσι Θεῷ, καὶ ὡς ἐν εἴδει τρυγόνων καὶ περιστερῶν. Εἶτα τὴν κεφαλὴν ἀποκνίσας ὁ ἱερεὺς ἐπιτίθησι τῷ θυσιαστηρίῳ, προσχεύσας τὸ αἷμα. Ἅγιος γὰρ ἀληθῶς, καὶ ὅτι μάλιστα τῶν ἱερωτάτων ἁγίων ὁ νοῦς, ἀνακεῖσθαι πρέποι τῷ πανάγνῳ Θεῷ. Ἐννοιῶν γάρ ἐστιν ἐπίμεστος ἀγαθῶν, καὶ τῆς ἀληθοῦς θεογνωσίας εὐωδιάζει τὸ μύρον «Λογισμοὶ γὰρ δικαίων, κρίματα,» κατὰ τὸ γεγραμμένον· ἁγία δὲ ὅτι καὶ ἡ ζωὴ τῶν ἐν φόβῳ Θεοῦ, σαφὲς ἂν γένοιτο, διὰ τὸ δεῖν τῷ ἁγίῳ θυσιαστηρίῳ προσχεῖσθαι τὸ αἷμα. Ζωῆς γὰρ τύπος τὸ αἷμα· καὶ ἀφαιρεῖται μὲν τῶν στρουθίων ὁ πρόλοβος, τουτέστιν, ἡ φύσα, σὺν τοῖς πτεροῖς· ἐκβάλλεται δὲ ὡς ἀχρεῖον παντελῶς. Σημεῖον δ' ἂν γένοιτο καὶ τοῦτο σαφὲς, τοῦ καὶ τρυφῆς ἀνωτέρω τῆς σωματικῆς τὸν τῶν ἁγίων ἀναπεφάνθαι βίον, ὡς δοκεῖν ἤδη πως, μηδὲ τῆς τὰ σιτία χωρούσης ἐπιδεῖσθαι γαστρός. Τοιουτοσὶ γάρ πώς ἐστι τῶν ὅτι μάλιστα φιλοπονωτάτων ὁ βίος· οἳ σιτίων ὁμοῦ καὶ αὐτῆς τάχα που τῆς γαστρὸς ἀλογήσαντες, κατατήκουσι τὴν σάρκα, καὶ κατανεκροῦσιν ἡδονὰς, ἐλεύθεροι δὲ καὶ ἀπηλλαγμένοι παντὸς γεγόνασι κοσμικοῦ τε καὶ περιττοῦ. Τοῦτο γὰρ, οἶμαι, ἐστὶν ἡ τῶν πτερῶν ἀποβολή. Ἀναγκαία μὲν γὰρ τοῖς ὀρνέοις ἡ πτέρωσις· ἀλλὰ καὶ ἡμῖν αὐτοῖς, τὰ δι' ὧνπερ ἂν εἰς ἰδίαν χρείαν τουτὶ τὸ ἀπὸ τῆς γῆς ὑπηρετοῖτο σῶμα· ἄμφια δὲ δὴ λέγω, καὶ τροφῆς ὄργανα, καὶ πρός γε δὴ τούτοις
Soft beds cast off; wing break; fine-flour gift opens§7
7Cyril: …very well also the through which would become these, provisions of monies, with the of need assault fighting, and beds soft, and the to these near. But if also needful these and necessary for those upon earth and in bodies, yet then for the holy ones they have been reckoned beside nothing, and a crowd as it were vain simply the of such things possession having sent-away, only-not with naked and uncloaked bodies they continue in a world, the happening-upon and easily-obtained for the of the flesh necessity with hesitation gifting. And of the feathers having been plucked, and of the nature or of the crop having been taken-out, also he will break, he says, from the winglets, and will not divide, and will bring-up thereafter upon the altar. And the on the one hand of the winglets breaking, a type would be and under-example clear of the not to think the
Palladius: Thus it holds.
Cyril: And he brings-down of the sacrifice the manners, also toward the still lesser and for every the year thereafter lying-in, and not with sweat takeable widening, I think somewhere, for small and great of the well-reputing the way; for it has been written, that ‘Wide your command exceedingly.’ (Psalm 119:96) And not with the greatness of the fruit-bearing altogether and in every way the genuine is judged, beside at least the virtue-loving God, but in equal with the excelling the short, the being-in giving, and with what things ever he should have and be able having chosen to honor. He said then thus again: ‘And if a soul should bring-forward a gift a sacrifice to the Lord, fine-flour will be his gift; and he will pour upon it oil, and will put upon it frankincense, a sacrifice it is; and he will bring toward the sons of Aaron the priests, and having grasped from it full the’ (Leviticus 2:1-2)
Greek · §7
εὖ μάλα καὶ τὰ δι' ὧν ἂν γένοιτο ταυτὶ, πορισμοὶ χρημάτων, τῇ τῆς ἐνδείας ἐφόδῳ μαχόμενοι, εὐναί τε μαλακαὶ, καὶ τὰ τούτοις ἀγχοῦ. Ἀλλ' εἰ καὶ χρειώδη ταῦτα καὶ ἀναγκαῖα τοῖς ἐπὶ γῆς καὶ ἐν σώμασιν, ἀλλ' οὖν τοῖς ἁγίοις λελόγισται παρ' οὐδὲν, ὄχλον δὲ ὥσπερ εἰκαῖον ἁπλῶς τὴν τῶν τοιούτων κτῆσιν ἀποπεμψάμενοι, μονονουχὶ γυμνοῖς καὶ ἀναμφιάστοις σώμασι διατελοῦσιν ἐν κόσμῳ, τὸ προστυχὸν καὶ εὐπόριστον τῇ τῆς σαρκὸς ἀνάγκῃ σὺν ὄκνῳ δωρούμενοι. Ἀποτετιλμένων δὲ τῶν πτερῶν, καὶ ἐξῃρημένης τῆς φύσης, ἤτοι τοῦ προλόβου, καὶ ἐκκλάσει, φησὶν, ἀπὸ τῶν πτερυγίων, καὶ οὐ διελεῖ, καὶ ἀνοίσει λοιπὸν ἐπὶ τὸ θυσιαστήριον. Καὶ ἡ μὲν τῶν πτερυγίων ἔκκλασις, τύπος ἂν εἴη καὶ ὑπόδειγμα σαφὲς τοῦ μὴ φρονεῖν τὰ ὑπέρογκα, μήτε μὴν ὑψοῦ πέτασθαι τῶν ἁγίων τὸν νοῦν, συνεπάγεσθαι δὲ μᾶλλον τοῖς ταπεινοῖς, καὶ οἱονεὶ τὰ κάτω ζητεῖν. Μετέωρος γὰρ ἀείπως ἐστὶ τῶν ἀλαζόνων ὁ νοῦς, καὶ πρὸς τὰ ἄνω φέρεται, συνιζῆσαι τοῖς χθαμαλωτέροις οὐκ ἀνεχόμενος, καὶ τὸ μέτριόν τε καὶ ταπεινὸν ἀτιμάζων φρόνημα. Οὐκοῦν ἡ τῶν πτερυγίων ἔκκλασις, ἀλαζονείας ἀπόθεσιν αἰνιγματωδῶς ὑποφαίνει· ὅτι δὲ καὶ εἰσάπαν, καὶ, ἵν' οὕτως εἴπωμεν, ὁλοτρόπως ἀνέθεσαν τῷ Θεῷ τὴν οἰκείαν ζωὴν, οὐ μεμερισμένοι πρὸς τὰ ἐν κόσμῳ, τὸ μὴ διαιρεῖσθαι δηλοῖ· μεμερίσθαι δὲ τοὺς ἐν γάμῳ, καὶ ὁ σοφὸς ἔφη Παῦλος. Ἱερὸς οὖν ἄρα τῶν ἁγίων ὁ νοῦς, ζωή τε ἁγία, καὶ τρυφῆς ἀμείνων σωματικῆς, καὶ μερίμνης κοσμικῆς ἐλευθέρα, καὶ φρονήματι τῷ μετρίῳ περικαλλής· ἀμέριστος δὲ καὶ πρὸς τὰ ἐν κόσμῳ. Τοιγάρτοι καὶ εἰς ὀσμὴν εὐωδίας ἀνατίθεται τῷ Θεῷ.
{ΠΑΛΛ.} Ὧδε ἔχει.
{ΚΥΡ.} Καταβιβάζει δὲ τῆς θυσίας τοὺς τρόπους, καὶ πρὸς τὰ ἔτι μείω τε καὶ παντὶ τῷ ἔτει λοιπὸν ἐγκείμενα, καὶ οὐ σὺν ἱδρῶτι ληπτὰ κατευρύνων, οἶμαί που, μικρῷ καὶ μεγάλῳ τῆς εὐδοκιμήσεως τὴν ὁδόν· γέγραπται γὰρ, ὅτι «Πλατεῖα ἡ ἐντολή σου σφόδρα.» Καὶ οὐ τῷ μεγέθει τῆς καρποφορίας πάντη τε καὶ πάντως τὸ γνήσιον κρίνεται, παρά γε τῷ φιλαρέτῳ Θεῷ, ἀλλ' ἐν ἴσῳ τοῖς προὔχουσιν ὁ βραχὺς, τὰ ἐνόντα διδοὺς, καὶ οἷς ἂν ἔχοι καὶ δύναιτο τιμᾷν ᾑρημένος. Ἔφη τοίνυν ὧδε πάλιν· «Ἐὰν δὲ ψυχὴ προσφέρῃ δῶ-ρον θυσίαν τῷ Κυρίῳ, σεμίδαλις ἔσται τὸ δῶρον αὐτοῦ· καὶ ἐπιχεεῖ ἐπ' αὐτὸ ἔλαιον, καὶ ἐπιθήσει ἐπ' αὐτὸ λίβανον, θυσία ἐστί· καὶ οἴσει πρὸς τοὺς υἱοὺς Ἀαρὼν τοὺς ἱερεῖς, καὶ δραξάμενος ἀπ' αὐτῆς πλήρη τὴν δράκα ἀπὸ τῆς σεμιδάλεως σὺν τῷ ἐλαίῳ, καὶ πᾶν τὸ λίβανον αὐτῆς, καὶ ἐπιθήσει ὁ ἱερεὺς τὸ μνημόσυνον αὐτῆς ἐπὶ τὸ θυσιαστήριον, θυσία ἐστὶν, ὀσμὴ εὐωδίας τῷ Κυρίῳ.» Συνίης οὖν ὅπως τὸ τοῦ προσκομίζοντος ὑπέμνησε ταπεινόν· ψυχὴν γὰρ ἁπλῶς, κἂν εἰ πολὺ τὸ ἄσημον ἔχοι κατὰ τόνδε τὸν βίον, ὁ θεῖος ἡμῖν ὀνομάζει νόμος, τὸ τῆς ἀνωτάτω φύσεως περὶ πάντας ἶσον καὶ ἀπροκλινὲς κἀν τούτῳ δεικνὺς, καθάπερ ἀμέλει καὶ ἐν τῷ φάναι πάλιν, ὅτι «Πᾶσαι αἱ ψυχαὶ, ἐμαί εἰσιν.» Ἀπροσωπόληπτον γὰρ τὸ θεῖον, καθάπερ ἔφην ἀρτίως. Οὐκοῦν εἴπερ ἕλοιτό τις τῶν οὐκ ἐχόντων, φησὶ, τὸ ἐπιφανὲς ἐν κόσμῳ, δωροφορεῖν τῷ Θεῷ, σεμίδαλις ἔσται τῆς θυσίας ὁ τρόπος. πλὴν ἐλαιόδευτος καὶ ἀναμὶξ λιβάνῳ· ὅτι
Flour=life oil=hope frankincense=works; small gifts received§8
8Cyril: …and of life on the one hand unto a type the fine-flour, and of cheerfulness the as in hope, the oil, and frankincense at least, of a sweet-fragrance the as in works and right-doings, and a life most-lawful, much for us has clarified a word. And needing then therefore very well says the law, those who ever would choose to delight-well in themselves the of the wholes God, to dedicate-up and to consecrate for him the own life, not upon the sweats the over virtue gloomying; (‘For do not grumble,’ says the all-divine Paul), (Philippians 2:14) and of a sweet-fragrance the intelligible having been filled-out; for then will bring-up the memorial of it the priest to God. For we will approach in Christ to the God and Father through the spiritual sacrifice, the also in a memory to lie the beside him gaining. For through what things we have been accustomed to well-repute, through these
Palladius: Most-elegantly you spoke.
Cyril: And he joins-on for these: ‘And if you should bring-forward a gift, a sacrifice having been pressed in an oven, a gift for Lord from fine-flour, breads unleavened having been mixed in oil, and thin-cakes unleavened having been smeared-through in oil. And if a sacrifice from a frying-pan his gift, fine-flour having been mixed in oil, unleavened it will be; and you will break-through them fragments, and you will pour upon them oil, a sacrifice it is for Lord. And if a sacrifice from a hearth your gift, fine-flour with oil will be made. And if you should bring-forward a sacrifice of the first-births to the Lord, new having been roasted bruised-grains crushed for the Lord, and you will bring-forward the sacrifice of the first-births, and you will put upon them frankincense; a sacrifice it is. And the priest will bring-up the memorial of it from the bruised-grains with the oil, and all the frankincense’ (Leviticus 2:4-16)
Palladius: How deep the matter of the law! Phrase then therefore, how also with the here fine the mind sending-in, not from a mark we will walk.
Cyril: That, I think somewhere, worthy, the of the law forethought and very well-artful; for you will know then through a manner every, and he receives on the one hand the short altogether, and he gifts also for it everywhere the sweet-smelling and cheerful; for you learned-through somewhere also of him saying of the Christ: ‘And who ever should give-to-drink one of these brothers the small a cup of cold, only unto a name of a disciple, amen I say to you, he will not lose his wage.’ (Matthew 10:42) Something such also here to reckon-through is necessary, and the of the lawgiver kindness with the for him fitting to clap-down praises. For he receives, as I said, even if someone should choose also with the very most-cheap to fulfill the having-been-customed. For whether a bread it should be, he says, or also a thin-cake one, or then from an oven and from a frying-pan, and indeed also a hearth
Greek · §8
δὲ ζωῆς μὲν εἰς τύπον ἡ σεμίδαλις, ἱλαρότητος δὲ τῆς ὡς ἐν ἐλπίδι, τὸ ἔλαιον, λίβανός γε μὴν, εὐωδίας τῆς ὡς ἐν ἔργοις καὶ κατορθώμασιν, καὶ βίῳ συννομωτάτῳ, πολὺς ἡμῖν διεσάφησε λόγος. Χρῆναι δὲ οὖν εὖ μάλα φησὶν ὁ νόμος, τοὺς οἵπερ ἂν ἕλοιντο κατευφραίνειν ἐν ἑαυτοῖς τὸν τῶν ὅλων Θεὸν, ἀνατιθέναι τε καὶ ἀφιεροῦν αὐτῷ τὴν οἰκείαν ζωὴν, οὐκ ἐπὶ τοῖς ἱδρῶσι τοῖς ὑπὲρ ἀρετῆς στυγνάζοντας· («Μὴ γὰρ δὴ γογγύζετε,» φησὶν ὁ θεσπέσιος Παῦλος), εὐωδίας δὲ τῆς νοητῆς ἐκμεμεστωμένην· ἀνοίσει γὰρ τότε τὸ μνημόσυνον αὐτῆς ὁ ἱερεὺς τῷ Θεῷ. Προσελευσόμεθα γὰρ ἐν Χριστῷ τῷ Θεῷ καὶ Πατρὶ διὰ τῆς πνευματικῆς θυσίας, τὸ καὶ ἐν μνήμῃ κεῖσθαι τῇ παρ' αὐτῷ κερδαίνοντες. Δι' ὧν γὰρ εὐδοκιμεῖν εἰθίσμεθα, διὰ τούτων αὐτῶν ἀποφανούμεθα, ὅτι καὶ μνήμης ἄξιοι, καὶ ἐν γνώσει Θεοῦ γεγόναμεν ἐν Χριστῷ.
{ΠΑΛΛ.} Ἀστειότατα ἔφης.
{ΚΥΡ.} Ἐπισυνάπτει δὲ τούτοις· «Ἐὰν δὲ προσφέρῃς δῶρον, θυσίαν πεπιλημένην ἐν κλιβάνῳ, δῶρον Κυρίῳ ἐκ σεμιδάλεως, ἄρτους ἀζύμους πεφυραμένους ἐν ἐλαίῳ, καὶ λάγανα ἄζυμα διακεχρισμένα ἐν ἐλαίῳ. Ἐὰν δὲ θυσία ἀπὸ τηγάνου τὸ δῶρον αὐτοῦ, σεμίδαλις πεφυραμένη ἐν ἐλαίῳ, ἄζυμα ἔσται· καὶ διαθρύψεις αὐτὰ κλάσματα, καὶ ἐπιχεεῖς ἐπ' αὐτὰ ἔλαιον, θυσία ἐστὶ Κυρίῳ. Ἐὰν δὲ θυσία ἀπὸ ἐσχάρας τὸ δῶρόν σου, σεμίδαλις ἐλαίῳ ποιηθήσεται. Ἐὰν δὲ προσφέρῃς θυσίαν τῶν πρωτογεννημάτων τῷ Κυρίῳ, νέα πεφρυγμένα χίδρα ἐρικτὰ τῷ Κυρίῳ, καὶ προσοίσεις τὴν θυσίαν τῶν πρωτογεννημάτων, καὶ ἐπιθήσεις ἐπ' αὐτὰ λίβανον· θυσία ἐστί. Καὶ ἀνοίσει ὁ ἱερεὺς τὸ μνημόσυνον αὐτῆς ἀπὸ τῶν χίδρων σὺν τῷ ἐλαίῳ, καὶ πάντα τὸν λίβανον αὐτῆς· κάρπωμά ἐστι τῷ Κυρίῳ.
{ΠΑΛΛ.} Ὡς βαθὺ τὸ χρῆμα τοῦ νόμου! Φράζε δὴ οὖν, ὅπως καὶ τοῖς ὧδε λεπτοῖς τὸν νοῦν ἐνιέντες, οὐκ ἀπὸ σκοποῦ βαδιούμεθα.
{ΚΥΡ.} Ἐκεῖνο, οἶμαί που, ἄξιον, τὸ τοῦ νόμου προμηθὲς καὶ λίαν εὐτεχνές· εἴσῃ γὰρ δὴ διὰ τρόπου παντὸς, καὶ προσίεται μὲν τὸ βραχὺ κομιδῇ, χαρίζεται δὲ καὶ αὐτῷ πανταχῆ τὸ εὐῶδες καὶ ἱλαρόν· διεπύθου γάρ που καὶ αὐτοῦ λέγοντος τοῦ Χριστοῦ· «Καὶ ὃς ἂν ποτίσῃ ἕνα τῶν ἀδελφῶν τούτων τῶν μικρῶν ποτήριον ψυχροῦ, μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.» Τοιουτονί τι κἀνθάδε διαλογίζεσθαι χρὴ, καὶ τὴν τοῦ νομοθέτου χρηστότητα ταῖς αὐτῷ πρεπούσαις κατακροτεῖν εὐφημίαις. Προσίεται γὰρ, ὡς ἔφην, κἂν εἰ ἕλοιτό τις καὶ τοῖς ἄγαν εὐτελεστάτοις πληροῦν τὰ νενομισμένα. Εἴτε γὰρ ἄρτος εἴη, φησὶν, εἴτε καὶ λάγανον ἓν, εἴτ' οὖν ἐκ κλιβάνου καὶ ἀπὸ τηγάνου, καὶ μὴν καὶ ἐσχάρας, καὶ ἥκιστα μὲν ἐκ πυρῶν, χίδρα δὲ εἴη καὶ ἐρικτὰ, τουτέστιν, ἐξ ὀσπρίων ἄλευρον, ἐλαίῳ δεδεύσθω τὸ προσκομισθὲν, καὶ καταπλουτείτω πάλιν ἐφ' ἑαυτῷ τὸν λίβανον. Ἔοικε δέ πως ἔν γε δὴ τούτοις ὁ λόγος, τὰς διὰ πυρώσεώς τε καὶ πόνων καὶ μέντοι καὶ συντριβῆς εὐδοκιμήσεις
Oven=trial; crushed heart; peace-offering opens§9
9Cyril: …for us of the holy ones to under-show. For an oven and a hearth, and indeed also the with a mill to be ground-fine, signals somewhere altogether would be of a crushing and of a toil of ones being tested as through fire. Therefore also they have cried, the thus well-famed walking-through path: ‘Because you tested us O God, you fired us, as is fired the silver.’ (Psalm 66:10) And somewhere also psalms the all-divine for us David: ‘A heart having been crushed-together and having been humbled God will not treat-as-nothing.’ (Psalm 51:17) But that for those thus having toiled, the in a sweet-fragrance to become of Christ, altogether and in every way would follow reasonably; and indeed that also the to be mercied needing, and with the of the Spirit grace richly to be fattened-down, clear would become for the of the frankincense and of oil thinking-around need. Or for not of fine riddles suspicions
Palladius: Very much so.
