ST. CYRIL OF ALEXANDRIA, On the Veneration and Worship in Spirit and Truth (Περὶ τῆς ἐν Πνεύματι καὶ Ἀληθείᾳ Προσκυνήσεως καὶ Λατρείας) (PG 68.131-1126) ΒΟΟΚ NINE “On the Tabernacle” Translation & Notes by Justin M. Gohl (2021) TABLE OF CONTENTS INTRODUCTION ………………………………………………………………………………………. 3 BIBLIOGRAPHY……………………………………………………………………………………….. 10 TEXT & TRANSLATION PREFACE …………………………………………………………………………………….. 12 INDEX OF THE TREATISE DE ADORATIONE …………………………………………………… 12 BOOK IX: TEXT & TRANSLATION (§1. Introduction: Building of Tabernacle Commanded) …………………………. 15 (§2. The Ark & Propitiatory) ………………………………………………………. 21 (§3. Table of the Bread of Presence & the Lampstand) ..………………………….. 27 (§4. The Altar of Sacrifice & Altar of Incense) …………………………………… 33 (§5. Bronze Laver & Fasting Women) …………………………………………….. 44 (§6. Tabernacle Curtains, Coverings, & Pillars) …………………………………… 49 (§7. Preparation of Olive Oil) ………………………………………………………. 56 (§8. Preparation of Holy Chrism, Incense, & Sacred Fragrance) …………………… 58 (§9. Bezalel & Eliab as Type of Christ & the Apostles) ……………………………. 61 SCRIPTURE INDEX …………………………………………………………………………………… 63 2 INTRODUCTION We would begin in the same way that Robert C. Hill introduces his translation of St. Cyril’s Commentary on Isaiah, by quoting the words of Robert Louis Wilken: Perhaps it is that they are so long that they are not read. But Cyril's commentaries on the Old Testament sit passively (and expectantly) alongside the other volumes of the Patrologia Graeca (PG) in libraries all over the world gathering dust.1 Thankfully, this situation has been greatly remedied by several monumental translations in the past two decades, of St. Cyril’s Commentary on Isaiah (only translated up to Isaiah 50),2 his Commentary on the Twelve Prophets,3 and most recently his Glaphyra on the Pentateuch.4 The De adoratione,5 however, has not been the subject of any substantial translation efforts, completed or pending, that I am aware of, with one exception. There is an unpublished translation of Book 9 of De adoratione in a 2007 Holy Cross Greek Orthodox School of Theology ThM thesis by John Paul Abdelsayed (who was elevated to the episcopate in 2018 in the Coptic Orthodox Church as Bishop Kyrillos). I have not been able to consult this work. St. Cyril’s Greek is notoriously difficult, to read and to render, particularly in the dialogue format that he adopts for De adoratione, so it is unfortunate but also unsurprising that more has not been done. I confess to not being equal to the task, and offer the present effort with some embarrasment. The reader will frequently encounter my footnoted translational questions and uncertainties. Nevertheless I hope this translation can be of some modest benefit. I plan to continue translating De adoratione by working through Book 1, for which I am about halfway through, and taking up his discussion of the OT sacrifices proper in Book 16 and then back to Book 10 to round out his discussion of the Tabernacle. St. Cyril & the Character of the Treatise “De adoratione” St. Cyril lived between AD c.370-444. Composed sometime between 412-423, we know that St. Cyril wrote De adoratione before the Glaphyra on the Pentateuch inasmuch as he refers to the former in the Glaphyra. Some of his editorial comments in De adoratione also seem to refer to the Glaphyra by way 1 Robert L. Wilken, “Cyril of Alexandria as Interpreter of the Old Testament,” in The Theology of St. Cyril of Alexandria: A Critical Appreciation (eds. Thomas G. Weinandy and Daniel A. Keating; London: T&T Clark, 2003), 1. 2 Commentary on Isaiah, Volume I: Chapters 1–14; Commentary on Isaiah, Volume II: Chapters 15–39; Commentary on Isaiah, Volume III: Chapters 40–50, trans. Robert Charles Hill (Brookline, MA: Holy Cross Orthodox Press, 2008). 3 Commentary on the Twelve Prophets, Volume 1, trans. Robert C. Hill (Washington, DC: The Catholic University of America Press, 2007); Commentary on the Twelve Prophets, Volume 2, trans. Robert C. Hill (Washington, DC: The Catholic University of America Press, 2008); Commentary on the Twelve Prophets, Volume 3, trans. Robert C. Hill (Washington, DC: The Catholic University of America Press, 2012). 4 Nicholas P. Lunn, trans., and Gregory K. Hillis, Saint Cyril of Alexandria: Glaphyra on the Pentateuch, Volume 1: Genesis (FOC 137; Washington, DC: CUA Press, 2018); Nicholas P. Lunn, trans., Saint Cyril of Alexandria: Glaphyra on the Pentateuch, Volume 2: Exodus through Deuteronomy (FOC 138; Washington, DC: CUA Press, 2019). 5 The work is usually referred to by its title in Latin translation: De adoratione et cultu in spiritu et veritate. I have rendered the pair, Προσκυνήσεως καὶ Λατρείας, as “On Veneration and Worship” based on the historic Orthodox distinction (as used in the refutation of Iconoclasm) between worship proper to God alone (latreia) and veneration of saints, relics, icons, etc. (proskynesis). 3 of anticipation. As he begins Book 8 of the Glaphyra (on Exodus), St. Cyril comments on the relationship between the two works: For, if God wills and grants the wisdom, we will now deal with the sections in Exodus which can be seen to have been omitted when we composed our moral exhortation [the De adoratione]. It was then thought best to avoid lengthy discourse, as we wanted to show how we are to understand the manner of worship in spirit and in truth. For having delineated each of the sections that comprise the five books of Moses, and having first carefully considered the matter in them intended for our contemplation, we conveniently gathered together those things in some way necessary for moral guidance (ταῖς ἠθικαῖς ὑφηγήσεσιν) [M388] and things that were especially profitable, in what I would say was the most appropriate order for each matter. Yet those things by means of which the mystery of Christ seems to some degree to be depicted in advance, albeit in shadows relating to the law, we reserved for the work to be written later [the Glaphyra].6 It is interesting that in both this passage from the Glaphyra and in the Preface to De adoratione (see below), St. Cyril identifies the skopos, as it were, of the De adoratione as “moral guidance” (ἠθικὴν ὑφήγησιν). What might that mean, however? In his helpful summary of the “state of the question” on the character of De adoratione, Matthew Crawford outlines two general approaches: 1) De adoratione as representing a Christian apologetic response to Judaism in Alexandria, demonstrating that the Church’s way of life is already adumbrated in the Law and thus has superceded that of Israel/Judaism (Wilken; Schurig; Young; Blackburn); 7 De adoratione as a constructive “ethical” work intended for the benefit of a primarily monastic audience (Elliot; Crawford). Speaking from the limited vantage of only having systematically worked through Book 9 (and first third of Book 1), I would agree with Crawford’s basic judgment “that Cyril is more concerned with providing a blueprint or roadmap for Christian virtue than he is with polemicizing against Jewish interpreters haggling Christians in fifth-century Alexandria” (p. 11), though to be sure there are some strong antiJudaic passages in Book 9. I confess, though, tentatively, to not yet finding anything that makes a monastic context particularly compelling as far as explaining the content of De adoratione as such. It has occurred to me that perhaps we would benefit from treating the present work as a mystagogical text (on which, see more below), not altogether unlike St. Gregory of Nyssa’s Life of Moses. Within this framework we could perhaps understand the category of “ethical guidance” in terms of a sequence of sacramental initiation into the Church, as relating to those at a more basic stage of progress. This would correspond, too, with St. Cyril’s basic hermeneutical approach to Scripture in which he takes Scripture as presenting a “‘twofold form of instruction’ (τὴν διφυᾶ παίδευσιν), one that is ‘both moral and dogmatic’ (ἠθικήν τε καὶ δογματικὴν)” (Crawford, p. 12, quoting Cyril, Comm. Mich. 7:14-15). One thinks immediately of the legacy of Alexandrian hermeneutics, particularly with Origen, in which the FOC 137, p. 11; FOC 138, p. 3 Among these scholars, some seem to locate the impetus in real-world social-political conflict between Jews and Christians in Alexandria, while others seem content with a more impersonal, philosophical context for the apologetic, that St. Cyril’s concern is more hermeneutical than political. 6 7 4 “ethical science” corresponded to the “somatic-bodily”—i.e., “literal-moral”—level of meaning in Scripture, which was intended particularly for the benefit of more “fleshly” believers. More precisely, I would hazard the suggestion that St. Cyril is directly addressing other teachers in the Church, with a view toward their role in giving proper instruction (perhaps catechizing) to those of lower stages of spiritual progress. Such a context would cause the following passage to be heard in a more poignant light: The light of the Savior, then, is continually and unceasingly seen in the Churches, when the teachers in them are rightly interpreting the divine and evangelical proclamations. And the oil is pure, for the straight and true word concerning the divine doctrines unmixed with what is inferior, is completely free from all dreg and filth, as it were. This [word] continually raises the illumination of the Savior, not adding something of its own to the brightening by Christ (for it is quite foolish to think that he is need of something from man), but because He is the true light and radiance of the Father (cf. Heb 1.3; Wisdom 7.26), Christ shines in the intellects of those who believe with8 the words of the teachers for orthodoxy, such as [correspond to who] He truly is.9 At the end of the same section, he says: Do observe that the law says that the oil from olives must be brought forth by the sons of Israel. For as I was saying before, the spiritual fruit and offering to God from us will be a true word, which does not allow the illumination by Christ to grow weak in those who are mystically initiated [ἐν τοῖς μυσταγωγουμένοις].10 It is not at all surprising, but still to be noted, that St. Cyril often gravitates to the “mystery” word-group, to explain both 1) the way the reality of Christ and the Church is present in the (OT) Scriptures, and 2) the way that Christians are made participants in that reality, both through inspired ecclesial interpretation of Scripture and through the sacramental-liturgical life of the Church. Christ Himself is the paradigmatic Mystagogue, for it is He who, through the Evangelists, initiates people into the Mystery of His saving Self-Offering: He himself has initiated us into the mystery [αὐτὸς ἡμᾶς … μεμυσταγώγηκε] of why this is the will of the Father (cf. Heb 10.5-7; Ps 39.6-8) when he says in the Gospels that “I came down from heaven, not that I might do my will, but the will of Him who sent me. And this is the will of Him who sent me, that everything that He gives me, I will not lose from him, but I will raise him in the last day” (Jn 6.3839).11 The whole network of symbols and types in the OT—focusing here on the especially rich field of the Tabernacle and its furniture—are filled with pointers to the Mystery of Christ and the Church, including I am unsure about the relationship between the two dative clauses: are “the words” the direct object of “those who believe” (i.e., those who believe in the words), or are the datives sequential, one of location, the other of agency: Christ shines in the intellects … with/by means of the words? 9 De adoratione 9, §7 (p. 57 below) 10 De adoratione 9, §7 (p. 58 below) 11 De adoratione 9, §4 (p. 40 below) 8 5 Christological dogma, of Christ’s Unity in two natures, and of the Trinity’s saving and deifying work through the Church, its sacraments, worship, and teaching ministry. Pall.: So, then, the altar from the earth, as well as the unstricken stones, signify Christ, according to the aforementioned figures? Cyr.: I would say so, because the law is spiritual, according to the Scriptures (cf. Rom 7.14). And so at one time he uses enigmatic types for the mystery of Christ and the approach [to the Father] through him, and at another time God provided an anticipatory indication of the pattern of the Church.12 The Table of Shewbread, for example, finds not just a prophetic fulfillment, but mystical actualization in the Church’s Eucharistic Table. And likewise with the Sacred Vessels of the Church—no doubt, the Eucharistic Chalice, and other such things: “And you shall set on the table the bread of presence, before me continually” (Exod 25.30). And he commanded that its vessels, dishes, and censers, bowls, and cups were [all] to be gold (Exod 25.29). So, does this not vividly exhibit to us the bread from heaven which is set forth on the holy tables of the churches at appointed times, and gives life to the world (cf. Jn 6.33)? Pall.: Quite certainly. Cyr.: Dishes, censers, bowls, and cups and the things through which the mystical and most sacred use of the holy table is fulfilled, would they not be a type of the divine precious vessels, my friend? Pall.: By all means.13 Likewise, the whole shape of the narrative of Israel’s deliverance from Egyptian slavery—during which time Israel engaged in pagan worship—and then the contributions of the Israelite people of pagan goods to construct the Tabernacle is a symbol of the constitution of the Church from the nations, of both believing Jews’ and pagan Greeks’ mystical intiation into Christ and their self-offering for the construction of the Church. One group in particular, the cryptic group of “fasting women” at the door of the Tabernacle, becomes a fruitful symbol for St. Cyril, which he interestingly contrasts with pagan rites of initiation: The Israelites had worshipped idols while enduring the servitude under the Egyptians, and they had continued on for a long time living by their laws. It was the custom of the Egyptians, then, especially for women, to frequent the sacred precincts, dressed in flax raiment, and bedecked in a way befitting the sacred with a mirror in the left hand and with a rattle in the right. Those who [M68.632] were chosen above others as mystical initiates [ἱερομύστιδες],14 were scarcely deemed worthy of such honor, or outrage rather, for to speak truth here is better. Women, De adoratione 9, §1 (p. 19 below) De adoratione 9, §3 (p. 27 below) 14 The syntax here is unclear to me, in connection with the adverb μόλις (which Cyril uses several times in a way that does not seem to comport with the options in LSJ). Is Cyril’s comment that the pagan mystical initiates are scarcely worthy of that honor, or that they became worthy of that honor with difficulty? Text mentioned in Michael Malaise and Richard Veymiers, “Les dévotes isiaques et les atours de leur déesse,” chapter 16 in Individuals and Materials in the Greco-Roman Cults of Isis (SET): Agents, Images, and Practices (Religions in the Graeco-Roman World; eds. Valentino Gasparini, Richard Veymiers; Brill, 2018), p. 504. 12 13 6 then, from the bloodline of Israel, who found remnants of the worship in Egypt in their personal effects, brought forth these mirrors as an offering, which were transformed for use with the laver. And when the holy tabernacle was being erected they fasted as they sat by the doors, living in observance of all things with purity, which thing suggests, I think, that when the truer tabernacle was displayed—that is, the Church which the Lord pitched and not man, as the inspired Paul writes (Heb 8.2)—there came an opportunity for those who were already in some way devoted to the glory then of the band of the demons, to be refashioned into sacred vessels, and having become suitable for the acceptance of holy baptism, so as to be able to excel in the dignities beyond the law. For I think the fact that the bronze laver is fashioned from the Hellenic mirrors, indeed from precious vessels belonging to demons, in which [laver] was the very water which purges Moses himself, and was used by the priesthood according to the law for washing clean, indicates that [this is] the noetic reality. Or, wouldn’t you yourself say that those who have been led astray and worship demons are vessels belonging to demons, O Palladius?15 So, returning to the broad question of the character of De adoratione, whatever account one gives for its “ethical” character, this must allow for St. Cyril’s consistent concern for the Church’s dogmatic teachings. Anticipating his later Christological debates, St. Cyril expresses a consistent concern over the Unity, Indivisibility, and Two Natures of Christ. For example: … nor was he divided into parts between God and the world, and though he became flesh, while yet being completely holy, he was not separated into God in himself and into man particularly after the ineffable union, truly the concourse16 with the flesh, but himself being one, both God and man. For he was in no way divided into parts, just as the wise Paul also writes (cf. 1 Cor 1.13).17 St. Cyril is adamant about the deified flesh (human nature) of the Savior and thus of its incorruptibility: For when we closely examine the mode of the inhumanization of the OnlyBegotten, we will see that the Logos, who is from God the Father, took up residence in the temple from the Virgin just as in an ark. “For the whole fullness of the deity dwelt in him bodily,” according to the Scriptures (Col 2.9). And the Logos of God was the [tablets of] testimonies in the ark, and He was its “nondecaying wood,” and He was beautified inside and out with pure and most precious gold. For Christ’s Body is incorruptible, just as certain gold, by the power and splendor of the indwelling Logos, and is preserved in incorruption by the lifegiving nature and energy of the Holy Spirit. It is for this reason that Christ is said “to be life-giving” (cf. 1 Cor 15.45), for the Logos from God the Father, who is life by nature (cf. Jn 14.6), himself brings his own temple back to life by the power of his Spirit, setting it above corruption. “For his flesh knew no corruption,” according to the expression of Saint Paul (Acts 2.31; 13.34-37). He proclaims somewhere to the Jews concerning his own body: “Destroy this temple, and I will De adoratione 9, §5 (pp. 47-48 below). An important Christological word for the unity, or “combination,” of the two natures in Christ (PGL 1334-5), set in contrast to the Nestorian term συνάφεια “connection” (St. Cyril, Ep. 17, anath. 