Cyril: Ourselves on the one hand then we will bring-forward to God, being deadened-down to the sin, and this sacred here intelligibly enduring death, living at least then to the righteousness, according to the having-been-written, (1 Peter 2:24) and as in a rank of thank-offerings the own for him life apportioning both well-famed and unrebukable, and with the unto God-loving boasts well-fitting. This indeed clearly also through other laws we will know. For it has been written in the Leviticus: ‘And if a sacrifice of salvation his gift to the Lord, if on the one hand from the oxen he should bring-forward it, whether a male, or a female, unblemished he will bring-forward it opposite Lord; and he will put the hands upon the head of the gift, and will slaughter it opposite Lord beside the doors of the tent of the witness. And will pour-on the sons of Aaron the priests the blood upon’ (Leviticus 3:1-2)
Greek · §9
ἡμῖν τῶν ἁγίων ὑποδηλοῦν. Κλίβανος γὰρ καὶ ἐσχάρα, καὶ μὴν καὶ τὸ μύλῳ καταλεπτύνεσθαι, σημεῖά που πάντως εἶεν ἂν συντριβῆς τε καὶ πόνου δοκιμαζομένων ὡς διὰ πυρός. Τοιγάρτοι καὶ κεκράγασι, τὴν οὕτως εὐκλεᾶ διαστείχοντες τρίβον· «Ὅτι ἐδοκίμασας ἡμᾶς ὁ Θεὸς, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύριον.» Ψάλλει δέ που καὶ ὁ θεσπέσιος ἡμῖν Δαβίδ· «Καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει.» Ἀλλ' ὅτι τοῖς ὧδε πεπονηκόσι, τὸ ἐν εὐωδίᾳ γενέσθαι Χριστοῦ, πάντη τε καὶ πάντως ἕποιτο ἂν εἰκότως· καὶ μὴν ὅτι καὶ τὸ ἐλεεῖσθαι δεῖν, καὶ τῇ τοῦ Πνεύματος χάριτι πλουσίως καταπιαίνεσθαι, σαφὲς ἂν γένοιτο τὴν τοῦ λιβάνου τε καὶ ἐλαίου περινοοῦντι χρείαν. Ἢ γὰρ οὐχὶ λεπτῶν αἰνιγμάτων ὑποψίαι πως ἡμῖν καὶ σκιαὶ τὰ ἐν νόμῳ;
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} Ἑαυτοὺς μὲν ἄρα προσοίσομεν τῷ Θεῷ, κατανεκρούμενοι τῇ ἁμαρτίᾳ, καὶ τὸν ἱερὸν τουτονὶ νοητῶς ὑπομένοντες θάνατον, ζῶντές γε μὴν τῇ δικαιοσύνῃ, κατὰ τὸ γεγραμμένον, καὶ ὡς ἐν τάξει χαριστηρίων τὴν ἰδίαν αὐτῷ ζωὴν ἀπονέμοντες εὐκλεᾶ τε καὶ ἀνεπίπληκτον, καὶ τοῖς εἰς φιλοθεΐαν αὐχήμασιν εὐπρεπῆ. Τοῦτό τοι σαφῶς καὶ δι' ἑτέρων εἰσόμεθα νόμων. Γέγραπται γὰρ ἐν τῷ Λευϊτικῷ· «Ἐὰν δὲ θυσία σωτηρίου τὸ δῶρον αὐτοῦ τῷ Κυρίῳ, ἐὰν μὲν ἐκ τῶν βοῶν αὐτὸ προσαγάγῃ, ἐάν τε ἄρσεν, ἐάν τε θῆλυ, ἄμωμον προσάξει αὐτὸ ἔναντι Κυρίου· καὶ ἐπιθήσει τὰς χεῖρας ἐπὶ τὴν κεφαλὴν τοῦ δώρου, καὶ σφάξει αὐτὸ ἐναντίον Κυρίου παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ προσχεοῦσιν οἱ υἱοὶ Ἀαρὼν οἱ ἱερεῖς τὸ αἷμα ἐπὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων κύκλῳ. Καὶ προσάξουσιν ἀπὸ τῆς θυσίας τοῦ σωτηρίου κάρπωμα Κυρίῳ, τὸ στέαρ τὸ κατακαλύπτον τὴν κοιλίαν, καὶ πᾶν τὸ στέαρ τὸ ἐπὶ τῆς κοιλίας· καὶ τοὺς δύο νεφροὺς, καὶ τὸ στέαρ τὸ ἐπ' αὐτῶν, τὸ ἐπὶ τῶν μηρίων, καὶ τὸν λοβὸν τὸν ἐπὶ τοῦ ἥπατος σὺν τοῖς νεφροῖς περιελεῖ· καὶ ἀνοίσουσιν αὐτὰ οἱ υἱοὶ Ἀαρὼν οἱ ἱερεῖς ἐπὶ τὸ θυσιαστήριον ἐπὶ τὰ ὁλοκαυτώματα ἐπὶ τὰ ξύλα, τὰ ἐπὶ τοῦ πυρὸς ἐπὶ τοῦ θυσιαστηρίου· κάρπωμα, ὀσμὴ εὐωδίας Κυρίῳ.» Ἄμωμος τοίνυν ὁ μόσχος· καθαροὺς γὰρ εἶναι πρέπει, καὶ μώμου παντὸς ἰόντας ὡς ἀπωτάτω, τοὺς εἰς ὀσμὴν εὐωδίας ἀναβαίνοντας τῷ Θεῷ. Ἐσφάζετο δὲ πρὸς αὐταῖς ταῖς θύραις τῆς ἁγίας σκηνῆς, ἐπενηνεγμένων αὐτῷ τῶν χειρῶν τοῦ προσάγοντος. Καὶ τίς ὁ τοῦδε λόγος, εἴρηται σαφῶς. Ἀνεκομίζετο δὲ εἰς θυσίαν τὸ στέαρ τὸ ἐπὶ τῆς κοιλίας, καὶ οἱ δύο νεφροὶ, συνεξαιρουμένης αὐτοῖς τῆς ἐνούσης πιμελῆς, καὶ ὁ λοβὸς τοῦ ἥπατος. Καὶ ὑποφήνειεν ἂν, καθάπερ ἐγᾦμαι, τὸ ἐπὶ τῆς κοιλίας στέαρ, τὴν οἱονεὶ φρενὸς εὐεξίαν, καὶ τὴν πιότητα τῶν σπλάγχνων ἐντεθραμμένων ἄριστα ταῖς διὰ τοῦ Πνεύματος νοηταῖς χορηγίαις. Εὐτροφία μὲν γὰρ τοῖς ἀλόγοις ζώοις, καὶ μὴν καὶ τοῖς ἀνθρωπίνοις σώμασι τὸ καταπιαίνεσθαι προξενεῖ. Θείων δὲ χαρισμάτων πλουσιωτάτη μέθεξις, παντὸς ἀγαθοῦ τὴν
Kidneys=discernment; calf/sheep/goat measures; talents repay§10
10Cyril: …of the holy ones he fills a mind. Therefore also sacred and unto a smell of sweet-fragrance they would become exceptional for God. And kidneys then again, unto a type would be of the unto mind inside discerning working; according to which rejectable on the one hand, the having been natural to do-injustice, and choice-worthy and takeable-worthy he makes the benefiting. And writes also the all-divine Paul: ‘All things testing, the good hold; from every form of evil hold-off.’ (1 Thessalonians 5:21-22) So then since a discerning in a body part the kidney (for it separates very well the surplus things, the useful and benefiting sending-in for the nature, and distributing well-artfully, for whom ever and as much to be distributed would be fitting), one must take-over reasonably unto a mind’s discernment the kidneys. Sacred therefore and a dedication for God, of the holy ones the kidneys, that is, which ever they would have
Palladius: I agree; for you understand rightly.
Cyril: And upon a sheep then again, and indeed also a goat, the same he defines law, and in an equal manner also upon them the of the sacrifice was being done, of the of the animals as in greatness difference, of those accustomed to bear-fruit, the in piety and in well-reputing measure under-showing gracefully; for the on the one hand, richly and over-bearing, as in at least the calf, to think-around worthy; and the middling, as in a sheep, and the also more-under still; for lesser a goat than a sheep; and this, I think, is the the well-fruitful to grow-up earth a hundred, and sixty, and thirty, according at least to the in the Gospels parable. (Matthew 13:8)
Palladius: I am persuaded.
Cyril: And that also proportionally to the of each right-doings the of the repayment counter-payment, and equal-matched for the sweats the repayments for those having chosen to do-manfully will be distributed beside God, will fill-full on the one hand also himself the Savior, the of the talents distribution not in an equal manner to have become saying, setting of the well-reputing, the on the one hand upon ten cities, and the upon five. (Luke 19:17-19) For is balanced as it were the of each life, and will weigh-equal somewhere altogether with our fairnesses the counter-pay
Greek · §10
τῶν ἁγίων ἐμπίπλησι φρένα. Τοιγάρτοι καὶ ἱεροὶ καὶ εἰς ὀσμὴν εὐωδίας γένοιντο ἂν ἐξαίρετοι τῷ Θεῷ. Νεφροὶ δὲ δὴ πάλιν, εἰς τύπον ἂν εἶεν τῆς εἰς νοῦν ἔσω διακριτικῆς ἐνεργείας· καθ' ἣν ἀπόβλητον μὲν, τὸ πεφυκὸς ἀδικεῖν, αἱρετὸν δὲ καὶ ἀξιόληπτον ποιεῖται τὸ ὠφελοῦν. Γράφει δὲ καὶ ὁ θεσπέσιος Παῦλος· «Πάντα δοκιμάζοντες, τὸ καλὸν κατέχετε, ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.» Οὐκοῦν ἐπειδήπερ διακριτικὸν ἐν σώματι μόριον ὁ νεφρὸς (ἀποκρίνει γὰρ εὖ μάλα τὰ περιττὰ, τὸ χρηστόν τε καὶ ὠφελοῦν ἐνιεὶς τῇ φύσει, καὶ διανέμων εὐτέχνως, οἷς ἂν καὶ ὅσον διανέμεσθαι πρέποι), μεταληπτέον εἰκότως εἰς νοῦ διάκρισιν τοὺς νεφρούς. Ἱεροὶ τοιγαροῦν καὶ ἀνάθημα Θεῷ, τῶν ἁγίων οἱ νεφροὶ, τουτέστιν, ἥνπερ ἂν ἔχοιεν ἐν νῷ διάκρισιν. Δόκιμοι γὰρ τραπεζῖται καὶ ἀκριβεῖς, οἱ Θεῷ προσκείμενοι, κατακιβδηλεύοντες μὲν τὸ φαῦλον ἀεὶ, ψήφῳ γε μὴν τῇ παγκάλῳ τιμᾷν εἰωθότες τὸ τελοῦν εἰς ὄνησιν. Ὧδε γὰρ οἶμαι καὶ τὸν θεσπέσιον Μελῳδὸν εὐδοκιμεῖν εἰωθότα διακεκραγέναι πρὸς τὸν Θεόν· «Ὅτι σὺ ἐκτήσω τοὺς νεφρούς μου, Κύριε.» Ὁ δέ γε λοβὸς τοῦ ἥπατος, οὐδὲν ἧττον ἡμῖν ὑποφαίνει, ἢ ψυχῆς ἐνέργειαν, ἤτοι φρενὸς κίνησιν, καθ' ἣν ἴεται πρὸς ἐπιθυμίας. Ἐξηκριβωκότες δὲ τὰ τοιάδε τινὲς, οὐδὲν ὀκνοῦντές φασιν, ὡς ἐν ἥπατι τὰς ἐπιθυμίας ἅπαν ἔχει ζῶον. Ἀναθετέον δὴ οὖν καὶ τὸν λοβὸν τοῦ ἥπατος τῷ Θεῷ, τουτέστιν, αὐτὴν οἱονείπως ἁπάσης ἐπιθυμίας ἡμῶν τὴν πηγὴν, κατά γε τὸν ψάλλοντα Μελῳδόν· «Κύριε, ἐναντίον σου πᾶσα ἡ ἐπιθυμία μου.» Σεμνύνεται δέ τις ἐφ' ἑαυτῷ, καὶ τὴν ὧδε σεπτὴν καὶ ἀξιάγαστον ἀναμέλπει φωνὴν, εἰ πρός γε δὴ μόνον τὸ τῷ Θεῷ δοκοῦν τὰς ὀρέξεις ἔχοι, καὶ καταφωρῷτο διψῶν, ἃ ἂν βούλοιτο δρᾷν αὐτός.
{ΠΑΛΛ.} Σύμφημι· νοεῖς γὰρ ὀρθῶς.
{ΚΥΡ.} Ἐπὶ προβάτῳ δὲ αὖ, καὶ μὴν καὶ αἰγὶ, τὸν αὐτὸν ὁρίζει νόμον, καὶ ἐν ἴσῳ τρόπῳ καὶ ἐπ' αὐτοῖς τὰ τῆς θυσίας ἐπράττετο, τῆς τῶν ζώων ὡς ἐν μεγέθει διαφορᾶς, τῶν καρποφορεῖν εἰωθότων, τὸ ἐν εὐσεβείᾳ τε καὶ εὐδοκιμήσει μέτρον ὑποφαινούσης ἀστείως· ὁ μὲν γὰρ, πλουσίως καὶ ὑπερφερῶς, ὡς ἔν γε τῷ μόσχῳ, περινοεῖν ἄξιον· ὁ δὲ μέσως, ὡς ἐν προβάτῳ, ὁ δὲ καὶ ὑφειμένως ἔτι· μείων γὰρ αἲξ προβάτου· καὶ τοῦτο, οἶμαι, ἐστὶ τὸ τὴν εὔκαρπον ἀναφῦναι γῆν ἑκατὸν, καὶ ἑξήκοντα, καὶ τριάκοντα, κατά γε τὴν ἐν τοῖς Εὐαγγελίοις παραβολήν.
{ΠΑΛΛ.} Πείθομαι.
{ΚΥΡ.} Ὅτι δὲ καὶ ἀναλόγως τοῖς ἑκάστου κατορθώμασιν ἡ τῆς ἀμοιβῆς ἀντέκτισις, καὶ ἰσοπαλεῖς τοῖς ἱδρῶσιν αἱ ἀμοιβαὶ τοῖς ἀνδραγαθεῖν ᾑρημένοις ἐκνεμηθήσονται παρὰ Θεοῦ, πληροφορήσει μὲν καὶ αὐτὸς ὁ Σωτὴρ, τὴν τῶν ταλάντων διανομὴν οὐκ ἐν ἴσῳ τρόπῳ γενέσθαι λέγων, καθιστὰς δὲ τῶν εὐδοκιμούντων, τὸν μὲν ἐπὶ δέκα πόλεων, τὸν δ' ἐπὶ πέντε. Ταλαντεύεται γὰρ ὥσπερ ὁ ἑκάστου βίος, καὶ ἰσοστατήσει που πάντως ταῖς ἡμῶν ἐπιεικείαις ἡ ἀντέκτι
Num 15 drink-offerings scale with victim; flour=life oil=cheer§11
11Cyril: …payment; and nothing less for us, what I said, also himself the through Moses will under-show law. For he said again in the Numbers: ‘And Lord said toward Moses, saying: Speak to the sons of Israel, and you will say toward them: Whenever you should enter unto the land of your dwelling, which I give for you, and you should make whole-burnt-offerings for Lord, a whole-fruit-offering or a sacrifice, to magnify a vow or according to willing, or in your feasts to make a smell of sweet-fragrance for the Lord, if on the one hand from the oxen or from the sheep; also the one bringing-forward will bring-forward his gift for Lord a sacrifice of fine-flour a tenth of the ephah having been worked-up in oil in a fourth of the hin, and wine unto a drink-offering the fourth of the hin you will make upon the whole-burnt-offering, or upon the sacrifice; for the lamb the one you will make so much, a fruit-offering, a smell of sweet-fragrance for the Lord; and for the ram, whenever you should make him unto a whole-burnt-offering or unto a sacrifice, you will make a sacrifice of fine-flour two tenths having been worked-up in oil the third of the hin; and wine unto a drink-offering the third’ (Numbers 15:1-7)
Palladius: Then where ever equal-sharing and analogous, as you say, what ever someone should work, would we look-down?
Cyril: For do you not understand, O friend, of the law saying clearly, that if someone should choose to fulfill vows and whole-burnt-offerings, if on the one hand he should sacrifice-down a lamb, a tenth on the one hand of the ephah of fine-flour, and of wine and of oil the fourth of the hin (and measures I think these according to a tongue Hebrew) let him bring-on-beside for the incense; and if a ram it should be, he says, in a more-abundance the following, that is, the third; for of a third in lesser things, the as in a fourth measure. And of a calf being brought-up, fine-flour and the rest of the third again beyond, and in a half thereafter.
Cyril: I learned; what then this at least?
Cyril: And you know somewhere altogether, that of life on the one hand a type, the from wheats fine-flour, and of cheerfulness the oil; for
Greek · §11
σις· οὐδὲν δὲ ἧττον ἡμῖν, ὅπερ ἔφην, καὶ αὐτὸς ὁ διὰ Μωσέως ὑποδείξει νόμος. Ἔφη γὰρ πάλιν ἐν τοῖς Ἀριθμοῖς· «Καὶ εἶπε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτούς· Ὅταν εἰσέλθητε εἰς τὴν γῆν τῆς κατοικήσεως ὑμῶν, ἣν ἐγὼ δίδωμι ὑμῖν, καὶ ποιήσετε ὁλοκαυτώματα Κυρίῳ, ὁλοκάρπωμα ἢ θυσίαν, μεγαλύναι εὐχὴν ἢ καθ' ἑκούσιον, ἢ ἐν ταῖς ἑορταῖς ὑμῶν ποιῆσαι ὀσμὴν εὐωδίας τῷ Κυρίῳ, εἰ μὲν ἀπὸ τῶν βοῶν ἢ ἀπὸ τῶν προβάτων· καὶ προσοίσει ὁ προσφέρων τὸ δῶρον αὐτοῦ Κυρίῳ θυσίαν σεμιδάλεως δέκατον τοῦ οἰφὶ ἀναπεποιημένης ἐν ἐλαίῳ ἐν τετάρτῳ τοῦ ἲν, καὶ οἶνον εἰς σπονδὴν τὸ τέταρτον τοῦ ἲν ποιήσετε ἐπὶ τῆς ὁλοκαυτώσεως, ἢ ἐπὶ τῆς θυσίας· τῷ ἀμνῷ τῷ ἑνὶ ποιήσεις τοσοῦτον, κάρπωμα, ὀσμὴν εὐωδίας τῷ Κυρίῳ· καὶ τῷ κριῷ, ὅταν ποιῆτε αὐτὸν εἰς ὁλοκαύτωμα ἢ εἰς θυσίαν, ποιήσεις θυσίαν σεμιδάλεως δύο δέκατα ἀναπεποιημένης ἐν ἐλαίῳ τὸ τρίτον τοῦ ἴν· καὶ οἶνον εἰς σπονδὴν τὸ τρίτον τοῦ ἲν προσοίσετε εἰς ὀσμὴν εὐωδίας Κυρίῳ. Ἐὰν δὲ ποιῆτε ἀπὸ τῶν βοῶν εἰς ὁλοκαύτωσιν ἢ εἰς θυσίαν μεγαλύναι εὐχὴν ἢ εἰς σωτήριον Κυρίῳ, καὶ προσοίσει ἐπὶ τοῦ μόσχου θυσίαν σεμιδάλεως τρία δέκατα ἀναπεποιημένης ἐν ἐλαίῳ ἥμισυ τοῦ ἲν, καὶ οἶνον εἰς σπονδὴν τὸ ἥμισυ τοῦ ἲν, κάρπωμα εἰς ὀσμὴν εὐωδίας Κυρίῳ. Οὕτω ποιήσεις τῷ μόσχῳ τῷ ἑνὶ, ἢ τῷ κριῷ τῷ ἑνὶ, ἢ τῷ ἀμνῷ τῷ ἑνὶ ἐκ τῶν προβάτων ἢ ἐκ τῶν αἰγῶν, κατὰ τὸν ἀριθμὸν, ὧν ἐὰν ποιήσητε, οὕτως ποιήσετε τῷ ἑνὶ, κατὰ τὸν ἀριθμὸν αὐτῶν, πᾶς ὁ αὐτόχθων ποιήσει οὕτως τοιαῦτα προσενέγκας καρπώματα εἰς ὀσμὴν εὐωδίας Κυρίῳ. Ἐὰν δὲ προσήλυτος ἐν ὑμῖν προσγένηται ἐν τῇ γῇ ὑμῶν, ἢ ὃς ἂν γένηται ἐν ὑμῖν, ἐν ταῖς γενεαῖς ὑμῶν, καὶ ποιήσει κάρπωμα, ὀσμὴν εὐωδίας Κυρίῳ, ὃν τρόπον ποιεῖτε ὑμεῖς, οὕτω ποιήσει ἡ συναγωγὴ Κυρίῳ. Νόμος εἷς ἔσται ὑμῖν καὶ τοῖς προσηλύτοις τοῖς προσκειμένοις ἐν ὑμῖν· νόμος αἰώνιος εἰς τὰς γενεὰς ὑμῶν, ὡς ὑμεῖς, καὶ ὁ προσήλυτος ἔσται ἔναντι Κυρίου, νόμος εἷς ἔσται, καὶ δικαίωμα ἓν ἔσται ὑμῖν καὶ τῷ προσηλύτῳ τῷ προσκειμένῳ ἐν ὑμῖν.»
{ΠΑΛΛ.} Εἶτα ὅποι ποτὲ ἰσομοιροῦν καὶ ἀνάλογον, ὡς φὴς, ὃ ἂν ἐργάσαιτό τις, καταθρήσαιμεν;
{ΚΥΡ.} Οὐ γὰρ ἐπαΐεις, ὦ τᾶν, τοῦ νόμου λέγοντος ἐναργῶς, ὡς εἴπερ τις ἕλοιτο πληροῦν εὐχὰς καὶ ὁλοκαυτώματα, εἰ μὲν ἀμνὸν καταθύοι, δέκατον μὲν τοῦ οἰφὶ σεμιδάλεως, οἴνου δὲ καὶ ἐλαίου τὸ τέταρτον τοῦ ἲν (μέτρα δὲ οἶμαι ταυτὶ κατὰ γλῶτταν Ἑβραίαν) προσεπαγέτω τῷ θυμιάματι· εἰ δὲ κριὸς εἴη, φησὶν, ἐν πλεονασμῷ τὰ ἑπόμενα, τουτέστι, τὸ τρίτον· τρίτου γὰρ ἐν μείοσι, τὸ ὡς ἐν τετάρτῳ μέτρον. Μόσχου δὲ ἀναφερομένου, σεμίδαλίς τε καὶ τὰ λοιπὰ τοῦ τρίτου πάλιν ἐπέκεινα, καὶ ἐν ἡμίσει λοιπόν.
{ΚΥΡ.} Ἐπυθόμην· τί οὖν τοῦτό γε;
{ΚΥΡ.} Οἶσθα δέ που πάντως, ὅτι ζωῆς μὲν τύπος, ἡ ἐκ πυρῶν σεμίδαλις, ἱλαρότητος δὲ τὸ ἔλαιον· γέ
Oil/wine = Spirit cheer; graded glory; sow/reap; cross boast§12
12Cyril: …it has been written, that ‘Of the to cheer a face in oil.’ (Psalm 104:15) And of a gladness the intelligible, the from-above and through the Spirit a sign, the wine; ‘For wine,’ he says, ‘gladdens a heart of a human.’ (Psalm 104:15)
Palladius: I understand.
Cyril: So then analogously, with what things ever someone should bear-fruit, also the of the life supply-beside from God with cheerfulness and gladness. And we do not somehow say, that in at least the to live, or the to be made-alive from God the greater, or lesser. For nonsense this. And saying life, the in at least the to live brightness we say, according to which the on the one hand someone somehow will over-have of so-and-so; and the again, in lesser on the one hand, or in what things ever others would be. Yet not outside of honor and glory; ‘For a star of a star differs in glory.’ (1 Corinthians 15:41) An image then therefore also here of the as in good-fame life of the holy ones, the of the victims difference, with the of the following quantity, the of the good-fame for us writing-down measure; and that about-to were those from nations, together with those from blood of Israel, for the of the Savior yokes to bring-under the neck, and through the same to go of sacrifices and spiritual well-reputings he showed-beside having added, not for others needing the proselyte to have used laws. For one the of all way, unto familiarity the as toward God and Father; and is this
Palladius: How most-excellent and well-artfully exceedingly for us the word holds.
Cyril: For that we will speak-false least at least, different to be affirming the of the well-reputing manners, and to be distributed-away beside God for the of each measures equal-weighing the repayments, will clarify saying also the most-wise Paul: ‘The one sowing sparingly, sparingly also will harvest; and the one sowing upon blessings, upon blessings also will harvest.’ (2 Corinthians 9:6) And has cried-up-before somewhere also the David: ‘And Lord will repay for me according to my righteousness, and according to the cleanness of my hands he will repay for me.’ (Psalm 18:20) Or for do you not say other to be the of Paul, bring to say, righteousness, beside the of anyone of those not-yet so-great, of what sort ever for us being he would be understood (toward strength then I say the spiritual), as to cry-up to be able clearly: ‘And for me may it not become to boast, except in the cross of the Christ, through which for me a world has been crucified, and I for the world?’ (Galatians 6:14)
Palladius: Very much so.
Cyril: And what? will we not give other to be the cleanness of the hands of John, beside the of another, of the toward a beginning springing-up of a citizenship evangelical,
Palladius: We will give; for how not?
Cyril: Then, tell me, being just the of the wholes judge, with the of the holy ones well-reputings concurrent and altogether resembling from us will he demand the righteousness, or then having assayed of the being-in for us well-strength the measure, nothing of what things ever someone should have and be able to right, will he demand more?
Greek · §12
γραπται γὰρ, ὅτι «Τοῦ ἱλαρύναι πρόσωπον ἐν ἐλαίῳ.» Εὐφρασίας δὲ τῆς νοητῆς, τῆς ἄνωθεν καὶ διὰ τοῦ Πνεύματος σημεῖον, ὁ οἶνος· «Οἶνος γὰρ,» φησὶν, «εὐφραίνει καρδίαν ἀνθρώπου.»
{ΠΑΛΛ.} Συνίημι.
{ΚΥΡ.} Οὐκοῦν ἀναλόγως, οἷς ἄν τις καρποφορήσειε, καὶ ἡ τῆς ζωῆς ἐπιχορηγία παρὰ Θεοῦ σὺν ἱλαρότητι καὶ εὐφρασίᾳ. Καὶ οὐ δήπου φαμεν, ὡς ἔν γε τῷ ζῇν, ἤτοι τῷ ζωοποιεῖσθαι παρὰ Θεοῦ τὸ μεῖζον, ἢ μεῖον. Λῆρος γὰρ τοῦτο. Ζωὴν δὲ λέγοντες, τὴν ἔν γε τῷ ζῇν λαμπρότητά φαμεν, καθ' ἢν ὁ μέν τις τυχὸν ὑπερέξει τοῦ δεῖνος· ὁ δὲ αὖ, ἐν μείοσι μὲν, ἢ ἐν οἷς ἂν εἶεν ἕτεροι. Πλὴν οὐκ ἔξω τιμῆς τε καὶ δόξης· «Ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.» Εἰκὼν οὖν ἄρα κἀνθάδε τῆς ὡς ἐν εὐκλείᾳ ζωῆς τῶν ἁγίων, ἡ τῶν θυμάτων διαφορὰ, τῇ τῶν ἑπομένων ποσότητι, τὸ τῆς εὐκλείας ἡμῖν καταγράφουσα μέτρον· ὅτι δὲ ἔμελλον οἱ ἐξ ἐθνῶν, ὁμοῦ τοῖς ἐξ αἵματος Ἰσραὴλ, τοῖς τοῦ Σωτῆρος ζυγοῖς ὑπενεγκεῖν τὸν αὐχένα, καὶ διὰ τῶν αὐτῶν ἰέναι θυσιῶν καὶ πνευματικῶν εὐδοκιμήσεων παρέδειξε προσθεὶς, οὐχ ἑτέροις δεῖν τὸν προσήλυτον κεχρῆσθαι νόμοις. Μία γὰρ ἡ πάντων ὁδὸς, εἰς οἰκειότητα τὴν ὡς πρὸς Θεὸν καὶ Πατέρα· καὶ ἔστιν αὕτη Χριστός. Ὡς γὰρ ὁ θεσπέσιος ἔφη Πέτρος, «Οὐκ ἔστιν ὄνομα ἕτερον ὑπὸ τὸν οὐρανὸν, τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς.»
{ΠΑΛΛ.} Ὡς ἄριστά τε ἡμῖν καὶ εὐτέχνως ἄγαν ὁ λόγος ἔχει.
{ΚΥΡ.} Ὅτι γὰρ ψευδοεπήσομεν ἥκιστά γε, διαφόρους εἶναι διαβεβαιούμενοι τοὺς τῆς εὐδοκιμήσεως τρόπους, ἀπονεμηθήσεσθαι δὲ παρὰ Θεοῦ τοῖς ἑκάστου μέτροις ἰσοστάθμους τὰς ἀμοιβὰς, σαφηνιεῖ λέγων καὶ ὁ σοφώτατος Παῦλος· «Ὁ σπείρων φειδομένως, φειδομένως καὶ θερίσει· καὶ ὁ σπείρων ἐπ' εὐλογίαις, ἐπ' εὐλογίαις καὶ θερίσει.» Προανακεκράγει δέ που καὶ ὁ Δαβίδ· «Καὶ ἀνταποδώσει μοι Κύριος κατὰ τὴν δικαιοσύνην μου, καὶ κατὰ τὴν καθαριότητα τῶν χειρῶν μου ἀνταποδώσει μοι.» Ἦ γὰρ οὐχ ἑτέραν εἶναι φὴς τὴν Παύλου, φέρε εἰπεῖν, δικαιοσύνην, παρὰ τὴν ὁτουοῦν τῶν οὔπω τοσούτων, ὁποῖός περ ἂν ἡμῖν ὑπάρχων νοοῖτο (πρὸς ἀλκὴν δέ φημι τὴν πνευματικὴν), ὡς ἀνακραγεῖν δύνασθαι σαφῶς· «Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ;»
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} Τί δέ; οὐχ ἑτέραν εἶναι δώσομεν τὴν καθαριότητα τῶν χειρῶν Ἰωάννου, παρὰ τὴν ἑτέρου, τοῦ πρὸς ἀρχὴν ἀναθρώσκοντος πολιτείας εὐαγγελικῆς,
{ΠΑΛΛ.} Δώσομεν· πῶς γὰρ οὔ;
{ΚΥΡ.} Εἶτα, εἰπέ μοι, δίκαιος ὢν ὁ τῶν ὅλων κριτὴς, ταῖς τῶν ἁγίων εὐδοκιμήσεσι σύνδρομόν τε καὶ εἰσάπαν ἐμφερῆ παρ' ἡμῶν ἐξαιτήσει τὴν δικαιοσύνην, ἤγουν δοκιμάσας τῆς ἐνούσης ἡμῖν εὐσθενείας τὸ μέτρον, οὐδὲν ὧν ἄν τις ἔχοι καὶ δύναιτο κατορθοῦν, ἐξαιτήσει πλεῖον;
Luke 12 much given; Lev 27 vow valuations by age/sex§13
13Palladius: Thus I say also myself; for thus was saying the Christ, that ‘For whom much they set-beside, much they will seek from him;’ (Luke 12:48) And clear that also the reverse true; for short somewhere altogether from the one the lesser having received.
Cyril: Look-down then therefore the matter in a law being written, and analogously to the of each measures, the from him seeking God. And of gentleness the beyond word and of philanthropy being a spring and genesis, he sends-away on the one hand no one of those through faith having run-toward him, and he receives with what things ever each should have, and gift-bearings receives spiritual, the of strength beyond asking-off everywhere. And holds thus for us the upon this law, in the Leviticus: ‘And Lord spoke toward Moses, saying: Speak to the sons of Israel, and you will say to them: A human who if he should vow a vow so as a price of his soul for the Lord, will be the price of the male from twenty-year-old until sixty-year-old. will be of him the price fifty didrachms of silver by the weight the holy, and of the female will be the valuation thirty didrachms. And if from five-year-old until twenty years, will be the price of the male twenty didrachms, and of the female, ten didrachms. And from monthly until five-year-old, will be’ (Leviticus 27:1-6)
Greek · §13
{ΠΑΛΛ.} Οὕτω φημὶ καὶ αὐτός· οὕτω γὰρ ἔφασκεν ὁ Χριστὸς, ὅτι «Ὧ πολὺ παρέθεντο, πολὺ ζητήσουσι παρ' αὐτοῦ·» Δῆλον δὲ ὅτι καὶ τὸ ἔμπαλιν ἀληθές· βραχὺ γάρ που πάντως παρὰ τοῦ τὸ ἔλαττον εἰληφότος.
{ΚΥΡ.} Ἄθρει δὴ οὖν τὸ χρῆμα ἐν νόμῳ γραφόμενον, καὶ ἀναλόγως τοῖς ἑκάστου μέτροις, τὰ παρ' αὐτοῦ ζητοῦντα Θεόν. Ἡμερότητος δὲ τῆς ἐπέκεινα λόγου καὶ φιλανθρωπίας ὑπάρχων πηγὴ καὶ γένεσις, ἀποπέμπεται μὲν οὐδένα τῶν διὰ πίστεως προσδεδραμηκότων αὐτῷ, προσίεται δὲ μεθ' ὧν ἂν ἕκαστος ἔχοι, καὶ δωροφορίας δέχεται πνευματικὰς, τὸ ἰσχύος ἐπέκεινα παραιτούμενος πανταχῆ. Ἔχει δὲ οὕτως ἡμῖν ὁ ἐπὶ τῷδε νόμος, ἐν τῷ Λευϊτικῷ· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς αὐτοῖς· Ἄνθρωπος ὃς ἂν εὔξηται εὐχὴν ὥστε τιμὴν τῆς ψυχῆς αὐτοῦ τῷ Κυρίῳ, ἔσται ἡ τιμὴ τοῦ ἄρσενος ἀπὸ εἰκοσαετοῦς ἕως ἑξηκονταετοῦς. ἔσται αὐτοῦ ἡ τιμὴ πεντήκοντα δίδραχμα ἀργυρίου τῷ σταθμῷ τῷ ἁγίῳ, τῆς δὲ θηλείας ἔσται ἡ συντίμησις τριάκοντα δίδραχμα. Ἐὰν δὲ ἀπὸ πενταετοῦς ἕως εἴκοσι ἐτῶν, ἔσται ἡ τιμὴ τοῦ ἄρσενος εἴκοσι δίδραχμα, τῆς δὲ θηλείας, δέκα δίδραχμα. Ἀπὸ δὲ μηνιαίου ἕως πενταετοῦς, ἔσται ἡ τιμὴ τοῦ ἄρσενος πέντε δίδραχμα ἀργυρίου, τῆς δὲ θηλείας, τρία δίδραχμα ἀργυρίου. Ἐὰν δὲ ἀπὸ ἑξηκονταετῶν καὶ ἐπάνω, ἐὰν μὲν ἄρσεν ᾖ, ἔσται ἡ τιμὴ αὐτοῦ πέντε καὶ δέκα δίδραχμα ἀργυρίου· ἐὰν δὲ θήλεια, δέκα δίδραχμα ἀργυρίου· ἐὰν δὲ ταπεινὸς ᾖ τῇ τιμῇ, στήσεται ἐναντίον τοῦ ἱερέως, καὶ τιμήσεται αὐτὸν ὁ ἱερεὺς καθάπερ ἰσχύει ἡ χεὶρ τοῦ εὐξαμένου, οὕτως τιμήσεται αὐτὸν ὁ ἱερεύς.» Προσίεσαν μὲν γάρ τινες, ἑαυτοὺς εἰς ἁγιασμὸν καὶ ἀνάθημα καταγράφοντες τῷ Θεῷ, καὶ ἀνατιθέντες ἀσμένως τὴν τῷ νόμῳ διωρισμένην τῶν διδράχμων ποσότητα. Εἰ δὲ δή τις εἴη τῶν οὐ λίαν εὐσθενῶν, ἤγουν τῶν ἀσημοτέρων, οὐκέτι μὲν κατὰ νόμους ἡ ἔκτισις ἦν. Δοκιμάζοντος δὲ τοῦ κατὰ καιροὺς ἱερατεύοντος, ὄφλημά τι τοῖς αὐτοῦ μέτροις τὸ ἰσοπαλὲς ὡρίζετο. Αὕτη μὲν οὖν ἡ ἐμφανεστέρα τοῦ γράμματος ἀφήγησις καὶ ἔννοια· ἀναμνῆσαι δὲ δεῖν ἀναγκαῖον ὑπολαμβάνω τοὺς τοῖς ἱεροῖς προσεδρεύοντας λόγοις ὅτι μάλιστα φιλομαθῶς, ὡς τοῖς Φαρισαίοις ποτὲ προσελάλει Χριστὸς, καὶ ταυτησὶ σαφῶς τε καὶ ἐναργῶς διεμέμνητο τῆς ἐντολῆς. Οἱ μὲν γὰρ, εἰς ἐξίτηλόν τινα καὶ οὐχὶ τῷ νόμῳ διεγνωσμένον μεθορμισάμενοι βίον, καὶ διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων, κατὰ τὸ γεγραμμένον, προσίεσαν λέγοντες, «Διατί οἱ μαθηταί σου παραβαίνουσι τὴν ἐντολὴν τῶν πρεσβυτέρων; Οὐ γὰρ νίπτονται τὰς χεῖρας, ὅταν ἄρτον ἐσθίουσι.» Παραχρῆμα δὲ πρὸς αὐτοὺς ὁ Σωτήρ· «Διατί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ Θεοῦ; Ὁ γὰρ Θεὸς εἶπε, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται· ὑμεῖς δὲ λέγετε, Ὃς ἐὰν εἴπῃ τῷ πατρὶ αὐτοῦ καὶ τῇ μητρὶ αὐτοῦ, Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ, καὶ τὴν μητέρα· καὶ ἠκυρώσατε τὴν ἐντολὴν τοῦ Θεοῦ, διὰ τὴν
Pharisee Corban greed; bought with price; self as dedication§14
14Cyril: …‘your tradition.’ (Matthew 15:3) For money-loving on the one hand and gain-loving exceedingly being the Pharisees, most as many as to see they were desiring toward the according to law going registration, in order that for them might fatten the purses, the from each of those approaching with an insatiable hand collecting. But it was likely for some to withdraw-from the registration, of hesitation a pretext having not ignoble the poverty, and the at least needing needing to care-for-old fathers or then also mothers, from what things they themselves and not with sweat short would provide; scarcely these things having learned the sinful Pharisees, were urging ready to go toward the dedication, not the fitting still thinking, and the for law seeming having honored-out, the to complete very well, I say, the unto parents reverence, and of sparing to claim the unto them, and to be strong rather proclaiming already somehow, the having-been-customed to fulfill. For since a charge and a writing according to laws was the to appropriate something of the unto glory of God having been brought-forward, and a gift was a name for the dedications,
Palladius: Rightly and truly to have been said I say.
Cyril: And since the of the history for us not unclearly holds word, let us go upon the spiritual, and of the of the sensible beyond contemplation let us touch.
Palladius: Let us go.