3; McGuckin 2004, 173). 17 De adoratione 9, §1 (p. 18-19 below). 15 16 7 raise it up in three days” (Jn 2.19), and Peter says that he was put to death in the flesh, but made alive in spirit (1 Pet 3.18).18 Book 9 does however yield a somewhat suprising passage, where St. Cyril seems to clearly subordinate the human nature of Christ to the divine, in terms of an ontological hierarchy in the context of Christ’s self-emptying in the Incarnation: For through the one and a half cubit (Exod 26.16), it is signified obliquely how He was perfect in the nature of divinity, and lesser in turn, as it were, in the dimensions of humanity. Nor would it be silly to say that since He is indeed God by nature, Christ is all-perfect, as in a complete cubit, and that He is inferior on account of humanity [ὑφειμένος διὰ τὸ ἀνθρώπινον], as in a “half-cubit.” For nothing is perfect among created things. He, being rich, became poor with us (2 Cor 8.9), and the Only-Begotten brought himself down into [self-]emptying. Pall.: True. Cyr.: So then the human is not granted an equal status with the supremacies of the divinity—indeed, far from it!19 Therefore He who became and is perceived according to us, in fact said, [M68.637] “The Father is greater than I” (Jn 14.28), even though He has equal measure in nature of divinity, and is no wise diminished from the supremacy of [the Father] who generated [Him].20 In any case, returning to the broader question of the character of De adoratione, I would again propose that the paradigm of mystagogy might be of help in understanding the treatise, and particularly as to why the clearly dogmatic concerns can fall within the horizon of “ethical guidance”—namely because of the intended audience, if not of the work itself, then of those who will be transmitting the teaching of the work to those intended. Tabernacle Typology Anticipating what could be a whole study, we would offer a brief word here about the exegetical tradition for the Tabernacle in which St. Cyril stands and which he developes. In the horizon of Scripture itself, St. Cyril exegetes the Tabernacle in and through the Pentateuchal passages, the prophetic visions of Isaiah, Ezekiel, and Zechariah, and then the NT passages that develop the Tabernacle/Temple theme, particularly in John and Hebrews and in other key Pauline texts. St. Cyril stands in an exegetical tradition that certainly has been influenced by Philo of Alexandria (De Vita Mosis), and then prominent Christian figures such as St. Irenaeus, Clement of Alexandria (Stromata V.6), Origen of Alexandria (e.g., Hom. Exod. 9), and St. Gregory of Nyssa, Life of Moses. Sources roughly contemporary with St. Cyril that should be considered are the Questions on the Octateuch of Theodoret of Cyrus, and the writings of St. Augustine on the Pentateuch. De adoratione 9, §2 (p. 22 below). πολλοῦ γε καὶ δεῖ. For idiom, see δεῖ, LSJ A.II.b 20 De adoratione 9, §6 (p. 51-2 below). 18 19 8 St. Cyril’s reference point for the Tabernacle is Christ Himself, namely the union of divinity and humanity in the incarnate Christ that is prefigured in the Tabernacle. By the Logos’s “tabernacling” among humanity, His “inhumanization,” Christ deifies human nature and becomes the paradigm of humanity, such that all the beings that surround God, both angels and humans, partake of His deifying energies. Translation Notes The transcription of De adoratione (PG 68) comes from khazarzar.skeptik.net.21 The TLG text is available as well.22 For ease of reading and clarity, I have added section headings and paragraph breaks. The headings are presented in brackets to show that they are not original to the text. They are also relative, in both where I inserted the section breaks, and how many section breaks I made. All OT Scripture references pertain to the LXX. For rendering the LXX, I have consulted Brenton, the NETS, and the St. Athanasius Academy translation in the Orthodox Study Bible. I have attempted to produce a translation that is both literal and fluid, readable. I welcome any feedback and suggestions for improved/corrected renderings. http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%206877/De%20adoratione%20et%20cultu%20in%20spiritu%20et%20veritate.pdf 22 https://www.documentacatholicaomnia.eu/02g/03700444,_Cirillus_Alexandrinus,_De_adoratione_et_cultu_in_spiritu_et_veritate,_MGR.pdf 21 9 BIBLIOGRAPHY Abdelsayed, John Paul. “‘He tabernacled within us’: St. Cyril of Alexandria's Christological exegesis of the Holy Tabernacle in his ninth oration of the De adoratione.” M. Div./M. Th. Thesis. Holy Cross Greek Orthodox School of Theology, 2007. Crawford, Matthew R. “The Preface and Subject Matter of Cyril of Alexandria’s De Adoratione.” The Journal of Theological Studies, NS 64.1 (2013): 154–67. Elliott, Mark W. “What Cyril of Alexandria’s De Adoratione is All About,” Studia Patristica 50 (2011): 245–52. Hill, Robert Charles, trans. Saint Cyril of Alexandria: Commentary on Isaiah, Volume I: Chapters 1– 14; Commentary on Isaiah, Volume II: Chapters 15–39; Commentary on Isaiah, Volume III: Chapters 40–50. Brookline, MA: Holy Cross Orthodox Press, 2008. ____ . Saint Cyril of Alexandria: Commentary on the Twelve Prophets, Volume 1. Washington, DC: The Catholic University of America Press, 2007. ____ . Saint Cyril of Alexandria: Commentary on the Twelve Prophets, Volume 2. Washington, DC: The Catholic University of America Press, 2008. ____ . Saint Cyril of Alexandria: Commentary on the Twelve Prophets, Volume 3. Washington, DC: The Catholic University of America Press, 2012. ____ . Theodoret of Cyrus: The Questions on the Octateuch, Volume 1: Genesis and Exodus. The Library of Early Christianity 1. Washington, DC: CUA Press, 2007. ____ . Theodoret of Cyrus: The Questions on the Octateuch, Volume 2: On Levititus, Numbers, Deuteronomy, Joshua, Judges, and Ruth. The Library of Early Christianity 2. Washington, DC: CUA Press, 2007. Lienhard, Joseph T. “2001 NAPS Presidential Address: The Christian Reception of the Pentateuch: Patristic Commentaries on the Books of Moses.” Journal of Early Christian Studies 10 (2002): 373-88. ____, ed. Exodus, Leviticus, Numbers, Deuteronomy. Ancient Christian Commentary on Scripture OT III. Downers Grove: InterVarsity Press, 2001. Lunn, Nicholas P., trans., and Gregory K. Hillis. Saint Cyril of Alexandria: Glaphyra on the Pentateuch, Volume 1: Genesis. Fathers of the Church 137. Washington, DC: CUA Press, 2018. Lunn, Nicholas P., trans. Saint Cyril of Alexandria: Glaphyra on the Pentateuch, Volume 2: Exodus through Deuteronomy. Fathers of the Church 138. Washington, DC: CUA Press, 2019. Malaise, Michael, and Richard Veymiers. “Les dévotes isiaques et les atours de leur déesse.” Chapter 16 in Individuals and Materials in the Greco-Roman Cults of Isis (SET): Agents, Images, and Practices. Religions in the Graeco-Roman World. Edited by Valentino Gasparini and Richard Veymiers. Brill, 2018. 10 McGuckin, John Anthony. St. Cyril of Alexandria: The Christological Controversy: Its History, Theology, and Texts. Supplements to the Vigiliae Christianae 23. Leiden: Brill, 1994. Weinandy, Thomas G., and Daniel A. Keating, eds. The Theology of St. Cyril of Alexandria: A Critical Appreciation. London: T&T Clark, 2003 Wilken, Robert L. “Cyril of Alexandria as Interpreter of the Old Testament.” Pages 1-21 in The Theology of St. Cyril of Alexandria: A Critical Appreciation. Edited by Thomas G. Weinandy and Daniel A. Keating. London: T&T Clark, 2003. 11 ΠΡΟΘΕΩΡΙΑ23 PREFACE τοῖς ὡς ἄριστα καὶ ὡς ἔνι μάλιστα θεοφιλῶς διαβιοῦν ᾑρημένοις, ἠθικὴν ὑφήγησιν συνθεῖναι προῃρημένος, ὡς ἂν εἰδεῖεν εὖ μάλα τὴν εἰς πᾶν ὁτιοῦν τῶν τεθαυμασμένων ἰέναι τρίβον, ὀρθῶς τε καὶ ἀπλανῶς τῆς ἐν Χριστῷ πολιτείας ἀποπεραίνειν δύνασθαι τὰ αὐχήματα, καθίημι μὲν ἀναγκαίως τὸν λόγον ἐπὶ τὴν θεόπνευστον Γραφήν· ἐντολῆς δὲ τῆς διὰ Μωσέως τὰ βάθη διερευνώμενος, ἐν βιβλίος ἑπτακαίδεκα τὸ σύμπαν τῆς πραγματείας εἴργασμαι σῶμα. τῆς σῆς δ᾽ἂν εἴη παγκάλης φρενὸς, ποθεινότατε ἀδελφὲ, τὴν τῶν κεφαλαίων εὔρυθμον τηρῆσαι τάξιν καὶ προσώπων τῶν ἐξ ἀμοιβῆς ἀσυγχυτον τὴν διαφοράν. ἐπειδὴ γὰρ ἀνάγκη λεπτοεπεῖν καὶ ταῖς ἄγαν ἰσχναῖς προσβάλλειν ἐννοίαις, διαπτύσσοντες τοῦ νόμου τὴν σκιὰν καὶ εἰς ἐμφανεστέραν ἄγοντες γνῶσιν τὰ ὡς ἐν αἰνίγμασιν εἰρημένα, ταύτῃτοι καὶ χρειωδέστατα πρὸς πεῦσιν ὥσπερ ἡμῖν καὶ ἀπόκρισιν τὸ εἶδος τοῦ λόγου συντέθειται καὶ ἔστιν ἀνειμένον. τὰ κεφάλαια τῆς πραγματείας . . . Having determined that I should provide moral guidance for those who have chosen to live their life in the most excellent way and, as far as is possible, in a manner that is pleasing to God, so that they may know exceedingly well how to walk the path that leads into everything worthy of admiration, and how to accomplish rightly and without error the glorious achievements of the way of life in Christ, I was constrained to introduce this treatise upon the divinely inspired Scripture, and, after examining the depths of the commandment that came through Moses, I have arranged the whole body of the treatise into seventeen books. And may your noble heart, most longed for brother, keep the sequence of the chapters in order and maintain the distinction between the characters of the dialogue without any confusion. For since one must speak precisely and attend to extremely subtle thoughts when unfolding the shadow of the law and bringing those things spoken in enigmas into the most manifest knowledge, for this reason it was necessary for the treatise to be relaxed by taking the form of a question addressed to us and an answer. The chapters of the treatise . . . ΠΙΝΑΞ ΤΗΣΔΕ ΤΗΣ ΒΙΒΛΟΥ. INDEX OF THIS BOOK ΛΟΓΟΣ Αʹ. Book 1 Περὶ τῆς εἰς φαυλότητα τοῦ ἀνθρώπου παρατροπῆς, καὶ αἰχμαλωσίας τῆς Concerning the turning aside of mankind to worthlessness, and its captivity to εἰς ἁμαρτίαν· καὶ ὁμοῦ περὶ κλήσεως καὶ ἐπιστροφῆς τῆς κατὰ sin. And also concerning the calling and returning in accordance with repentance, and of the running back unto the better. μετάγνωσιν, καὶ τῆς εἰς τὸ ἄμεινον ἀναδρομῆς. ΛΟΓΟΣ Βʹ. Book 2 Ὅτι ἀμήχανον διαφυγεῖν τὸν ἐξ ἁμαρτίας θάνατον καὶ τὴν τοῦ διαβόλου That it is impossible to escape the death that comes from sin and the greed of πλεονεξίαν, εἰ μὴ δι' ἁγιασμοῦ τοῦ κατὰ Χριστόν. Καὶ ὅτι οὐκ ἐν νόμῳ ἡ the devil, except through the sanctification that is in accordance with Christ. And that justification is not in the law, but in Christ. δικαίωσις, ἀλλ' ἐν Χριστῷ. 23 Text and translation of the Preface are from Matthew Crawford, “The preface and subject matter of Cyril of Alexandria’s De adoratione,” Journal of Theological Studies 64 (2013): 154-167. Online at http://dro.dur.ac.uk/12003/1/12003.pdf. Accessed 2021 6-26. ΛΟΓΟΣ Γʹ. Book 3 Περὶ τοῦ αὐτοῦ. Concerning the same subject. ΛΟΓΟΣ Δʹ. Book 4 Ὅτι τὸν κεκλημένον εἰς δικαίωσιν παρὰ Θεοῦ, καὶ λελυτρωμένον αὐτῷ That the person called by God unto justification, and redeemed by Him must κατακολουθεῖν χρὴ, καὶ παραιτεῖσθαι μὲν τὸν εἰς φαυλότητα μαλακισμὸν, follow after [Him], and must decline the weakness unto worthlessness, and must live to be eager lawfully and with vigor. ζῇν δὲ μᾶλλον ἐπείγεσθαι συννόμως καὶ νεανικῶς ΛΟΓΟΣ Εʹ. Book 5 Ἔτι περὶ ἀνδρείας, τῆς ἐν Χριστῷ. Again concerning the manliness, which is in Christ. ΛΟΓΟΣ ςʹ. Book 6 Ὅτι χρὴ Θεῷ τῷ κατὰ φύσιν ἡμᾶς προσκεῖσθαι μόνῳ, καὶ ἀγαπᾷν αὐτὸν That we must be devoted to God alone according to nature, and to love him ἐξ ὅλης ψυχῆς καὶ καρδίας. from [our] whole soul and heart. ΛΟΓΟΣ Ζʹ. Book 7 Περὶ τῆς εἰς ἀδελφοὺς ἀγάπης. Concerning the love for brothers. ΛΟΓΟΣ Ηʹ. Book 8 Ἔτι περὶ ἀγάπης τῆς εἰς ἀδελφοὺς, καὶ κατὰ τοῦ κλέπτοντος μόσχον ἢ Again concerning the love for brothers, and against the one who steals a calf πρόβατον. or sheep. ΛΟΓΟΣ Θʹ. Book 9 Περὶ τῆς ἐν πνεύματι καὶ ἀληθείᾳ προσκυνήσεως, καὶ περὶ τῆς ἁγίας Concerning the worship in spirit and truth, and concerning the Holy σκηνῆς ὅτι τύπος ἦν τῆς ἐν Χριστῷ Ἐκκλησίας. Tabernacle that was a type of the Church in Christ. ΛΟΓΟΣ Ιʹ. Book 10 Περὶ τῶν ἐν τῇ ἁγίᾳ σκηνῇ. Concerning the things in the Holy Tabernacle. ΛΟΓΟΣ ΙΑʹ. Book 11 Περὶ ἱερωσύνης, καὶ ὅτι τύπος ἦν ἡ κατὰ νόμον τῆς ἐν Χριστῷ. Concerning the priesthood, and that the [priesthood] according to the law was a type of that in Christ. 13 ΛΟΓΟΣ ΙΒʹ. Book 12 Περὶ ἱερωσύνης. Concerning the priesthood. ΛΟΓΟΣ ΙΓʹ. Book 13 Ἔτι περὶ ἱερωσύνης. Again concerning the priesthood. ΛΟΓΟΣ ΙΔʹ. Book 14 Ὅτι χρὴ τοὺς φοιτᾷν ἐθέλοντας ἐν ἐκκλησίαις καθαροὺς καὶ That those who desire to come into the Church must be pure and have ἐκνενιμμένους εἶναι τὴν ἐξ ἁμαρτίας κηλῖδα, καὶ οὕτω παρίστασθαι τῷ shunned the stain of sin, and in this way present themselves to God. Θεῷ. ΛΟΓΟΣ ΙΕʹ. Book 15 That those who present themselves to God must be pure and have shunned Ὅτι χρὴ καθαροὺς καὶ ἐκνενιμμένους τὴν ἁμαρτίαν παρίστασθαι τῷ Θεῷ. sin. And that purification again is in Christ. Καὶ ὅτι ἐν Χριστῷ πάλιν ἡμῖν ἡ κάθαρσις. ΛΟΓΟΣ Ιςʹ. Ὅτι χρὴ προσάγειν ἡμᾶς θυσίας πνευματικὰς καὶ δωροφορίας Θεῷ. ΛΟΓΟΣ ΙΖʹ. Περὶ ἑορτῶν ἁγίων. Book 16 That we must offer to God spiritual and gift-bearing sacrifices. Book 17 Concerning the holy festivals. 14 ΠΕΡΙ ΤΗΣ ΕΝ ΠΝΕΥΜΑΤΙ ΚΑΙ ΑΛΗΘΕΙΑ CONCERNING THE VENERATION AND WORSHIP ΠΡΟΣΚΥΝΗΣΕΩΣ ΚΑΙ ΛΑΤΡΕΙΑΣ IN SPIRIT AND TRUTH ΛΟΓΟΣ ΕΝΝΑΤΟΣ. BOOK 9 Περὶ τῆς ἁγίας σκηνῆς, ὅτι τύπος ἦν τῆς ἐν Χριστῷ Ἐκκλησίας. Concerning the holy tabernacle, that it was a type of the Church in Christ. (§1. Introduction: Building of Tabernacle Commanded) (§1. Introduction: Building of Tabernacle Commanded) Ἀγάπης μὲν οὖν εἰς Θεόν τε καὶ ἀδελφοὺς περιφανῆ τὰ αὐχήματα, καὶ ἀποπεραίνεται μὲν δι' ἀμφοῖν [M68.589] ὁ νόμος. εὐκλείας γε μὴν εἰς τοῦτο κατηντηκὼς ἅπας τις οὖν, λαμπρός τε καὶ ἀξιάγαστος, καὶ ἐν τοῖς ὅτι μάλιστα γνησίοις κατατετάξεται,24 Χριστοῦ βοῶντος καὶ λέγοντος, «Εὖ, δοῦλε ἀγαθὲ καὶ πιστὲ, ἐπὶ ὀλίγα ἦς πιστὸς, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ Κυρίου σου.» Εἰσελεύσεται γὰρ δὴ καὶ μάλα ἑτοίμως εἰς τὴν ἐπουράνιον Ἱερουσαλὴμ, καὶ ταῖς ἄνω μοναῖς ἐνδιαιτήσεται, τοῖς ὑπὲρ νοῦν καὶ λόγον ἐντρυφῶν ἀγαθοῖς. Τοιουτονί τι καὶ ὁ προφήτης Ἡσαΐας φησίν· «Οἱ ὀφθαλμοί σου ὄψονται, Ἱερουσαλὴμ, πόλεις πλουσίας, σκηνὰς, αἳ οὐ μὴ σεισθῶσιν, οὐδὲ μὴ κινηθῶσιν οἱ πάσσαλοι τῆς σκηνῆς, οὐδὲ τὰ σχοινία αὐτῆς οὐ μὴ διαῤῥαγῶσι.» Παράγει μὲν γὰρ τὸ σχῆμα τοῦ κόσμου τούτου, κατὰ τὰς Γραφάς. Ἑδραιοτάτη δὲ σφόδρα καὶ ἀκράδαντος πάντως ἡ τῶν ἐσομένων ἐλπίς. Ἀλλὰ τούτων ἁπάντων λυομένων,25 καθὰ καὶ τοῦ Σωτῆρος διισχυρίσατο μαθητὴς, ποταμοὺς δεῖ εὑρεθῆναι ἡμᾶς, ἁγίους καὶ ἀμώμους κατ' ἐνώπιον αὐτοῦ, πνευματικαῖς μὲν θυσίαις καταγεραίροντας ὡς Σωτῆρα καὶ Λυτρωτὴν, ἱερὰν δὲ καὶ ἀπόλεκτον, καὶ τοῖς εὐαγγελικοῖς συμβαίνουσαν νόμοις ἐπιτηδεύοντας πολιτείαν· καθάπερ ἀμέλει τοῖς ἀρχαιοτέροις ὁ νόμος τὴν οὕτω σεπτήν τε καὶ ἀξιόληπτον ἐσκιαγράφει ζωήν· μηλοσφαγεῖν ἐπιτάττων, καὶ τὰς δι' The splendors of love for God and brothers are conspicuous, and the Law achieves its goal through both. [M68.589] Every person, then, who has attained this [goal] of illustrious and admirable honor, will be appointed among those especially noble ones, with Christ crying out and saying, “Well, good and faithful servant, you were faithful over a few things, I will set you over many. Enter into the joy of your Lord” (Matt 25.21, 23). For [this person] will enter into the heavenly Jerusalem especially prepared, and he will dwell in the mansions above (cf. Jn 14.2), reveling in the good things that are beyond mind and speech. About such a situation the prophet Isaiah says, “Your eyes will see Jerusalem, cities of wealth, tabernacles, which will not be shaken, nor will the pegs of the tabernacle be moved, nor will her ropes be torn apart” (Isa 33.20). For, on the one hand, the pattern of this world is passing away (1 Cor 7.31), according to the Scriptures, but the hope of things yet to come is exceedingly steadfast and altogether unshakable.33 But, with all these things being dissolved, just as a disciple of the Savior confidently affirms, we must be found as rivers (cf. Jn 7.38) that are holy and blameless before Him, honoring [Him] with spiritual sacrifices as Savior and Redeemer, and pursuing the sacred and select manner of life which comports with the evangelical laws. In like manner it is doubtless that the Law presented to the ancients in a shadowy sketch the life that is august and worthy of attainment, when it prescribed the slaughtering of sheep and the performance of offerings through blood, and the setting apart to God of tithes and first-fruits,34 and thank-offerings yet in addition. Moreover, A future perfect. Any special sense intended? I am not entirely sure what this is referring to--the world that is passing away? Things being explained in the present work? 33 Cf. Rom 8.24. 34 Cf. Deut 14.22ff; Exod 22.28ff. 24 25 15 αἱμάτων ποιεῖσθαι προσαγωγὰς, δεκάτας τε καὶ ἀπαρχὰς ἀφιεροῦν τῷ Θεῷ, καὶ πρὸς τούτοις ἔτι χαριστήρια. Πλὴν, οὐκ ἔξω ταυτὶ τῆς ἁγίας πράττεσθαι δεῖν ἐνομοθέτει σκηνῆς. Ἀπόλεκτον δὲ τὸ ἐκ Λευῒ γένος ἀνετίθει τῷ Θεῷ, τύπον ἡμῖν καὶ εἰς ἡμᾶς αὐτοὺς τὸ χρῆμα τιθείς. Κεκλήμεθα γὰρ καὶ ἡμεῖς παρά γε ταῖς θείαις Γραφαῖς «γένος ἐκλεκτὸν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν.» Εἰσελαύνομεν δὲ καὶ εἰς σκηνὴν τὴν ἀληθεστέραν, ἣν ἔπηξεν ὁ Κύριος καὶ οὐκ ἄνθρωπος, τοῦτ' ἔστι τὴν Ἐκκλησίαν, οὐ διὰ μόσχων καὶ τράγων ἐκμειλισσόμενοι26 τὸν τῶν ὅλων Δημιουργὸν, ἀλλ' ὡς ἐν ὀρθῇ τε καὶ ἀμωμήτῳ πίστει διαπρέποντες, καὶ πνευματικαῖς καρποφορίαις νοητῶς εὐωδιάζοντες. «Τοιαύταις γὰρ δὴ θυσίαις εὐαρεστεῖται Θεὸς,» καὶ τοὺς προσκυνοῦντας αὐτὸν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν, κατὰ τὴν τοῦ Σωτῆρος φωνήν. {ΠΑΛΛ.} Ὀρθῶς ἔφης. Καὶ θυσίαις μὲν ταῖς ὑπὲρ νόμον ὅτι προσῆκεν ἡμᾶς εὐδοκιμεῖν, φαίην ἂν ἔγωγε· συνθήσομαι γάρ. Πλὴν, ἐκεῖνο φράσον· ἆρ' οὐκ εἰς τύπον ἡμῖν τῆς ἐξ ἐθνῶν Ἐκκλησίας ἡ παλαιὰ κατὰ τὴν ἔρημον διεπήγνυτο σκηνὴ, τῆς ἀληθεστέρας ἀμυδρόν πως ἔτι τὸ κάλλος ἐκφαίνουσα; it legislated that these things must not be practiced outside of the holy tabernacle. And it appointed for God the select race from Levi, establishing the matter for us as a type about us. For we indeed have been called by the divine Scriptures a “choice race, a royal priesthood, a holy nation, a people for [God’s] own possession” (1 Pet 2.9). And we triumphantly enter into the truer tabernacle, which the Lord pitched and not man (Heb 8.2), that is the Church, not appeasing the Creator of all through bulls and goats, but, as it were, [by living lives] eminent in straight and blameless faith, and noetically exuding the sweet-smelling fragrance of spiritual offerings. “For with such sacrifices God is well pleased” (Heb 13.16), and those who worship Him must worship “in spirit and truth,” according to the expression of the Savior (cf. Jn 4.23-24). Pall.: You speak rightly! And I myself would say that it is fitting that we are honored by sacrifices that are superior to the law; I will certainly agree. Nevertheless, tell me this: Is not the old tabernacle that was pitched in the wilderness, which shows forth in some dim way the beauty of the truer [tabernacle], a type for us of the Church from the nations? Cyr.: Certainly it is. This in fact is what I just said, that the fact that it was {ΚΥΡ.} Πάνυ μὲν οὖν. Ἔφην δὲ καὶ ἀρτίως, ὅτι καὶ τὸ ἄριστα δεῖν necessary that the best, the bloodline of Levi, be taken for the sacred liturgical εἰλῆφθαι πρὸς ἱερὰς λειτουργίας τοὺς ἐξ αἵματος Λευῒ, καὶ κεκλημένων services, would be a type of those called in faith to the sacred and blameless ἐν πίστει πρὸς ἱερὰν καὶ ἀμώμητον ζωὴν, φημὶ δὴ τὴν ἐν Χριστῷ, τύπος life, I mean [the life] that is in Christ. [M68.592] ἂν εἴη πάλιν. [M68.592] Pall.: If you are willing, might we say a few things about the holy tabernacle {ΠΑΛΛ.} Βούλει δὴ οὖν ὀλίγα ἄττα περί τε τῆς ἁγίας σκηνῆς, καὶ τῆς and the priesthood according to the law, that we might closely examine [your κατὰ νόμον ἱερωσύνης λέγωμεν, βασανίζοντος ἡμῖν τοῦ λόγου τὰ ἐπ' account] of these two subjects from sacred prophecy? ἀμφοῖν ὁσίως τεθεσπισμένα; Cyr.: This is no small matter! For to be able both to understand and speak on {ΚΥΡ.} Οὐκ ἄτραχυ μὲν τὸ χρῆμα· πόνου γὰρ, οἶμαι, δεήσει μακροῦ, this subject, O Palladius, is to request from us a good deal of toil and sweat. καὶ ἱδρῶτος ἡμῖν, ὦ Παλλάδιε, πρός τε τὸ δύνασθαι συνιέναι ταυτὶ, καὶ Nevertheless, as is fitting, let us proceed trusting on God, for you have sought μὴν καὶ φράσαι. Ἀτὰρ, εἴτοι δοκεῖ, Θεῷ πίσυνοι διαστείχωμεν· διεπύθου to inquire of Him who clearly states, “Who gave a mouth to man? And who made the person hard of hearing, and the deaf, and the one who sees and the 26 An interesting root, involves "softening, soothing." 16 γὰρ λέγοντος ἐναργῶς, «Τίς ἔδωκε στόμα ἀνθρώπῳ; καὶ τίς ἐποίησε blind? Is it not I the Lord God? And now go and I will open your mouth” (Exod δύσκωφον καὶ κωφὸν, βλέποντα καὶ τυφλόν; οὐκ ἐγὼ Κύριος ὁ Θεός; καὶ 4.11-12). νῦν πορεύου καὶ ἐγὼ ἀνοίξω τὸ στόμα σου.» 35 36 Pall.: Proceed then, making use of the Bestower of wisdom as your assistant {ΠΑΛΛ.} Ἴθι δὴ οὖν, συλλήπτορα καὶ πρός γε τουτὶ τὸν τῆς σοφίας for the task. ποιούμενος χορηγόν. {ΚΥΡ.} Οὐκοῦν εἶμί τοι, καὶ δὴ καὶ ἐρῶ, τὰ ἐξ ἱερῶν Γραμμάτων εὖ μάλα συνενεγκών. Κατέθορε μὲν γὰρ ἐν εἴδει πυρὸς ἐπὶ ὄρος τὸ Σινᾶ Θεὸς ὁ πάντων δημιουργὸς, καὶ νόμους ἐτίθει, καθ' οὓς ἦν ἕκαστα τῶν πρακτέων ἀποφέρεσθαι πρὸς τὸ εὐθὺ καὶ ἀκιβδήλως ἔχον. Εἶτα τῆς ἀρχαιοτέρας αὐτοὺς ἀποκομίζων πλάνης, καὶ τῆς ἐν Αἰγύπτῳ ψευδολατρείας ὡς ἀπωτάτω τιθεὶς, προσελάλει Μωσῇ τῷ τηνικάδε μεσιτεύοντι. «Τάδε ἐρεῖς,» φησὶ, «τῷ οἴκῳ Ἰακὼβ, καὶ ἀναγγελεῖς τοῖς υἱοῖς Ἰσραήλ· Ὑμεῖς ἑωράκατε, ὅτι ἐκ τοῦ οὐρανοῦ λελάληκα πρὸς ὑμᾶς, οὐ ποιήσετε ἑαυτοῖς θεοὺς ἀργυροῦς, καὶ θεοὺς χρυσοῦς οὐ ποιήσετε ὑμῖν ἑαυτοῖς.» Θεοῖς μὲν γὰρ οὐκ ἠφίει τοῖς ψευδωνύμοις λατρεύειν. Προσκεῖσθαι δὲ δεῖν ἐπιτάττει μόνῳ τῷ ἄνωθεν ἥκοντι καὶ ἐξ οὐρανοῦ, καὶ τῷ κατὰ πάντων οὐσιωδῶς ἀνημμένῳ τὸ κράτος, οὐκ ἐν εὐχροίαις ὑλῶν ἔχοντι τὸ περιφανὲς, ἀλλ' ἐν τῷ δεικνύειν ἴδιον ὄντα τὸν οὐρανόν.27 Ἦν δέ πως ἀνάγκη, τοὺς τῆς ἀρχαίας ἀνοσιότητος καὶ βεβήλου λατρείας ἀποφοιτᾷν ἐπιτεταγμένους, ἐφ' ἑτέραν εὐθὺς μεταχωρῆσαι συνήθειαν, καὶ ὥσπερ τινὰ ζυγὸν ὑπελθεῖν τὴν ὑπὸ Θεῷ τῷ κατὰ φύσιν, λατρείαν. Ἀνειμένος γὰρ νοῦς, ἀκάθεκτος, καὶ πολὺ λίαν ἕτοιμος εἰς ἀποφορὰν, τὴν εἰς πᾶν ὁτιοῦν τῶν ἐκτοπωτάτων δειμάτων τε καὶ φροντίδος ἐπηρτημένων, ἀταλαιπώρως κομιδῆ διᾴττει πρὸς τὸ εὐθὺ, καὶ ἀπονεύει πρὸς τὸ συμφέρον.28 Cyr.: Indeed I will, and in fact what I say will consist mainly of bringing together things from the sacred Scriptures. For God, the Creator of all, came down on Mount Sinai in the form of fire, and he appointed laws which accord with each of the practices that are conducive to maintaining a straight and unadulterated [life]. Accordingly, when he lead them away from the ancient error and set [them] far away from the false worship in Egypt, he spoke with Moses who mediated at that time. “Thus you will say,” he says, “to the house of Jacob, and you will announce to the sons of Israel: You have seen, that I spoke to you from heaven, you shall not make for yourselves silver gods, and you shall not make for yourselves golden gods” (Exod 20.22-23). For on the one hand he disallowed [them] to worship the gods falsely-named, while on the other he prescribes that they must be devoted to Him alone who comes from above and from heaven, and to Him who by essence (οὐσιωδῶς) makes fast [His] rule over all things, who does not have a conspicuous appearance in the features of material complexion, but by manifesting that He exists in a way proper to heaven. It was necessary, then, that those who had successfully ceased from the impious and profane worship of old immediately cross over to a different custom and, just as a kind of yoke, submit to the worship under God according to nature. For a mind that is unconstrained and ungovernable, and exceedingly ready to seduction,37 unto every sort of thing of those most foreign things that portend terrors and anxiety, rushes across to what is straight without any difficulty, and turns toward what is appropriate. This sense of this clause is not entirely clear to me: ἀλλ' ἐν τῷ δεικνύειν ἴδιον ὄντα τὸν οὐρανόν. I am unsure of the sense here. Is it an optimistic sense? The mind formerly in Egypt/idolatry makes a ready move to the true worship when presented the opportunity? 35 Cf. SC 97, p. 228. 36 This could be a reference to Scripture (but then of course by implication God as well), as above in PG 68.424D (TGL [03626]). 37 ἀποφορά, PGL 219. 27 28 17 Ἐπειδὴ δὲ δι' Υἱοῦ πρόσιμεν τῷ Πατρί· «Οὐδεὶς γὰρ ἔρχεται πρὸς τὸν Πατέρα,» φησὶν, «εἰ μὴ δι' ἐμοῦ.» Λοιπὸν ἀναγκαίως τὴν δι' Υἱοῦ πρόσοδον καὶ τῆς ἐν αὐτῷ καρποφορίας τοὺς τύπους, ἐθεσμοθέτει λέγων· «Θυσιαστήριον ἐκ γῆς ποιήσεις μοι, καὶ θύσετε ἐπ' αὐτῷ τὰ ὁλοκαυτώματα, καὶ τὰς θυσίας ὑμῶν, τὰ πρόβατα καὶ τοὺς βόας ὑμῶν, ἐν παντὶ τόπῳ ᾧ ἂν ἐπονομάσω τὸ ὄνομά μου ἐκεῖ· καὶ ἥξω πρὸς σὲ, καὶ εὐλογήσω σε. Ἐὰν δὲ ἐκ λίθων θυσιαστήριον ποιῇς μοι, οὐκ οἰκοδομήσεις αὐτοὺς τμητούς· τὸ γὰρ ἐγχειρίδιόν σου ἐπιβέβληκας ἐπ' αὐτὸ, καὶ μεμίανται.» Γήϊνον μὲν γὰρ ὀνομάζει θυσιαστήριον τὸν Ἐμμανουήλ· «Γέγονε γὰρ σὰρξ ὁ Λόγος.» Γῆ δὲ ἐκ γῆς ἡ σαρκός ἐστι [M68.593] φύσις. Ἐν Χριστῷ δὴ οὖν ἡ πᾶσα καρποφορία καὶ πᾶσα προσαγωγή· φησὶ γὰρ αὐτὸς, «Χωρὶς ἐμοῦ, οὐ δύνασθε ποιεῖν οὐδέν.» Ὥσπερ γὰρ δι' αὐτοῦ τὴν προσαγωγὴν ἐσχήκαμεν, οὕτω καὶ πᾶσα θυσία δεκτὴ δι' αὐτοῦ, τῶν τὴν πίστιν εἰσδεδεγμένων. Ἐπαγγέλλεται δὲ τοῖς τὸ ἐκ γῆς ἱστᾶσι θυσιαστήριον, ἄφιξίν τε καὶ εὐλογίαν. «Ἥξω γὰρ,» φησὶ, «πρὸς σὲ, καὶ εὐλογήσω σε.» Παραδεξαμένοις γὰρ ἡμῖν διὰ τοῦ πανσόφου Μωσέως τῆς ἀληθείας τοὺς τύπους, καὶ αὕτη κατὰ καιροὺς ἐπέλαμψεν ἡ ἀλήθεια, τοῦτ' ἔστι Χριστὸς, δι' οὗ καὶ ἐν ᾧ τὴν ἄνωθεν εὐλογίαν καὶ παρὰ Πατρὸς πεπλουτήκαμεν, κατεσφραγισμένοι πρὸς υἱοθεσίαν ἐν ἁγίῳ Πνεύματι, ἐν Χριστῷ δὲ δὴ πάλιν καὶ τοῦτο διαπεραίνεται. «Ἐὰν δὲ θυσιαστήριον ἐκ λίθων ποιῇς μοι,» φησὶν, «οὐκ οἰκοδομήσεις αὐτοὺς τμητούς.» Οὐκ ἐᾷ σιδήρῳ κατατιτρώσκεσθαι τοὺς ἀφιερωμένους τῷ Θεῷ λίθους. Λίθος γὰρ ἦν ἐκλεκτὸς, ἀκρογωνιαῖος, ἔντιμος, ὁ Χριστὸς, ἄτρωτος μὲν ἁμαρτίαις, τὰς δὲ ἐκ διαβόλου πληγὰς παθεῖν οὐκ εἰδὼς, οὐ μεμερισμένος Θεῷ τε καὶ κόσμῳ, καὶ εἰ γέγονε σὰρξ, ἀλλ' ὅλος ὢν ἅγιος, οὐ διαιρούμενος εἰς Θεὸν ἰδίᾳ, καὶ εἰς ἄνθρωπον ἰδικῶς μετὰ τὴν ἄῤῥητον ἕνωσιν, ἤτοι τὴν πρὸς σάρκα Since we approach the Father through the Son—for “No one comes to the Father, he says, except through Me” (Jn 14.6)—it was necessary, then, that He propound a law with the approach through the Son and the types of the offering in Him, when he says: “You shall make for Me an altar from the earth, and you shall sacrifice on it whole-burnt offerings, and your sacrifices, your sheep and oxen, in every place in which I will set my name there; and I will come to you, and I will bless you. If you make for Me an altar from stones, you shall not build them with hewn [stones], for they become defiled when you apply your hand tool to it” (Exod 20.24-25). For it names Emmanuel the “earthly altar,” for “the Logos became flesh” (Jn 1.14). The nature of flesh is earth from earth [M68.593]. It is in Christ, then, that the whole offering and whole manner of approach [is made], for he himself says, “Apart from Me you can do nothing” (Jn 15.5). For just as it is through Him that we make [our] approach, so also [it is that] every sacrifice of those [people] who have been received into the faith is accepted through Him. And it is promised that there will be a coming and a blessing for those who erect an altar from the earth, “for I will come,” he says, “to you and I will bless you” (Exod 20.24). For in due season the truth itself, that is Christ, did brightly shine forth to us who have accepted the types of the truth [conveyed] through the all-wise Moses, through Whom and in Whom we have been enriched by the Father with the blessing from above, having been sealed unto the adoption of sonship in the Holy Spirit, and this38 in turn is also brought to completion in Christ. “If you make for Me an altar from stones,” he says, “you shall not build them with hewn [stones]” (Exod 20.24-25). The stones that are set apart as sacred for God are not permitted to be wounded by iron. For Christ was the choice, chief-corner, honored Stone (cf. Isa 28.16; 1 Pet 2.6), unwounded by sins, and unacquainted with suffering the blows from the devil, nor was he divided into parts between God and the world, and though he became flesh, while yet being completely holy, he was not separated into God in himself and into man particularly after the ineffable union, truly the concourse39 with the I am unsure of the antecedent of “this.” Is it referring to the “sealing” or to the verse and explanation that follow? An important Christological word for the unity, or “combination,” of the two natures in Christ (PGL 1334-5), set in contrast to the Nestorian term συνάφεια “connection” (St. Cyril, Ep. 17, anath. 3; McGuckin 2004, 173). 38 39 18 σύνοδον, ἀλλ' εἷς ὑπάρχων Θεὸς, καὶ ἄνθρωπος ὁ αὐτός. Μεμέρισται flesh, but himself being one, both God and man. For he was in no way divided into parts, just as the wise Paul also writes (cf. 1 Cor 1.13). γὰρ οὐδαμῶς, καθὰ καὶ ὁ σοφὸς γράφει Παῦλος. {ΠΑΛΛ.} Τὸ ἐκ γῆς οὖν ἄρα θυσιαστήριον, καὶ μὴν καὶ οἱ ἀπλῆγες Pall.: So, then, the altar from the earth, as well as the unstricken stones, signify λίθοι, σημαίνουσι Χριστὸν, κατὰ τοὺς ἤδη προειρημένους τρόπους; Christ, according to the aforementioned figures? {ΚΥΡ.} Οὕτω φημί· πνευματικὸς γὰρ ὁ νόμος, κατὰ τὰς Γραφάς. Ἐπειδὴ δὲ τὸ Χριστοῦ μυστήριον, καὶ τὴν δι' αὐτοῦ πρόσοδον αἰνιγματωδῶς ὑπετύπου, τότε δὴ, τότε καὶ τῆς Ἐκκλησίας προαναδεῖξαι τὸ σχῆμα Θεὸς ἐσκέπτετο. Μωσέα μὲν οὖν ἐκάλει καὶ σὺν αὐτῷ τὸν Ἰησοῦν ἐπὶ τὸ ὄρος τὸ Σινᾶ. Καὶ σύνες ἐντεῦθεν, ὅτι καὶ αὐτοῖς τοῖς ἁγίοις προφήταις δι' Υἱοῦ προσιτὸς ὁ Πατήρ· ἀναθρώσκουσι γὰρ ἀλλήλοις Μωσῆς τε καὶ Ἰησοῦς. Γέγραπται γὰρ, «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν λέγων· Εἶπον τοῖς υἱοῖς Ἰσραὴλ, καὶ λάβετέ μοι ἀπαρχὰς παρὰ πάντων, οἷς ἂν δόξῃ τῇ καρδίᾳ, λήψεσθε τὰς ἀπαρχάς μου, καὶ αὕτη ἐστὶν ἡ ἀπαρχὴ, ἣν λήψεσθε παρ' αὐτῶν, χρυσίον καὶ ἀργύριον, χαλκὸν καὶ ὑακίνθινον, πορφύραν καὶ κόκκινον διπλοῦν, καὶ βυσσὸν κεκλωσμένην, καὶ τρίχας αἰγείας, καὶ δέρματα κριῶν ἠρυθροδανωμένα, καὶ δέρματα ὑακίνθινα, καὶ ξύλα ἄσηπτα, καὶ λίθους σαρδίου, καὶ λίθους εἰς τὴν γλυφὴν, εἰς τὴν ἐπωμίδα, καὶ εἰς τὸν ποδήρη, καὶ ποιήσεις μοι ἁγίασμα, καὶ ὀφθήσομαι ἐν ὑμῖν. Καὶ ποιήσεις μοι κατὰ πάντα ὅσα ἄν σοι δείξω ἐν τῷ ὄρει τὸ παράδειγμα τῆς σκηνῆς, καὶ τὸ παράδειγμα πάντων τῶν σκευῶν αὐτῆς, οὕτως ποιήσεις.» Ὁρᾷς ὅπως ἐπὶ τὸ χρῆναι καρποφορεῖν τὸ λυσιτελές τε καὶ χρειωδέστατον, εἰς Ἐκκλησίας σύστασιν προτρέπει λαοὺς, προσκομίζοντας ἱλαρῶς τὰ κατ' ἰσχύν τε καὶ γνώμην; Οὐ γάρ τοι χρυσὸν ἐζήτει μόνον [68.596] ἤγουν τὰ πολλοῖς δυσπόριστα τυχὸν, ἀλλὰ καὶ τρίχας αἰγείας, καὶ κριῶν δέρματα, δεικνὺς ὅτι καὶ τὸ βραχύ τε καὶ εὐτελὲς, εἰ μηδὲν ἔχοι λαμπρότερον ὁ καρποφορεῖν ᾑρημένος, οὐκ ἀπόβλητον τῷ Θεῷ· ἢ τάχα που καὶ ἐν ἴσῳ τοῖς τιμιωτάτοις, ἢ καὶ ἐν 40 41 Cyr.: I would say so, because the law is spiritual, according to the Scriptures (cf. Rom 7.14). And so at one time he uses enigmatic types for the mystery of Christ and the approach [to the Father] through him, and at another time God provided an anticipatory indication of the pattern of the Church. In fact, He called Moses and, with him, Joshua to Mount Sinai. And you should understand as a result that the holy prophets themselves are able to approach40 the Father through the Son, for Moses and Joshua bound up [the mountain] with one another. For it is written, “And the Lord spoke to Moses, saying, ‘Say to the sons of Israel, and take for me the first-fruits from all, by which things it seems to the heart, you shall take my first-fruits, and this is itself the first-fruit, which you shall take from them, gold and silver, brass, and blue, and purple, and double scarlet, and fine spun linen, and goats' hair, and rams' skins dyed red, and blue skins, and non-decaying wood,41 and sardius stones, and stones for the carved work of the breast-plate, and the full-length robe, and you shall make me a sanctuary, and I will appear in you. And you shall make for me, according to all things which I will show you in the mountain, the pattern of the tabernacle, and the pattern of all its furniture: in this way you shall make [it]” (Exod 25.1-9). Do you see how, for the constitution of the Church, he encourages the people to make use of what is advantageous and most needful when they make offerings, that they joyfully offer up things according to [their] strength and will? For He was not seeking only gold, [M68.596] meaning perhaps things that are difficult for many to procure, but also goats’ hair, and skins of rams, which indicates that, if the person who chooses to bring an offering does not have anything of great splendor, God will not reject A word particular to St. Cyril (PGL 1172) Rahlfs includes: “and oil for the light, incense for anointing oil, and for the composition of incense” 19 ἐπαίνῳ μείζονι, καθάπερ ἀμέλει καὶ ὁ Χριστὸς οὐκ ἀθαύμαστον ἠφίει τὴν ἐν τοῖς Ἱεροσολύμοις χήραν, τῷ γαζοφυλακίῳ προσάγουσαν βραχύ τι καὶ εὐπόριστον κομιδῆ, μέγα δ' ἴσως τοῖς ἐν ἐσχάτῃ πενίᾳ, οὓς δὴ καὶ κατατρύχειν εἰκὸς καὶ τῶν ἄγαν εὐτελεστάτων τὴν ἀπεμπολήν.29 something small and simple. Or perhaps it is the case that [the simple offering] is equal to those that are most valuable, or even more praiseworthy, just as Christ of course did not dismiss the widow in Jerusalem as unworthy of wonder (cf. Matt 12.41ff), who offered something that was small and quite easy to procure in the offertory box, but was great all the same for those in extreme Ληφθεισῶν δὲ τῶν ἀπαρχῶν, «Ἁγίασμά μοι ποιήσεις,» φησὶ, «καὶ poverty, for whom the surrender of even the most paltry things probably causes ὀφθήσομαι ἐν ὑμῖν.» Ἐπιφαίνεται γὰρ ἐν Ἐκκλησίᾳ Χριστὸς, καὶ affliction. ἐπιλάμπει τοῖς ἐν αὐτῇ, κατά γε τὸ ἐν Ψαλμοῖς, «Θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν.» Ἐπιτήρει δὲ ὅπως, καίτοι καταβεβηκὼς ἐπὶ τὸ ὄρος ἐν εἴδει πυρὸς, ὀφθείς τε τῷ λαῷ παντί· γέγραπται γὰρ οὕτως, ὡς οὔπω φανεὶς, τὸ Ὀφθήσομαι, φησὶν, ἐν ὑμῖν, ἐγηγερμένου τοῦ ἁγιάσματος. Μόνον γὰρ οὐχὶ διακεκραγὼς ὁρᾶται σαφῶς,30 ὅτι σκιαὶ μὲν, αἱ ὀπτασίαι ἐκεῖναι τῆς ἀληθοῦς θεοπτίας. Ἡ δὲ ἀληθὴς ἀνάδειξις, ὁ Χριστὸς, ἐν ᾧ καὶ αὐτὸν τεθεάμεθα τὸν Πατέρα. Καὶ γοῦν Ἰουδαίους οἰομένους ὅτι τεθέανται κατὰ τὸ ἀληθὲς ἐν τῷ ὄρει Σινᾶ τὸν τῶν ὅλων Θεὸν, ἀνούστατα διατιθεμένους διήλεγχε, λέγων· «Οὔτε φωνὴν αὐτοῦ ἀκηκόατε, οὔτε εἶδος αὐτοῦ ἑωράκατε, καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε.» Οὐκοῦν ὀφθήσομαι, φησὶν, ἐν ὑμῖν ἐγηγερμένου τοῦ ἁγιάσματος. Τοῦτο δὲ ἦν Ἐκκλησίας τύπος, καθ' ὁμοιότητα γενομένης τῆς ἄνω. Καὶ γάρ τοι φησὶ, «Ποιήσεις μοι κατὰ πάντα ὅσα δεικνύω σοι ἐν τῷ ὄρει, οὕτω ποιήσεις.» Παρεδείχθη γάρ τοι τῷ μακαρίῳ Μωσῇ τύπος, ὡς ἔφην, τῶν ἁγίων Ἐκκλησιῶν, καὶ πολυειδῶς αὐτὸς ὡς ἐν σκιᾷ πλαττόμενος ὁ δι' ἡμᾶς γενόμενος ἄνθρωπος. Ἐφ' ἑκάστῳ γε μὴν τῶν παραδειγμάτων πολὺς ἂν γένοιτο καὶ μακρὸς ὁ λόγος, καὶ ἰσχνομυθίας31 ἔμπλεως. Ἐπειδὴ δέ ἐστι τὰ μὲν ἴδιά τε καὶ πρέποντα τῇ τῶν γεγονότων With the first-fruits having been received, he says, “You shall make for me a sanctuary, and I will appear in you” (Exod 25.8), for Christ is manifested in the Church, and He shines upon those in Her, in accordance with the passage in the Psalms, “God is the Lord, and He has appeared to us” (Ps 117.27). But you should closely observe that, even though he had descended on the Mount in the form of fire, having appeared to the whole people, yet it is written in this way, as though He had not yet appeared, that “I will appear in you,” when the sanctuary has been raised up. For he who is seen clearly has well-nigh proclaimed that these visions of the true divine vision are shadows, but the true manifestation is Christ [Himself], in Whom we have beheld the Father Himself. And in fact he reproved the Jews who supposed that they had beheld the God of all in Mount Sinai in a truthful way [κατὰ τὸ ἀληθὲς] as having devised most foolish things, when he says, “You heard neither his voice, nor did you see his form, and you did not have his word abiding in you, because he himself sent it yet you do not believe in it” (Jn 5.37-38). So then he says, “I will appear in you when the sanctuary has been raised up.” This [sanctuary] was a type of the Church, according to a likeness of [the Church] that is above. For he also says, “You shall make for me in accordance with all such things I showed you in the mountain, so you shall make” (Exod 25.9). For a type of the holy Churches was shown forth to the blessed Moses, as I said, and [this type is] He who became man for our sakes being fashioned in many forms as though in a shadow. The account for each of the paradigms could be greatly extended, and full of overly-subtle argumentation. But since there are things [in the account] PGL 182, #2. I am not completely sure how to translate this clause, from the relative pronoun οὕς. I am not completely sure how to translate this clause, though the intended sense is fairly clear. 