Cyril: Each of us, O Palladius, of those in faith having been justified and having been sanctified in Spirit, a sacred dedication has become for God. And we owe for the Christ the own life each. For as the all-divine said Paul, ‘With a price we were bought, and we are not of ourselves.’ (1 Corinthians 6:19-20) And, ‘One over all died, in order that the living no longer for themselves may live, but for the over them having died and having been raised.’ (2 Corinthians 5:15) For he acquired-down us through himself for the God and Father, a price as it were some having deposited the over us, the own blood. So then we approach therefore for the of all Savior Christ through faith and sanctification, of the unto us from him having become, bringing-forward the counter-payment, of the in piety life the dedication. But different and not one would be understood to exist, and very reasonably, of the approach the manner. For the on the one hand, not exceedingly well-strong, and the, with hotter
Greek · §14
παράδοσιν ὑμῶν.» Ἐρασιχρήματοι μὲν γὰρ καὶ φιλοκερδεῖς ἄγαν ὄντες οἱ Φαρισαῖοι, πλείστους μὲν ὅσους ὁρᾷν ἐπεθύμουν πρὸς τὴν κατὰ νόμον ἰόντας ἀπογραφὴν, ἵνα δὴ σφίσιν ἁδρύνοιτο τὰ βαλάντια, τὰ παρ' ἑκάστου τῶν προσιόντων ἀπλήστῳ χειρὶ συλλέγουσιν. Ἀλλ' ἦν εἰκὸς ἀναδύεσθαί τινας τὴν ἀπογραφὴν, ὄκνου πρόφασιν ἔχοντας οὐκ ἀγεννῆ τὴν πτωχείαν, καὶ τόγε δὴ χρῆναι δεῖν γηροκομεῖν πατέρας ἤγουν καὶ μητέρας, ἐξ ὧν αὐτοὶ καὶ οὐ σὺν ἱδρῶτι βραχεῖ πορίσαιντο· μόλις ταυτὶ μαθόντες οἱ ἀλιτήριοι Φαρισαῖοι, προὔτρεπον ἑτοίμους ἰέναι πρὸς τὴν ἀνάθεσιν, οὐ τὰ εἰκότα φρονοῦντες ἔτι, καὶ τὸ νόμῳ δοκοῦν ἐκτετιμηκότες, τὸ ἀποπεραίνειν εὖ μάλα, φημὶ, τὴν εἰς γονέας αἰδὼ, καὶ φειδοῦς μεταποιεῖσθαι τῆς εἰς αὐτοὺς, ἐῤῥῶσθαι δὲ μᾶλλον ἐπιφωνοῦντας ἤδη πως, τὰ νενομισμένα πληροῦν. Ἐπειδὴ γὰρ ἔγκλημα καὶ γραφὴ κατὰ νόμους ἦν τὸ σφετερίσασθαί τι τῶν εἰς δόξαν Θεοῦ προσενηνεγμένων, δῶρον δὲ ἦν ὄνομα τοῖς ἀναθήμασιν, ἐδίδασκον λέγειν ἐξαιτοῦσι τὰς ἐπικουρίας τοῖς γεγεννηκόσι· «Δῶρον ὃ ἂν ἐξ ἐμοῦ ὠφεληθῇς,» τουτέστιν, ὅπερ ἄν σοι δῴην ἐγὼ, τοῦτό ἐστιν ἀνάθημα, καὶ λελυπηκὼς ἴσθι τοι τὸν νόμον, τὰ εἰς δόξαν Θεοῦ παρακλέπτων καὶ ἀνοσίως λαμβάνων. Ἀκαταιτίατον δὲ τὴν εἰς γονέας ἀπανθρωπίαν διεβεβαιοῦντο ὑπάρχειν οἱ τῶν αἰσχίστων αὐτοῖς εὑρημάτων εἰσηγηταὶ, Θεῷ μᾶλλον ἀναθεῖναι τὰ ὄντα κατὰ τὸν νόμον ᾑρημένοις. Τοῦτο, οἶμαι, ἐστὶ τὸ, «Ὃς ἂν εἴπῃ τῷ πατρὶ αὐτοῦ ἢ τῇ μητρὶ ὐτοῦ, Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ, ἢ τὴν μητέρα αὐτοῦ.» Ἐξέστω γὰρ δὴ τὸ μὴ τιμᾷν πατέρα, μήτε μὴν αἰδὼ ποιεῖσθαι μητρὸς, τοῖς λέγουσι· «Δῶρον ὃ ἂν ἐξ ἐμοῦ ὠφεληθῇς,» τοῦτ' ἐστιν, ὅπερ ἄν σοι δοὺς, ὠφελήσαιμι τυχὸν, τοῦτο θεῖόν ἐστι δῶρον, καὶ τῶν ἱερῶν ἀναθημάτων ἔσῃ κλοπεύς.
{ΠΑΛΛ.} Ὀρθῶς τε καὶ ἀληθῶς εἰρῆσθαί φημι.
{ΚΥΡ.} Ἐπειδὴ δὲ ὁ τῆς ἱστορίας ἡμῖν οὐκ ἀσυμφανῶς ἔχει λόγος, ἴωμεν ἐπὶ τὰ πνευματικὰ, καὶ τῆς τῶν αἰσθητῶν ἐπέκεινα θεωρίας ἁψώμεθα.
{ΠΑΛΛ.} Ἴωμεν.
{ΚΥΡ.} Ἕκαστος ἡμῶν, ὦ Παλλάδιε, τῶν ἐν πίστει δεδικαιωμένων καὶ ἡγιασμένων ἐν Πνεύματι, ἱερὸν ἀνάθημα γέγονε τῷ Θεῷ. Ὀφείλομεν δὲ τῷ Χριστῷ τὴν οἰκείαν ζωὴν ἕκαστος. Ὡς γὰρ ὁ θεσπέσιος ἔφη Παῦλος, «Τιμῆς ἠγοράσθημεν, καὶ οὐκ ἐσμὲν ἑαυτῶν.» Καὶ, «Εἷς ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.» Κατεκτήσατο γὰρ ἡμᾶς δι' ἑαυτοῦ τῷ Θεῷ καὶ Πατρὶ, τιμὴν ὥσπερ τινὰ καταθεὶς τὴν ὑπὲρ ἡμῶν, τὸ ἴδιον αἷμα. Προσίεμεν οὖν ἄρα τῷ πάντων Σωτῆρι Χριστῷ διὰ πίστεως καὶ ἁγιασμοῦ, τῶν εἰς ἡμᾶς παρ' αὐτοῦ γεγονότων, προσάγοντες τὴν ἀντέκτισιν, τῆς ἐν εὐσεβείᾳ ζωῆς τὴν ἀνάθεσιν. Ἀλλὰ διάφορος καὶ οὐχ εἷς νοοῖτ' ἂν ὑπάρχειν, καὶ μάλα εἰκότως, τῆς προσαγωγῆς ὁ τρόπος. Οἱ μὲν γὰρ, οὐκ ἄγαν εὐσθενῶς, οἱ δὲ, θερμοτέραις
Vow ages = soul strength; infant milk; Acts 15 minimum§15
15Cyril: …as it were eagernesses unto this they dart-through, and with a swelling-through mind, and with a mind having been awakened-through, and with most-peak impulses they go toward a righting, of what things ever it should be needing to fulfill, and to complete to be able the for him seeming. And they would be these, according at least to the from the history being under-shown those from twenty-year-old and until sixty year; for it goes-up on the one hand until a sixtieth thereafter year, well-strong to be the body, and in the most-peak motions. And has stepped already and somehow is strong the mind, and very fittingly holds toward a reception, of what things ever he should choose to learn. And the one knowing our fashioning, according to the having-been-written, (Psalm 103:14) knew somewhere altogether some such also in souls an age. For from likenesses the word of the bodily creeps-through somewhere altogether upon the intelligible. Whether then male it should be somehow, or then female, of the intelligible age in peaks still lying, of ones bringing-forward the having-been-defined, that is, a male, as in didrachms fifty the freshly having, and that most most-perfect, of the spiritual service
Palladius: And very much.
Cyril: So then has been measured-with on the one hand with the spiritual well-strengths also the from each fruit. And behind everywhere the female of the male, and in a half often. For that the vessel weak, has witnessed clearly the all-divine Paul. (1 Peter 3:7) And she lacks of the of men good-nature, and is silent on the one hand in churches. (1 Corinthians 14:34) For she has not been trusted a word, and well-strong nowhere toward a righting of virtue, as would be seen a male. And from at least monthly, he says, and until five-year-old, five on the one hand didrachms the male; and three then again, the female. And yet what would become from infants the fruit? So then somehow newborn in Christ a child the word for us under-hints, for whom also the milk to be fitting unto nourishment the sacred said Paul. (1 Corinthians 3:2) For of those just having been called through the faith, and still infanting, short the fruit; and this knowing the all-divine disciples, for those from nations write-to, and of the most as much evangelical command having been given from Christ, to be guarded needing from both fornication and of strangled and of blood. (Acts 15:20) These
Greek · §15
ὥσπερ προθυμίαις εἰς τοῦτο διᾴττουσιν, καὶ σφριγώσῃ διανοίᾳ, καὶ νῷ διεγηγερμένῳ, καὶ ἀκμαιοτάταις ὁρμαῖς ἴενται πρὸς κατόρθωσιν, ὧν ἂν δεήσῃ πληροῦν, καὶ ἀποπεραίνειν δύνασθαι τὸ αὐτῷ δοκοῦν. Εἶεν δ' ἂν οὗτοι, κατά γε τὸ ἐκ τῆς ἱστορίας ὑποδηλούμενον οἱ ἀπὸ εἰκοσαετοῦς καὶ ἕως ἑξήκοντα ἔτους· ἀνέρχεται μὲν γὰρ ἕως ἑξηκοστοῦ λοιπὸν ἔτους, εὐσθενὲς εἶναι τὸ σῶμα, καὶ ἐν τοῖς ἀκμαιοτάτοις κινήμασι. Βέβηκε δὲ ἤδη καὶ ἔῤῥωταί πως ὁ νοῦς, καὶ μάλα ἐπιτηδείως ἔχει πρὸς παραδοχὴν, ὧν ἂν ἕλοιτο μαθεῖν. Ὁ δὲ εἰδὼς τὸ πλάσμα ἡμῶν, κατὰ τὸ γεγραμμένον, ἔγνω που πάντως τοιάνδε τινὰ καὶ ἐν ψυχαῖς ἡλικίαν. Ἐξ ὁμοιώσεων γὰρ ὁ λόγος τῶν σωματικῶν διέρπει που πάντως ἐπὶ τὰ νοητά. Εἴτ' οὖν ἄρσεν εἴη τυχὸν, εἴτ' οὖν θήλεια, τῆς νοητῆς ἡλικίας ἐν ἀκμαῖς ἔτι κείμενοι, προσκομιζόντων τὰ ὡρισμένα, τουτέστιν, ἄρσην, ὡς ἐν διδράχμοις πεντήκοντα τὸν ἀρτίως ἔχοντα, καὶ ὅτι μάλιστα τελεώτατον, τῆς πνευματικῆς λατρείας καρπὸν, ὃς διὰ τῶν ἑπτάκις ἑπτὰ, πρὸς λῆξιν ἤδη τὴν ἀνωτάτω, καὶ εἰς τελειότητα μεμαρτυρημένος ὁρᾶται σαφῶς. Ἡ δέ γε θήλεια πάλιν, ὡς ἐν διδράχμοις τριάκοντα· μεῖον μὲν γὰρ ἢ τὸ ἄρσεν εὐδοκιμεῖ, προσκομίζει δὴ οὖν ὅμως ὡς κατ' ἰδίαν φύσιν, τὸν ἐν τελειότητι καὶ πόνῳ καρπὸν, ὡς διὰ τριῶν δεκάδων ὑποδηλούμενον. Ὁ δὲ ἀπὸ πενταετοῦς, καὶ ἕως εἰκοσαετοῦς, εἰ μὲν ἄρσεν εἴη, διδράχμων εἴκοσι ποιεῖται κατάθεσιν. Εἰ δέ γε θήλεια, δέκα. Ἐκ πέντε γὰρ, οἶμαι, καὶ μόλις ἐτῶν, ἄρχεταί πως ὁ νοῦς ἀναμύειν ὥσπερ εἰς σύνεσιν, νηπιοπρεπῆ μὲν ἔτι καὶ ἀσθενῆ, πλὴν ἰοῦσαν ὡς ἐπὶ τὸ ἄμεινον, ἐπίδοσιν δὲ τὴν εἰς τὸ ἀείπως εὐσθενὲς τὸ σῶμα ποιεῖται Ἢ οὐ συνιεῖς ὃ λέγω;
{ΠΑΛΛ.} Καὶ μάλα.
{ΚΥΡ.} Συμμεμέτρηται μὲν οὖν ταῖς πνευματικαῖς εὐρωστίαις καὶ ὁ παρ' ἑκάστου καρπός. Κατόπιν δὲ πανταχοῦ τὸ θῆλυ τοῦ ἄρσενος, καὶ ἐν ἡμίσει πολλάκις. Ὅτι γὰρ τὸ σκεῦος ἀσθενὲς, μεμαρτύρηκε σαφῶς ὁ θεσπέσιος Παῦλος. Λείπεται δὲ τῆς ἀνδρῶν εὐφυΐας, καὶ σιωπᾷ μὲν ἐν ἐκκλησίαις. Οὐ γὰρ πεπίστευται λόγον, εὐσθενὲς δὲ οὔτι που πρὸς κατόρθωσιν ἀρετῆς, ὡς ἂν ὁρῷτο ἄρσεν. Ἀπὸ δέ γε μηνιαίου, φησὶ, καὶ ἕως πενταετοῦς, πέντε μὲν δίδραχμα τὸ ἄρσεν· τρία δὲ αὖ, τὸ θῆλυ. Καί τοι τίς γένοιτο παρὰ βρεφῶν ὁ καρπός; Οὐκοῦν πως ἀρτιγενὲς ἐν Χριστῷ παιδίον ὁ λόγος ἡμῖν ὑπαινίττεται, οἷς καὶ τὸ γάλα πρέπειν εἰς τροφὴν ὁ ἱερὸς ἔφη Παῦλος. Τῶν γὰρ ἄρτι κεκλημένων διὰ τῆς πίστεως, καὶ νηπιαζόντων ἔτι, βραχὺς ὁ καρπός· καὶ τοῦτο εἰδότες οἱ θεσπέσιοι μαθηταὶ, τοῖς ἐξ ἐθνῶν ἐπιστέλλουσι, καὶ τῆς πλείστης ὅσης εὐαγγελικῆς ἐντολῆς δοθείσης παρὰ Χριστοῦ, φυλάττεσθαι δεῖν ἀπό τε πορνείας καὶ πνικτοῦ καὶ αἵματος. Ταῦτα δὲ δρῶντας εὐπράξειν ἔφασκον. Οὐ γάρ τοι τοῖς ἄγαν φορτικοῖς καταβαρύνεσθαι χρὴ τὸν τρυφερὸν ἔτι καὶ νηπιάζοντα νοῦν. Προσετίθη δὲ ὁ νόμος, ἐξαιτεῖσθαι δεῖν τοὺς ἀπὸ ἑξακονταετοῦς καὶ ἐπάνω, ἄρσενα μὲν, δέκα καὶ πέντε δίδραχμα, θήλειαν δὲ, δέκα. Τὸ γὰρ ἤδη νενευ
Priest prices by strength; honor from just toils; keep vows§16
16Cyril: …toward the strengthless and inactive, would not become somehow in much good-fruiting, just as indeed also the aging of the plants, of their root being made-old, hesitating appear toward the of ripe things casting-out. So then the just truly and pity-loving God, analogously to the of each eagernesses, and to the according to mind fitness, receives the fruits, neither the strengthless and having-aged-out, outside of a word setting, and sending-away as inactive, nor indeed unrewarded the well-strong letting-go, widening as it were for those willing the to well-repute, according to which manner each should have. And those at least the habit more-weak, and perhaps somehow also little-minded, himself will have, the fruit-bearing measuring-upon for each the according to strength. For this, I think, is the, ‘He will stand opposite the priest, and the priest will price him, according as is strong the hand of the one having vowed.’ (Leviticus 27:8)
Palladius: How thin the word!
Cyril: So then one must bring-up then, O Palladius, for God, just as a smell of sweet-fragrance, and of debts in a rank, a citizenship holy-fitting, and of the exceptional life the boasts. And of one of the holy ones having written you learned-through, ‘Honor the Lord from your just toils, and firstfruit for him from your fruits of righteousness.’ (Proverbs 3:9) For with ox-sacrifices on the one hand those of old and with frankincenses were thinking to honor; for of a citizenship this of the according to law way; and we thereafter those in Christ through faith, the better and more-preferable going path, the in spirit and truth worship we will dedicate-up for God, (John 4:23) all on the one hand as it were shaking a rope, unto at least the to be able nobly to complete what things were needing, and with dedications the spiritual and sacred to honor-down God. For I say myself to have remembered needing of one saying clearly through the all-wise Moses, ‘The things going-out through your lips you will guard,’ (Deuteronomy 23:23) that is, what ever you should vow, to complete urge and very swiftly. For a matter in these the delaying not unharmful.
Palladius: Truly.
Cyril: And indeed of the good-art the well-natured aim, of the upon at least the needing to complete vows and confessions, one would learn not from elsewhere unerringly, except that through the law. For it has been written, that ‘A lamp for my feet your law, and a light for my paths.’ (Psalm 119:105) Or for are we not with a law the divine being light-led, and a road both right and unerring would someone run-through, a lamp as it were some the from there having rays?
Palladius: For how not? For somewhere also psalms the all-divine David: ‘The command of Lord far-shining, enlightening eyes.’ (Psalm 19:8)
Cyril: In what then therefore manner will we well-repute, the well-famed and all-holy living-through life, and a bright dedication for God, the of the extreme fairness apportioning manners, you will know indeed and very clearly, also through other for us oracles of God enjoining.
Greek · §16
κὸς εἰς τὸ ἄναλκί τε καὶ ἀδρανὲς, οὐκ ἂν γένοιτό πως ἐν εὐκαρπίᾳ πολλῇ, καθάπερ ἀμέλει καὶ τὰ γηράσκοντα τῶν φυτῶν, παλαιουμένης αὐτῶν τῆς ῥίζης, κατοκνοῦντα φαίνεται πρὸς τὴν ὡρίμων ἐκβολήν. Οὐκοῦν ὁ δίκαιος ἀληθῶς καὶ φιλοικτίρμων Θεὸς, ἀναλόγως ταῖς ἑκάστου προθυμίαις, καὶ τῇ κατὰ νοῦν ἐπιτηδειότητι, δέχεται τοὺς καρποὺς, οὔτε τὸ ἄναλκι καὶ ἀφηβηκὸς, ἔξω τε λόγου τιθεὶς, καὶ ἀποπέμπων ὡς ἀδρανὲς, οὔτε μὴν ἀγέραστον τὸ εὐσθενὲς ἀνιεὶς, ἀνευρύνων δὲ ὥσπερ τοῖς ἐθέλουσι τὸ εὐδοκιμεῖν, καθ' ὃν ἂν ἕκαστος ἔχοι τρόπον. Τοὺς δέ γε τὴν ἕξιν ἀσθενεστέρους, τάχα δέ που καὶ ὀλιγογνώμονας, αὐτὸς ἕξει, τὴν καρποφορίαν ἐπιμετρῶν ἑκάστῳ τὸ κατ' ἰσχύν. Τοῦτο γὰρ, οἶμαι, ἐστὶ τὸ, «Στήσεται ἐναντίον τοῦ ἱερέως, καὶ τιμήσει αὐτὸν ὁ ἱερεὺς, καθ' ὅσον ἰσχύει ἡ χεὶρ τοῦ εὐξαμένου.»
{ΠΑΛΛ.} Ὡς ἰσχνὸς ὁ λόγος!
{ΚΥΡ.} Ἀνακομιστέον δὴ οὖν, ὦ Παλλάδιε, τῷ Θεῷ, καθάπερ ὀσμὴν εὐωδίας, καὶ ὀφλημάτων ἐν τάξει, πολιτείαν ἁγιοπρεπῆ, καὶ τῆς ἐξαιρέτου ζωῆς τὰ αὐχήματα. Γεγραφότος δὲ δὴ τῶν ἁγίων διεπύθου τινὸς, «Τίμα τὸν Κύριον ἀπὸ σῶν δικαίων πόνων, καὶ ἀπάρχου αὐτῷ ἀπὸ σῶν καρπῶν δικαιοσύνης.» Βουθυσίαις μὲν γὰρ οἱ πάλαι καὶ λιβανωτοῖς ᾤοντο τιμᾷν· πολιτείας γὰρ ἥδε τῆς κατὰ νόμον ὁδός· ἡμεῖς δὲ λοιπὸν οἱ ἐν Χριστῷ διὰ πίστεως, τὴν ἀμείνω καὶ προφερεστέραν ἰόντες τρίβον, τὴν ἐν πνεύματί τε καὶ ἀληθείᾳ προσκύνησιν ἀναθήσομεν τῷ Θεῷ, πάντα μὲν ὥσπερ σείοντες κάλων, εἴς γε τὸ δύνασθαι γεννικῶς διαπεραίνειν ἃ χρῆν, ἀναθήμασι δὲ τοῖς πνευματικοῖς τε καὶ ἱεροῖς καταγεραίρειν Θεόν. Φημὶ γὰρ ἔγωγε διαμεμνῆσθαι δεῖν λέγοντος ἐναργῶς διὰ τοῦ πανσόφου Μωσέως, «Τὰ ἐκπορευόμενα διὰ τῶν χειλέων σου φυλάξῃ,» τουτέστιν, ὅπερ ἂν εὔξῃ, διαπεραίνειν ἐπείγου καὶ μάλα γοργῶς. Χρῆμα γὰρ ἐν τούτοις ὁ μελλησμὸς οὐκ ἀζήμιον. «Ἐὰν γὰρ εὔξῃ, φησὶν, εὐχὴν τῷ Κυρίῳ, μὴ χρονίσῃς τοῦ ἀποδοῦναι αὐτήν· ἀγαθὸν τὸ μὴ εὔξασθαί σε, ἢ εὔξασθαι καὶ μὴ ἀποδοῦναι.»