31 This seems to be a favorite word of St. Cyril—cf. PGL 679. 29 30 20 κατασκευῇ, τὰ δὲ πρὸς τὴν τῶν θεωρημάτων ἀπονένευκε χρείαν, φέρε, that are particular and appropriate [simply] for the preparation of the things that come into existence, but while others he intends to be used for contemplations, λέγωμεν τὰ εἴς γε τοῦτο λυσιτελῆ, μεθέντες τὰ ἕτερα.32 come, let us speak about these things as far as is advantageous, and leave these other things aside. (§2. The Ark & Propitiatory) (§2. The Ark & Propitiatory) {ΠΑΛΛ.} Οὐ συνίημι ὃ φής. Pall.: I do not understand what you mean. {ΚΥΡ.} Ἄθρει δὴ οὖν ὅ φημι· συνήσεις γὰρ, οἶμαι, καὶ λίαν ἀμογητί· κιβωτὸν γενέσθαι προστέταχεν ἐκ ξύλων ἀσήπτων, ἔσωθέν τε καὶ ἔξωθεν χρυσίῳ καθαρῷ διαπεπυκασμένην, καὶ τὰ καλούμενα μαρτύρια, τοῦτ' ἔστι, τὸν νόμον ὡς ἐν πλαξὶν ὠδίνουσαν, καὶ οὐ μέχρι τούτων τὰ ἐπ' αὐτήν· ἀναφορέας γὰρ δὴ γενέσθαι προστάττει πάλιν ἐξ ἀσήπτων ξύλων, ἐν ἴσῳ κεχρυσωμένους, χρυσοῦς τε δακτυλίους καὶ στρεπτὰ κύκλῳ. Μῆκός τε καὶ πλάτος καὶ ὕψος ὡρίσατο τῷ τεχνήματι. Cyr.: Consider, then, what I am saying, for you will understand, I think, and without much effort. He commanded that an ark be made from non-decaying wood, which was overlaid inside and out with pure gold, and which contained the things called “testimonies,” that is, the law as in tablets. And that is the case not only with these things but also the things for [the ark], for he also commanded that the bearing-poles be made from non-decaying wood, equally gilded, and gold rings twisted round about (cf. Exod 25.10-15). He also defined the length and breadth and height for the handiwork. Ἀλλ' εἰ βούλοιτό τις πολυπραγμονεῖν εὖ μάλα τὰ τοιάδε μυστικῶς, εὑρήσει μὲν ἴσως, ὅ τί ποτέ ἐστιν ἡ κιβωτὸς, καὶ τὰ ἐν αὐτῇ [68.597] μαρτύρια, καὶ τίς ἡ ξύλων ἀσήπτων γέγονε χρεία. Τί δ' ἂν βούλοιτο δηλοῦν, καὶ τῇ κιβωτῷ τὸ χρυσίον, τὰ τέως ἐν τάξει χρείας τε καὶ κόσμου συντεθειμένα, κυμάτια δὴ λέγω, στρεπτὰ, κρίκους τε καὶ ἀναφορέας, εἰ περιεργάζοιτο τυχὸν, σκληρὸν εὑρήσει τὸ χρῆμα. Καὶ λόγον αὐτοῖς ἐφαρμόσαι τὸν μυστικὸν οὐκ ἔχων, περιττοεπήσει τάχα που, καὶ ὄχλον εἰκαίων ἐπισωρεύσει ῥημάτων, ταῖς τῶν φιλομαθεστέρων ἀκοαῖς. Ἀληθὴς δὲ ἡμῖν ὁ λόγος οὐκ ἐπί τοι μόνης τῆς κιβωτοῦ τυχὸν, προσθείην δ' ἂν ὅτι καὶ ἐπί γε τῶν ἄλλων, ἃ δὴ γενέσθαι προστέταχεν. But if someone would like to concern themselves with investigating these things in a more mystical way, he will find perhaps, what sort of thing the ark is, and the testimonies [M68.597] in it, and what was the reason for using non-decaying wood. And should he desire to indicate why gold [is used] for the ark, and if he were to busy himself perhaps with the things hitherto composed in order of utility and ornamentation, I mean twisted moldings, rings, and bearing-poles, he will find the matter difficult. And he who does not possess the mystical account to harmonize with these things, will quite possibly engage in superfluous talk, and will accumulate a crowd of rash words, for the hearing of those who are more learned. But let us apply the true account not only to the ark perhaps, but also to the other things, which he commanded to be made. 32 The sense is clear--there are some aspects of the biblical account worthy of attention, others not. But I am unsure of exactly how to render this, particularly with regard to the verb aponeuw--is it negative in signification, or positive? Incline away from, incline toward? 21 {ΠΑΛΛ.} Οὐκ ἀπίθανά μοι δοκεῖς διανοεῖσθαί τε καὶ λέγειν. Τοιγάρτοι μεθεὶς τό γε ἧκον, ὡς φὴς, εἰς συμμετρίαν τε καὶ χρείαν, ἤγουν εἰς κόσμον τῶν ἀποτελεσμάτων, ἐπ' αὐτὸ διᾴττειν ἐπείγου τὸ τοῖς θεωρήμασιν, ἀναγκαῖον, τοῦτ' ἔστι, τίνα τρόπον αὐτὸς ἡμῖν ὁ Χριστὸς σημαίνεται διὰ τῶν παραδεδειγμένων, ἤτοι κατεσκευασμένων, ἀμελητὶ διασάφει. Pall.: What you are thinking and saying does not seem unconvincing to me. So then, leaving aside what relates, as you say, to the measurement and use, or at any rate, to the ornamentation of the things completed, do hasten to rush across to what is necessary for contemplations, that is, do make clear without delay the particular way that Christ himself is signified to us through the things that have been represented, indeed prepared. {ΚΥΡ.} Οὐκοῦν, ἐγὼ μὲν, ὡς ἔνι φράσαι τε καὶ νοεῖν, πειράσομαι. Διαμαρτάνοντι δέ τ' ἀληθοῦς, καὶ μεῖον ἢ χρὴ τῇ τῶν νοημάτων ὑπεροχῇ προσβάλλοντι, συγγνώμων ἔσο. Τὸ γὰρ ἐν ἐσόπτρῳ τε καὶ αἰνίγματι βλέπειν, ἀποσφήλειεν ἂν ἔσθ' ὅτε καὶ τὸν ἀκριβῆ τε καὶ ἔμφρονα νοῦν. Cyr.: Indeed I will attempt to speak and understand as able. But please indulge me if I say something that fails to hit the truth, and if something proposed is less than adequate to the supremacy of the concepts. For to look [as though] in a mirror and a riddle (cf. 1 Cor 13.12), one might be led astray sometimes from the precise and sensible meaning. {ΠΑΛΛ.} Εὖ λέγεις. {ΚΥΡ.} Ἡ κιβωτὸς ἡμῖν, ὦ Παλλάδιε, τύπος ἂν εἴη καὶ εἰκὼν τοῦ Χριστοῦ. Τὸν γὰρ τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς ἀνασκοπούμενοι τρόπον, καθάπερ ἐν κιβωτῷ τῷ ἐκ Παρθένου ναῷ τὸν ἐκ Θεοῦ Πατρὸς Λόγον ἐνηυλισμένον ὀψόμεθα. «Κατῴκησε γὰρ ἐν αὐτῷ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς,» κατὰ τὰς Γραφάς. Λόγος δὲ ἦν Θεοῦ, τὰ ἐν τῇ κιβωτῷ μαρτύρια. Καὶ ἄσηπτα μὲν ἦν αὐτῆς τὰ ξύλα, χρυσῷ δὲ τῷ καθαρῷ καὶ δοκιμωτάτῳ κατεκαλλύνετο, ἔσωθέν τε καὶ ἔξωθεν. Ἄφθαρτον γὰρ τὸ σῶμα Χριστοῦ, καθάπερ τινὶ χρυσῷ, τῇ τοῦ ἐνοικοῦντος Λόγου δυνάμει καὶ λαμπρότητι, καὶ τῇ τοῦ ἁγίου Πνεύματος φύσει καὶ ἐνεργείᾳ ζωοποιῷ, πρὸς ἀφθαρσίαν διακρατούμενον. Διὰ γάρ τοι τοῦτο καὶ ζωοποιεῖν λέγεται Χριστός. Ζωὴ γὰρ ὢν κατὰ φύσιν ὁ ἐκ Θεοῦ Πατρὸς Λόγος, τῇ δυνάμει τοῦ ἰδίου πνεύματος τὸν ἴδιον αὐτὸς ἀνεζωοποίει ναὸν, φθορᾶς ἀνωτέρω τιθείς. «Ἡ γὰρ σὰρξ αὐτοῦ οὐκ οἶδε διαφθορὰν,» κατὰ τὴν τοῦ ἁγίου Παύλου φωνήν. Προσεφώνει δέ που καὶ Ἰουδαίοις, περὶ τοῦ ἰδίου σώματος· «Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν·» καὶ μὴν καὶ ὁ Πέτρος τεθανατῶσθαι μὲν σαρκὶ, φησὶν, αὐτὸν, ἐζωοποιῆσθαι δὲ πνεύματι. Pall.: You say well. Cyr.: For us, O Palladius, the ark would be a type and image of Christ. For when we closely examine the mode of the inhumanization of the OnlyBegotten, we will see that the Logos, who is from God the Father, took up residence in the temple from the Virgin just as in an ark. “For the whole fullness of the deity dwelt in him bodily,” according to the Scriptures (Col 2.9). And the Logos of God was the [tablets of] testimonies in the ark, and He was its “nondecaying wood,” and He was beautified inside and out with pure and most precious gold. For Christ’s Body is incorruptible, just as certain gold, by the power and splendor of the indwelling Logos, and is preserved in incorruption by the life-giving nature and energy of the Holy Spirit. It is for this reason that Christ is said “to be life-giving” (cf. 1 Cor 15.45), for the Logos from God the Father, who is life by nature (cf. Jn 14.6), himself brings his own temple back to life by the power of his Spirit, setting it above corruption. “For his flesh knew no corruption,” according to the expression of Saint Paul (Acts 2.31; 13.34-37). He proclaims somewhere to the Jews concerning his own body: “Destroy this temple, and I will raise it up in three days” (Jn 2.19), and Peter says that he was put to death in the flesh, but made alive in spirit (1 Pet 3.18). So, then, the gold is a symbol of his super-brilliant divinity, which was smeared as it were over the holy body, and ineffably introducing his own 22 Σύμβολον οὖν ἄρα τῆς ὑπερλάμπρου θεότητος, ὁ χρυσὸς, ἐπαληλειμμένης42 ὥσπερ τῷ ἁγίῳ σώματι, καὶ τὴν ἰδίαν αὐτοῦ λαμπρότητά τε καὶ ἀφθαρσίαν ἐνιείσης ἀποῤῥήτως, καὶ ὡς αὐτή που μόνη καὶ καθ' ἑαυτὴν ἡ θεία τε καὶ ὑπὲρ νοῦν ἐπίσταται φύσις. Εἰ γὰρ «Οἱ δίκαιοι κατὰ [68.600] καιροὺς ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ Πατρὸς αὐτῶν,» τίς ἔσται λοιπὸν ἡ αὐτοῦ δόξα Χριστοῦ; Πῶς δὲ οὐ νοῦ καὶ λόγου πέρα παντὸς ἡ ἔκλαμψις; Χρυσοῖ δὲ τὴν κιβωτὸν ἔχοντες ἀναφορεῖς, χρυσοῖ καὶ οἱ κρίκοι, καὶ πάντα τὰ ἐν αὐτῇ· μέτοχοι γὰρ τῆς δόξης οἱ ἀμφ' αὐτὸν, καὶ ὡς ἐν ἀγάπῃ καὶ ἁγιασμῷ προσερηρεισμένοι43 καὶ χρήσιμοι. Τοιοῦτοί τινες ἦσαν καὶ οἱ μακάριοι μαθηταὶ, δύναμιν τὴν παρ' αὐτοῦ τὴν θεοπρεπῆ δεχόμενοι, καὶ τῆς ἄνωθεν ὑπεροχῆς τὴν λαμπρότητα μεθεκτῶς ἐκπεπλουτηκότες, καὶ πληροῦντες διὰ τοῦτο τὰς θεοσημίας. {ΠΑΛΛ.} Ὀρθῶς ἔφης. {ΚΥΡ.} «Καὶ πρός γε τῇ κιβωτῷ, ποιήσεις,» φησὶν, «ἱλαστήριον, ἐπίθεμα χρυσίου καθαροῦ δύο πήχεων καὶ ἡμίσους τὸ μῆκος, καὶ πήχεως καὶ ἡμίσους τὸ πλάτος. Καὶ ποιήσεις δύο Χερουβὶμ χρυσᾶ τορνευτά· καὶ ἐπιθήσεις αὐτὰ ἐξ ἀμφοτέρων τῶν κλιτῶν τοῦ ἱλαστηρίου. Ποιηθήσονται Χερουβὶμ εἷς ἐκ τοῦ κλίτους τούτου, καὶ Χερουβὶμ εἷς ἐκ τοῦ κλίτους τοῦ δευτέρου τοῦ ἱλαστηρίου. Καὶ ποιήσεις τοὺς δύο Χερουβὶμ ἐπὶ τὰ δύο κλίτη. Ἔσονται οἱ Χερουβὶμ ἐκτείνοντες τὰς πτέρυγας ἐπάνωθεν συσκιάζοντες ταῖς πτέρυξιν αὐτῶν ἐπὶ τοῦ ἱλαστηρίου, καὶ τὰ πρόσωπα αὐτῶν εἰσάλληλα, εἰς τὸ ἱλαστήριον ἔσονται τὰ πρόσωπα τῶν Χερουβίμ. Καὶ ἐπιθήσεις τὸ ἱλαστήριον ἐπὶ τὴν κεφαλὴν ἄνωθεν, καὶ εἰς τὴν κιβωτὸν ἐμβαλεῖς τὰ μαρτύρια ἃ ἂν δῶ σοι. Καὶ γνωσθήσομαί σοι ἐκεῖθεν, καὶ λαλήσω σοι ἄνωθεν τοῦ ἱλαστηρίου ἀνὰ μέσον τῶν δύο Χερουβὶμ τῶν ὄντων ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου, κατὰ πάντα ὅσα ἂν ἐντείλωμαί σοι πρὸς τοὺς υἱοὺς Ἰσραήλ.» 42 43 splendor and incorruption, in a way that only the divine and mind-transcending nature and according to itself can know. For if “the righteous in [M68.600] season will shine forth as the sun in the kingdom of their Father” (Matt 13.43; cf. Dan 12.3), what else will this be than the glory of Christ Himself? And how will this “shining forth” not be beyond any thought and speech? The “golden bearing-poles” holding the ark, and the “golden rings,” and all the things in it [are gold], for they are partakers together of his glory, and are fixed firmly in and beneficiaries of his love and sanctity. These things are the blessed disciples, who received the power from him that befits divinity, and by participation were greatly enriched with the splendor of his transcendent excellence, and for this reason were filled with the signs of deity. Pall.: You spoke correctly. Cyr.: “And on the ark,” he says, “you shall make a propitiatory, a lid of pure gold; the length of two cubits and a half, and the breadth of a cubit and a half. And you shall make two cherubim graven in gold, and you shall put them on both sides of the propitiatory. They shall be made, one cherub on this side, and another cherub on the other side of the propitiatory; and you shall make the two cherubim on the two sides. The cherubim shall stretch forth their wings above, overshadowing the propitiatory with their wings; and their faces shall be toward each other, the faces of the cherubim shall be toward the propitiatory. And you shall set the propitiatory on the ark above, and you shall put into the ark the testimonies which I will give you. And I will make myself known to you from there, and I will speak to you above the propitiatory between the two cherubim, which are upon the ark of testimony, with regard to all such things as I may command you for the sons of Israel” (Exod 25.17-22). Root: ἐπαλείφω Root: προσερείδω 23 {ΠΑΛΛ.} Εἶτα τί τὸ ἱλαστήριον εἶναι φής; Pall.: What then do you say the “propitiatory” is? {ΚΥΡ.} Ὅσον μὲν ἧκεν εἴς τε γράμμα καὶ σκιὰν, ἐκ χρυσοῦ ἐπεποίητο καθαροῦ, καὶ ἐπήρτητό πως ἐπικειμένη τῇ κιβωτῷ· εἴρηται γὰρ ἐπίθεμα διὰ τοῦτο. Τετραμμένοι δὲ εἰς αὐτὸ καὶ βλέποντες, οἱ τοῖς τῆς ἱερωσύνης αὐχήμασι κατηγλαϊσμένοι, πρὸς Θεὸν ἐδόκουν τετράφθαι καὶ βλέπειν. Φαμὲν δὲ εἶναι τὸ ἱλαστήριον, εἰ νοοῖτο πνευματικῶς, τὸν δι' ἡμᾶς γενόμενον ἄνθρωπον, «ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ.» Παῦλος γὰρ ὧδέ φησιν. Ἐπιστέλλει δὲ ἡμῖν καὶ Ἰωάννης ὁ σοφώτατος μαθητής· «Τεκνία, ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμάρτητε, καὶ ἐάν τις δὲ ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα, Ἰησοῦν Χριστὸν δίκαιον, καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνων, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου.» Δι' αὐτοῦ γὰρ ἱλασμὸς, εὐχή τε πᾶσα, καὶ αἴτησις ἀγαθῶν. «Ἕως γὰρ ἄρτι,» φησὶν, «οὐκ ᾐτήσατε οὐδὲν ἐπὶ τῷ ὀνόματί μου· αἰτεῖτε, καὶ δοθήσεται ὑμῖν.» Αὐτὸς οὖν ἄρα τὸ ἱλαστήριον. Δι' αὐτοῦ γὰρ ἡμῖν ἵλεως ὁ Πατὴρ, καὶ εἰς αὐτὸν καταλήγει πᾶν πέρας εὐχῆς, καὶ δι' αὐτοῦ πρόσιμεν, οὐχ ἑτέρως ὄντες δεκτοί. Τοιγάρτοι φησὶν, «Ἐγώ εἰμι ἡ ὁδός·» καὶ, «Ἐγώ εἰμι θύρα,» καὶ, «Οὐδεὶς ἔρχεται πρὸς τὸν [68.601] Πατέρα, εἰ μὴ δι' ἐμοῦ.» Cyr.: Insofar as it pertains to the letter and shadow, it was made from pure gold, and it was lifted up to rest upon the ark, which is why it is called a “lid.” When those who were glorified with the dignities of the priesthood would turn to it and look, they thought44 they were turning to and looking at God. But if the “propitiatory” is understood spiritually, we would say that it is He who became man for our sake, “Whom God put forward as a propitiatory through faith in his blood, for a demonstration of his righteousness” (Rom 3.25). Paul is speaking here, but John also, the wisest disciple, informs us by epistle, “Children, these things I write to you, so that you might not sin, and if anyone sins, we have an advocate with the Father, Jesus Christ the Righteous One, and he is a propitiation for our sins, and not for ours only, but for the whole world as well” (1 Jn 2.1-2). For propitiation, and all prayer, and request for good things is through Him. For “until now,” he says, “you have not asked for anything in my name; ask, and it will be given to you” (Jn 16.24 + Matt 7.7). He himself is the “propitiatory,” then, for the Father shows mercy to us through Him, and for Him He completes every object of prayer, and through Him we who would otherwise not be acceptable approach [the Father]. Therefore he says, “I am the Way,” and, “I am the Door,” and, “No one comes to the [M68.601] Father, except through Me” (Jn 14.6; 10.9).45 Πλὴν εἰ καὶ γέγονε καθ' ἡμᾶς, καθιεὶς ἑαυτὸν εἰς ἀνθρωπότητά τε καὶ κένωσιν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ἀλλ' ἔστι καὶ ἴδιον αὐτοῦ φυσικῶς τὸ ἐν δόξῃ νοεῖσθαι τῇ θεοπρεπεῖ, καὶ ἐν ὑπεροχαῖς ὑπάρχειν ταῖς ὑπὲρ τὴν κτίσιν, καθάπερ ἀμέλει καὶ πρὸ τῆς σαρκός. Διὰ τοῦτο τὰ Χερουβὶμ περιεστᾶσι τὸ ἱλαστήριον, πυκάζοντα ταῖς πτέρυξι, καὶ πρὸς αὐτὸ τετραμμένα, καὶ ἀεὶ τὸ πρόσωπον ἐπερείδοντα, καὶ δορυφορίας μὲν ἀπόδειξις ἐναργὴς, ἡ εἰς δεξιά τε καὶ εὐώνυμα στάσις. Τὸ δὲ τῶν ἀνωτάτω δυνάμεων οἱονεί πως ἔντονόν τε καὶ ἀκόρεστον εἰς θεοπτίαν, Yet, even though the Only-begotten Logos of God became like us, lowering himself down to humanity and [self-]emptying, He is to be understood in a glory that is befitting God as regards His own proper nature, and that He exists in a state of supremacy far beyond creation, just as He certainly did before the flesh. This is the reason that the Cherubim were placed around the propitiatory, covered with wings, and turned toward it, and perpetually directing [their] face, and [their] station on the right and the left as Note as above the qualified sense St. Cyril gives to this sight—they thought, seemed, presumed. St. Cyril’s comments here provide a brief but poignant confirmation of the thesis of Stanislas Lyonnet (Sin, Redemption, and Sacrifice: A Biblical and Patristic Study [AnBib 48; trans. Léopold Sabourin; Rome: Editrice Pontificio Istituto Biblico, 1998]), per the migration of “propitiation” language into the realm of intercessory prayer, and thus completely away from any crass pagan notion of assuaging the wrath of the Deity with blood offering. 44 45 24 ὑπεμφαίνειν ἔοικεν, τὸ βλέπειν ἀεὶ τὰ Χερουβὶμ ἐπὶ τὸ ἱλαστήριον. Ἐν τῷ ἰδίῳ δὲ σχήματι γράφει τὸν Υἱὸν καὶ ὁ προφήτης Ἡσαΐας, λέγων· «Εἶδον τὸν Κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ Σεραφὶμ εἱστήκεσαν κύκλῳ αὐτοῦ,» καὶ ἓξ μὲν ἑκάστῳ πτέρυγας ἐκπεφυκέναι, φησὶ, καλύπτειν δὲ αὐτὰ, ταῖς μὲν δυσὶ τοὺς πόδας, ταῖς δὲ δυσὶ τὰ πρόσωπα, πέτεσθαι δὲ ταῖς ἑτέραις. a palpable manifestation of [their] protective watch.46 The intensity, as it were, and insatiability of the powers above for the divine vision, is what seems to be suggested by the Cherubim continually looking at the propitiatory. The prophet Isaiah describes the Son in his own form, saying, “I saw the Lord Sabaoth seated on a throne high and lifted up, and Seraphim stood round about it” (Isa 6.1-2), and that they were each naturally equipped, he says, with six wings to cover themselves, with two for the feet, and two for faces, and the others for Καὶ εἰ μὲν οἴοιτό τις ὅτι τὸ τοῦ Θεοῦ πρόσωπον, καὶ μὴν καὶ τοὺς flying. πόδας κατεκάλυπτον τὰ Σεραφὶμ, οὐδὲν ἀπεικὸς ἐννοεῖν τι τοιοῦτον. Μετατρέποντες γὰρ εἰς Ἑλλήνων φωνὴν, τοῦ Σεραφὶμ τὴν δήλωσιν, γνώσεως πληθυσμὸν ἤτοι σοφίας χύσιν σημαινομένην εὑρήσομεν. Ὑπεμφαίνουσι τοιγαροῦν τῷ σχήματι καὶ μάλα σαφῶς, αἱ πάνσοφοί τε καὶ ἀνωτάτω δυνάμεις, ὅτι Θεοῦ πρόσωπον οὐ θέμις ὁρᾶσθαι πρός τινος. Ἄποπτος γὰρ παντελῶς ἡ ὑπὲρ πάντα νοῦν ἐστι φύσις, καὶ φῶς ἀπρόσιτον οἰκεῖ, κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν, καὶ «Οὐδεὶς ὄψεται Θεοῦ πρόσωπον, καὶ ζήσεται,» κατά γε τὸ παρ' αὐτοῦ πρὸς Μωσέα τὸν ἱερώτατον εἰρημένον ὀρθῶς. Ἀλλ' οὐδ' ἄν τις γνοίη τά τε ἴχνη καὶ τὰς ὁδοὺς αὐτοῦ. Γέγραπται γὰρ, «Ὦ βάθος πλούτου, καὶ σοφίας, καὶ γνώσεως Θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ!» Ψάλλει δὲ καὶ ὁ μακάριος Δαβὶδ, καὶ Now if someone were to suppose that the Seraphim have covered the face of God, and even [His] feet, too, there is nothing unreasonable in this way of understanding.47 For when we translate the meaning of “Seraphim” back into the Greek language, we find that what is signified is an “abundance of knowledge” or “outpouring of wisdom.”48 So, the all-wise and exalted powers are suggesting quite clearly by their posture that it is not permitted for anyone to see the face of God. For the invisible nature transcending every mind is completely beyond sight, and dwells in unapproachable light, according to the expression of the blessed Paul (1 Tim 6.16), and “No one will see the face of God and live” (~Exod 33.20; cf. Heb 12.14), as He rightly says to the most holy Moses. Nor may someone come to know even his tracks and ways, for it is written, “O the depth of the wealth, and wisdom, and knowledge of God; PGL 383, indicative of an escort, bodyguard, used for angelic retinue. Origen followed this reading (Hom. Isa. 1.2 [ACW 68, p. 886-7]), with God’s “face” and “feet” referring to the unknowability of God’s “beginning” and “end.” In his Commentary on Isaiah 3.4, St. Jerome (ACW 68, p. 151-2; CB, 69-70) discusses the ambiguity as to whether the Seraphim are covering their own feet and faces, or God’s, and he seems to prefer the latter. He particularly notes the distinction between Cherubim and Seraphim: “The Lord is shown in the cherubim” (cf. Ps 80.1; 1 Sam 4.4), “therefore, in the seraphim, he is partially shown, partially covered.” 