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Καὶ μέντοι τῆς εὐτεχνίας τὸν εὐφυᾶ σκοπὸν, τῆς ἐπί γε τῷ δεῖν ἀποπεραίνειν εὐχὰς καὶ ὁμολογίας, ἀναμάθοι τις ἂν οὐχ ἑτέρωθεν ἀπλανῶς, πλὴν ὅτι διὰ τοῦ νόμου. Γέγραπται γὰρ, ὅτι «Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου.» Ἢ γὰρ οὐχὶ νόμῳ τῷ θείῳ φωταγωγούμεθα, καὶ οἶμον ὀρθήν τε καὶ ἀπλανῆ διᾴττοι τις ἂν, λύχνον ὥσπερ τινὰ τὰς ἐκεῖθεν ἔχων αὐγάς;»
{ΠΑΛΛ.} Πῶς γὰρ οὔ; Ψάλλει γάρ που καὶ ὁ θεσπέσιος Δαβίδ· «Ἡ ἐντολὴ Κυρίου τηλαυγὴς, φωτίζουσα ὀφθαλμούς.»
{ΚΥΡ.} Τίνα δὴ οὖν τρόπον εὐδοκιμήσομεν, τὸν εὐκλεᾶ τε καὶ πάναγνον διαζῶντες βίον, καὶ λαμπρὸν ἀνάθημα τῷ Θεῷ, τοὺς τῆς ἄγαν ἐπιεικείας ἀπονέμοντες τρόπους, εἴσῃ τοι καὶ μάλα σαφῶς, καὶ δι' ἑτέρων ἡμῖν θεσπισμάτων ἐπισκήπτοντος τοῦ Θεοῦ.
Hinge into Nazirite law (Num 6)§17
17Cyril: And it holds thus in the Numbers: ‘And spoke (Numbers 6:1-2).
Greek · §17
Ἔχει δὲ οὕτως ἐν τοῖς Ἀριθμοῖς· «Καὶ ἐλάλησε
Nazirite Num 6; wine=worldly muddle; Isa 28 drunk priests§18
18Cyril: …Lord toward Moses saying: Speak to the sons of Israel and you will say toward them: A man or a woman who if greatly should vow a vow to purify a purity for Lord, from wine and sikera will be purified. And vinegar from wine and vinegar from sikera he will not drink, and as many as are worked from a grape he will not drink, a grape fresh and a raisin he will not eat all the days of the vow of his purification, from all as many as become from a vine, wine from grape-skins until a grape-stone he will not eat all the days of the purification. A razor will not go-upon upon his head, until if should be fulfilled the days, as many as he vowed for Lord. Holy he will be nourishing hair, hair of a head all the days of the vow for Lord. Upon every soul having died he will not enter upon a father and a mother, and upon a brother and upon a sister, he will not be defiled upon them, of them having died, because a vow of his God upon him upon his head, All the days of his vow holy he will be for Lord. And if someone by a death should die’ (Numbers 6:1-9)
Palladius: Not unharsh on the one hand the oracle to see-together, least at least then, not of the law a fine having suffered the assay. For the not to be stripped the hair, and long then to let-go and to be shaken hair, and of wine and of vinegar and of a raisin, and indeed also of grape-stones to depart, what sort would have of a service manner?
Cyril: None on the one hand, O Palladius, according at least to the true, if someone altogether it according to nature what ever it is should look-down the matter. Not unmarvelous at least then the of the law aim, the of Greeks customs rewriting well-artfully upon the more-fitting, and transferring gracefully unto an image of a life evangelical, also the random to be seeming. So then if for someone at least there should be an aim to purify for God according to the great vow, that is according at least to the of the uppermost citizenship manner, and of a righteousness complete a right and unblemished path, of wine and of sikera let him go far, that is, of every the to make-drunk being able, and accustomed to muddy, let him free the mind. And they would be, I think, these a mindset worldly, earthy desires, cares of flesh, random distractions; these indeed having suffered of the priests some a word was mourning prophetic, thus somehow holding: ‘Because a priest and a prophet were amazed through the wine, from the drunkenness of the sikera.’ (Isaiah 28:7) And indeed also about others the
Greek · §18
Κύριος πρὸς Μωσῆν λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ καὶ ἐρεῖς πρὸς αὐτούς· Ἀνὴρ ἢ γυνὴ ὃς ἂν μεγάλως εὔξηται εὐχὴν ἀφαγνίσασθαι ἁγνίαν Κυρίῳ, ἀπὸ οἴνου καὶ σίκερα ἁγνισθήσεται. Καὶ ὄξος ἐξ οἴνου καὶ ὄξος ἐκ σίκερα οὐ πίεται, καὶ ὅσα κατεργάζεται ἐκ σταφυλῆς οὐ πίεται, σταφυλὴν πρόσφατον καὶ σταφίδα οὐ φάγεται πάσας τὰς ἡμέρας τῆς εὐχῆς τοῦ ἁγνισμοῦ αὐτοῦ, ἀπὸ πάντων ὅσα γίνεται ἐξ ἀμπέλου, οἶνον ἀπὸ στεμφύλων ἕως γιγάρτου οὐ φάγεται πάσας τὰς ἡμέρας τοῦ ἁγνισμοῦ. Ξυρὸν οὐκ ἐπελεύσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ, ἕως ἂν πληρωθῶσιν αἱ ἡμέραι, ὅσας ηὔξατο Κυρίῳ. Ἅγιος ἔσται τρέφων κόμην, τρίχα κεφαλῆς πάσας τὰς ἡμέρας τῆς εὐχῆς Κυρίῳ. Ἐπὶ πάσῃ ψυχῇ τετελευτηκυίᾳ οὐκ εἰσελεύσεται ἐπὶ πατρὶ καὶ μητρὶ, καὶ ἐπ' ἀδελφῷ καὶ ἐπ' ἀδελφῇ, οὐ μιανθήσεται ἐπ' αὐτοῖς, ἀποθανόντων αὐτῶν, ὅτι εὐχὴ Θεοῦ αὐτοῦ ἐπ' αὐτῷ ἐπὶ κεφαλῆς αὐτοῦ, Πάσας τὰς ἡμέρας τῆς εὐχῆς αὐτοῦ ἅγιος ἔσται Κυρίῳ. Ἐὰν δέ τις θανάτῳ ἀποθάνῃ ἐπ' αὐτῷ ἐξάπινα, παραχρῆμα μιανθήσεται ἡ κεφαλὴ εὐχῆς αὐτοῦ· καὶ ξυρήσεται τὴν κεφαλὴν αὐτοῦ ᾗ ἂν ἡμέρᾳ καθαρισθῇ, τῇ ἡμέρᾳ τῇ ἑβδόμῃ ξυρηθήσεται· καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ οἴσει δύο τρυγόνας, ἢ δύο νεοσσοὺς περιστερῶν πρὸς τὸν ἱερέα, ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ ποιήσει ὁ ἱερεὺς μίαν περὶ ἁμαρτίας, καὶ μίαν εἰς ὁλοκαύτωμα· καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς περὶ ὧν ἥμαρτε περὶ τῆς ψυχῆς, καὶ ἁγιάσει τὴν κεφαλὴν αὐτοῦ ἐν ἐκείνῃ τῇ ἡμέρᾳ, ᾗ ἡγίασε Κυρίῳ, πάσας τὰς ἡμέρας τῆς εὐχῆς, καὶ προσάξει ἀμνὸν ἐνιαύσιον εἰς ὁλοκαύτωμα πλημμελείας. Καὶ αἱ ἡμέραι αἱ πρότεραι ἄλογοι ἔσονται, ὅτι ἐμιάνθη ἡ κεφαλὴ εὐχῆς αὐτοῦ.»
{ΠΑΛΛ.} Οὐκ ἄτραχυ μὲν τὸ χρησμῴδημα συνιδεῖν, ἥκιστά γε μὴν, οὐχὶ τοῦ νόμου λεπτὴν παθόντος τὴν βάσανον. Τὸ γὰρ μὴ ψιλοῦσθαι τὴν τρίχα, μακρὰν δὲ ἀνεῖναι καὶ κατασείεσθαι κόμην, οἴνου τε καὶ ὄξους καὶ σταφίδος, καὶ μὴν καὶ γιγάρτων ἀποφοιτᾷν, ποῖον ἂν ἔχοι λατρείας τρόπον;
{ΚΥΡ.} Οὐδένα μὲν, ὦ Παλλάδιε, κατά γε τὸ ἀληθὲς, εἴπερ τις ὅλως αὐτὸ κατὰ φύσιν ὅ τί ποτέ ἐστιν καταθροῖτο τὸ χρῆμα. Οὐκ ἀθαύμαστός γε μὴν ὁ τοῦ νόμου σκοπὸς, τὰ Ἑλλήνων ἔθη μεταχαράττοντος εὐτέχνως ἐπὶ τὰ πρεπωδέστερα, καὶ μετατιθέντος ἀστείως εἰς εἰκόνα ζωῆς εὐαγγελικῆς, καὶ τὸ εἰκαῖον εἶναι δοκοῦν. Οὐκοῦν εἴ τῳ περ εἴη σκοπὸς ἀφαγνίσασθαι τῷ Θεῷ κατὰ τὴν μεγάλην εὐχὴν, τουτέστι κατά γε τὸν τῆς ἀνωτάτω πολιτείας τρόπον, καὶ δικαιοσύνης ἐντελοῦς ὀρθὴν καὶ ἀμώμητον τρίβον, οἴνου καὶ σικέρατος οἰχέσθω μακρὰν, τουτέστι, παντὸς τοῦ καταμεθύσκειν ἰσχύοντος, καὶ καταθολοῦν εἰωθότος, ἀπαλλαττέτω τὸν νοῦν. Εἶεν δ' ἂν, οἶμαι, ταυτὶ φρόνημα κοσμικὸν, γεώδεις ἐπιθυμίαι, μέριμναι σαρκὸς, εἰκαῖοι περισπασμοί· ταῦτά τοι παθόντας τῶν ἱερέων τινὰς λόγος ἐθρήνει προφητικὸς, ὡδί πως ἔχων· «Ὅτι ἱερεὺς καὶ προφήτης ἐξέστησαν διὰ τὸν οἶνον, ἀπὸ τῆς μέθης τοῦ σίκερα.» Καὶ μὴν καὶ περὶ ἑτέρων ὁ
Sodom vine wine; vinegar=twisted pleasures; hair=good thoughts§19
19Cyril: …prophet says: ‘For from a vine of Sodoms, their vine, and their vine-branch from Gomorrah, their grape, a grape of gall, clusters of bitterness of them, a wrath of dragons their wine.’ (Deuteronomy 32:32-33) And to give-to-drink are said also some others the neighbor, a turning-up muddy. So then he bars of every the to make-drunk knowing of the having-been-sanctified the mind. And indeed also of vinegar unsharing to be needing very well he says, vinegar, I think somewhere, the beside nature and having been turned-out naming pleasures. And of a raisin and of grape-stones he forbids a use, not even as much as to say unto ancient leftovers of the in us pleasures, to arrive somewhere the mind allowing. Wine on the one hand then and all the from it have been slandered by law, for this, just as I at least think, and not another for the sake of the cause. And what would be thereafter also the at least needing far for God to let-down the hair, come then let us say, that of the others having spoken-before. For of Greeks on the one hand senseless children, with the beside nature for them following customs,
Palladius: Most of all.
Cyril: Or do you not know, for I will remember, unto a type of mind the word was setting the head, as a dwelling of mind? For thus receives the God-breathed Writing.
Palladius: I agree-with; what then this at least?
Cyril: That hairs on the one hand, fruits of a head, and of inborn sprouts they rise-up in a manner; and thoughts at least, and the from mind all, a fruit would be again of a mind, a law for us bubbling-up, and as it were somehow for it both beautiful and well-flowering fitting hair. So then we must, not naked and having been stripped of thoughts good in ourselves to have the mind, but as it were bubbling and hairing for God the anything of the best knowledge accurate, through which also itself the divine, what ever it is, will search-around beauty, and will look-around brightly the as in depth having been hidden, and the of the extreme rightness will enrich-down words, as blameless entirely the upon God to be able knowledge to take, and most-unerring to go a path, the upon all I say the having-been-wondered. Or not unto an end
Greek · §19
προφήτης φησίν· «Ἐκ γὰρ ἀμπέλου Σοδόμων, ἡ ἄμπελος αὐτῶν, καὶ ἡ κληματὶς αὐτῶν ἐκ Γομόῤῥας, ἡ σταφυλὴ αὐτῶν, σταφυλὴ χολῆς, βότρυς πικρίας αὐτῶν, θυμὸς δρακόντων ὁ οἶνος αὐτῶν.» Ποτίζειν δὲ λέγονται καὶ ἕτεροί τινες τὸν πλησίον, ἀνατροπὴν θολεράν. Ἐξείργει δὴ οὖν παντὸς τοῦ καταμεθύσκειν εἰδότος τῶν ἡγιασμένων τὸν νοῦν. Καὶ μέν τοι καὶ ὄξους ἀμέτοχον εἶναι δεῖν εὖ μάλα φησὶν, ὄξος, οἶμαί που, τὰς παρὰ φύσιν τε καὶ ἐκτετραμμένας ὀνομάζων ἡδονάς. Σταφίδος δὲ καὶ γιγάρτων ἀπαγορεύει χρῆσιν, οὐδ' ὅσον εἰπεῖν εἰς ἀρχαῖα λείψανα τῶν ἐν ἡμῖν ἡδονῶν, καθικνεῖσθαί που τὸν νοῦν ἐφιείς. Οἶνος μὲν δὴ καὶ πάντα τὰ ἐξ αὐτοῦ διαβέβληνται νόμῳ, ταυτησὶ, καθάπερ ἐγᾦμαι, καὶ οὐχ ἑτέρας ἕνεκα τῆς αἰτίας. Τί δ' ἂν εἴη λοιπὸν καὶ τό γε δὴ χρῆναι μακρὰν τῷ Θεῷ καθεῖναι τὴν κόμην, φέρε δὴ λέγομεν, ἐκεῖνο τῶν ἄλλων προηγορευκότες. Ἑλλήνων μὲν γὰρ ἀνούστατοι παῖδες, ταῖς παρὰ φύσιν αὐτοῖς ἑπόμενοι συνηθείαις, καὶ κτηνῶν ἀλόγων διαβιοῦντες δίκην, ἀνίεσαν κόμην, δαιμονίοις αὐτὴν σκηπτόμενοι τρέφειν· καὶ ὁ μέν τις αὐτὴν νύμφαις ὀρειάσιν, ὁ δεῖνα δὲ αὖ ποταμῷ κατὰ καιροὺς ἀπεκείροντο· καὶ λατρείας ἦν τρόπος τὸ χρῆμα αὐτοῖς. Μωσῆς γε μὴν ὁ σοφώτατος, μᾶλλον δὲ διὰ Μωσέως ὁ πάνσοφός τε καὶ ἀριστοτέχνης Θεὸς, δυσαπόνιπτον ἔχουσι τοῖς ἐξ Ἰσραὴλ τὴν ἐν Αἰγύπτῳ πλάνησιν, τὰ ἴσα νομοτεθεῖ, διὰ τῶν ἀρχαίων ἠθῶν τε καὶ τρόπων κατὰ βραχὺ μεθιστὰς, εἴς γε τὸ δαίμοσι μὲν οὐκέτι, Θεῷ δὲ τῷ πάντων, ὡς διὰ τύπου καὶ σκιᾶς, ἀνάπτειν τὸ σέβας. Τοιγάρτοι καὶ τοὺς περὶ τῶν θυσιῶν ἐτίθει νόμους, καὶ τὰς δι' αἵματος θυσίας ἀνεθελήτως ἐδέχετο. Καὶ γοῦν ἔφασκεν ἐναργῶς διὰ φωνῆς Ἡσαΐου, «Τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν;» Οὐκοῦν συνήθεια μὲν ἀλογωτάτη παρ' Ἕλλησιν ἦν, διδάσκει δὲ τὰ ἀμείνω καὶ καταρυθμίζει λόγῳ πρὸς τὸ εὖ ἔχον ὁ νόμος, καὶ τὸ εἰκαῖον εἶναι δοκοῦν. Βούλει δὲ, ὡς ἔνι, καὶ τὰ ἐφ' ἑκάστῳ λέγωμεν;
{ΠΑΛΛ.} Μάλιστά γε.
{ΚΥΡ.} Ἢ οὐκ οἶσθα, μεμνήσομαι γὰρ, εἰς νοῦ τύπον ὁ λόγος ἐτίθει τὴν κεφαλὴν, ὡς ἐνδιαίτημα νοῦ; Δέχεται γὰρ οὕτως ἡ θεόπνευστος Γραφή.
{ΠΑΛΛ.} Σύμφημι· τί οὖν τοῦτό γε;
{ΚΥΡ.} Ὅτι τρίχες μὲν, καρποὶ κεφαλῆς, καὶ ἐμφύτων βλαστημάτων ἀνίσχουσι δίκην· ἔννοιαί γε μὴν, καὶ τὰ ἐκ νοῦ πάντα, καρπὸς ἂν εἶεν αὖ νοῦ, νόμον ἡμῖν ἀναβρύουσαι, καὶ οἱονείπως αὐτῷ καλή τε καὶ εὐανθὴς ἐμπρέπουσα κόμη. Χρὴ τοιγαροῦν ἡμᾶς, οὐ γυμνὸν καὶ ἐψιλωμένον ἐννοιῶν ἀγαθῶν ἐν ἑαυτοῖς ἔχειν τὸν νοῦν, ἀλλ' οἱονεὶ βρύοντα καὶ κομῶντα Θεῷ τὴν ὁτιοῦν τῶν ἀρίστων εἴδησιν ἀκριβῆ, δι' ἧς καὶ αὐτὸ τὸ θεῖον, ὅ τί ποτέ ἐστι, περιεργάσεται κάλλος, καὶ περιαθρήσει λαμπρῶς τὰ ὡς ἐν βάθει κεκρυμμένα, καὶ τοὺς τῆς ἄγαν ὀρθότητος καταπλουτήσει λόγους, ὡς ἀνυπαίτιον παντελῶς τὴν ἐπὶ Θεῷ δύνασθαι γνῶσιν ἑλεῖν, καὶ ἀπλανεστάτην ἰέναι τρίβον, τὴν ἐφ' ἅπασι λέγω τοῖς τεθαυμασμένοις. Ἢ οὐκ εἰς λῆξιν
Shaving=shame; idol mind bare; Nazirite above kin-corpse§20
20Cyril: …of praise every to dart-through already somehow such a one will you say?
Palladius: And very much.
Cyril: And what, will not the to be shaved and to be stripped-down the head of hair being cut in Christ of the hair, of a dishonor a suspicion work, for whom ever altogether it should meet somehow, to go?
Palladius: I understand.
Cyril: For if of God saying toward the of the Jews mother, and I say the Jerusalem, ‘Shave and shear upon your tender children. Widen your widowhood as an eagle, because they were captived from you.’ (Micah 1:16) For insolent and dishonor-making the shaving, and for those mourning most-fitting.
Palladius: You spoke well.
Cyril: Naked then therefore and most-dishonored a mind, and of shame full not having in itself the through which it is wondered. And they would be in these also very reasonably both the little-minded, and a having-been-corrupted having upon God the opinion, as for stones to worship, or then senselessly to dare to apportion for the creation the reverence, beside the creator and maker, (Romans 1:25) and the altogether having been twisted to think and to say, and the on the one hand true and unblemished to shake-off faith, and to leap-upon rather, upon what things ever from folly someone would speak-aside, because the mind with good not to have hairing reasonings.
Palladius: Most-excellently you spoke.
Cyril: So then let be for those unto rightness reasonings having been filled the mind, and of thoughts findings the unto every anything of the having-been-wondered, as with some hair having been crowned. For mindful such a one is that most at least, and fittingly having unto at least the needing thereafter the in Christ through faith to settle-in enlightenment. And a well-natured thus and choice having practiced life, the with such a mind conspicuous, of every the to defile-down being natural to go far the divine for us orders oracle, and of fleshly on the one hand works to depart, and the as many as look toward a dying and a corruption, as farthest to throw. Therefore not needing for the having-died to visit, nor indeed upon a dead to be defiled to love, this somewhere altogether for us under-hints. And bars of such a thing entirely the law, also of the unto parents reverence better setting the for God seeming. ‘For upon a father,’ he says, ‘and upon a mother he will not enter.’ (Numbers 6:7) For of virtue being righted, let go flesh-loving, of the from blood familiarity
Greek · §20
ἐπαίνου παντὸς διᾴττειν ἤδη πως τόν γε τοιοῦτον ἐρεῖς;
{ΠΑΛΛ.} Καὶ μάλα.
{ΚΥΡ.} Τί δὲ, οὐχὶ τὸ ξυρᾶσθαι καὶ καταψιλοῦσθαι τὴν κεφαλὴν τεμνομένης ἐν Χριστῷ [γρ. Χρωτὶ] τῆς τριχὸς, ἀτιμίας ὑπόληψιν ἐργάσαιτ' ἂν, οἷσπερ ἂν ὅλως συμβαίνοι τυχὸν, ἰέναι;
{ΠΑΛΛ.} Συνίημι.