48 It seems that St. Cyril mistakenly applies an etymology for the Cherubim to the Seraphim. In Ps-Dionysius, Celestial Hierarchies 7.205B-C, this etymology is applied to the Cherubim (πλῆθος γνώσεως, χύσιν σοφίας—this latter term also connoting “abundance”; PG 3.205B; Luibhied, 161; ACC Genesis 111, p. 102), whereas the Seraphim are defined in terms of “fire-makers,” “carriers of warmth.” Cf. Paul Rorem, Pseudo-Dionysius: A Commentary on the Texts and an Introduction to Their Influence (OUP USA, 1993), p. 63ff. In his Commentary on Isaiah, St. Cyril makes this same etymological observation about the Seraphim in Isa 6. Philo adumbrates this etymology for Cherubim in De vita Mosis 2.97: “But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, much knowledge and science (ἐπίγνωσις καὶ ἐπιστήμη πολλή).” Lohse, “Χερουβίν,” TDNT 9.438, says that behind Philo’s reading, “there probably stands an explanation of ‫ כְּ רוּבִ ין‬in terms of ‫הַ כּ ָָרה‬ ‘knowledge,’ ‫‘ רוֹב‬multitude’ and ‫‘ בִּ ינָה‬insight.’” Origen seems to more explicitly anticipate St. Cyril’s etymology in Comm. Cant. 2.8: “And the cherubim are described as golden, because they are by interpretation the plenitude of knowledge [quoniam quidem plenitude scientiae {Dei} interpretantur]” (PG 13.135C; Lawson, ACW, 151). (The “{Dei}” is in brackets as it is presumably not in the Baehrens edition Lawson used for the translation.) 46 47 25 σοφὸν ἀνακρούει μέλος· «Ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καὶ αἱ τρίβοι σου ἐν ὕδασι πολλοῖς, καὶ τὰ ἴχνη σου οὐ γνωσθήσονται.» Ὥσπερ γὰρ οὐκ ἄν τις ἴδοι ἴχνος ἐν ὕδασιν, ἢ ἀνθρώπου τυχὸν ἢ νεὼς, ἢ τῶν ἐν αὐτοῖς νηχομένων, οὕτως οὐκ ἂν καταθρήσειέ τις θείας τε καὶ ἀποῤῥήτους ὁδούς. Ὧν ἂν εἶεν εἰς τύπον οἱ πόδες. how unsearchable his judgments, and his ways not able to be tracked!” (Rom 11.33). The blessed David also sings, and strikes up a wise tune: “In the sea was your way, and your paths in many waters, and your tracks will not be made known” (Ps 76.20). For just as someone cannot discern a track in waters, whether it be of a man or a ship, or of those swimming in them, so also someone may not have confidence in ways that are divine and ineffable. [God’s] feet Εἰ δὲ δὴ καὶ τὰ ἑαυτῶν πρόσωπα καὶ τοὺς πόδας καταπυκάζειν would be a type of these [ways]. ταῖς πτέρυξιν ὑποτοπήσαιτό τις τὰ ἅγια Σεραφὶμ, ἐννοῶμεν ὅτι τῆς περὶ Θεοῦ σοφίας, ἤτοι γνώσεως ἀρχὴν ἢ τέλος ἰδεῖν οὐ θέμις. Ἀκατάληπτος γὰρ καὶ αὐτὴ, καὶ ὑπὲρ νοῦν ἐστι τὸν ἀνθρώπινον. Ἀρχὴ δὲ παντὸς σώματος, κεφαλή· τέλος δὲ οἱ πόδες. Τὸ ἱλαστήριον οὖν ἄρα Χριστὸς, ὃς καὶ ἐν σαρκὶ πεφηνὼς, οὐδὲν ἧττόν ἐστι Θεὸς, καὶ Κύριος, φύσει τε καὶ ἀληθῶς, περιεστώσας ἐν κύκλῳ δουλοπρεπῶς καὶ αὐτὰς ἔχων τὰς ἀνωτάτω δυνάμεις. Ἔφη δέ που καὶ λόγος ἡμῖν ἱερὸς, ὡς μετά γε τὸ ἐκστῆναι τὸν Σατανᾶν τὴν ἐν Χριστῷ μεθέντα πεῖραν, ὅτε νενήστευκεν ὑπὲρ ἡμῶν, ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ· «Πνεύματα γάρ εἰσι λειτουργικὰ [68.604] εἰς διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίας.» But if someone might suspect that the holy Seraphim are covering their own faces and feet with wings,49 we would understand that [to mean that] it is not permitted to see the beginning or end of the wisdom and knowledge concerning God, for it is indeed incomprehensible, and beyond the human mind. The beginning of every body is the head, and the end the feet. The propitiatory, then, is Christ who, while having appeared in the flesh, is no less God and Lord truly by nature, having the powers above themselves standing round about him in a way befitting servants. The sacred word somewhere tells us, how after Satan had gone away from the trial he put forth in Christ, when he had fasted for our sake, angels came and ministered to Him: “For they are liturgical spirits [M68.604] sent to minister, for the sake of those who are about Ἄνωθεν δὲ τοῦ ἱλαστηρίου, γνωσθήσομαί σοι, φησὶ, καὶ λαλήσω to inherit salvation” (Heb 1.14). σοι, δύο που, καθάπερ ἐγᾦμαι, καὶ διὰ τούτου δηλῶν. Ἢ γὰρ ὅτι ἄνθρωπος ὢν ὁ Χριστὸς, τὰ ὑπὲρ ἀνθρώπου λαλήσει φύσιν, καὶ οὐχὶ μόνοις ἐμμενεῖ τοῖς τῆς κενώσεως μέτροις, διά γε τὸ εἶναι Θεὸς καὶ ἐκ Θεοῦ κατὰ φύσιν. «Ἐγὼ γὰρ, ἔφασκε, καὶ ὁ Πατὴρ ἕν ἐσμεν,» καὶ, «Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα.» Ἢ ἐκεῖνό που τάχα· γινώσκεται γὰρ ἄνωθεν τοῦ ἱλαστηρίου καὶ τῶν Χερουβὶμ, τουτέστιν, ἐν ὑπεροχῇ καὶ δόξῃ τῇ ὑπὲρ ἄνθρωπον, καὶ παντὸς ἐπέκεινα γενητοῦ, ὧν τὸ ἀκρότατόν τε καὶ ὑπέρτατον τὰ Σεραφὶμ, εἰ καὶ γέγονε σάρξ. Ἐκ χρυσοῦ δὲ τὸ ἱλαστήριον, καὶ αὐτὰ τὰ Σεραφίμ. Ἡ μὲν γὰρ εὐκλεής τε καὶ περικαλλεστάτη φύσις, Θεός. Ἐν ὁμοιώσει δὲ τῇ πρὸς αὐτὸν κατὰ And he says, “I will make myself known to you, and I will speak to you, from above the propitiatory” (Exod 25.22), indicating two things through this, I think. Either that Christ, being man, will speak things that are beyond the nature of man, and will not remain only within the dimensions of [His self]emptying, because He is God and from God by nature. For he said, “I and the Father are one,” and, “He who has seen me has seen the Father” (Jn 10.30; 14.9). Or perhaps it could mean this: even though He became flesh, He will be known from above the propitiatory and the Cherubim, that is, in a supremacy and glory that is beyond man, and far above any created thing, with the Seraphim being the highest and most supreme [created things]. The propitiatory [is made] from gold, as are the Seraphim themselves. For God is 49 Eusebius of Caesarea follows this reading (Comm. Isa. 6.2 [ACT, p. 29-30]). In his Commentary on Isaiah (p. 145-6), St. Cyril only offers the reading that the Seraphim are covering their own feet and faces, not God’s. 26 μέθεξιν, τὰ γενητά. Τοῖς δὲ ἐν κύκλῳ καὶ ἀγχοῦ γεγονόσιν αὐτοῦ, τὴν τῆς ἰδίας καὶ φυσικῆς φαιδρότητος ἐπιμερίζει μέθεξιν, ὡς φωτὸς ἐπί τι τῶν πέλας ἀντανακλωμένου, καὶ λαμπρότητι τῇ ἰδίᾳ τὸ προστυχὸν καταυγάζοντος. {ΠΑΛΛ.} Ὀρθῶς ἔχει, καὶ ἀπεξεσμένος ἡμῖν εἰς τἀληθὲς, ὁ λόγος. the glorious and most beauteous nature, while created things have a likeness with Him according to participation. He apportions to those who exist around and near Him the participation in His own proper and natural brilliance, as a light reflecting in some way on things nearby, and shining on whatever encounters His own proper splendor. Pall.: The account sounds correct to us and precise to the truth. (§3. Table of the Bread of Presence & the Lampstand) (§3. Table of the Bread of Presence & the Lampstand) {ΚΥΡ.} Μετὰ δὲ τὴν τοῦ ἱλαστηρίου κατασκευὴν, καὶ ἑτέρως ἡμῖν τὸ Χριστοῦ μυστήριον σκιαγραφεῖ, λέγων· «Καὶ ποιήσεις τράπεζαν χρυσοῦ καθαροῦ.» Δακτυλίους τε αὐτῇ προσερειρῆσθαι δεῖν ἐπιτάξας, καὶ χρυσοῦς ἐμβάλλεσθαι τοὺς ἀναφορέας, μέτρα τε αὐτῆς καὶ εὐτεχνίας τοὺς τρόπους, καθ' οὓς ἂν γένοιτο λαχοῦσα τὸ ἐκπρεπὲς εἰς εἶδος τὸ ἀνωτάτω σαφέστατα διειπὼν, «Καὶ ἐπιθήσεις, φησὶν, ἐπὶ τὴν τράπεζαν ἄρτους ἐνωπίους, ἐναντίον μου διὰ παντός.» Χρυσᾶ δὲ αὐτῆς τὰ σκεύη, τρυβλία τε καὶ θυίσκας, καὶ μὴν καὶ κυάθους, καὶ σπονδεῖα γενέσθαι προστέταχεν. Ἆρ' οὐκ ἐναργῶς ὁ ἄρτος ἡμῖν ὁ ἐξ οὐρανοῦ κατεδείκνυτο, προκεισόμενος κατὰ καιροὺς ἐν ἁγίαις τραπέζαις ἐκκλησιῶν, καὶ ζωὴν διδοὺς τῷ κόσμῳ; Cyr.: After the construction of the propitiatory, he sketches for us another outline of the mystery of Christ when he says, “And you will make a table of pure gold” (Exod 25.23). Having commanded that it needed to have rings fixed in it, and that the gold bearing-poles be inserted, and after declaring its measurements and the means of its good construction, according to which it would obtain the form that most clearly befits things on high, he says, “And you shall set on the table the bread of presence, before me continually” (Exod 25.30). And he commanded that its vessels, dishes, and censers, bowls, and cups were [all] to be gold (Exod 25.29). So, does this not vividly exhibit to us the bread from heaven which is set forth on the holy tables of the churches at appointed times, and gives life to the world (cf. Jn 6.33)? {ΠΑΛΛ.} Καὶ μάλα. Pall.: Quite certainly. {ΚΥΡ.} Τρυβλία τε καὶ θυίσκαι, κύαθοί τε καὶ σπονδεῖα, καὶ τὰ δι' ὧν Cyr.: Dishes, censers, bowls, and cups and the things through which the τῆς ἁγίας τραπέζης ἡ μυστικὴ καὶ ἱερωτάτη πληροῦται χρεία, οὐ τῶν mystical and most sacred use of the holy table is fulfilled, would they not be a type of the divine precious vessels, my friend? θείων κειμηλίων τύπος ἂν εἶεν, ὦ τᾶν; {ΠΑΛΛ.} Πάνυ μὲν οὖν. Pall.: By all means. {ΚΥΡ.} Ἀλλὰ ταυτὶ μὲν ἐν τῇ Ἐξόδῳ. Τραπέζης δὲ πέρι καὶ μὴν καὶ προθέσεως ἄρτων, κεχρησμῴδηκεν ὁ νομοθέτης ἐν τῷ Λευιτικῷ· ἀνευρύνει δὲ ὥσπερ τὴν ἐντολὴν, τίνα τε τρόπον ἡ πρόθεσις ἔσται, διδάσκει σαφῶς, λέγων οὕτως· «Καὶ λήψεσθε σεμίδαλιν, καὶ ποιήσετε αὐτὴν δώδεκα ἄρτους. Δύο δεκάτων ἔσται ὁ ἄρτος ὁ εἷς. Καὶ ἐπιθήσετε Cyr.: Now these things are in Exodus. But the legislator also prophesied in Leviticus about a table for the setting forth of bread, where he elaborates on the commandment, as it were, and teaches clearly what manner the setting forth will take, saying as follows: “And you shall take fine flour, and make of it twelve loaves; the single loaf shall be of two tenth parts. And you shall put them in two rows, each row containing six loaves, on the pure table before the Lord. 27 αὐτοὺς δύο θέματα, καὶ ἓξ ἄρτους τὸ ἓν θέμα ἐπὶ τὴν τράπεζαν τὴν καθαρὰν ἔναντι Κυρίου. Καὶ ἐπιθήσετε ἐπὶ τὸ θέμα λίβανον καθαρὸν καὶ ἅλα, καὶ ἔσονται εἰς ἄρτους εἰς ἀνάμνησιν προκείμενα τῷ Κυρίῳ, τῇ ἡμέρᾳ τῶν σαββάτων [68.605] ἔναντι Κυρίου διαπαντὸς ἐνώπιον τῶν υἱῶν Ἰσραὴλ, διαθήκην αἰώνιον· καὶ ἔσται Ἀαρὼν καὶ τοῖς υἱοῖς αὐτοῦ. Καὶ φάγονται αὐτὰ ἐν τόπῳ ἁγίῳ· ἔστι γὰρ Ἅγια τῶν ἁγίων τοῦτο αὐτῶν, καὶ ἀπὸ τῶν θυσιαζομένων τῷ Κυρίῳ, νόμιμον αἰώνιον.» And you shall put on each row pure frankincense and salt; and they shall be for loaves for a memorial, set forth before the Lord, on the sabbath-day [M68.605] before the Lord continually before the children of Israel, an eternal covenant. And they shall be for Aaron and his sons, and they shall eat them in a holy place: for this is their Holy of holies, from the things sacrificed to the Lord, an eternal statute” (Lev 24.5-9). Ἐν δέ γε τοῖς Ἀριθμοῖς, ὡς ἕνα πάλιν ἄρτον ἡμῖν τὸν ἐξ οὐρανοῦ καὶ ἐξ ἡμῶν· γέγονε γὰρ Θεὸς ὢν φύσει καθ' ἡμᾶς ὁ Λόγος, καὶ ἐσκήνωσεν ἐν ἡμῖν, κατεδείκνυ λέγων πρὸς τὸν ἱεροφάντην Μωϋσέα· «Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτούς· Ἐν τῷ πορεύεσθαι ὑμᾶς εἰς τὴν γῆν ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ, καὶ ἔσται, ὅταν ἐσθίητε ὑμεῖς ἀπὸ τῶν ἄρτων τῆς γῆς, ἀφαιρεῖτε ἀφαίρεμα ἀφόρισμα Κυρίῳ ἀπαρχὴν φυράματος ὑμῶν· ἄρτον ἀφαίρεμα ἀφοριεῖτε αὐτὸ ὡς ἀφαίρεμα ἀπὸ ἅλωνος, οὕτως ἀφαιρήσετε ἀπαρχὴν φυράματος ὑμῶν, καὶ δώσετε τῷ Κυρίῳ ἀφαίρεμα εἰς τὰς γενεὰς ὑμῶν.» Καὶ ἀπονητὶ μὲν διὰ τούτων καταθεῷτό τις ἂν τὸ τῆς ἀληθείας μυστήριον. Λελέξεται δὲ πρὸς ἡμῶν ἐν ἰδίῳ καιρῷ λεπτῶς καὶ ἀπηκριβωμένως, εἰς ἕτερον ἡμῖν ἱδρῶτα συγγραφῆς μετεῤῥηκότος50 τοῦ λόγου. Πλὴν ἐκεῖνο, οἶμαί που, κατατεθήποι τις ἂν εἴς γε τὸ παρὸν ἡμῖν, ὦ Παλλάδιε. And in Numbers, he showed how there is indeed one bread for us which is [both] from heaven and from us—for the Logos, while being God by nature, became like us, and tabernacled among us (cf. Jn 1.14)—when he said to the hierophant54 Moses: “Speak to the sons of Israel, and you shall say to them, ‘When you enter into the land wherein I am bringing you, then it shall come to pass, whenever you eat of the bread of the land, you shall set aside a select part marked off for the Lord as a first-fruit of your lump of dough. You shall mark it off as a select part of bread, as a select part from the threshingfloor, in this way you shall set aside the first-fruit of your lump of dough, and you shall give to the Lord a select part for your generations” (Num 15.18-21). Someone may contemplate the mystery of the truth through these things without difficulty. But we will speak to this with more detail and much more precisely at an opportune time, as we have transferred the account to a different labor of composition. Nevertheless, I think, someone might marvel at the passage before us now, O Palladius. {ΠΑΛΛ.} Τὸ ποῖόν τι φής; Pall.: What sort of thing do you mean? {ΚΥΡ.} Πολυειδῶς γὰρ ἡμῖν ἐμφανῆ καθιστὰς τὸν Ἐμμανουὴλ, καὶ δι' ἑτέρου πάλιν αὐτὸν ἀναπλάττει λόγου. Πρὸς γάρ τοι Μωϋσέα φησί· «Καὶ ποιήσεις λυχνίαν ἐκ χρυσίου καθαροῦ, τορνευτὴν51 ποιήσεις τὴν λυχνίαν· ὁ καυλὸς αὐτῆς καὶ οἱ καλαμίσκοι, καὶ οἱ κρατῆρες, καὶ οἱ σφαιρωτῆρες, καὶ τὰ κρίνα ἐξ αὐτῆς ἔσται. Ἓξ καλαμίσκοι ἐκ τοῦ κλίτους τοῦ δευτέρου.» Καὶ αὖ ἐπὶ τούτοις τὰ εἰς κόσμον τε καὶ χρείαν τῷ Cyr.: Since after openly presenting the Emmanuel to us in many forms, he fashions him anew through another account. For He says to Moses: “And you shall make a lampstand from pure gold; you shall make the lampstand turned on a lathe; its stem and its branches, and its bowls and its knobs and its lilies shall be of one piece. And six branches … from the second side” (Exod 25.31- Presumably the root here is μεταρρέω, or μεταρρήγνυμι?, although I have not found this second root attested elsewhere. The Latin translation offered is transferamus. 51 Note that here and in the next Exodus quotation, St. Cyril’s text (τορνευτὴν) has a slightly different word/root from Rahlfs (τορευτὴν). 54 A term St. Cyril uses for Moses some 14 times in this work. 50 28 τεχνήματι τελοῦντα προστεθεικὼς, κρίνα τέ φημι, καὶ σφαιρωτῆρας καὶ καρυίσκους, ἐπεφώνει πάλιν· «Ὅλη τορνευτὴ, ἐξ ἑνὸς χρυσίου καθαροῦ· καὶ ποιήσεις τοὺς λύχνους αὐτῆς ἑπτὰ, καὶ ἐπιθήσεις τοὺς λύχνους αὐτῆς. Καὶ φανοῦσιν ἐκ τοῦ ἑνὸς προσώπου. Καὶ τὸν ἐπαρυστῆρα αὐτῆς, καὶ τὰ ὑποθέματα αὐτῆς ἐκ χρυσίου καθαροῦ, ποιήσεις πάντα τὰ σκεύη ταῦτα ταλάντου χρυσίου καθαροῦ. Ὅρα, ποιήσεις κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει.» Χρυσῆ μὲν οὖν ἡ λυχνία τύπον ἐπέχουσα τοῦ Χριστοῦ. Φύσει γὰρ καὶ ἀληθείᾳ Θεὸς ὁ Υἱός· χρυσῷ δὲ παρεικαστέον, καθὰ καὶ ἐν τοῖς ἀνωτέρω διωριζόμεθα, τὴν θείαν λαμπρότητα καὶ ὑπεροχήν. Τορνευτὴ δὲ ὅτι περικαλλὴς καὶ πέρα λόγου παντὸς, τό γε ἧκον εἰς εὐμορφίαν τὴν νοητὴν, ὁ Ἐμμανουήλ. Γέγραπται γὰρ ὅτι «Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων.» Οὐκοῦν τὸ ἐκτετορνεῦσθαι τὴν λυχνίαν, τὸ εἰς εἶδος ἐκπρεπὲς, δῆλον δὲ ὅτι τὸ θεοπρεπὲς, κατεδείκνυεν ἂν εὖ μάλα τοῦ Ἐμμανουήλ. 32).55 And moreover, in addition to these things, having set out the things to be completed for ornamentation and use for the handiwork—I mean, “lilies,” and “knobs,” and “almonds” (cf. Exod 25.33-34)—he exclaims again: “As a whole turned on a lathe, from one piece of pure gold; you shall also make its seven lamps, and you shall set on it the lamps, and they shall shine from one person. And its funnel and its snuff-dishes of pure gold—you shall make all these articles from a talent of pure gold. See, you shall make them according to the pattern shown to you in the mountain” (Exod 25.36-40). The fact that the lampstand is gold, then, involves a type of Christ, for the Son is God in truth and by nature, and as we defined above, one must compare the divine brilliance and supremacy to gold. The Emmanuel is also “turned on a lathe” because [His] noetic elegance is most beauteous and beyond all speech. For it is written that “[He is] comely with a beauty more than the sons of men” (Ps 44.3). So, the lampstand being turned on a lathe would show forth quite particularly the distinguished form of the Emmanuel—and clearly that [the form] is befitting Εἰς δεξιὸν δὲ καὶ εὐώνυμον, οἷάπερ ἐκ δένδρου καλαμίσκους to God. ἐκπεφυκότας, συναναθρώσκειν δὲ τῷ μέσῳ καυλῷ, καὶ εἰς ὕψος αἴρεσθαί φησι τὸ ἰσοστατοῦν. Εἷς γὰρ ὢν κατὰ φύσιν ὁ Μονογενὴς, καὶ ἐν ἁπλότητι τῇ κατ' οὐσίαν, ὡς Θεὸς, διαφόροις ἐνεργείαις πολλοστὸς εἶναι δοκεῖ, ἀλλ' οὐδὲν εἰσκεκριμένον ἢ ὀθνεῖον [68.608] ἐν αὐτῷ, κἂν εἰ νοοῖτό πως τοῖς θεοπρεπέσιν ἀξιώμασιν οὐχ ἁπλοῦς. Φῶς γὰρ καὶ ζωὴ, καὶ δύναμις καὶ ἀφθαρσία νοεῖται. Ὅτι γὰρ οὐδὲν εἰσποιητὸν ἐν αὐτῷ διδάξαι βεβουλημένος, προσεπήνεγκεν, οἶμαί που, τὸ, «Οἱ σφαιρωτῆρες καὶ οἱ καλαμίσκοι ἐξ αὐτῆς ἔστωσαν· ὅλη τορνευτὴ ἐκ χρυσίου καθαροῦ,» τοῦτ' ἔστιν, ὅλος διόλου Θεὸς, οὐκ ἐν ἴσῳ τοῖς γενητοῖς ἡγιασμένος, οὐδὲ ὥσπερ ἄγγελοι τυχὸν ἐν ἰδίᾳ νοούμενοι φύσει, κατηγλαϊσμένοι δὲ ἐκείνου χάριτί τε καὶ δόξῃ, καὶ οἷάπερ χρυσίῳ καθαρῷ, τῇ τοῦ πνεύματος δόσει κατακεχρισμένοι, ἀλλ' αὐτὸ τῇ φύσει And he says that there were to be branches [for the lampstand] growing forth from a tree, as it were, springing up together from the middle stem on the right and the left, and which were to be raised on high to an equal degree. For the Only-Begotten, who is one by nature, and as God, in a simplicity according to essence, seems to be manifold by diverse energies, yet [there is] nothing accidental56 or foreign [M68.608] in him, if indeed one might somehow understand these qualities befitting divinity in a way that is not simplistic. For light and life, power and incorruption, are understood. For as he desired to teach that there was nothing adopted (εἰσποιητὸν)57 in him, I think he offered besides, “Let the knobs and the branches be from it, completely turned in a lave from pure gold” (Exod 25.36), that is, [He is] God completely through and through, not hallowed in a way equivalent with created beings, nor in the way of angels understood perhaps in [their] own proper nature, who are but glorified by His The ellipsis shows the absence of the following: “proceeding sideways, three branches of the candlestick from one side of it, and three branches of the candlestick.” 