{ΚΥΡ.} Εἰ γὰρ Θεοῦ λέγοντος πρὸς τὴν τῶν Ἰουδαίων μητέρα, φημὶ δὲ τὴν Ἱερουσαλὴμ, «Ξύρησαι καὶ κεῖρε ἐπὶ τὰ τέκνα τὰ τρυφερά σου. Ἐμπλάτυνον τὴν χηρείαν σου ὡς ἀετὸς, ὅτι ᾐχμαλωτεύθησαν ἀπὸ σοῦ.» Ὑβρίστρια γὰρ καὶ ἀτιμοποιὸς ἡ ξύρησις, καὶ τοῖς πενθοῦσι πρεπωδεστάτη.
{ΠΑΛΛ.} Εὖ ἔφης.
{ΚΥΡ.} Γυμνὸς οὖν ἄρα καὶ ἀτιμότατος νοῦς, καὶ αἰσχύνης ἔμπλεως οὐκ ἔχων ἐν ἑαυτῷ τὰ δι' ὧν θαυμάζεται. Εἶεν δ' ἂν ἐν τούτοις καὶ μάλα εἰκότως οἵ τε ὀλιγογνώμονες, καὶ παρεφθαρμένην ἔχοντες ἐπὶ Θεῷ τὴν δόξαν, ὡς λίθοις προσκυνεῖν, ἤγουν ἀσυνέτως ἀποτολμᾷν ἀπονέμειν τῇ κτίσει τὸ σέβας, παρὰ τὸν κτίστην καὶ ποιητὴν, καὶ τὰ εἰσάπαν διεστραμμένα φρονεῖν τε καὶ λέγειν, καὶ τὴν μὲν ἀληθῆ καὶ ἀμώμητον ἀποσείεσθαι πίστιν, ἐπιθρώσκειν δὲ μᾶλλον, οἷς ἂν ἐξ ἠλιθιότητος παραφθέγξαιτό τις, διάτοι τὸν νοῦν ἀγαθοῖς οὐκ ἔχειν κατακομῶντα λογισμοῖς.
{ΠΑΛΛ.} Ἄριστα ἔφης.
{ΚΥΡ.} Ἔστω δὴ οὖν τοῖς εἰς ὀρθότητα λογισμοῖς μεμεστωμένος ὁ νοῦς, καὶ ἐννοιῶν εὑρήμασι τοῖς εἰς πᾶν ὁτιοῦν τῶν τεθαυμασμένων, οἷά τινι κόμῃ κατεστεμμένος. Ἔμφρων γὰρ ὁ τοιοῦτός ἐστιν ὅτι μάλιστά γε, καὶ ἐπιτηδείως ἔχων εἴς γε τὸ χρῆναι λοιπὸν τὸν ἐν Χριστῷ διὰ πίστεως εἰσοικίσασθαι φωτισμόν. Εὐφυᾶ δὲ οὕτω καὶ ἀπόλεκτον ἐξησκηκότα ζωὴν, τὸν νῷ τοιῷδε διαπρεπῆ, παντὸς τοῦ καταμιαίνειν πεφυκότος οἴχεσθαι μακρὰν τὸ θεῖον ἡμῖν ἐπιτάττει χρησμῴδημα, καὶ σαρκικῶν μὲν ἔργων ἀποχωρεῖν, τὰ δὲ ὅσα βλέπει πρὸς νέκρωσιν καὶ φθορὰν, ὡς ἀπωτάτω ῥίπτειν. Τοιγάρτοι μὴ χρῆναι τοῖς τεθνεῶσιν ἐπιφοιτᾷν, μήτε μὴν ἐπὶ νεκρῷ καταμιαίνεσθαι φιλεῖν, τοῦτό που πάντως ἡμῖν ὑπαινίττεται. Ἐξείργει δὲ τοῦ τοιοῦδε παντελῶς ὁ νόμος, καὶ τῆς εἰς γονέας αἰδοῦς ἄμεινον τιθεὶς τὸ τῷ Θεῷ δοκοῦν. «Ἐπὶ πατρὶ γὰρ, φησὶ, καὶ ἐπὶ μητρὶ οὐκ εἰσελεύσεται.» Κατορθουμένης γὰρ ἀρετῆς, ἐῤῥέτω φιλοσαρκία, τῆς ἐξ αἵματος οἰκειότητος ἐν λόγῳ τῷ προὔχοντι καὶ ἀμείνονι ἔστω Θεός. Τοῦτό τοι καὶ αὐτὸς ἔφασκεν ὁ Χριστός· «Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος, καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος. Καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος.» Ὅτι δὲ τὰ Θεοῦ, τῆς εἰς γονέας αἰδοῦς ἐν ἀμείνοσι, καὶ αὐτὸς ἡμᾶς ἐδίδαξεν ὁ Σωτήρ. Προσῄει μὲν γάρ τις τῶν ἤδη τελούντων
Leave dead to bury dead; Nazirite corpse defilement reset§21
21Cyril: …among disciples, saying: ‘Lord, permit me first to go-away, and to bury my father.’ And he, ‘Follow me,’ he says, ‘and leave the dead to bury their own dead;’ (Matthew 8:21-22) dead, I think, saying those the things in a world to think having chosen, and of the of the deadness works not having held-off.
Palladius: Thus it holds.
Cyril: For a manner on the one hand then of a citizenship the all-pure and having been excepted is this, according to the law, rather then as in spirit and truth; for a shadow the law. (Hebrews 10:1) But if it should become, he says, upon a dead to be defiled-down sometime the having-been-sanctified, let him be sheared then sometime, and let him be stripped the head, unholy having already somehow the hair. And on the day the eighth he will bring a yoke of turtle-doves, or two young of doves. And let him bring-forward, he says, also a lamb yearly; and the days the first unreckoned will be, because was defiled the head of his vow. (Numbers 6:9-12) For if it should become for the having-been-sanctified to be-slack about the fitting, and with the unto deadness to be defiled-down manners, having bent-away toward the of flesh, will follow somewhere altogether for him the to sell-away needing of the all-pure citizenship the boasts, and most-dishonored as it were he will work his own head. For somehow such under-hints the shaving. And vainly having toiled the having-passed time, the of the sweats he will mourn loss. For this, I think, is the, The days the first unreckoned will be. Something such says also through a voice of Ezekiel: ‘Righteousness of a righteous one will not deliver’ (Ezekiel 33:12)
Palladius: Most-excellently you spoke.
Cyril: And I at least think, little sending-in for the lying-before the mind, also another for us to be able to look-down depth of fine and having been hidden thoughts. For it whets unto at least this for us not uncarefully the law, about the the hair nourishing for God: ‘And if he should die suddenly, immediately will be defiled the head of his vow, and he will shave his head, on which ever day he should be cleansed, on the day the seventh he will be shaved, and on the day the eighth he will bring two turtle-doves, or two young of doves, toward the priest. And he will sanctify,’ he says, ‘his head in that day.’ (Numbers 6:9-11) And to bring-forward also a yearly lamb he was being ordered.
Palladius: And would puzzle reasonably the Christ-taught, what then would be thereafter the riddle; and toward what it looks for a learning one phrase.
Greek · §21
ἐν μαθηταῖς, λέγων· «Κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν, καὶ θάψαι τὸν πατέρα μου.» Ὁ δὲ, «Ἀκολούθει μοι, φησὶ, καὶ ἄφες τοὺς νεκροὺς θάπτειν τοὺς ἑαυτῶν νεκρούς·» νεκροὺς, οἶμαι, λέγων τοὺς τὰ ἐν κόσμῳ φρονεῖν ἑλομένους, καὶ τῶν τῆς νεκρότητος ἔργων οὐκ ἀπεσχημένους.
{ΠΑΛΛ.} Ὧδε ἔχει.
{ΚΥΡ.} Τρόπος μὲν γὰρ δὴ πολιτείας τῆς πανάγνου καὶ ἐξῃρημένης οὑτοσὶ, κατὰ τὸν νόμον, μᾶλλον δὲ ὡς ἐν πνεύματί τε καὶ ἀληθείᾳ· σκιὰ γὰρ ὁ νόμος. Ἀλλ' εἰ γένοιτο, φησὶν, ἐπὶ νεκρῷ καταμιανθῆναί ποτε τὸν ἡγιασμένον, ἀποκειρέσθω δή ποτε, καὶ ψιλούσθω τὴν κεφαλὴν, ἀνίερον ἔχων ἤδη πως τὴν κόμην. Καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ οἴσει ζεῦγος τρυγόνων, ἢ δύο νεοσσοὺς περιστερῶν. Προσκομιζέτω δὲ, φησὶ, καὶ ἀμνὸν ἐνιαύσιον· καὶ αἱ ἡμέραι αἱ πρῶται ἄλογοι ἔσονται, ὅτι ἐμιάνθη ἡ κεφαλὴ εὐχῆς αὐτοῦ. Εἰ γὰρ γένοιτο τὸν ἡγιασμένον καταῤῥᾳθυμῆσαι τοῦ πρέποντος, καὶ τοῖς εἰς νεκρότητα καταμιανθῆναι τρόποις, ἀπονενευκότα πρὸς τὰ σαρκὸς, ἕψεταί που πάντως αὐτῷ τὸ ἀπεμπωλῆσαι δεῖν τῆς πανάγνου πολιτείας τὰ αὐχήματα, καὶ ἀτιμοτάτην ὥσπερ ἐργάσεται τὴν ἑαυτοῦ κεφαλήν. Ὑπαινίττεται γάρ τι τοιοῦτον ἡ ξύρησις. Εἰκῆ δὲ πεπονηκὼς τὸν παρῳχηκότα χρόνον, τὴν τῶν ἱδρώτων θρηνήσει ζημίαν. Τοῦτο γὰρ, οἶμαι, ἐστὶ τὸ, Αἱ ἡμέραι αἱ πρῶται ἄλογοι ἔσονται. Τοιοῦτόν τί φησι καὶ διὰ φωνῆς Ἐζεχιήλ· «Δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὐτὸν, ἐν ᾗ ἡμέρᾳ ἁμάρτῃ, καὶ ἀνομία ἀνόμου οὐ μὴ κακώσει αὐτὸν, ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ.» Οὐκοῦν εἰ γένοιτο μεταξὺ καταμιαίνεσθαί πως τοὺς ἡγιασμένους, ζημίαν μὲν ὑποστήσονται τῶν ἤδη προειργασμένων, οὐ μὴν δυσδιάφυκτον τὴν ἐντεῦθεν νοσοῦσι ζημίαν· διασμήχονται γὰρ ἐν Χριστῷ, καθάπερ ἐν τάξει τρυγόνος καὶ περιστερᾶς, ἑαυτὸν ὑπὲρ ἡμῶν προσάγοντος τῷ Θεῷ καὶ Πατρὶ, καὶ ὡς ἀμνοῦ καταθυομένου, καὶ δικαιοῦντος ἡμᾶς τῷ θανάτῳ τῆς ἰδίας σαρκός. Ταύτῃτοι προστέταχε, τὸν τὴν ξύρησιν ὑπομείναντα θυσίας προσάγειν ἐν τύπῳ Χριστοῦ, τοῦ δικαιοῦντος τὸν ἀσεβῆ, καὶ ῥωννύντος τὸ ἀσθενὲς, καὶ ἀνιστάντος τὸ πεπτωκὸς, καὶ ἐπιστρέφοντος τὸ πλανώμενον, καὶ ἀπονίζοντος τὸ μεμολυσμένον.
{ΠΑΛΛ.} Ἄριστα ἔφης.
{ΚΥΡ.} Οἶμαι δ' ἔγωγε, μικρὸν ἐνιέντας τοῖς προκειμένοις τὸν νοῦν, καὶ ἕτερον ἡμᾶς δύνασθαι καταθρῆσαι βάθος λεπτῶν τε καὶ κεκρυμμένων ἐννοιῶν. Παραθήγει γὰρ εἴς γε δὴ τοῦτο ἡμᾶς οὐκ ἀπερισκέπτως ὁ νόμος, περὶ τοῦ τὴν τρίχα τρέφοντος Θεῷ· «Ἐὰν δὲ ἀποθάνῃ ἐξάπινα, παραχρῆμα μιανθήσεται ἡ κεφαλὴ εὐχῆς αὐτοῦ, καὶ ξυρήσεται τὴν κεφαλὴν αὐτοῦ, ᾗ ἂν ἡμέρᾳ καθαρισθῇ, τῇ ἡμέρᾳ τῇ ἑβδόμῃ ξυρηθήσεται, καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ οἴσει δύο τρυγόνας, ἢ δύο νεοσσοὺς περιστερῶν, πρὸς τὸν ἱερέα. Καὶ ἁγιάσει, φησὶ, τὴν κεφαλὴν αὐτοῦ ἐν ἐκείνῃ ἡμέρᾳ.» Προσάγειν δὲ καὶ ἐνιαύσιον ἀμνὸν ἐπετάττετο.
{ΠΑΛΛ.} Ἐπαπορήσειε δ' ἂν εἰκότως ὁ χριστομαθὴς, τί δ' ἂν εἴη λοιπὸν τὸ αἴνιγμα· καὶ πρὸς τί βλέπει μαθητιῶντι φράσον.
Hair=thoughts; Israel vow; kill Emmanuel; shear Law before eighth§22
22Cyril: So then I will say on the one hand, as is possible; and you then again, if something I should run-aside of the way, forgiving be; for sharp the word, and dim the riddle.
Palladius: I agree-with.
Cyril: Of the of the body head under-typing for us, O Palladius, as upon itself, the mind; for thus it was seeming for the divine and sacred Letter; the from it and in it naturally rising-up thoughts, through which unto knowledge the upon whatever then of the beings we are hand-led, with hairs and locks we liken-beside. For these for us the from a head bubbling-up.
Palladius: I will remember.
Cyril: Unshorn-haired then therefore also in us as it were somehow the mind, and for God full-haired, of thoughts being filled-upon of goods. And naked then again and having been stripped, and a most-dishonored baldness being sick, if neither right upon God the graspings he should have, nor indeed upon all the to-be-done both most-excellent and unblameable he will enrich-down the knowledge.
Palladius: Truly; for these for us also just-now were being exercised-through.
Cyril: So then before on the one hand of the of the Savior sojourn has been called toward God-knowledge through Moses the Israel. In this way also he was being sanctified. And he vowed somehow for God the unto purity vow. For that he will be a law-guard, he was promising clearly in the mountain Horeb, thus saying: ‘And all as many as Lord the God said, we will do and we will hear.’ (Exodus 24:7) So then therefore of a legal training the mind having full, and as it were hairing for God, of the through Moses command the boasts. But they were defiled upon a dead; For they have killed the Emmanuel; and holy on the one hand truly the of Christ death, and a defilement for the ones having killed were the of the lord-slaying charges. To be shaved then therefore the law for them orders thereafter, as some hair, the in law training, and only-not also to be sheared-off the in types according to the seventh, that is, the before the eighth, according to which revived Christ, renewing us unto incorruption, and unto a new and evangelical molding-up life. Having been sheared-off then the before the eighth, he re-hairs again and sanctifies the head after the eighth. And he re-hairs, no longer with types and shadows, just as
Palladius: How did you speak?
Cyril: For does he not clearly and openly cry-up saying law-taught being the Paul, about those ancient and legal boasts: ‘Which things were for me gains, these I have considered through the Christ a loss, but rather also I consider the all things a loss to be, through the surpassing of the knowledge of Jesus Christ our Lord, through whom the all things I was lost, and I consider dung’ (Philippians 3:7-8)
Greek · §22
{ΚΥΡ.} Οὐκοῦν ἐρῶ μὲν, ὡς ἔνι· σὺ δὲ δὴ αὖ, εἴ τι παρεκθέοιμι τῆς ὁδοῦ, συγγνώμων ἔσο· δριμὺς γὰρ ὁ λόγος, καὶ ἀμυδρὸν τὸ αἴνιγμα.
{ΠΑΛΛ.} Σύμφημι.
{ΚΥΡ.} Ἀνατυπούσης ἡμῖν, ὦ Παλλάδιε, τῆς τοῦ σώματος κεφαλῆς, ὡς ἐφ' ἑαυτῇ, τὸν νοῦν· ὧδε γὰρ ἐδόκει τῷ θείῳ τε καὶ ἱερῷ Γράμματι· τὰς ἐξ αὐτοῦ τε καὶ ἐν αὐτῷ φυσικῶς ἀνισχούσας ἐννοίας, δι' ὧν εἰς εἴδησιν τὴν ἐφ' ὅτῳ οὖν τῶν ὄντων χειραγωγούμεθα, θριξί τε καὶ κόμαις παρεικάζομεν. Ταυτὶ γὰρ ἡμῖν τὰ ἐκ κεφαλῆς ἀναβρύοντα.
{ΠΑΛΛ.} Μεμνήσομαι.
{ΚΥΡ.} Ἀκειρεκόμης οὖν ἄρα καὶ ἐν ἡμῖν οἱονείπως ὁ νοῦς, καὶ Θεῷ κατάκομος, ἐννοιῶν ὑπάρχων ἐπίμεστος ἀγαθῶν. Γυμνὸς δὲ δὴ αὖ καὶ ἐψιλωμένος, καὶ ἀτιμώτατον φαλάκρωμα νοσῶν, εἰ μήτε ὀρθὰς ἐπὶ Θεῷ τὰς διαλήψεις ἔχοι, μήτε μὴν ἐφ' ἅπασι τοῖς πρακτέοις ἀρίστην τε καὶ ἀκατάψεκτον καταπλουτήσει τὴν εἴδησιν.
{ΠΑΛΛ.} Ἀληθές· ταυτὶ γὰρ ἡμῖν καὶ ἀρτίως διεγυμνάζετο.
{ΚΥΡ.} Οὐκοῦν πρὸ μὲν τῆς τοῦ Σωτῆρος ἐπιδημίας κέκληται πρὸς θεογνωσίαν διὰ Μωσέως ὁ Ἰσραήλ. Ταύτῃτοι καὶ ἡγιάζετο. Ηὔξατο δὲ τρόπον τινὰ τῷ Θεῷ τὴν εἰς ἁγνείαν εὐχήν. Ὅτι γὰρ ἔσται νομοφύλαξ, ἐπηγγέλλετο σαφῶς ἐν τῷ ὄρει Χωρὴβ, οὕτω λέγων· «Καὶ πάντα ὅσα εἶπε Κύριος ὁ Θεὸς, ποιήσομεν καὶ ἀκουσόμεθα.» Ἦν οὖν ἄρα νομικῆς παιδεύσεως τὸν νοῦν ἔχων ἀνάπλεω, καὶ οἱονεὶ κομῶντα Θεῷ, τῆς διὰ Μωσέως ἐντολῆς τὰ αὐχήματα. Ἀλλ' ἐμιάνθησαν ἐπὶ νεκρῷ· Ἀπεκτόνασι γὰρ τὸν Ἐμμανουήλ· καὶ ἅγιος μὲν ἀληθῶς ὁ Χριστοῦ θάνατος, μολυσμὸς δὲ τοῖς ἀπεκτονόσιν ἦν τὰ τῆς κυριοκτονίας ἐγκλήματα. Ξυρᾶσθαι δὴ οὖν ὁ νόμος αὐτοῖς ἐπιτάττει λοιπὸν, οἷά τινα κόμην, τὴν ἐν νόμῳ παίδευσιν, μονονουχὶ δὲ καὶ ἀποκείρεσθαι τὰ ἐν τύποις κατὰ τὴν ἑβδόμην, τουτέστι, τὰ πρὸ τῆς ὀγδόης, καθ' ἢν ἀνεβίω Χριστὸς, ἀνακαινίζων ἡμᾶς εἰς ἀφθαρσίαν, καὶ εἰς νέαν τε καὶ εὐαγγελικὴν ἀναπλάττων ζωήν. Ἀποκειράμενος τοίνυν τὰ πρὸ τῆς ὀγδόης, ἀνακομᾷ πάλιν καὶ ἁγιάζει τὴν κεφαλὴν μετὰ τὴν ὀγδόην. Ἀνακομᾷ δὲ, οὐκέτι τύποις καὶ σκιαῖς, καθὰ καὶ πρώην, ὁ νοῦς, ἀλλ' αὐτοῖς τοῖς ἐν πίστει καὶ ἀληθείᾳ δόγμασιν. Ἢ γὰρ οὐκ οἰήσῃ δεῖν τοὺς ἐν πίστει δεδικαιωμένους ἀποψιλοῦσθαι μὲν ὥσπερ τῆς ἐν νόμῳ λατρείας τὴν εὐδοκίμησιν, ἀναφῦναι δὲ αὖ, καὶ εἰς νοῦν ἔσω καὶ καρδίαν ἑλεῖν, τῆς εὐαγγελικῆς πολιτείας τὴν εἴδησιν, ὡς ἀμείνω παρὰ πολὺ καὶ προφερεστέραν τῆς ὡς ἐν ἀρχαῖς;
{ΠΑΛΛ.} Πῶς ἔφης;
{ΚΥΡ.} Οὐ γὰρ δὴ σαφῶς καὶ ἀναφανδὸν ἀνακεκράγει λέγων νομομαθὴς ὢν ὁ Παῦλος, περὶ τῶν ἀρχαίων ἐκείνων καὶ νομικῶν αὐχημάτων· «Ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν, ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι τὰ πάντα ζημίαν εἶναι, διὰ τὸ ὑπερέχον τῆς γνώσεως Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, δι' ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύ
Phil 3 / Gal 5 vs Law; doves+lamb=Christ; Num 6 completion rite§23
23Cyril: …‘to be, in order that I may gain Christ, and may be found in him not having my righteousness the in law, but the through faith of Jesus Christ?’ (Philippians 3:8-9)
Palladius: I learned.
Cyril: And he was rebuking also for others, as the in law having honored circumcision after the of Christ mystery. ‘For you were abolished from Christ,’ he says, ‘whoever in law are justified, of the grace you fell-out. And we through faith a hope of righteousness await.’ (Galatians 5:4-5) And to have been made-useless also that ancient command he was saying, not unblameably having, and to have been brought-in-against the other, that is the evangelical.
Palladius: Truly.
Cyril: More-idle then therefore the in law training shows-out the riddle, to be shaved ordering the having-vowed Israel, as a defilement having endured the upon a dead, that is, the with the of the lord-slaying having been held-in charges, and hair as it were another to sanctify for God after the eighth, that is, after the resurrection, of the evangelical oracles the accurate and turned-lathe both urbanity and training. And for at least the one nourishing the hair, after the eighth, turtle-doves to bring-forward and doves the law has ordered, a notice as it were also this setting of the one cleansing those having been defiled, that is, of Christ. For he is signaled through both, as most-well-voiced on the one hand in a turtle-dove, and most-meek through the dove; and of such a law both slow-tongued being, and the meek not having. For he puts immediately for those faulting the penalties. And is brought-up also a lamb with the little-birds together, in order that through all Christ may be understood, as through on the one hand the little-birds, from-above and from heaven, and through the lamb, from-below and from earth. For God being according to nature the Word, became flesh. (John 1:14) But he was and is
Palladius: Thus it holds.
Cyril: And if then, he says, should be completed well the of the vow manner, for the hairing after the eighth, let him be perfected then; and how will be the matter, he legislates saying: ‘And this the law of the one having vowed: On which ever day he should fulfill days of his vow, he himself will bring-forward beside the doors of the tent of the witness; and he will bring-forward his gift for Lord a lamb yearly unblemished one unto a whole-burnt-offering, and a ewe-lamb yearly one unblemished unto sin, and a ram one unblemished unto a salvation, and a basket of unleavened of fine-flour, breads having been worked-up in oil, and thin-cakes unleavened having been anointed in oil, and a sacrifice of them, and a drink-offering of them, and the priest will bring-forward opposite Lord, and will make the about his sin, and his whole-burnt-offering, and the ram he will make a sacrifice of salvation for the Lord upon the basket of the unleavened. And will make the’ (Numbers 6:13-17)
Greek · §23
βαλα εἶναι, ἵνα Χριστὸν κερδήσω, καὶ εὑρεθῶ ἐν αὐτῷ μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐν νόμῳ, ἀλλὰ τὴν διὰ πίστεως Ἰησοῦ Χριστοῦ;»
{ΠΑΛΛ.} Ἐπυθόμην.
{ΚΥΡ.} Ἐπετίμα δὲ καὶ ἑτέροις, ὡς τὴν ἐν νόμῳ τετιμηκόσι περιτομὴν μετὰ τὸ Χριστοῦ μυστήριον. «Κατηργήθητε γὰρ ἀπὸ Χριστοῦ, φησὶν, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσετε. Ἡμεῖς δὲ διὰ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα.» Ἠχρειῶσθαι δὲ καὶ τὴν ἀρχαίαν ἐκείνην ἔφασκεν ἐντολὴν, οὐκ ἀμωμήτως ἔχουσαν, ἀντεισῆχθαι δὲ τὴν ἑτέραν, τουτέστι τὴν εὐαγγελικήν.
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Ἀργοτέραν οὖν ἄρα τὴν ἐν νόμῳ παίδευσιν ἀποφαίνει τὸ αἴνιγμα, ξυρᾶσθαι κελεῦον τὸν εὐξάμενον Ἰσραὴλ, ὡς μολυσμὸν ὑπομείναντα τὸν ἐπὶ νεκρῷ, τουτέστι, τὸν τοῖς τῆς κυριοκτονίας ἐνισχημένον ἐγκλήμασι, κόμην δὲ ὥσπερ ἑτέραν ἁγιάζειν Θεῷ μετὰ τὴν ὀγδόην, τουτέστι, μετὰ τὴν ἀνάστασιν, τῶν εὐαγγελικῶν θεσπισμάτων τὴν ἀκριβῆ καὶ τετορευμένην ἀστειότητά τε καὶ παίδευσιν. Τῷ γε μὴν τρέφοντι τὴν τρίχα, μετὰ τὴν ὀγδόην, τρυγόνας προσάγειν καὶ περιστερὰς ὁ νόμος προστέταχε, μήνυσιν ὥσπερ καὶ τοῦτο τιθεὶς τοῦ καθαίροντος τοὺς μεμολυσμένους, τουτέστι, Χριστοῦ. Σημαίνεται γὰρ δι' ἀμφοῖν, ὡς εὐφωνότατος μὲν ἐν τρυγόνι, πραότατος δὲ διὰ τῆς περιστερᾶς· καὶ τοιούτου νόμου βραδυγλώσσου τε ὄντος, καὶ τὸ πρᾶον οὐκ ἔχοντος. Ἐπιτίθησι γὰρ εὐθὺς τοῖς πλημμελοῦσι τὰς δίκας. Ἀναφέρεται δὲ καὶ ἀμνὸς τοῖς στρουθίοις ὁμοῦ, ἵνα διὰ πάντων νοοῖτο Χριστὸς, ὡς διὰ μὲν τῶν στρουθίων, ἄνωθεν καὶ ἐξ οὐρανοῦ, διὰ δὲ τοῦ ἀμνοῦ, κάτωθεν καὶ ἀπὸ γῆς. Θεὸς γὰρ ὑπάρχων κατὰ φύσιν ὁ Λόγος, γέγονε σάρξ. Ἀλλ' ἦν καὶ ἔστι καὶ οὕτω Θεός· καὶ ἀπαλλάττει μὲν ἡμᾶς τῆς κατὰ νόμον σκιᾶς, ἐνίησι δὲ ταῖς ἁπάντων καρδίαις τῶν ἑαυτοῦ θεσπισμάτων τὴν εἴδησιν· καὶ ἁγίους ἀληθῶς ἀποφαίνει, τῷ ἰδίῳ καθαίρων αἵματι, κατὰ τὰς Γραφάς.
{ΠΑΛΛ.} Ὧδε ἔχει.
{ΚΥΡ.} Εἰ δὲ δὴ, φησὶν, ἀποπεραίνοιτο καλῶς ὁ τῆς εὐχῆς τρόπος, τῷ κομῶντι μετὰ τὴν ὀγδόην, τελειούσθω τότε· καὶ ὅπως ἔσται τὸ χρῆμα, νομοθετεῖ λέγων· «Καὶ οὗτος ὁ νόμος τοῦ εὐξαμένου· Ἦ ἂν ἡμέρᾳ πληρώσῃ ἡμέρας εὐχῆς αὐτοῦ, προσοίσει αὐτὸς παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου· καὶ προσάξει τὸ δῶρον αὐτοῦ Κυρίῳ ἀμνὸν ἐνιαύσιον ἄμωμον ἕνα εἰς ὁλοκαύτωσιν, καὶ ἀμνάδα ἐνιαυσίαν μίαν ἄμωμον εἰς ἁμαρτίαν, καὶ κριὸν ἕνα ἄμωμον εἰς σωτήριον, καὶ κανοῦν ἀζύμων σεμιδάλεως, ἄρτους ἀναπεποιημένους ἐν ἐλαίῳ, καὶ λάγανα ἄζυμα κεχρισμένα ἐν ἐλαίῳ, καὶ θυσίαν αὐτῶν, καὶ σπονδὴν αὐτῶν, καὶ προσοίσει ὁ ἱερεὺς ἔναντι Κυρίου, καὶ ποιήσει τὸ περὶ ἁμαρτίας αὐτοῦ, καὶ τὸ ὁλοκαύτωμα αὐτοῦ, καὶ τὸν κριὸν ποιήσει θυσίαν σωτηρίου τῷ Κυρίῳ ἐπὶ τοῦ κανοῦ τῶν ἀζύμων. Καὶ ποιήσει ὁ
Num 6 shave hairs into fire; then drink wine; unload Mosaic bulk§24
24Cyril: …‘priest his sacrifice, and his drink-offering, and will shave the one having vowed beside the doors of the tent of the witness the head of his vow, and will put the hairs upon the fire, which is under the sacrifice of the salvation. And the priest will take the arm boiled from the ram, and a bread one unleavened from the basket, and a thin-cake unleavened one, and will put upon the hands of the one having vowed after the to have shaved him his head, and the priest will bring-forward them a placing-upon opposite Lord. Holy it will be for the priest upon the breast of the placing-upon, and upon the arm of the taking-away, and after these, will drink the one having vowed wine. This the law of the one having vowed, who if he should vow his gift for Lord about the vow, apart from what things ever should find his hand according to power of his vow, which if he should vow according to a law of purity.’ (Numbers 6:18-21) For having unloaded as it were of the Mosaic history the thickness, and of a service the in a type and shadows, as of some hair long and heavy-hanging, having freed the mind, the one having owed for God the unto at least the needing to purify prayer, and hair as it were
Greek · §24
ἱερεὺς τὴν θυσίαν αὐτοῦ, καὶ τὴν σπονδὴν αὐτοῦ, καὶ ξυρήσεται ὁ ηὐγμένος παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου τὴν κεφαλὴν τῆς εὐχῆς αὐτοῦ, καὶ ἐπιθήσει τὰς τρίχας ἐπὶ τὸ πῦρ, ὅ ἐστιν ὑπὸ τὴν θυσίαν τοῦ σωτηρίου. Καὶ λήψεται ὁ ἱερεὺς τὸν βραχίονα ἑφθὸν ἀπὸ τοῦ κριοῦ, καὶ ἄρτον ἕνα ἄζυμον ἀπὸ τοῦ κανοῦ, καὶ λάγανον ἄζυμον ἓν, καὶ ἐπιθήσει ἐπὶ τὰς χεῖρας τοῦ ηὐγμένου μετὰ τὸ ξυρήσασθαι αὐτὸν τὴν κεφαλὴν αὐτοῦ, καὶ προσοίσει αὐτὰ ὁ ἱερεὺς ἐπίθεμα ἔναντι Κυρίου. Ἅγιον ἔσται τῷ ἱερεῖ ἐπὶ τοῦ στηθηνίου τοῦ ἐπιθέματος, καὶ ἐπὶ τοῦ βραχίονος τοῦ ἀφαιρέματος, καὶ μετὰ ταῦτα, πίεται ὁ ηὐγμένος οἶνον. Οὗτος ὁ νόμος τοῦ εὐξαμένου, ὃς ἂν εὔξηται δῶρον αὐτοῦ Κυρίῳ περὶ τῆς εὐχῆς, χωρὶς ὧν ἂν εὕρῃ ἡ χεὶρ αὐτοῦ κατὰ δύναμιν τῆς εὐχῆς αὐτοῦ, ἣν ἂν εὔξηται κατὰ νόμον ἁγνείας.» Ἀποφορτισάμενος γὰρ ὥσπερ τῆς Μωσαϊκῆς ἱστορίας τὸ πάχος, καὶ λατρείας τῆς ἐν τύπῳ καὶ σκιαῖς, οἱονεί τινος κόμης μακρᾶς καὶ διαβριθοῦς, ἀπαλλάξας τὸν νοῦν, ὁ ἐποφλήσας Θεῷ τὴν εἴς γε τὸ δεῖν ἁγνίσασθαι προσευχὴν, τρίχα δὲ ὥσπερ ἀναβλαστοῦσαν ἔχων τῶν διὰ Χριστοῦ θεσπισμάτων τὴν ἁγνοποιὸν ἀληθῶς εἴδησίν τε καὶ παίδευσιν, ἅγιος ἔσται καὶ ἱερὸς, καὶ πρός γε δὴ τούτῳ καὶ ἀξιόληπτος. Ἀνοίσειε δ' ἂν ἑαυτὸν εἰς ὀσμὴν εὐωδίας τῷ Θεῷ, καὶ θυσίαν ὥσπερ ἀναθήσει δεκτὴν, τῆς ἑαυτοῦ πολιτείας τὴν εὐκλεᾶ καὶ ἀμώμητον ἀστειότητα. «Προσοίσει γὰρ, φησὶ, τὸ δῶρον αὐτοῦ, ἀμνὸν ἐνιαύσιον, εἰς ὁλοκαύτωμα, καὶ ἀμνάδα πάλιν εἰς ἁμαρτίαν, καὶ μὴν καὶ κριὸν εἰς σωτήριον, καὶ κανοῦν ἀζύμων, ἐλαίῳ δεδευμένων, καὶ λάγανα ἄζυμα κεχρισμένα ἐλαίῳ.» Καὶ διὰ μὲν τοῦ ἀμνοῦ νοοῖτ' ἂν εἰκότως τοῦ τὴν θυσίαν προσάγοντος ἡ ἐν Χριστῷ νηπιότης, διὰ δέ γε τοῦ κριοῦ τὸ ἐν φρεσί τε καὶ ὡς ἐν καρποφορίᾳ τέλειον. «Ἀδελφοὶ γὰρ, φησὶ, μὴ παιδία γίνεσθε ταῖς φρεσὶν, ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶ τέλειοι γίνεσθε.» Διὰ μέσου δὲ ἀμνὰς, ὑπὲρ ἁμαρτίας. Δι' οὗ δὴ πάλιν ἡμῖν καταθρῆσαι ῥᾷον, ὅτι καὶ τῶν ἄγαν ἁγνιζομένων ὁ βίος, καὶ ὡς ἐν ἁπλότητι καὶ ἀκακίᾳ τῇ ἐν Χριστῷ νοουμένῃ, καὶ ἐν ἀρτιότητι νοῦ τετελειωμένων, οὐκ ἀμώμητος παντελῶς, δεῖται δὲ δὴ πάντως καθαρισμοῦ. Κεκτήσεται μὲν γὰρ τὸ ἀκατάσκεπτον παντελῶς οὐδεὶς, τετήρηται δὲ μόνῳ καὶ ὡς ἴδιον ἀνακείσεται τῷ Ἐμμανουὴλ τὸ σὺν ἀληθείᾳ φράσαι, «Ἔρχεται γὰρ ὁ ἄρχων τοῦ αἰῶνος τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν.» Οὐκοῦν ἐν μὲν τῷ ἀμνῷ, καὶ τῇ ἀμνάδι, καὶ τῷ κριῷ, κατίδοι τις ἂν ὅπερ ἔφην· ἐν δέ γε τοῖς ἄρτοις τοῖς οὐκ ἐζυμωμένοις ὁ ἄδολός τε καὶ καθαρὸς σημαίνεται βίος. Ἐπιστέλλει γάρ που καὶ ὁ σοφώτατος Παῦλος τοῖς ἡγιασμένοις· «Ἐκκαθάρατε οὖν τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι.» Ἐν δέ γε τῷ λαγάνῳ τὸ ἥδυσμα καὶ οἱονεὶ τὸ γλυκὺ τῆς τῶν ἁγίων ζωῆς. Ἑαυτοὺς οὖν ἄρα προσοίσομεν, ὡς ἐν ἀμνῷ μὲν διὰ τὸ νήπιον ἐν Χριστῷ· ὡς ἐν ἀμνάδι δὲ αὖ, διὰ τὸ τῆς φύσεως ἀσθενὲς καὶ εὐπάροιστον εἰς τὸ πλημμελές· ἀσθενείας γὰρ τύπος τὸ θῆλυ· ὡς ἐν κριῷ δὲ δὴ, τέλειοι, καὶ εἰς
Stature in Christ; mercy not works; hair fire=God receives; Job none clean§25
25Cyril: …measure of stature having driven, the in Christ; (Ephesians 4:13) and as in breads on the one hand the unleavened, clean; and pleasant as in thin-cakes, yet having been mercied through Christ. For we have been justified, not from works of righteousness, which we did ourselves, but according to his much mercy. (Titus 3:5) So then was being poured-upon therefore thus well for the breads the oil. And mediates again the priest, and brings-forward on the one hand first the about the sin, then the whole-burnt-offering, and third upon this of the salvation the ram. For of Christ mediating, and bringing-forward us for the God and Father, acceptable on the one hand we will be, over the own sins bringing-forward prayers, and of the ancient charges asking-out the forgiveness. And we are whole-burnt intelligibly, that is, altogether and wholly, both holy and sacred, and unto a smell of sweet-fragrance we will be dedicated for God, toward the in a world not having been portioned; for whole was being spent with the fire the being-whole-burnt. And we will dedicate-up also the thank-offerings, the over at least of our own salvation and life, not with corruptible and earthy things honoring God; a guest-gift and as it were for him bringing-forward takeable-worthy the clean and unleavened
Palladius: And what then this to be do you say?
Cyril: Of a vow a giving-back, and as it were of the having-been-promised the end; for not as the having been defiled upon a dead the most-dishonored already and profane was being shaved-down hair; thus also here the of the shaving will we receive manner. But as already having been perfected in Christ, and hair another having nourished after the eighth he dedicates-up for God just as in a type the having-been-promised. And a sign of the to have been received beside God the gift-bearing, the to be spent with fire the hair; for a form of the fire always for the divine puts-around nature the Letter the sacred. And at least the all-divine said Moses: ‘Our God a fire consuming is;’ (Deuteronomy 4:24) the all-strong, I think somewhere, of the divine and undefiled nature likening-beside with fire. And observe how beside the of the tent doors, the in a perfecting shaving, that is, of every of us righteousness and purification an end. For alone for us, which ever would become toward us both purity and righteousness, how would they lead-in unto the Holies of holies, the unchargeable and unfaulting not having entirely? ‘For clean from filth entirely no one;’ (Job 14:4) and leads-in the Christ, unremembering-evil freeing, and of every
Palladius: Truly.
Cyril: For he himself for us to have inaugurated is said a fresh
Greek · §25
μέτρον ἡλικίας ἐλάσαντες, τῆς ἐν Χριστῷ· καὶ ὡς ἐν ἄρτοις μὲν τοῖς ἀζύμοις, καθαροί· ἡδεῖς δὲ ὡς ἐν λαγάνοις, πλὴν ἠλεημένοι διὰ Χριστοῦ. Δεδικαιώμεθα γὰρ, οὐκ ἐξ ἔργων δικαιοσύνης, ἃ ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος. Ἐπεχεῖτο δὴ οὖν ταύτῃτοι καλῶς τοῖς ἄρτοις τὸ ἔλαιον. Μεσιτεύει δὲ πάλιν ὁ ἱερεὺς, καὶ προσκομίζει μὲν πρῶτον τὸ περὶ τῆς ἁμαρτίας, εἶτα τὸ ὁλοκαύτωμα, καὶ τρίτον ἐπὶ τῷδε τοῦ σωτηρίου τὸν κριόν. Μεσιτεύοντος γὰρ τοῦ Χριστοῦ, καὶ προσάγοντος ἡμᾶς τῷ Θεῷ καὶ Πατρὶ, δεκτοὶ μὲν ἐσόμεθα, ὑπὲρ τῶν ἰδίων ἁμαρτημάτων προσκομίζοντες λιτὰς, καὶ τῶν ἀρχαίων αἰτιαμάτων ἐξαιτοῦντες τὴν ἄφεσιν. Ὁλοκαυτούμεθα δὲ νοητῶς, τουτέστιν, εἰσάπαν καὶ ὁλοκλήρως, ἅγιοί τε καὶ ἱεροὶ, καὶ εἰς ὀσμὴν εὐωδίας ἀνακεισόμεθα τῷ Θεῷ, πρὸς τὰ ἐν κόσμῳ μὴ μεμερισμένοι· ὅλον γὰρ ἐδαπανᾶτο τῷ πυρὶ τὸ ὁλοκαυτούμενον. Ἀναθήσομεν δὲ καὶ τὰ χαριστήρια, τὰ ὑπέρ γε τῆς ἑαυτῶν σωτηρίας καὶ ζωῆς, οὐ φθαρτοῖς καὶ γηΐνοις τιμῶντες Θεόν· ξένιον καὶ ὥσπερ αὐτῷ προσάγοντες ἀξιόληπτον τὴν καθαράν τε καὶ ἄζυμον, καὶ ἡδεῖαν ζωὴν καὶ ἁγίαν· τοιουτοσὶ γάρ πως ὁ τῶν ἁγίων βίος. Προσκεκομικότος δὲ τοῦ ἱερέως τὴν θυσίαν κατὰ τὸν νόμον, «Ψιλούσθω, φησὶ, τὴν κεφαλὴν ὁ εὐξάμενος, παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου, καὶ ἐπιτιθέτω τὰς τρίχας ἐπὶ τὸ πῦρ.»