56 PGL 423, #3. 57 A term that would have Nestorian application, though it can refer more generally to something introduced from the outside (PGL 424). 55 29 τὸ χρῆμα, Θεὸς, ἡ καθαρωτάτη τε καὶ ὑπερτάτη φύσις. Ἑπτὰ δὲ οἱ λύχνοι· κατὰ πολλοὺς γὰρ τρόπους ὁ παρὰ Χριστοῦ φωτισμός. Καὶ, «Ὧ μὲν δέδοται λόγος σοφίας, ἑτέρῳ δὲ λόγος γνώσεως, διάκρισίς τε πνευμάτων,» καὶ τὰ λοιπά. Τελειότητος δὲ σημεῖον, ὁ ἑπτὰ πάλιν ἐστὶν ἀριθμός. Παντέλειος δὲ καὶ κατὰ φύσιν ἰδίαν ὁ Ἐμμανουὴλ, ὡς Θεὸς, καὶ τῶν παρ' αὐτοῦ χαρισμάτων ἐν διανομῇ, τελείως ἔγκειται τοῖς ἑλεῖν ἀξίοις. «Οὐ γὰρ Ἐκ μέτρου δίδωσι τὸ πνεῦμα,» κατὰ τὴν τοῦ Ἰωάννου φωνὴν, ἀλλ' «ἐκ τοῦ πληρώματος ἡμεῖς πάντες ἐλάβομεν.» Εἶτά φησι· «Καὶ ἐπιθήσεις τοὺς λύχνους, καὶ φανοῦσιν ἐκ τοῦ ἑνὸς προσώπου.» grace and glory, even as it were by pure gold, having been anointed with the gift of the Spirit. But this is the reality for God by nature, whose nature is the most pure and most supreme. And there are seven lamps, which accords with the many modes of the enlightenment from Christ. And, “To whom a word of wisdom is given, but to another a word of knowledge, discernment of spirits” (1 Cor 12.8, 10), and the rest. The number seven is of course indicative of perfection, and the Emmanuel who, as God, is completely perfect according to his proper nature, is also involved perfectly with those worthy to obtain of the graces [that come] from him by distribution. “For He does not give the spirit from measure” (Jn 3.34), according to the expression of John, but “we all have Ἀλλὰ τίς ἂν γένοιτο τυχὸν ἡ τοιάδε θέσις, ἐν τοῖς Ἀριθμοῖς received from the fullness” (Jn 1.16). So he says, “And you shall set the lamps, ἐδήλου σαφῶς, οὕτω λέγων· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν λέγων· and they shall shine from one person” (Exod 25.37). Λάλησον Ἀαρὼν, καὶ ἐρεῖς πρὸς αὐτόν· Ὅταν ἐπιθῇς τοὺς λύχνους ἐκ μέρους κατὰ πρόσωπον τῆς λυχνίας, φωτιοῦσιν οἱ ἑπτὰ λύχνοι· καὶ ἐποίησεν οὕτως Ἀαρὼν ἐκ τοῦ ἑνὸς μέρους κατὰ πρόσωπον τῆς λυχνίας, καὶ ἐξῆψε τοὺς λύχνους αὐτῆς, καθὰ συνέταξε Κύριος τῷ Μωσῇ.» Σύνες δὴ οὖν, ὅτι κατὰ πρόσωπον τῆς λυχνίας, οἱ ἑπτὰ τετραμμένοι λύχνοι, τὸ φῶς τοῖς ὁρῶσιν ἐνίεσαν. Οὐ γὰρ τοῖς κατόπιν καὶ οἱονεί πως ἐν ἀποστροφῇ κειμένοις τῇ παρὰ Θεῷ, τὸ θεῖόν τε καὶ νοητὸν ἐπιλάμπει φῶς, ἀλλὰ τοῖς εἰς ὄψιν ἠγμένοις δι' ἁγιασμοῦ, καὶ ἀντιπροσώποις ἤδη γεγονόσι διὰ τῆς ἐν πίστει παῤῥησίας, καὶ τῆς ἔν γε τῷ βιοῦν ὀρθῶς παγκάλου σεμνότητος. Βδελυρὸν μὲν γὰρ καὶ ἀπηχθημένον πᾶν ὅσον ἐστὶν ἐν φαυλότητί τε καὶ ἀπειθίᾳ. Τίμιον δὲ καὶ ἐν ἐπισκέψει Θεοῦ, τὸ εὐπειθὲς καὶ εὐήνιον. Ἰουδαίοις μὲν γὰρ ἐμπαροινεῖν ἑλομένοις ἀκαθέκτως αὐτῷ, καὶ διὰ φωνῆς Ἡσαΐου φησίν· «Ὅταν τὰς χεῖρας ἐκτείνητε πρὸς μὲ, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ' ὑμῶν.» «Ὀφθαλμοὶ δὲ Κυρίου ἐπὶ δικαίους,» κατὰ τὸ ἐν Ψαλμοῖς ὑμνούμενον. {ΠΑΛΛ.} Ἀληθές. But what manner the setting forth should take, he indicated clearly in Numbers when he says as follows, “And the Lord spoke to Moses, saying, ‘Speak to Aaron, and you shall say to him, “Whenever you set the lamps in parts according to the face of the lampstand, the seven lamps shall shine light”’; and Aaron did thus from the one portion according to face of the lampstand, and he lit its lamps, just as the Lord prescribed to Moses” (Num 8.2-3). Do take note, then, that “according to the face of the lampstand,” the seven lamps turned about are projecting the light to those beholding. For the divine and noetic light shines forth, not to those who are situated behind and, as it were, turned aside from God, but to those who are led to sight through sanctification, and have already come face to face (ἀντιπροσώποις) through boldness in faith and an all-good nobility that comes from living rightly. For everything that is in worthlessness and disobedience is loathsome and detested, but what is obedient and compliant is honorable in the oversight of God. For to the Jews who chose to act insultingly to Him without restraint, he says through the voice of Isaiah, “When you extend hands to me, I will turn away my eyes from you” (Isa 1.15). But “the eyes of the Lord are on the righteous” (Ps 33.16), according to what is hymned in the Psalms. Pall.: True. 30 {ΚΥΡ.} Τῆς ἁγίας ταυτησὶ λυχνίας μέμνηται σαφῶς καὶ ὁ θεσπέσιος Ζαχαρίας· ἔφη γὰρ, ὅτι «Καὶ ἐπέστρεψεν ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ, καὶ ἐξήγειρέ με, ὃν τρόπον ἐξηγέρθη ἄνθρωπος ἐκ τοῦ ὕπνου αὐτοῦ, καὶ εἷπε πρὸς μὲ, Τί σὺ βλέπεις; Καὶ εἶπα, Ἑώρακα, καὶ ἰδοὺ λυχνία χρυσῆ ὅλη, καὶ τὸ λαμπάδιον αὐτῆς, καὶ ἑπτὰ λύχνοι ἐπάνω αὐτῆς,52 καὶ δύο ἐλαῖαι ἐπάνω αὐτῆς· μία ἐκ δεξιῶν τοῦ λαμπαδίου αὐτῆς, καὶ μία [68.609] ἐξ εὐωνύμων. Καὶ ἐπηρώτησα, καὶ εἶπα πρὸς τὸν ἄγγελον τὸν λαλοῦντα ἐν ἐμοὶ, λέγων, Κύριε, τί ἐστι ταῦτα; καὶ εἶπε πρὸς μὲ, λέγων, Οὐ γινώσκεις τί ἐστι ταῦτα; Καὶ εἶπα, Οὐχὶ, Κύριε.» Ὁ μὲν οὖν μακάριος προφήτης διεπυνθάνετο λέγων, Τί ἐστι ταῦτα, Κύριε; Βραχὺ δὲ διήγημα παρενθεὶς ὁ θεσπέσιος ἄγγελος διερμηνεύει τὴν ὅρασιν, καὶ τὴν τῆς λυχνίας κατασκευὴν εἰς Χριστὸν ἀναφέρει λέγων περὶ τῶν ἐν αὐτῇ λύχνων ἑπτὰ, «Οὗτοι οἱ ὀφθαλμοὶ Κυρίου, ἐπιβλέποντες ἐπὶ πᾶσαν τὴν γῆν.» Εἰ γὰρ χρή τι καὶ τῶν παχυτέρων εἰπεῖν, μυρίοις ὅσοις ἡμᾶς ὀφθαλμοῖς τὸ θεῖον ὁρᾷ καὶ κατασκέπτεται τὰ ἀνθρώπινα, γινώσκων τὰ ἐν τῷ σκότει, κατὰ τὸ γεγραμμένον, «Καὶ τὸ φῶς μετ' αὐτοῦ ἐστιν.» Εἰ γὰρ καὶ ἡμῖν τοῖς ἐν κόσμῳ τὸ φῶς ἐνίησι Θεὸς, καταπλουτήσειεν ἂν αὐτὸ καὶ πρό γε τῶν ἄλλων ἐν ἰδίᾳ φύσει λαχών. Ἢ εἴπερ οὐχ ὧδε ἔχειν ὑποπτεύουσί τινες, ὥρα που τάχα τοῖς ὧδε φρονεῖν ἑλομένοις ἐπιφωνεῖν, «Σύνετε δὴ ἄφρονες ἐν τῷ λαῷ, καὶ μωροί ποτε φρονήσατε. Ὁ φυτεύσας τὸ οὖς, οὐχὶ ἀκούει; ἢ ὁ πλάσας τὸν ὀφθαλμὸν, οὐχὶ κατανοεῖ; Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ ἠκονημένος μᾶλλον μαχαίρας διστόμου, διικνούμενος μέχρι 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.» Φωτίζει δὴ οὖν καὶ ἐφορᾷ πάντα Χριστός. Τοιγάρτοι καὶ ἔφασκε δι' ἑνὸς τῶν προφητῶν· «Θεὸς ἐγγίζων ἐγώ εἰμι, λέγει Κύριος, καὶ οὐχὶ 52 58 139-41). Cyr.: The inspired Zechariah58 also made clear mention of this holy lampstand, for he said that “The angel who spoke in me turned around, and raised me up, in the manner that a man is raised up from his sleep, and he said to me, ‘What do you see?’ And I said, ‘I saw, and behold a lampstand of complete gold, and its lampada, and seven lamps on it, and two olive trees above it, one on the right side of the lampada, and one [M68.609] on the left. And I asked, and I said to the angel who spoke with me, saying, ‘O Lord, what are these things?’ And he said to me, saying, ‘You do not know what these things are?’ And I said, ‘No, Lord’” (Zech 4.1-5). The blessed prophet, then, inquired and said, What are these things, Lord?, and the inspired angel interpreted the vision by providing a brief account, and he refers the preparation of the lampstand to Christ when he says concerning the seven lamps that are in it, “These are the eyes of the Lord, which look over the whole earth” (Zech 4.10). For, using a way of speaking for those who are more dull-minded, the divine sees us and closely views human affairs with a myriad of such eyes, as he knows the things in the darkness, according to what is written, “And the light is with him” (Dan 2.22). For if indeed God brings the light in to us who are in the world, He would possess it in abundance even above the other things that have a share in his proper nature. Or if in fact certain people suspect that this is not the case, perchance he looks to pronounce to those who take this way of thinking, “Understand now, you fools among the people, and you stupid ones, at last be prudent. He that planted the ear, does He not hear? or He that formed the eye, does not he perceive?” (Ps 93.8-9). “For the word of God is living and active and sharper than a two-edged sword, piercing as far as the division of soul and spirit, of both joints and marrow, and judging the thoughts and intentions of the heart, and there is no creature hidden from His sight. All things are naked and laid bare to His eyes” (Heb 4.12-13). Christ, then, both enlightens and beholds all things. Therefore he also says through one of the prophets, “I am a God who draws near, says the Lord, and not a God afar off. Will something be hidden from me?” (Jer 23.23-24). For nothing would escape the mind which Cyril omits: καὶ ἑπτὰ ἐπαρυστρίδες τοῖς λύχνοις τοῖς ἐπάνω αὐτῆς (Zech 4.2) Much of the following commentary on Zechariah 4 tracks rather closely with St. Cyril’s commentary proper on Zechariah 4 (cf. Hill, FOC, 127-31, 31 Θεὸς πόῤῥωθεν. Μὴ ἀπ' ἐμοῦ κρυβήσεταί τι;» Λάθοι γὰρ ἂν οὐδὲν τὸν knows all things. Or are these things I seem to have considered not excellent to you? πάντα εἰδότα νοῦν. Ἢ οὐκ ἄριστά σοι ταῦτα διεσκέφθαι δοκῶ; {ΠΑΛΛ.} Παντάπασι μὲν οὖν. Pall.: I agree with everything. {ΚΥΡ.} Ἀσύνηθες δέ τι περὶ τὴν λυχνίαν ὁ προφήτης ὁρῶν, ἐλαιῶν γὰρ ἦσαν κλάδοι, προσεπυνθάνετο λέγων, «Τί αἱ δύο ἐλαῖαι αὗται αἱ ἐκ δεξιῶν τῆς λυχνίας καὶ ἐξ εὐωνύμων; Καὶ ἐπηρώτησα,» φησὶν, «ἐκ δευτέρου, καὶ εἶπα πρὸς αὐτόν· Τί οἱ δύο κλάδοι τῶν ἐλαιῶν, οἱ ἐν ταῖς χερσὶ τῶν δύο μυξωτήρων τῶν χρυσῶν, τῶν ἐπιχεόντων καὶ ἐπαναγόντων τὰς ἐπαρυστρίδας τὰς χρυσᾶς; Καὶ εἶπε πρός με,» φησὶν, «Οὐ γινώσκεις τί ἐστι ταῦτα; Καὶ εἶπα, Οὐχὶ, Κύριε. Καὶ εἶπέ μοι· Οὗτοι οἱ δύο υἱοὶ τῆς πιότητος παρεστήκασι τῷ Κυρίῳ πάσης τῆς γῆς.» Cyr.: When the prophet saw something unusual with the lampstand—for there were olive branches—he inquired about it and said, “‘What are these two olivetrees which are on the right and left hand of the candlestick?’ And I asked,” he said, “a second time, and said to him, ‘What are the two branches of the olivetrees that are in the hands of the two golden pipes that pour into and communicate with the golden oil funnels?’ And he said to me,” it says, “‘Do you not know what these are?,’ and I said, ‘No, Lord.’ And he said to me, ‘These are the two sons of fatness that stand by the Lord of the whole earth’” (Zech 4.11-14). {ΠΑΛΛ.} Τίς οὖν ἄρα γέγονε χρεία τῷ μακαρίῳ προφήτῃ, τοῦ καὶ εἰς Pall.: Why was it necessary, then, for the blessed prophet to inquire again? For αὖθις ἀναπυθέσθαι δεῖν; Ἐπηρώτησα γὰρ, φησὶν, ἐκ δευτέρου. he says, “I asked a second time.” {ΚΥΡ.} Ἢ γὰρ οὐχὶ φαίης ἂν, ὦ Παλλάδιε, σοφόν τε εἶναι καὶ πρέπον, τοῖς γε ὅλως ὀρθὰ φρονεῖν ᾑρημένοις, ἀκριβεῖς καὶ ἀπεξεσμένους τὰς Cyr.: Well, would you not say, O Palladius, that it is wise and fitting for those ἐφ' ὅτῳ οὖν τῶν ἀναγκαίων ποιεῖσθαι πεύσεις; who have chosen to think rightly in general, to make inquiries that are precise {ΠΑΛΛ.} Φημί. and poignant about something when it is needed? {ΚΥΡ.} Κλῶνας δὴ οὖν ἐλαιῶν θαλῷ βρύοντας ἁπαλῷ καὶ νεοθαλεῖ τεθεαμένος ὁ προφήτης, ἐλαίας αὐτοὺς, καὶ οὐκ ἐξ ἐλαιῶν ὠνόμαζε κλάδους. Εἶτα σεσιώπηκεν ὁ θεσπέσιος ἄγγελος, τὴν ἐμφρονεστέραν καὶ [68.612] ἀληθῆ περιμένων πεῦσιν· ἐπειδὴ δὲ διεγηγερμένος, δύο κλάδους ἐλαιῶν ὠνόμαζε λοιπὸν, καὶ ἀναμαθεῖν ἐλιπάρει, τίνος ἂν εἴη σύμβολα ταυτὶ ἐδιδάσκετο παραχρῆμα, τοῦ ἀγγέλου λέγοντος· «Οὗτοι οἱ δύο υἱοὶ τῆς πιότητος παρεστήκασι τῷ Κυρίῳ πάσης τῆς γῆς.» Υἱοὺς δὲ πιότητος δύο, τόν τε ἐξ Ἰσραὴλ, καὶ μέν τοι τὸν ἐξ ἐθνῶν ἀπεκάλει λαὸν, οὓς καὶ τῷ Κυρίῳ πάσης τῆς γῆς παρεστάναι φησὶ, σαφῶς τε καὶ ἐναργῶς εἰς τύπον Χριστοῦ, τὸ ἐπὶ τῇ λυχνίᾳ τέχνημα τιθεὶς, ἧς οἱ κλάδοι τῶν ἐλαιῶν, εἰς δεξιά τε καὶ εὐώνυμα, καὶ οἱονεὶ τὴν ἐν κύκλῳ λαχόντες Pall.: I agree. 59 Cyr.: When the prophet beheld twigs59 of olive-trees swelling with a tender and newly-sprouted scion, he named them olive trees, and not branches from olivetrees. So the inspired angel remained quiet, awaiting the more perspicacious and [M68.612] true inquiry. And when he was roused from sleep, he then named two olive-tree branches, and being persistent to learn of what these might be symbols, he was taught immediately, when the angel says, “These are the two sons of fatness that stand by the Lord of the whole earth” (Zech 4.14). The “two sons of fatness” he called the people from Israel, and of course the people from the nations, which he says stand by the Lord of the whole earth, clearly and vividly presenting the handiwork for the lampstand as a type of St. Cyril uses a word here not actually used in Zech 4, and in the LXX generally only at Job 18.13, 40.22; Wisdom 4.5. 32 στάσιν τῷ ἐλαίῳ καταπιαίνονται, ὅ ἐστιν ἁγίου Πνεύματος τύπος, τὸν Christ, with the two branches of olive-trees, to the right and left, that are τῶν πιστευόντων κατάρδοντος νοῦν, κατὰ τὸ, «Ἐν ἐλαίῳ ἐλίπανας τὴν apportioned the place around the [lampstand] are enriched with olive oil, which is a type of the Holy Spirit, who besprinkles the mind of those who believe, in κεφαλήν μου.» accordance with, “You anointed my head with olive oil” (Ps 22.5). {ΠΑΛΛ.} Εἶτα τί μὴ μᾶλλον ἐλαίας αὐτὰς, κλῶνας δὲ μᾶλλον ἐλαιῶν Pall.: So why then did he call them not specifically “olive trees,” but rather ἀπεκάλει; {ΚΥΡ.} Ὅτι, ὦ ἑταῖρε, καθάπερ ἐξ ἐλαιῶν μόσχια λεπτὰ καὶ ἀρτιθαλεῖς ἐξῄρηνται κλάδοι, μόνον δὲ οὐχὶ μεταβοθρεύονται μετὰ πίστεως εἰς εὐσέβειαν οἱ πεπιστευκότες, οἱ μὲν ἐκ τῆς Ἰουδαίων ὄντες συναγωγῆς, οἱ δὲ, τῆς ἐξ ἐθνῶν πληθύος ἐξῃρημένοι· πεπιστεύκασι γὰρ οὐχὶ πάντες οἱ ἐξ Ἰσραὴλ, οὔτε μὴν ἅπασα τῶν ἐθνῶν εἰσέφρησεν ἡ πληθύς. Κλάδοι τοίνυν ἐλαιῶν, οἱ ὡς ἐκ δένδρων ἀπεσπασμένοι πληθύος Ἰουδαϊκῆς, καὶ μὴν καὶ Ἑλληνικῆς, καὶ ἐν φωτὶ τῷ θείῳ γεγενημένοι, καὶ ἐνσπαταλῶντες53 ἤδη πως τῇ τοῦ ἁγίου Πνεύματος ἀφθονωτέρᾳ χύσει. Τοῦτο γὰρ οἶμαι δηλοῦν, τὸ, ὡς ἐν μυξωτῆρσι τῶν λύχνων τοὺς τῶν ἐλαιῶν κεῖσθαι κλάδους, ὧν καὶ ὁ μακάριος Ψαλμῳδὸς διαμέμνηταί που, πρὸς τὸν τῶν ὅλων Σωτῆρα Χριστὸν ἀναμελῳδῶν τε καὶ λέγων περί τε τῆς συνηρμοσμένης αὐτῷ νύμφης, τουτέστι, τῆς Ἐκκλησίας, καὶ τῶν ἐν πίστει τέκνων αὐτῆς· «Ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα ἐν τοῖς κλίτεσι τῆς οἰκίας σου. Οἱ υἱοί σου, ὡς νεόφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης σου.» Ζωοποιούμεθα γὰρ ἐν μεθέξει Πνεύματος, καὶ ἐν ἁγίᾳ τραπέζῃ Χριστοῦ, τὴν εἰς αὐτὸν πίστιν εἰσδεδεγμένοι. “twigs of olive trees”? Cyr.: Because, my friend, just as delicate young shoots60 and newly-budding branches have been removed from olive trees, so those who have believed are well-nigh transplanted with faith unto piety, whether they are from the synagogue of the Jews, or are have been taken out from the mass of the nations; for not all those from Israel have believed, nor has the whole mass of the nations entered. “Branches of olive trees,” then, are those detached as it were from the Judaic mass and the Hellenic [mass], as though from trees, and have come to the divine light, and are luxuriating already in some way in the more bounteous stream of the Holy Spirit. For I think that the branches of olive trees involved with the pipes of the lamps, are indicative of those things the blessed Psalmist mentioned somewhere when he sings to Christ the Savior of all and speaks concerning the bride that has been joined to him, that is, the Church, and of her children in faith, “Your wife as vine flourishing on the sides of your house. Your sons, as new plantings of olive trees around your table” (Ps 127.3). For we are made alive by a participation of the Spirit, and by the holy table of Christ, having been received into the faith about him. {ΠΑΛΛ.} Ναὶ λέγεις ὀρθῶς· «Ἐγὼ γάρ εἰμι,» φησὶν, «ὁ ἄρτος ὁ ζῶν, ὁ Pall.: Yes, you speak rightly. For he says, “I am the living bread, which came ἐκ τοῦ οὐρανοῦ καταβὰς, καὶ ζωὴν διδοὺς τῷ κόσμῳ.» down from heaven, and gives life to the world” (Jn 6.51, 33). (§4. The Altar of Sacrifice & Altar of Incense) (§4. The Altar of Sacrifice & Altar of Incense) {ΚΥΡ.} Ἀλλὰ λυχνίας μὲν πέρι, καὶ τῶν ἐν αὐτῇ, ταυτὶ πρὸς ἡμῶν εἰς Cyr.: But, as for the lampstand here, and of the things in it, let this be what we παρὸν εἰρήσεται. Ἴτω δὲ ὁ λόγος ἐπὶ τὸ χαλκοῦν ἤδη θυσιαστήριον, τῆς will say at present. And let [our] account about the bronze altar of the worship 53 60 Another word used distinctively by St. Cyril—PGL 481. Μόσχιον, PGL 886. Referencing only St. Cyril twice—seems to be a usage distinct to him. 33 κατὰ νόμον λατρείας, τὸ χρειωδέστατον. «Ποιήσεις γὰρ,» φησὶ, «θυσιαστήριον ἐκ ξύλων ἀσήπτων. Πέντε πήχεων τὸ μῆκος, καὶ πέντε πήχεων τὸ εὖρος. Τετράγωνον ἔσται τὸ θυσιαστήριον, καὶ τριῶν πήχεων τὸ ὕψος αὐτοῦ· καὶ ποιήσεις τὰ κέρατα ἐπὶ τῶν τεσσάρων γωνιῶν, ἐξ αὐτοῦ ἔσται τὰ κέρατα, καὶ καλύψεις αὐτὰ χαλκῷ, καὶ ποιήσεις στεφάνην τῷ θυσιαστηρίῳ, καὶ τὸν καλυπτῆρα αὐτοῦ, καὶ τὰς φιάλας αὐτοῦ, καὶ τὰς κρεάγρας αὐτοῦ, καὶ τὸ πυρεῖον αὐτοῦ, πάντα τὰ σκεύη αὐτοῦ ποιήσεις χαλκᾶ.» Πεντάπηχυ μὲν οὖν εἰς εὖρός τε καὶ μῆκος [68.613] τὸ θυσιαστήριον. Ἔδει γὰρ, ἔδει μέτρων αὐτῷ, καὶ λίαν ἀφθονωτάτων. Σχίσαι τε γὰρ ἐπ' αὐτῷ καὶ βοῶν ἔμελλον ἀναφέρεσθαι τμήματα, καὶ ὁλοκαυτώσεις, οἰῶν τε καὶ τράγων ἀναφοραὶ καθιερουμένων Θεῷ. Ταύτῃτοι χαλκῆ καὶ ἐσχάρα καὶ πυρεῖον αὐτῷ, κρεάγραι τε καὶ φιάλαι, καὶ πάντα αὐτοῦ τὰ σκεύη, ὡς ἂν δύναιντο ταῖς κατὰ νόμον θυσίαις, τὴν παρά γε σφῶν αὐτῶν εἰσκομίζοντα χρείαν, ταῖς τοῦ παμφάγου πυρὸς μὴ καταφθείρεσθαι προσβολαῖς. Στεφάνην δὲ καὶ τὰ ἐπὶ ταῖς γωνίαις κέρατα, τῷ τοῦ σχήματος κάλλει προσθήσομεν. Ἄχαρι γὰρ οὐδὲν παρὰ τῷ πανσόφῳ Θεῷ. Πλὴν, ἐκεῖνο πάλιν δὴ φέρε λέγωμεν, ἀκριβῆ τὸν νοῦν ἐπερείδοντες τοῖς ἐφ' ἑκάστῳ τεθεσπισμένοις. Θυσιαστήριον προστέταχε ταῖς κατὰ νόμον θυσίαις ἐοικὸς καὶ πρέπον, ἀλλ' οὐδὲν ἐν αὐτῷ χρυσοῦν, καθάπερ ἀμέλει, καταθεῷτό τις ἂν ἐπὶ τῆς κιβωτοῦ, λυχνίας τε αὖ καὶ τραπέζης, καὶ τῶν ἀμφ' αὐτήν. according to the law, pertain [only] to what is most needful. For he says, “You shall make an altar from non-decaying wood. Five cubits is the length, and five cubits is the breadth. The altar shall be square-shaped, and its height [shall be] three cubits. And you shall make horns on the four corners, from it shall be the horns, and you shall cover them with bronze, and you shall make a rim for the altar, and its covering, and its bowls, and its meat-hooks, and its fire-pan, all its vessels you shall make with bronze” (Exod 27.1-3). The altar, then, was five cubits in both length and breadth [M68.613]. For it was necessary, quite necessary that its dimensions be very abundant indeed. For sectioned bulls were going to be divided and offered on it, and whole-burnt offerings, offerings of rams and goats devoted to God. It is for this reason that the grate and firepan for it, meat-hooks and bowls, and all of its vessels are [all made of] bronze which they brought from what belonged to them, so that they might be put to use for the sacrifices according to the law, and so that [all the vessels] would not be corrupted by the beating rays64 of all-consuming fire.65 We will attribute the rim and the horns on the corners [of the altar] to the beauty of the pattern. For nothing pertaining to the all-wise God is without charm. Nevertheless, come, let us speak again on this matter, driving home the precise meaning for the things prophesied about each object. He prescribed a suitable and fitting altar for the sacrifices according to the law, but nothing in it is gold, just as doubtless someone might observe for the ark, lampstand and table, and of the things pertaining to it. {ΠΑΛΛ.