{ΠΑΛΛ.} Καὶ τί δὴ τοῦτο εἶναι φής;
{ΚΥΡ.} Εὐχῆς ἀπόδοσιν, καὶ οἱονεὶ τῶν ἐπηγγελμένων τὸ πέρας· οὐ γὰρ ὥσπερ ὁ μιανθεὶς ἐπὶ νεκρῷ τὴν ἀτιμοτάτην ἤδη καὶ βέβηλον κατεξυρᾶτο τρίχα· οὕτω κἀνθάδε τὸν τῆς ξυρήσεως ἐκδεξόμεθα τρόπον. Ἀλλ' ὥσπερ ἤδη τετελειωμένος ἐν Χριστῷ, καὶ κόμην ἑτέραν τετροφὼς μετὰ τὴν ὀγδόην ἀνατίθησι τῷ Θεῷ καθάπερ ἐν τύπῳ τὰ ἐπηγγελμένα. Σημεῖον δὲ τοῦ δεδέχθαι παρὰ Θεοῦ τὴν δωροφορίαν, τὸ δαπανᾶσθαι πυρὶ τὴν τρίχα· εἶδος γὰρ τοῦ πυρὸς ἀεὶ τῇ θείᾳ περιτίθησι φύσει τὸ Γράμμα τὸ ἱερόν. Καὶ γοῦν ὁ θεσπέσιος ἔφη Μωσῆς· «Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστί·» τὸ παναλκὲς, οἶμαί του, τῆς θείας καὶ ἀκηράτου φύσεως παρεικάζων πυρί. Ἄθρει δὲ ὅπως παρὰ τὰς τῆς σκηνῆς θύρας, ἡ ἐν τελειώσει ξύρησις, τουτέστιν, ἁπάσης ἡμῶν δικαιοσύνης καὶ ἁγνισμοῦ πέρας. Μόναι γὰρ ἡμᾶς, αἵπερ ἂν γένοιντο πρὸς ἡμῶν ἁγνεία τε καὶ δικαιοσύνη, πῶς ἂν εἰσοίσειαν εἰς τὰ Ἅγια τῶν ἁγίων, τὸ ἀκαταιτίατόν τε καὶ ἀπλημμελὲς οὐκ ἔχουσαι παντελῶς; «Καθαρὸς γὰρ ἀπὸ ῥύπου παντελῶς οὐδείς·» εἰσκομίζει δὲ ὁ Χριστὸς, ἀμνησικάκως ἐλευθερῶν, καὶ πάσης ἡμᾶς ἀνιεὶς ἁμαρτίας. Πρόδρομος γὰρ ὑπὲρ ἡμῶν εἰσελήλακεν, οὐχ ἑαυτῷ που πάντως, ἀλλὰ τοῖς ἔξω θυρῶν, καὶ ἐπ' αὐτῷ πως ἤδη γεγονόσιν οὐδῷ τῆς ἁγίας σκηνῆς, καταλεαίνων τὴν εἰσδρομήν.
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Αὐτὸς γὰρ ἡμῖν ἐγκαινίσαι λέγεται πρόσφα
Boiled arm=tempered strength; bread/cake life; Christ mediator hands§26
26Cyril: …and living way. (Hebrews 10:20) And after at least the to be shaved toward themselves having arrived the doors of the holy tent, and indeed also with fire to spend the hair: ‘The priest will take,’ he says, ‘the arm boiled from the ram, and a bread and a thin-cake, and will put upon the hands of the one having vowed, and again having taken-up he will bring-forward,’ he says, ‘a placing-upon opposite Lord, and holy it will be for the priest, just as also the breast of the taking-away.’ (Numbers 6:19-20)
Palladius: Then, what would wish to make-clear the law?
Cyril: Unto a type on the one hand then of the being-strong, or of the in strength right-doings, the arm always beside at least the God-breathed Writing is understood, and of a life then again both holy and clean, the unleavened bread, and indeed also the well-graced and the pleasant would show-beside upon itself, the thin-cake with oil being kneaded, and unto a cake completing. And of the mediating priest the face, one would put-around also very reasonably for the Emmanuel. So then the one purity the uppermost having righted, and a dedication bright having brought-forward for the all-pure God, the from strength works, clear then that of the spiritual, as in an arm of the ram, and a life unblemished, as in a bread the unleavened being understood, and indeed also the pleasant and the upon-grace of the in sanctification life, as in the thin-cake, only-not with hands own putting-upon, brings-up for God, through a mediator Christ, who as it were somehow from a hand unto hands receives the gift-bearings, with the uppermost honors, and in this then most, the genuine truly honoring-down worshiper. In this way he says, that with hands having put own, the the holy thus and all-pure completing vow, will give-upon for the priest
Palladius: You spoke well.
Cyril: And boiled then he has ordered to be taken the arm, the as it were somehow raw, and the of the fitting unreasonable of the of the holy ones strength driving-off; for not abrupt to be is necessary those being dedicated for God, nor indeed with an unmixed to have used the mind, but both softly-touching and tenderly and very well-artfully to right to urge the unto virtue. And they would be thus and not otherwise of the holy ones the right-doings useful and edible for God, the
Greek · §26
τόν τε καὶ ζῶσαν ὁδόν. Μετὰ δέ γε τὸ ξυρᾶσθαι πρὸς αὐταῖς ἥκοντα ταῖς θύραις τῆς ἁγίας σκηνῆς, καὶ μὴν καὶ πυρὶ δαπανῆσαι τὴν τρίχα· «Λήψεται,» φησὶν, «ὁ ἱερεὺς τὸν βραχίονα ἑφθὸν ἀπὸ τοῦ κριοῦ, ἄρτον τε καὶ λάγανον, καὶ ἐπιθήσει ἐπὶ τὰς χεῖρας τοῦ εὐξαμένου, καὶ αὖθις ἀναλαβὼν προσοίσει,» φησὶν, «ἐπίθεμα ἔναντι Κυρίου, καὶ ἅγιον ἔσται τῷ ἱερεῖ, καθὰ καὶ τὸ στηθύνιον τοῦ ἀφαιρέματος.»
{ΠΑΛΛ.} Εἶτα, τί ἂν βούλοιτο δηλοῦν ὁ νόμος;
{ΚΥΡ.} Εἰς τύπον μὲν δὴ τοῦ ἰσχύοντος, ἤτοι τῶν ἐν ἰσχύϊ κατορθωμάτων, ὁ βραχίων ἀεὶ παρά γε τῇ θεοπνεύστῳ Γραφῇ νοεῖται, ζωῆς δὲ δὴ πάλιν ἁγίας τε καὶ καθαρᾶς, ὁ ἄζυμος ἄρτος, καὶ μὲν καὶ τὸ εὔχαρί τε καὶ τὸ ἡδὺ παραδείξειεν ἂν ἐφ' ἑαυτῷ, τὸ λάγανον ἐλαίῳ ματτόμενον, καὶ εἰς πλακοῦντα τελοῦν. Τοῦ δὲ μεσιτεύοντος ἱερέως τὸ πρόσωπον, περιθείη τις ἂν καὶ μάλα εἰκότως τῷ Ἐμμανουήλ. Ὁ τοίνυν ἁγνείαν τὴν ἀνωτάτω κατωρθωκὼς, καὶ ἀνάθημα λαμπρὸν προσκεκομικὼς τῷ πανάγνῳ Θεῷ, τὰ ἐξ ἰσχύος ἔργα, δῆλον δὲ ὅτι τῆς πνευματικῆς, ὡς ἐν βραχίονι τοῦ κριοῦ, καὶ ζωὴν ἄμωμον, ὡς ἐν ἄρτῳ τῷ ἀζύμῳ νοουμένην, καὶ μέν τοι καὶ τὸ ἡδὺ καὶ τὸ ἐπίχαρι τῆς ἐν ἁγιασμῷ ζωῆς, ὡς ἐν τῷ λαγάνῳ, μονονουχὶ χερσὶν ἰδίαις ἐπιτιθεὶς, ἀναφέρει Θεῷ, διὰ μεσίτου Χριστοῦ, ὃς οἱονεί πως ἀπὸ χειρὸς εἰς χεῖρας δέχεται τὰς δωροφορίας, ταῖς ἀνωτάτω τιμαῖς, κἂν τούτῳ δὴ μάλιστα, τὸν γνήσιον ἀληθῶς καταγεραίρων προσκυνητήν. Ταύτῃτοί φησιν, ὅτι χερσὶν ἐπιθεὶς ἰδίαις, ὁ τὴν ἁγίαν οὕτω καὶ πάναγνον ἀποπεραίνων εὐχὴν, ἐπιδώσει τῷ ἱερεῖ ἐπίθεμα καὶ ἐξαίρετον, καὶ ἐκνεμηθὲν αὐτῷ, καθὰ καὶ τὸ στηθύνιον τοῦ κριοῦ, κατά γε τῷ νομοθέτῃ δοκοῦν. Ὥσπερ δὴ τὸν βραχίονα μήνυσιν εἶναί φαμεν τῶν ἐξ ἰσχύος κατορθωμάτων, ἤγουν τῆς ἰσχύος αὐτῆς, οὕτω καὶ τὸ στηθύνιον τοῦ κριοῦ, φρενός τε καὶ νοῦ. Κεκτήμεθα γὰρ ἐν σπλάγχνοις καὶ ἐν τῷ στήθει τὰς φρένας. Ἀδιαφορεῖ δὲ πολλάκις ἡ θεία Γραφὴ, καὶ ποτὲ μὲν εἰς νοῦ τύπον τὴν κεφαλὴν, ποτὲ δὲ τὸ στῆθος εἰς φρενὸς ποιεῖται δήλωσιν. Ἱερὰ δὴ οὖν καὶ ἐξαίρετα, μόνον δὲ οὐχὶ καὶ ἀπὸ χειρὸς εἰς χεῖρα προσκομιζόμενα, καὶ εὐπαράδεκτα δι' αὐτοῦ τῷ Θεῷ καὶ Πατρὶ, τῶν ἁγνιζομένων ἰσχὺς ἡ πνευματικὴ, καὶ μέν τοι καὶ φρένες. Εἴπερ ἔστιν ἀληθὲς εἰπεῖν, ὡς οὐκ ἂν ἑτέρως γένοιτό ποτε κατορθοῦν δύνασθαι τοὺς ἁγίους τὰ ἁνδάνοντα Θεῷ, μὴ οὐχὶ δι' ἰσχύος τῆς πνευματικῆς, καὶ μέν τοι καὶ φρενὸς ἀγαθῆς.
{ΠΑΛΛ.} Εὖ ἔφης.
{ΚΥΡ.} Ἑφθὸν δὲ προστέταχε λαμβάνεσθαι τὸν βραχίονα, τὸ οἱονεί πως ὠμὸν, καὶ τὸ τοῦ καθήκοντος παράλογον τῆς τῶν ἁγίων ἰσχύος ἀποσοβῶν· οὐ γὰρ ἀποτόμους εἶναι χρὴ τοὺς ἀνακειμένους Θεῷ, οὔτε μὴν ἀκράτῳ κεχρῆσθαι τῷ νῷ, ἀλλ' εὐαφῶς τε καὶ ἁπαλῶς καὶ λίαν εὐτέχνως κατορθοῦν ἐπείγεσθαι τὰ εἰς ἀρετήν. Εἶεν δ' ἂν ὧδε καὶ οὐχ ἑτέρως τῶν ἁγίων τὰ κατορθώματα χρηστὰ καὶ ἐδώδιμα τῷ Θεῷ, τὸ
Christ’s food; Passover not raw; keep vows; Num 30 opens§27
27Cyril: …raw not having and having been hated. And you learned-through somewhere the in purities upon the saving food, as it were own naming of the Christ and saying for the holy disciples: ‘I have a food to eat, which you do not know.’ (John 4:32) And remember that also to be sacrificed-down on the one hand he was ordering the lamb, unto a type of Christ, and he was legislating-forward saying: ‘You will not eat from them raw, nor having been boiled in water, but or roasted with fire;’ (Exodus 12:9) the unacceptable, I think somewhere, and the as it were somehow unto a digestion not easy, raw to be saying. So then needing then therefore he says boiled to be taken the arm; of the unboiled signaling the neither pleasant, nor edible, in this way also unacceptable.
Palladius: How thin exceedingly and true the word.
Cyril: So then one must give-back therefore the confessions for God, and what things ever someone should vow, let him complete having delayed nothing, as the at least not to do the such things swiftly, of the that most terrible and most-slippery I would say myself, and itself then the Letter the sacred. For if to be we will reckon thinking rightly of the very most-outlandish, the of false-speaking to be caught with a writing, how would it not become of the very shameful, to confess on the one hand something and to promise for God, and to lie after this the promise? Of every on the one hand having vowed and having delayed, and at least also altogether withdrawing-from the payment, he writes-down the sin. And he releases of the charges those having on the one hand entirely own nothing, and with a bond as it were necessary having been yoked-down, and under another doing a hand. And it has been written thus in the Numbers: ‘And Moses spoke toward the rulers of the tribes of the sons of Israel, saying: This the word which Lord arranged: A human who if he should vow a vow for Lord, or should swear an oath, or with a definition should define about his soul, will not profane his word. All as many as should go-out from his mouth he will do. And if she should vow’ (Numbers 30:1-3)
Greek · §27
ὠμὸν οὐκ ἔχοντα καὶ ἀπηχθημένον. Διεπύθου δέ που τὸν ἐν ἁγνείαις ἐπὶ τὴν σωτήριον τροφὴν, ὥσπερ ἰδίαν ὀνομάζοντος τοῦ Χριστοῦ καὶ λέγοντος τοῖς ἁγίοις μαθηταῖς· «Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε.» Διαμέμνησο δὲ ὅτι καὶ καταθύεσθαι μὲν ἐκέλευε τὸν ἀμνὸν, εἰς τύπον Χριστοῦ, προσενομοθέτει δὲ λέγων· «Οὐ φάγεσθε ἀπ' αὐτῶν ὠμὸν, οὐδὲ ἑψημένον ἐν ὕδατι, ἀλλ' ἢ ὀπτὰ πυρί·» τὸ ἀπαράδεκτον, οἶμαί που, καὶ τὸ οἱονείπως εἰς πέψιν οὐκ εὐχερὲς, ὠμὸν εἶναι λέγων. Χρῆναι δὴ οὖν ἄρα φησὶν ἑφθὸν λαμβάνεσθαι τὸν βραχίονα· τοῦ ἀνέφθου σημαίνοντος τὸ μήτε ἡδὺ, μήτε βρώσιμον, ταύτῃτοι καὶ ἀπαράδεκτον.
{ΠΑΛΛ.} Ὡς ἰσχνὸς ἄγαν καὶ ἀληθὴς ὁ λόγος.
{ΚΥΡ.} Ἀποδοτέον οὖν ἄρα τὰς ὁμολογίας Θεῷ, καὶ ἅπερ ἂν εὔξαιτό τις, διαπεραινέτω μελλήσας οὐδὲν, ὡς τό τοι μὴ δρᾷν τὰ τοιάδε γοργῶς, τῶν ὅτι μάλιστα δεινῶν καὶ σφαλερωτάτων φαίην ἂν ἔγωγε, καὶ αὐτὸ δὲ τὸ Γράμμα τὸ ἱερόν. Εἰ γὰρ εἶναι λογιούμεθα φρονοῦντες ὀρθῶς τῶν ἄγαν ἐκτοπωτάτων, τὸ ψευδοεπείας ἁλῶναι γραφῇ, πῶς οὐκ ἂν γένοιτο τῶν λίαν αἰσχρῶν, ὁμολογῆσαι μέν τι καὶ ὑποσχέσθαι Θεῷ, ψεύσασθαι δὲ μετὰ τοῦτο τὴν ὑπόσχεσιν; Παντὸς μὲν οὖν εὐξαμένου καὶ μελλήσαντος, καὶ γοῦν καὶ εἰσάπαν ἀναδυομένου τὴν ἔκτισιν, καταγράφει τὴν ἁμαρτίαν. Ἀνίησι δὲ τῶν αἰτιαμάτων τοὺς ἔχοντας μὲν παντελῶς ἴδιον οὐδὲν, δεσμῷ δὲ ὥσπερ ἀναγκαίῳ κατεζευγμένους, καὶ ὑφ' ἑτέρου πράττοντας χεῖρα. Γέγραπται δὲ οὕτως ἐν τοῖς Ἀριθμοῖς· «Καὶ ἐλάλησε Μωσῆς πρὸς τοὺς ἄρχοντας τῶν φυλῶν τῶν υἱῶν Ἰσραὴλ, λέγων· Τοῦτο τὸ ῥῆμα ὃ συνέταξε Κύριος· Ἄνθρωπος ὃς ἂν εὔξηται εὐχὴν Κυρίῳ, ἢ ὀμόσῃ ὅρκον, ἢ ὁρισμῷ ὁρίσηται περὶ τῆς ψυχῆς αὐτοῦ, οὐ βεβηλώσει τὸ ῥῆμα αὐτοῦ. Πάντα ὅσα ἐξέλθῃ ἐκ τοῦ στόματος αὐτοῦ ποιήσει. Ἐὰν δὲ εὔξηται γυνὴ εὐχὴν Κυρίῳ, ἢ ὁρίσηται ὁρισμὸν ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτῆς ἐν τῇ νεότητι αὐτῆς, καὶ ἀκούσῃ ὁ πατὴρ αὐτῆς τὰς εὐχὰς αὐτῆς, καὶ τοὺς ὁρισμοὺς αὐτῆς οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, καὶ παρασιωπήσῃ ὁ πατὴρ αὐτῆς· καὶ στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς, καὶ πάντες οἱ ὁρισμοὶ αὐτῆς οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, μενοῦσιν αὐτῇ. Ἐὰν δὲ ἀνανεύων ἀνανεύσῃ ὁ πατὴρ αὐτῆς, ᾗ ἂν ἡμέρᾳ ἀκούσῃ πάσας τὰς εὐχὰς αὐτῆς, καὶ τοὺς ὁρισμοὺς αὐτῆς, οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, οὐ στήσονται, καὶ Κύριος καθαριεῖ αὐτὴν, ὅτι ἀνένευσεν ὁ πατὴρ αὐτῆς.» Ἀλλ' εἰ καὶ γένοιτο, φησὶν, γυνὴ συνηρμοσμένη κατὰ νόμους ἀνδρὶ, ὁ αὐτὸς κρατείτω νόμος. Χήρας δὲ καὶ ἐκβεβλημένης ἵστησι τοὺς ὁρισμοὺς, καὶ διαπεραίνεσθαι δεῖν πάντη τε καὶ πάντως τὰς ὑποσχέσεις εὖ μάλα φησὶ, πανταχῆ τὸ ἐλεύθερον καὶ ἔξω ζυγοῦ ταῖς αἰτίαις ὑποτιθεὶς, εἰ μὴ δρᾷν ἕλοιτο τὰ ἐπηγγελμένα· τόγε μὴν οὐχ ὧδε ἔχον, ἄπρακτόν τε καὶ ὑφ' ἑτέροις, ἀνιεὶς εἰκότως. Τοῖς γάρτοι κυρίοις, πατρί τε, φημὶ, καὶ ἀνδρὶ, συνθεμένοις μὲν καὶ οἱονεὶ συννεύσασι
Dependent vows; free dedications — Book 16 CLOSEOUT§28
28Cyril: …for the of those under hand and authority vows, the of the impiety he brings-upon a writing, if not to fulfill they should choose the having-been-promised. And they deny also the to be released needing of sins he apportions; for of a choice, and not of a necessity fruits the unto God dedications. (Numbers 30:5-8) (2 Corinthians 9:7)
Greek · §28
ταῖς τῶν ὑπὸ χεῖρα καὶ ἐξουσίαν εὐχαῖς, τὴν τῆς δυσσεβείας ἐπιφέρει γραφὴν, εἰ μὴ πληροῦν ἕλοιντο τὰ ἐπηγγελμένα. Ἀποφάσκουσι δὲ καὶ τὸ ἀνεῖσθαι δεῖν ἁμαρτιῶν ἀπονέμει· προαιρέσεως γὰρ, καὶ οὐκ ἀνάγκης καρποὶ τὰ εἰς Θεὸν ἀναθήματα.