} Τί δὴ οὖν ἄρα καὶ τοῦτό ἐστι; Pall.: Why, then, is this the case? {ΚΥΡ.} Οὐ γὰρ δὴ τῆς θείας τε καὶ ἀκηράτου φύσεως τὴν κατὰ πάντων Cyr.: Well, did we not say, O Palladius, that the gold is quite clearly indicating ὑπεροχὴν, καὶ ἀσύγκριτον λαμπρότητα, ὡς ἐν νοήσει λέγω, τὸ χρυσίον the divine and undefiled nature’s supremacy over all things, and [its] incomparable brightness, as in thought, I mean? εὖ μάλα καταδηλοῦν ἐλέγομεν, ὦ Παλλάδιε; {ΠΑΛΛ.} Ὧδε ἔχει. 64 65 Pall.: You did, in fact. PGL 1165, #1, with implications of encounter, approach, assault, hence our modifier “beating.” The sense of this sentence is relatively clear, yet it is dense and I am not exactly sure of all the syntactical relationships. 34 {ΚΥΡ.} Ἄθρει δὴ οὖν, ἀχρύσωτον παντελῶς τῆς κατὰ νόμον λατρείας τὸ θυσιαστήριον, αἴνιγμά που τὸ χρῆμα τιθέντος ἡμῖν τοῦ Θεοῦ, καὶ μάλα σαφῶς, ὅτι Πνεύματος ἁγίου πρόξενος ἥκιστα μὲν ὁ νόμος, τετίμηται δὲ οὐχὶ τοιαύτῃ χάριτι τῆς ἐν τύπῳ λατρείας ἡ δύναμις. Πνεῦμα γὰρ ἦν δουλείας ἐπὶ τὸν Ἰσραήλ· ἡμῖν δὲ τὸ δῶρον ἀπενεμήθη διὰ Χριστοῦ μετὰ τὴν ἐκ νεκρῶν ἀναβίωσιν. Ἐνεφύσησε γὰρ, λέγων, «Λάβετε Πνεῦμα ἅγιον.» Τοιγάρτοι καὶ Παῦλος προσεφώνει τοῖς πεπιστευκόσιν, «Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, Ἀββᾶ ὁ Πατήρ.» Ὅτι δὲ τῆς κατὰ νόμον λατρείας ἡ δύναμις τὴν τοῦ ἁγίου Πνεύματος οὐκ ἐπλούτει μέθεξιν, δέδονται δὲ μᾶλλον τοῖς ἐν πίστει δεδικαιωμένοις, πληροφορήσει λέγων ὁ σοφὸς Ἰωάννης· «Οὔπω γὰρ ἦν Πνεῦμα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη.» Οὔπω γὰρ ἀνεβίω Χριστός· μονονουχὶ γὰρ τότε κατεχρυσώθη τῷ Πνεύματι, καὶ κοινωνίᾳ τῇ πρὸς αὐτὸν, ἡ ἀνθρώπου φύσις. Χρυσοῦ μὲν δὴ δίχα, ταύτῃτοι γενέσθαι προστέταχε τὸ θυσιαστήριον, καθάπερ ἐγῷμαι, τὸν δὲ ἐπὶ τῷ χαλκῷ λόγον, ἐξ οὗ καὶ πεποίητο, παραδραμεῖν, ὡς ἔοικε, τοῖς φιλομαθέσιν οὐκ ἀζήμιον. Ἐκτέκοι γὰρ ἄν τι τῶν ἀναγκαίων ἡ βάσανος, καθάπερ τὸ ὑπό του σοφῶς εἰρημένον, Ἐν παντὶ μεριμνῶντι ἔνεστι περιττόν. {ΠΑΛΛ.} Τί οὖν ἂν ἔχοις εἰπεῖν καὶ ἐπὶ τῷδε πάλιν; {ΚΥΡ.} Ἄκουε δή· ψήφῳ μὲν γὰρ τῇ ἄνωθεν εἰς ἱερέα καὶ ἡγούμενον τὸν θεσπέσιον Ἀαρὼν κεχειροτονῆσθαί φησι τὸ Γράμμα τὸ ἱερόν. Κορέ γε μὴν καὶ Δαθὰν, καὶ τοῖς ἀμφ' αὐτοὺς, ἡ ἀγρία πληθὺς τῆς ἄνωθεν ψήφου προαλέστατα καταθέοντες, καὶ [68.616] τῶν θείων κατεξανιστάμενοι νόμων, πυρεῖα προσῆγον ἄκλητοι καὶ αὐτόμολοι πρὸς τοῦτο ἰόντες, καὶ τιμὴν ἁρπάζοντες, οὐ νεμηθεῖσαν αὐτοῖς, ἀντιπαρεξάγοντες καὶ μάλα θερμῶς, τὰ ἐξ ἀπονοίας καὶ θράσους, ἱερεῖ τῷ προὔχοντι, καὶ τῶν ἄλλων ἁπάντων ἀπολέγδην ἐξῃρημένῳ. Ἐσκιαγραφεῖτο δὲ διὰ τούτων ἡ ἐσομένη κατὰ Χριστοῦ τῶν Ἰουδαίων ἀπόνοια. Αὐτὸς γὰρ ἡμῶν ἀρχιερεὺς, ψήφῳ πρὸς τοῦτο ἠγμένος τῇ παρὰ Πατρὸς, καὶ οἱ μὲν τῶν οὕτως αἰσχρῶν ἐπιχειρημάτων ἐκτετίκασι δίκας· Cyr.: Do consider, then, that the altar for the worship according to the law is completely without gold, because God has proposed the matter to us as a riddle, and quite clearly, that the law was an inferior means of providing the Holy Spirit, and the power of the worship in type was not honored with such a degree of grace. For the spirit of slavery was on Israel, but to us the gift was imparted through Christ after the revival from the dead. For “he breathed on [them],” saying, “Receive the Holy Spirit” (Jn 20.22). Wherefore, Paul also exclaimed to those who have believed, “For you did not receive a spirit of slavery again for fear, but you received a spirit of adoption of sonship, in which we cry out, ‘Abba, Father!’” (Rom 8.15). But that the power of the worship according to the law did not bestow the wealth of participation of the Holy Spirit, but it rather was given to those who were justified by faith, the wise John fully shows, saying, “For the Holy Spirit was not yet, for Jesus was not yet glorified” (Jn 7.39). For Christ was not yet revived. For at that time the nature of man was well-nigh covered with gold leaf by the Spirit, and by the communion with Him. This is why He directed the altar to be made without any gold, in my opinion, and I think it would not be without harm to those who love learning to run past the account about the bronze from which [the altar] was made. For the examination might produce something of necessity, just as it said wisely by this [passage], “With everyone who is careful there is abundance” (Prov 14.23). Pall.: What do you have to say, then, about this? Cyr.: Listen. The sacred Letter says that inspired Aaron was ordained by laying on of hands as a priest and leader by a vote from above. Korah and Dathan, and the savage crowd in league with them, attacking with utter heedlessness the vote from above, and [M68.616] rising up against the divine laws, brought forth censers though they were neither called nor bidden to do this, seizing the honor that was not bestowed to them, and with a great fervor born of madness and brashness placing themselves on par with the priest who is superior and who is set apart from all others by election. The madness of the Jews that would come against Christ was sketched out in shadow through these things. For he is our high priest, who was brought to this [priesthood] by the vote from the Father, 35 ἀποτίσουσι δὲ καὶ μετ' αὐτοὺς Ἰουδαῖοι τοῖς ἴσοις ἐγκλήμασι γεγονότες and just as they paid for [their] shameful undertakings, so the Jews after them who have become liable for the same charges will also pay in full. ἔνοχοι. Θεὸς δὲ δὴ τότε πρὸς Μωσέα τε τὸν ἱερὸν, καὶ μὴν καὶ πρὸς Ἐλεάζαρ ἔφη, τὸν ἐξ Ἀαρὼν τὸν ἱερέα· «Ἀνέλεσθε τὰ πυρεῖα τὰ χαλκᾶ ἐκ μέσου τῶν κεκαυμένων, καὶ τὸ πῦρ τὸ ἀλλότριον τοῦτο σπεῖρον ἐκεῖ, ὅτι ἡγίασε τὰ πυρεῖα τῶν ἁμαρτωλῶν τούτων ἐν ταῖς ψυχαῖς αὐτῶν. Καὶ ἐποίησαν αὐτὰ λεπίδας ἐλατὰς, περίθεμα τῷ θυσιαστηρίῳ, ὅτι προσηνέχθησαν ἔναντι Κυρίου, καὶ ἡγιάσθησαν. Καὶ ἐγένοντο εἰς σημεῖον τοῖς υἱοῖς Ἰσραήλ.» Ταύτῃ μὲν οὖν ἔφη τὸ τηνικάδε Θεός. Ἐν τῇ Ἐξόδῳ δὲ γέγραπται περὶ τοῦ Βεσελεὴλ, ὃς ἦν ἐκ πατρὸς μὲν Οὐρίου, φυλῆς δὲ τῆς Δὰν, καὶ πάσης εὐτεχνίας ἡγούμενος· «Οὗτος ἐποίησε τὸ θυσιαστήριον τὸ χαλκοῦν ἐκ τῶν πυρείων τῶν χαλκῶν, ἃ ἦν τοῖς ἀνδράσι τοῖς καταστασιάσασι μετὰ τῆς Κορὲ συναγωγῆς.» God spoke, then, to holy Moses, and to Eliezer, the priest that is from Aaron, “Take up the brazen censers out of the midst of the men that have been burnt, and scatter the strange fire yonder, for they have sanctified the censers of these sinners against their own souls. And make them beaten plates, a covering for the altar, because they were brought before the Lord and were sanctified. And they became a sign to the sons of Israel” (Num 17.2-3). This is what God said on this occasion, then. But in Exodus it was written concerning Bezalel, who was from the father Uriah (e.g., Exod 31.2), from the tribe of Dan, and who presided over all the construction, “He made the bronze altar from the bronze censers, which were with the men who engaged in sedition with the gathering of Korah” (Exod 38.22).66 {ΠΑΛΛ.} Τί οὖν τοῦτό γε; Pall.: Why is this? {ΚΥΡ.} Πολλὴν ἂν ἔχοι τὴν ὄνησιν, εἰ ἐννοοῖτο ὅτι πεποίηται μὲν ἡ κιβωτὸς εἰς τύπον Χριστοῦ, καὶ μέν τοι καὶ τὰ ἕτερα, λυχνία, φημὶ, καὶ τὸ ἱλαστήριον, καὶ ἐκ χρυσίου τράπεζα, προσκομίσαντος τοῦ λαοῦ καὶ ἀναθέντος ἑκάστου τὸ ἐν χερσί. Δεκτοὶ γὰρ λίαν εἰς δόξαν Θεοῦ καὶ Πατρὸς, οἱ καρποφοροῦντες Χριστῷ, καὶ δωροφορίας προσάγοντες τὰς πνευματικὰς, ὧν ἦσαν ἐκεῖνοι τύποι καὶ σκιαί. Τῆς δὲ κατὰ νόμον λατρείας τὸ θυσιαστήριον, παροξυσμοῦ καὶ ἀντιλογίας, καὶ ἵν' οὕτως εἴπω λοιπὸν, ἀντάρσεως τῆς καθ' ἱερέως τοῦ μεγάλου γεγενημένης, οἱονεί πως ὑπόμνημα καὶ προαναφώνησις, ἐν αὐτῇ κειμένη τῇ κατασκευῇ, μυστικῶς τε καὶ οἰκονομικῶς σημαίνεται. Cyr.: It would bring much advantage, if it is kept in mind that the ark which is a type of Christ, and the other items as well, I mean, the lampstand, the propitiatory, and the table were made from the gold that the people brought and each one dedicated what was in [his] hand. Those who bear fruit by Christ, and who bring forth spiritual offerings for the glory of God the Father are quite acceptable, of which these things were types and shadows. But with the altar for the worship according to the law, there is present in its very construction some reminder and preannouncement, as it were, of the provocation and disputation, and if I may say so, of the insurrection that happened against the high priest, signified mystically and providentially. So, is the riddle clear to you now? For Aaron was a type of Christ, and Ἆρά σοι σαφὲς τὸ αἴνιγμα; Χριστοῦ γὰρ εἰς τύπον ὁ Ἀαρών· the Jews strove contentiously with the glory of Christ, and for this reason the πεφιλονεικήκασι δὲ τῇ τοῦ Χριστοῦ δόξῃ καὶ Ἰουδαῖοι, καὶ ἀντιλέγεται altar according to the law is disputed. For the worship as though in shadows διὰ τοῦτο τὸ κατὰ νόμον θυσιαστήριον. Πέπαυται γὰρ ἡ ὡς ἐν σκιαῖς ceased, and in Christ we rather exude a sweet-smelling noetic fragrance to the λατρεία· καὶ ἐν Χριστῷ δὴ μᾶλλον εὐωδιάζομεν τῷ Πατρὶ τὴν νοητὴν 66 This is a fascinating verse peculiar, it seems, to the LXX, inasmuch as it foreshadows the Korah rebellion, but also implies the construction of tabernacle items after that rebellion. 36 εὐοσμίαν· καὶ τοῦτο ἡμῖν ὡς ἐν σκιαῖς πάλιν ὑπετύπου, λέγων· «Καὶ ποιήσεις μοι θυσιαστήριον θυμιάματος ἐκ ξύλων ἀσήπτων, καὶ ποιήσεις αὐτὸ πήχεως τὸ μῆκος, καὶ πήχεως τὸ εὖρος· τετράγωνον ἔσται, καὶ δύο πήχεων τὸ ὕψος. Ἐξ αὐτοῦ ἔσται τὰ κέρατα αὐτοῦ, καὶ καταχρυσώσεις αὐτὸ χρυσίῳ καθαρῷ, τὴν ἐσχάραν αὐτοῦ, καὶ τοὺς τοίχους αὐτοῦ κύκλῳ, καὶ τὰ κέρατα αὐτοῦ.» Σκυτάλας δὲ αὐτῷ καὶ κρίκους, καὶ ἀναφορέας, ἕτερά τε τοιαῦτα προστεθεικὼς, «καὶ θήσεις αὐτὸ,» φησὶν, «Ἔναντι τοῦ καταπετάσματος [68.617] τοῦ ὄντος ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου, ἐν οἷς γνωσθήσομαί σοι ἐκεῖ Θεός· καὶ θυμιάσει ἐπ' αὐτοῦ Ἀαρὼν θυμίαμα σύνθετον λεπτὸν τὸ πρωΐ, πρωΐ· ὅταν ἐπισκιάζῃ τοὺς λύχνους, θυμιάσει ἐπ' αὐτοῦ. Καὶ ὅταν ἐξάπτῃ Ἀαρὼν τοὺς λύχνους τὸ ὀψὲ, θυμιάσει ἐπ' αὐτοῦ θυμίαμα ἐνδελεχισμοῦ διὰ παντὸς ἔναντι Κυρίου εἰς τὰς γενεὰς αὐτῶν. Καὶ οὐκ ἀνοίσεις ἐπ' αὐτῷ θυμίαμα ἕτερον· κάρπωμα θυσίας, καὶ σπονδὴν οὐ σπείσεις ἐπ' αὐτοῦ. Καὶ ἐξιλάσεται ἐπ' αὐτοῦ Ἀαρὼν ἐπὶ τῶν κεράτων αὐτοῦ, ἅπαξ τοῦ ἐνιαυτοῦ ἀπὸ τοῦ αἵματος τοῦ καθαρισμοῦ τῶν ἁμαρτιῶν τοῦ ἐξιλασμοῦ. Ἅπαξ τοῦ ἐνιαυτοῦ καθαριεῖ αὐτὸ εἰς τὰς γενεὰς αὐτῶν· Ἅγιον τῶν ἁγίων ἐστὶ τῷ Κυρίῳ.» {ΠΑΛΛ.} Εἰς τύπον ἄρα Χριστοῦ καὶ τοῦτο παραδεξόμεθα; {ΚΥΡ.} Πάνυ μὲν οὖν, ὦ Παλλάδιε. Ἀληθὲς γὰρ ὅτι τὸ χρῆμά ἐστι, τὸ τίμιον αὐτοῦ καὶ βαθὺ μυστήριον ἐνδείξ[ει]εν ἂν καὶ μάλα ῥᾳδίως τοῖς γε ᾑρημένοις τὰ τοιάδε πολυπραγμονεῖν ἰσχνῶς τε καὶ κατεῤῥινημένως. Πεποίητο μὲν γὰρ ἐκ ξύλων ἀσήπτων, χρυσῷ δὲ ὅλον ἀλήλ[ε]ιπτο. Ἀδιάφθορον γὰρ τὸ σῶμα Χριστοῦ, καὶ φύσιν ἐν ἑαυτῷ τὴν θείαν καταπλουτοῦν· «Γέγονε γὰρ σὰρξ ὁ Λόγος, καὶ ἐσκήνωσεν ἐν ἡμῖν.» Ἀπαρχὴ δὲ ἡμῶν ὁ Χριστὸς, καὶ ῥίζα τοῦ γένους ἀνακτιζομένου πρὸς ἀφθαρσίαν διὰ τῆς πρὸς Θεὸν ἑνώσεως, εἰ καὶ ἐξαιρέτως ἐπ' αὐτοῦ τὸ Father, and this too is typified to us as in shadows when it says, “You shall make for me an altar of incense from non-decaying wood. And you shall make its length a cubit, and its breadth a cubit. It shall be square-shaped, and its height [shall be] two cubits. From it67 shall be its horns, and you shall cover it with pure gold, its hearth, and its sides round about, and its horns” (Exod 30.13). And after setting forth the staves and rings68 for it, and bearing-poles, and other such things, he says, “And you shall set it before the veil that is over the ark of the testimony, wherein I, God,69 will make myself known to you there. And Aaron shall burn upon it fine compound incense morning by morning; whenever he trims the lamps he shall burn incense upon it. And when Aaron lights the lamps late in the day, he shall burn incense upon it for a constant incense-offering continually before the Lord for their generations. And you shall not offer strange incense upon it, [nor] a burnt offering, and you shall not pour a drink-offering upon it. And Aaron shall make expiation for it on its horns, once a year from the blood for the purification of sins [that comes from] the propitiation offering. Once a year he shall purify it for their generations: it is most holy to the Lord” (Exod 30.6-10). Pall.: So we take this as a type of Christ as well? Cyr.: Certainly, O Palladius. And because that is truly the case, its esteem and deep mystery would show forth especially readily to those who choose to busy themselves with these things carefully and meticulously.70 For it was made from “non-decaying wood,” and was overlaid71 completely with gold. For the body of Christ is incorruptible, and has the wealth of the divine nature in himself, “for the Logos became flesh, and tabernacled among us” (Jn 1.14). Christ is our First-fruit and Root of the [human] race being recreated for incorruption through union with God, if indeed the matter is understood in reference to Him in a special way. And the horns for the altar, even as it were I.e., of one piece with it. Cyril seems to have transposed this word from other descriptions; in Exod 30.4 the word for “rings” is δακτυλίους. 69 A plus in Cyril’s text. 70 Cf. PGL 730. 71 PGL 70, C. 67 68 37 χρῆμα νοοῖτο. Κέρατα δὲ τῷ θυσιαστηρίῳ, καὶ οἱονεὶ χεῖρες ἐκπεπετασμέναι, καὶ τοῦ τιμίου σταυροῦ τὸ σχῆμα προαναπλάττοντα. Εἰ δὲ δὴ τέτταρά τις εἶναι λέγοι τὰ κέρατα, ἀδικοῦν οὐδὲν, εἴς γε τὸ νοεῖν ὀρθῶς τὸν φιλομαθῆ. Τετραγώνου τε γὰρ καὶ ἰσοπλεύρου πανταχῆ τοῦ θυσιαστηρίου τυγχάνοντος, ἴση πανταχόθεν τῶν κεράτων ἡ θέα· καὶ τίς ὁ τοῦδε λόγος; ἐν παντὶ γὰρ τόπῳ Χριστὸς γινώσκεται, καὶ οὗτος ἐσταυρωμένος· αὔχημα δὲ τοῦτο λαμπρὸν τοῖς πιστεύουσιν εἰς αὐτόν. Καὶ γοῦν ὁ θεσπέσιος Παῦλος, «Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ.» Πρόσκειται δὲ τῷ τεχνήματι, τὰ τελοῦντα πρὸς κόσμον, στεφάνη στρεπτή· καὶ γάρ ἐστιν ἀληθῶς «Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων» ὁ Ἐμμανουήλ. Ἐπενήνεκται δὲ καὶ τὰ εἰς χρείαν αὐτῷ, οἱ ἀναφορεῖς τε καὶ τὰ λοιπά. Φέρεσθαι γὰρ ἐν κόσμῳ κατὰ τοὺς τῶν ἀναζεύξεων καιροὺς τὸ θεῖον ἔδει θυσιαστήριον. Ἔδρων δὲ τοῦτο καὶ οἱ θεσπέσιοι μαθηταὶ, Χριστὸν περιφέροντες διὰ τοῦ κηρύγματος εὐσχημόνως τε καὶ κατὰ τάξιν, ὡς Θεοῦ διάκονοι καὶ οἰκονόμοι μυστηρίων Χριστοῦ. «Θήσεις δὲ,» φησὶ, «τὸ θυσιαστήριον ἀπέναντι τοῦ καταπετάσματος τοῦ ὄντος ἐπὶ τῆς κιβωτοῦ τῶν μαρτυρίων ἐν οἷς γνωσθήσομαί σοι ἐκεῖθεν.» hands that have been spread out, also form an anticipatory pattern of the noble Cross. And should someone note that there are four horns, no harm is done to the person eager to learn the correct understanding. For as the altar was “square-shaped” and equal-sided all around, the sight would be equal from every place of the horns. And what would the reason be for that? For Christ is known in every place, even he who has been crucified, and this is a brilliant splendor to those who believe on him. Indeed the inspired Paul [says], “May it never be that I boast, except in the cross of Christ, through Whom the world was crucified to me, and I to the world” (Gal 6.14). A twisted brim was attached to the handiwork, the things completing the ornamentation, for the Emmanuel truly is “[more] comely in beauty than the sons of men” (Ps 44.3). And also the things for use with it, the bearing-poles and the rest, are brought in, for the divine altar had to be carried in the world according to the times of those marching. The inspired disciples were accomplishing this, when they carried Christ about through [their] preaching in good form and in order, as ministers and stewards of the mysteries of Christ (cf. 1 Cor 4.1-2; 1 Pet 4.10). It says, “You shall set it before the veil that is over the ark of the testimonies, wherein I will make myself known to you there” (Exod 30.6). {ΠΑΛΛ.} Εἶτα τί τὸ ἀναγκαῖον καὶ χώρων αὐτῶν οἶμαι, τῶν Pall.: What should I think is the necessity of these spaces which have been arranged? τεταγμένων; {ΚΥΡ.} Ὡς βαθὺς μὲν ὁ λόγος, καὶ ἀμυδρὸς ἄγαν ἐρῶ δὲ ὡς ἔνι, Θεῷ πίσυνος τῷ καὶ αὐτοὺς σοφοῦντι [68.620] τοὺς τυφλούς. Κιβωτὸν γενέσθαι ἐκ ξύλων ἀσήπτων καὶ χρυσίου καθαροῦ, φησὶ, καὶ ἦν ὁ νόμος ἐν αὐτῇ, τουτέστιν, ὁ θεῖος λόγος, ἤτοι τὰ μαρτύρια. Τύπος γὰρ ἦν τὸ χρῆμα, τοῦ ἐκ Θεοῦ φύντος Λόγου, κατοικήσαντος ἐν ἡμῖν, καὶ σαρκὸς ἐν ὁμοιώματι γεγονότος, κατὰ τὰς Γραφάς. Εἶτα καταπέτασμά τι τέσσαρσι στύλοις ἐπιτετανυσμένον, ἀπαιωρεῖσθαι61 τῇ κιβωτῷ δεῖν ἔφη. 61 Cyr.: Since the passage is deep and quite obscure, I will speak as much as I am able, relying on God who makes wise [M68.620] those who are blind. It says that the ark was to be made “from non-decaying wood” and “pure gold,” and that the law was in it, that is, the divine Logos, or the “testimonies.” For the matter was a type of the Logos who is produced from God, who dwelt among us, and came to exist in the likeness of the flesh, according to the Scriptures (cf. Rom 8.3). Then, it says that a certain veil stretched over four pillars must be hung down before the ark, and the name for the veil is the propitiatory. This, too, is Christ, for “he is the propitiation for our sins” (1 Jn 2.1), and “the Root, ἀπαιωρέομαι 38 Ὄνομα δὲ τῷ καταπετάσματι,62 τὸ ἱλαστήριον. Χριστὸς δὲ καὶ τοῦτο. «Ἱλασμὸς γάρ ἐστιν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, καὶ ἱλαστήριον διὰ πίστεως.» Ὠνόμαζε γὰρ οὕτως ὁ Παῦλος αὐτόν· γεγράφατο δὲ καὶ οἱονεί πως ἐν κύκλῳ τοῦ ἱλαστηρίου τὰ Χερουβὶμ, τῶν ἀνωτάτω δυνάμεων τὴν ὑπὸ Θεῷ δουλείαν· Θεὸς γὰρ ὁ Λόγος· καὶ τὸ ἀγχοῦ δὴ μάλα, καὶ μὴν καὶ τὸ παρεστάναι λειτουργικῶς, εὖ μάλα σημαίνοντα. Εἶτα Θεὸς ἔφη πρὸς Μωσέα· «Καὶ γνωσθήσομαί σοι ἐκεῖθεν, καὶ λαλήσω σοι ἄνωθεν τοῦ ἱλαστηρίου ἀναμέσον τῶν δύο Χερουβὶμ τῶν ὄντων ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου.» Ἦν δὲ, ὡς ἔφην, ἡ κιβωτὸς ὁ Χριστὸς, ὡς ἐν ἀφθάρτῳ σώματι Θεὸς Λόγος, πλὴν εἰς γῆν ἡ κιβωτός· γέγονε δὲ καὶ ἐν ὑφέσει καὶ ἐν χθαμαλότητι τῇ καθ' ἡμᾶς ὁ Μονογενής. Μορφὴν γὰρ ὑπέδυ τὴν δουλοπρεπῆ, καὶ κεκένωκεν ἑαυτόν. Αὐτὸς δὲ πάλιν ἐστὶ τὸ ἱλαστήριον, τὸ ὑψοῦ κείμενον, καὶ ὑπὸ τῶν ἄνω Δυνάμεων δορυφορούμενον. Οὐ γὰρ ἐκ μόνων ἡμῖν τῶν τῆς κενώσεως τρόπων γνώριμος ὁ Υἱὸς, ἀλλὰ καὶ ἐξ ὧν ἐστι Θεὸς καὶ τῶν ὅλων Κύριος. Εἰ γὰρ καὶ τεταπείνωκεν ἑαυτὸν διὰ τὸ ἀνθρώπινον, ἐν τοῖς καθ' ἡμᾶς οἰκονομικῶς καταβεβηκὼς, ἀλλ' «Ὁ Θεὸς αὐτὸν ὑπερύψωσε καὶ ἐχαρίσατο αὐτῷ ὄνομα, τὸ ὑπὲρ πᾶν ὄνομα.» Τύπος δ' ἂν εἴη καὶ τοῦδε, τὸ ὑψοῦ τεθεῖσθαι τὸ ἱλαστήριον εἰς δεξιὸν καὶ εὐώνυμον ἀναγεγραμμένων τῶν Χερουβίμ. Ἔνθα γὰρ ἂν ἡ Θεῷ πρέπουσα μόνῳ φαίνοιτο λειτουργία, ἐκεῖ δήπου εἴη ἂν πάντως καὶ ἡ τῆς θεότητος δόξα, καὶ τῶν ὑπὲρ λόγον ἀξιωμάτων ἡ ὑπεροχή. «Ἄνωθεν δὲ τῶν Χερουβὶμ, γνωσθήσομαί σοι,» φησὶν, ὁ πάντων Δεσπότης, τὴν ἄῤῥητον φύσιν μὴ ἐν οἷς ἡ κτίσις ζῃτεῖσθαι προστάττων, ἀλλ' ἐπέκεινα πάντως τοῦ κεκλημένου πρὸς ὕπαρξιν· Θεοῦ γὰρ φύσει λόγος τε καὶ τόπος ὁ πρεπωδέστατος, τὸ πέρα τε καὶ ἄνω παντὸς γενητοῦ. propitiatory through faith” (Rom 3.25), for Paul named him such. And it was written how the Cherubim were round about the propitiatory, [indicating] the exalted powers’ servitude under God, for the Logos is God, and which signifies quite well the close proximity [they have] to stand by as liturgical [ministers]. And so God said to Moses, “And I will be made known to you there, and I will speak to you from above the propitiatory between the two Cherubim that are on the ark of testimony” (Exod 30.6). But as I said, the ark was Christ, who as the Logos God was in an incorruptible body, nevertheless the ark was on the earth; and indeed the OnlyBegotten came in abasement and in lowliness for our sake. Having endowed himself with the form befitting a slave, he emptied himself (cf. Phil 2.6). And again he is the Propitiatory, which is situated on high, and is attended by the Powers above. For the Son is not recognized by us only from the modes of the [self-]emptying, but also from the things [that make known that] he is God and Lord of all. For if he humbled himself for the sake of humanity, having condescended economically in what pertains to us, yet “God highly exalted him and bestowed on him the name which is beyond every name” (Phil 2.10). That the propitiatory on high was flanked to the right and left by the Cherubim recorded would also be a type of this reality. For where the liturgical action appropriate to God alone would appear, there doubtless the glory of the divinity and the supremacy of the proper qualities72 beyond speech would also be. “Above the Cherubim, I will be made known to you,” the Master of all says, prescribing that the ineffable nature is not to be sought for in the things of creation, but completely beyond what is called into existence. For the word and place that is most appropriate to nature of God is that which is beyond and above everything originated. So then, the place high above the Cherubim also indicates for us the Οὐκοῦν ὁ ὑπεράνω τῶν Χερουβὶμ τόπος, καὶ αἰσθητῶς ἐν τῇ divine nature that all but sensibly [resides] in the holy tabernacle. This is why ἁγίᾳ σκηνῇ μονονουχὶ τὴν θείαν ἡμῖν καταδηλοῖ φύσιν· ταύτῃτοι τὸ he prescribed that the gold altar, which was a type of Christ, be placed before the one styled as far above the Cherubim and is understood as it were for the 62 72 Not sure the exact point here—how is the name of the veil the propitiatory? Of God? Or dignities per the cherubim? 39 χρυσοῦν θυσιαστήριον εἰς τύπον Χριστοῦ γεγονὸς, ἀποκεῖσθαι προστέταχεν ἀπέναντι τοῦ ὑπεράνω τῶν Χερουβὶμ χρηματίζοντός τε καὶ νοουμένου τοῦ οἱονεί πως εἰς ὄψιν Θεοῦ καὶ ἐν ὀφθαλμοῖς τοῦ Πατρὸς ἐν Χριστῷ γενέσθαι τὰ καθ' ἡμᾶς τοῦτό που σημαίνοντος. Ἐν ἀποστροφῇ γὰρ ὄντα τὸν ἄνθρωπον, καὶ προσκεκρουκότα Θεῷ διὰ τὴν παράβασιν καὶ πολλὴν ἁμαρτίαν, ἔστησε πάλιν ἐν προσώπῳ τοῦ Πατρὸς ὡς ἐν ἑαυτῷ καὶ πρώτῳ Χριστός. «Πρόδρομος γὰρ ὑπὲρ ἡμῶν εἰσβέβηκεν εἰς τὸν οὐρανὸν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν,» καθὰ γράφει Παῦλος ἡμῖν ὁ σοφός. Ὁ γὰρ ὑπάρχων ἀεὶ μετὰ τοῦ ἰδίου [68.621] Πατρὸς, νῦν ἐμφανισθῆναι λέγεται ὡς ἐν ἑαυτῷ γε καὶ πρώτῳ παρατιθεὶς ἐν ὄψει τοῦ Πατρὸς τὰ ἀνθρώπινα, καὶ τὴν ἀρχαίαν ἐκείνην ἀποστροφὴν μεθιστάς. «Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν,» κατὰ τὰς Γραφάς. sight of God and which signifies the things that concern us that happened in Christ in the eyes of the Father. For when mankind turned away, and was at odds with God on account of the abundance of transgression and sin, Christ stood again in the presence of the Father as though in himself and in first place. For as the wise Paul writes to us, “A forerunner on our behalf entered into heaven, now to become apparent in the presence of God on our behalf” (Heb 6.20 + 9.24). For he who exists continually with the [M68.621] Father himself, is said “now to become apparent” as he is presenting humanity in himself and first in the sight of the Father, and reversing that ancient turning away. For, according to the Scriptures, “He himself is our peace” (Eph 2.14). {ΠΑΛΛ.} Ἄραρεν οὖν ὅτι Χριστοῦ πάλιν εἰκὼν τὸ θυσιαστήριον τὸ Pall.: It is fitting, then, that again the gold altar is an icon of Christ. χρυσοῦν. Cyr.: It is also fitting that the compound and fine incense itself be understood {ΚΥΡ.} Καὶ πρός γε δὴ τούτῳ νοοῖτ' ἂν εἰκότως αὐτὸς ὁ θυμίαμα τὸ in reference to Him. For He is the high priest, for “Aaron will burn,” it says, σύνθετον καὶ λεπτόν. Αὐτὸς γὰρ ὁ ἀρχιερεύς· «Θυμιάσει γὰρ,» φησὶν, “on it incense that is compound, fine” (Exod 30.7). The incense is “compound” «ἐπ' αὐτοῦ Ἀαρὼν θυμίαμα σύνθετον, λεπτόν·» καὶ σύνθετον μὲν τὸ because the Logos, while being God, became flesh. And the Emmanuel became θυμίαμα· Θεὸς γὰρ ὢν ὁ Λόγος, γέγονε σάρξ. Καὶ συντέθειταί πως ἡμῖν composed for us, as it were, into a union beyond mind where divine nature and ὁ Ἐμμανουὴλ, θείας φύσεώς τε καὶ ἀνθρωπότητος εἰς ἐνότητα τὴν ὑπὲρ human concur ineffably. And [the incense is] “fine” because it does not have the thickness of the worship according to the law, for “Sacrifice and offering νοῦν, ἀποῤῥήτως συνηνεγμένην. Λεπτὸν δὲ, ὅτι τὸ παχὺ τῆς κατὰ νόμον you did not want; you were not pleased with whole-burnt offerings and λατρείας οὐκ ἔχει. «Θυσίας γὰρ καὶ προσφορὰν οὐκ ἠθέλησας. sacrifices for sin. But a body you prepared for me,” it says, “then I said, Ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας. Σῶμα δὲ κατηρτίσω μοι, ‘Behold I have come, to do your will, O God’” (Heb 10.5-7; Ps 39.6-8). φησί· τότε εἶπον, Ἰδοὺ ἥκω· τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου.» Καὶ τί δὴ τοῦτό ἐστι τὸ θέλημα τοῦ Πατρὸς, αὐτὸς ἡμᾶς ἐν Εὐαγγελίοις μεμυσταγώγηκε λέγων, ὅτι «Καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. Τοῦτο δέ ἐστι τὸ θέλημα τοῦ πεμψαντός με, ἵνα πᾶν ὃ δέδωκέ μοι, μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ ἐσχάτῃ ἡμέρᾳ.» Προσκεκόμικε γὰρ ἑαυτὸν ὑπὲρ ἡμῶν εἰς ὀσμὴν εὐωδίας, κεχρημάτικέ τε διὰ τοῦτο καὶ He himself has initiated us into the mystery of why this is the will of the Father when he says in the Gospels that “I came down from heaven, not that I might do my will, but the will of Him who sent me. And this is the will of Him who sent me, that everything that He gives me, I will not lose from him, but I will raise him in the last day” (Jn 6.38-39). For he has offered himself for our sake as sweet-smelling scent (cf. Eph 5.1-2), and because of this he has been named “high priest.” So he who is high priest is also the incense that is 40 ἀρχιερεύς. Οὐκοῦν αὐτὸς ὁ ἀρχιερεὺς, αὐτὸς τὸ θυμίαμα τὸ σύνθετόν τε καὶ λεπτόν· καὶ μαρτυρήσει λέγων ὁ Παῦλος· «Τῷ δὲ Θεῷ χάρις, τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ, καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι' ἡμῶν ἐν παντὶ τόπῳ, ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ, ἐν τοῖς σωζομένοις, καὶ ἐν τοῖς ἀπολλυμένοις· οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ζωῆς εἰς ζωήν.» Προσεφώνει δὲ καὶ ἡμῖν· «Γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας.» Καὶ τόν γε τοῦ θυμιᾷν ἐναργῆ καθίστη καιρὸν, ἅπαντα δὲ δεῖν ἐν τάξει τε καὶ εὐκοσμίᾳ πράττεσθαι νομοθετῶν, καὶ δι' ὧν ἂν ἡμῖν ἡ τῶν εἰς τὸ εἴσω θεωρημάτων εὖ ἔχοι δύναμις. «Τὸ πρωῒ» γὰρ, φησὶ, «καὶ τὸ ὀψὲ τῶν λύχνων ἐξαπτομένων καὶ ἐπισκιαζομένων63,» τοῦ μὲν ὀψὲ καὶ πρωῒ, τὸ ἀδιάλειπτόν τε καὶ διηνεκὲς ἐμφαίνοντος, τοῦ δὲ ὑπὸ λύχνοις χρῆναι θυμιᾷν, ἐκεῖνό που τάχα παραδηλοῦντος εὖ μάλα, ὅτι φωτὶ τῷ θείῳ καταλαμπόμενοι, τότε δὴ, τότε τῆς εὐωδίας Χριστοῦ πλουσίως ἀναπιμπλάμεθα, ἴμεν τε οὕτω πρὸς αἴσθησιν τῶν ἔσω σκηνῆς ἀγαθῶν, ἤτοι τῆς τῶν θείων χαρισμάτων διανομῆς, ἣν τοῖς ἀξίοις ὀρέγει Χριστός· Ὥστε εἴ τις οὔπω γέγονεν ἐν φωτὶ διὰ πίστεως, ἔστι που πάντως καὶ τῆς νοητῆς εὐωδίας ἀμέτοχος, ἔτι τὸ Χριστοῦ μὴ εἰδὼς μυστήριον. [68.624] «Ἐὰν γὰρ μὴ πιστεύσητε, οὐδ' οὐ μὴ συνῆτε,» φησί. Προσβολὴ γὰρ ἡ πίστις, εἰς σύνεσιν ἀποφέρουσα, καὶ οἱονεὶ πρὸς παραδοχὴν τοῦ θείου φωτὸς ἁπλοῦσα τὸν νοῦν. Ἐνδελεχισμοῦ δὲ ὀνομάζει τὸ θυμίαμα. Καιρὸς γὰρ οὐδεὶς, καθ' ὃν οὐκ εὐωδιάζει Χριστὸς ἐν τῇ ἁγίᾳ σκηνῇ, τουτέστιν, ἐν τῇ Ἐκκλησίᾳ. Ἀποφάσκει δὲ παντελῶς, τὸ δεῖν ἐπ' αὐτοῦ, δῆλον δὲ ὅτι τοῦ θυσιαστηρίου τοῦ Χριστοῦ, σπονδὴν κατακεῖσθαι, καὶ ἀναφέ[ρε]σθαι κάρπωμα. Κατήργηται γὰρ ἐν Χριστῷ τὰ ἐν νόμῳ, καὶ εἰς τέλος ἕρπουσιν αἱ σκιαί. Τοῦτο, οἶμαι, ἔστι σπονδὴ καὶ κάρπωμα. Καὶ 63 compound and fine, as Paul testifies, saying, “Thanks be to God, who always leads us in triumph in Christ, and manifests through us the scent of his knowledge in every place, for we are the sweet-smell of Christ to God, among those being saved, and among those who are perishing; to the latter, a scent from death to death, to the former a scent of life to life” (2 Cor 2.14-16). He also pronounces to us, “Be therefore imitators of God as beloved children, and walk in love, just as Christ loved us, and handed himself over for our sake [as] an offering and sacrifice to God for a sweet-smelling scent” (Eph 5.1-2). The time appointed for offering incense is also important, as he legislates that all things should be practiced in order and decently (cf. 1 Cor 14.40), and through these things the force of the contemplations might well bring us into the interior [reality]. For he says, “the lamps burning and being trimmed in the morning and the evening,” with “evening and morning” indicating incessantly and continually, and that there was to be burning of incense by lamps, which indicates quite well that we who are illuminated by divine light are at one and the same time richly filled with the sweet-smell of Christ, so we come in this way to the sense-perception of the good things within the tabernacle, indeed of the distribution of the divine charismata, which Christ desires for those who are worthy. Therefore if someone does not yet exist in the light of faith, he is assuredly not a partaker of the noetic sweet-smell, as he does not yet know the mystery of Christ. [M68.624] For “if you do not believe,” he says, “you will by no means understand” (Isa 7.9). For as the faith is applied, yielding unto understanding, it also unfolds (ἁπλοῦσα) the mind, as it were, for the reception of the divine light. He also names the incense “constant,” for there is no time when Christ does not exude sweet-scent in the holy tabernacle, that is, in the Church. And it is clear that the altar is Christ, because he absolutely denies that drink offering be laid or burnt offering be offered on it (Exod 30.9). For in Christ the things in the law are rendered ineffectual, and the shadows come to [their] end-goal. This, I think, is the “drink offering” and “burnt offering.” The prophet also testifies [to this] when he says, “Sacrifice and drink offering are removed from This would seem to be a mistake for the verb ἐπισκευάζω in Exod 30.7, “to prepare,” hence contextually, “to trim.” 41 μαρτυρεῖ λέγων ὁ προφήτης· «Ἐξῆρται ἐξ οἴκου Κυρίου θυσία καὶ σπονδή.» Ἀναδεδειγμένης γὰρ ἤδη τῆς ἐν πνεύματι καὶ ἀληθείᾳ προσκυνήσεως καὶ λατρείας, περιτταί πως αἱ σκιαὶ, καὶ τὸ ἐν τύποις εἰκαῖον καὶ ἀνόνητον παντελῶς· καινὴ γὰρ κτίσις ἐν Χριστῷ. Τῆς γὰρ χάριτος ἐκπεπτώκασιν οἱ ἐν νόμω δικαιούμενοι μετὰ τὴν τῆς ἀληθείας ἀνάδειξιν. «Οὐκ ἀνοίσεις δὲ,» φησὶν, «ἐπὶ τὸ θυσιαστήριον θυμίαμα ἕτερον.» Παραδεξόμεθα γὰρ ἐν Χριστῷ ἕτερον παντελῶς οὐδένα. Ῥαββὶ δὲ τῶν ὄντων ἐροῦμεν οὐδενί. Εἷς γὰρ ἡμῶν διδάσκαλος καὶ καθηγητὴς, καὶ αὐτῷ δὴ μόνῳ προσκεισόμεθα, λέγοντες, «Μῦρον ἐκκενωθὲν ὄνομά σου. Διὰ τοῦτο νεάνιδες ἠγάπησάν σε. Εἵλκυσάν με, ὀπίσω σου εἰς ὀσμὴν μύρων σου δραμοῦσαι.» Ἢ οὐχὶ τοῦτό ἐστι τὸ, «Οὐκ ἀνοίσεις ἐπ' αὐτὸ θυμίαμα ἕτερον;» Μόνου γὰρ Χριστοῦ τὸ εὐῶδες ἐν Ἐκκλησίᾳ τοῖς γε ἀληθῶς ἐχέφροσιν ἐξαρκοίη ἂν, ἑτέρας ὀσμῆς οὐκ ἐφιεμένοις· καθάπερ ἀμέλει καὶ οἱ τάλανες Ἰουδαῖοι. Τὸ μὲν γὰρ θυμίαμα τὸ σύνθετον καὶ λεπτὸν, τουτέστι, Χριστὸν, ταῖς ἀπονοίαις περιυβρίζουσιν. Καὶ ἀμέτοχοι μὲν τῆς ἱερᾶς ταύτης ἢ καὶ θείας ἀληθῶς μεμενήκασιν εὐωδίας· ἕτερον δὲ ἀντ' αὐτοῦ παραδέξονται, τὸν τῆς ἀνομίας υἱὸν, «τὸν ἀντικείμενον καὶ ὑπεραιρόμενον ἐπὶ πάντα λεγόμενον Θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ, κατὰ τὸ γεγραμμένον, καθίσαι, ἀποδεικνύοντα ἑαυτὸν ὅτι ἐστὶ Θεὸς,» ὃς καὶ τὴν θείαν σκηνὴν καταμιαίνει, καπνὸς ὢν ἀλλότριος, καὶ ἵν' οὕτως εἴπω, κακοσμία διαβολική· «Ἔσται γὰρ αὐτοῦ,» φησὶν, «ἡ παρουσία κατ' ἐνέργειαν τοῦ Σατανᾶ.» {ΠΑΛΛ.} Συνίημι ὃ φής. Καὶ γάρ ἐστιν ἐναργὴς ὁ λόγος. {ΚΥΡ.} Ἐξιλάσασθαί γε μὴν ἐπὶ τοῦ θυσιαστηρίου τοῦ θυμιάματος, προστάττει τῷ Ἀαρὼν ἅπαξ τοῦ ἐνιαυτοῦ καταχρίοντι τῷ αἵματι τοῦ καθαρισμοῦ τῶν ἁμαρτιῶν, τὰς τῶν κεράτων ἀρχάς. «Ἅγιον γὰρ,» φησὶ, «τῶν ἁγίων ἐστί.» Καὶ τοῦτό σοι σαφὲς καταστήσει, λέγων, ὁ θεσπέσιος Παῦλος· «Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, διὰ τῆς μείζονος καὶ τελεωτέρας σκηνῆς, οὐ χειροποιήτου, τουτέστιν, οὐ the house of the Lord” (Joel 1.9). For when the veneration and worship in spirit and truth has already been exhibited, the shadows become superfluous as it were, and are completely useless and unprofitable in [their form as] types, for those who are justified by law fell away from grace after the manifestation of the truth. And he says, “you will not offer strange incense upon the altar,” For we admit of absolutely nothing “strange” in Christ, and we inquire after no rabbi among existing things. For there is one Teacher and Guide for us, and to Him alone are we devoted, saying, “Your name is myrrh poured out. Because of this the young maidens love you. They drew you, running after you to the smell of your myrrh” (Song 1.3-4). Is this not the same as “You will not offer strange incense upon it”? For only the sweet-scent of Christ would suffice for those who sense truthfully in the Church, not for those who come to another scent, just as doubtless the miserable Jews. For they wantonly insult the compound and fine incense, that is Christ, with [their] madness, and they have truly continued without a participation in this sacred and divine sweet-scent, but they have admitted another [scent] instead of it, the son of lawlessness, “who is opposed and exalted against everything called God or object of piety, so that he sits in the temple of God,” as it is written, “showing himself forth that he is God” (2 Thess 2.4; cf. 2.3), who pollutes the divine tabernacle, being a foreign smoke, and if I may speak in this may, a diabolical foul smell, for “his appearing will be in accordance with the operation of Satan,” he says (2 Thess 2.9). Pall.: I agree with what you are saying, for indeed the account is clear. Cyr.: He also directed Aaron to make expiation upon the altar of incense once a year by sprinkling the tips of the horns with the blood of the purification of sins, for “It is most holy.” The inspired Paul established this clearly for you when he says, “But when Christ came as a high priest of the good things to come, through the greater and more perfect tabernacle (not made with hands, that is, not of this creation), not through the blood of goats and calves but 42 ταύτης τῆς κτίσεως· οὐδὲ δι' αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος.» [68.625] Ὡς γὰρ αὐτός που πάλιν φησὶν, «Ἅπαξ ἀποθανὼν, οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύσει. Ὃ γὰρ ἀπέθανε, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· ὃ δὲ ζῇ, ζῇ τῷ Θεῷ.» Εἰσῄει τοίνυν ὁ θεσπέσιος Ἀαρὼν εἰς τὰ Ἅγια τῶν ἁγίων, ἅπαξ τοῦ ἐνιαυτοῦ, δι' αἵματος τοῦ καθαρισμοῦ τῶν ἁμαρτιῶν. Καὶ ὅρα Χριστὸν ἐν τουτοισὶ πάλιν, αἵματι τῷ ἰδίῳ τῆς ἁπάντων σωτηρίας καὶ ζωῆς, μονονουχὶ τὸν ἴδιον καταῤῥαίνοντα σταυρόν. Σταυροῦ γὰρ τύπος τὰ κέρατα, τῇδε κἀκεῖσε ὡς ἐν τάξει χειρῶν ἀποτάδην ἐκνενευκότα. Οὐκοῦν ἀποθανόντα μὲν ἅπαξ ἐννόει Χριστὸν, Ἅγιον δὲ τῶν ἁγίων ὄντα, κατὰ φύσιν, ὡς Θεόν. Καὶ γάρ ἐστιν ἀληθὴς Ἰωάννης, λέγων, ὅτι «Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν.» Χριστοῦ γὰρ μέτοχος ἡ πᾶσά ἐστι ὁρατὴ καὶ ἀόρατος κτίσις. Ἄγγελοί τε γὰρ καὶ ἀρχάγγελοι, καὶ τὰ ἔτι τούτων ἐπέκεινα, καὶ αὐτὰ δὲ τὰ Χερουβὶμ, οὐχ ἑτέρως ἅγια, πλὴν ὅτι διὰ μόνου Χριστοῦ, ἐν ἁγίῳ Πνεύματι. Αὐτὸς οὖν ἄρα ἐστὶ τὸ θυσιαστήριον, αὐτὸς δὲ τὸ θυμίαμα, καὶ ἀρχιερεὺς, αὐτὸς δὲ ὁμοίως τὸ αἷμα τοῦ καθαρισμοῦ ἁμαρτιῶν. through his own blood he entered once for all into the Holies, obtaining eternal redemption” (Heb 9.11-12). [M68.625] For as the same [Apostle] again says, “Dying once, he dies no longer, death no longer lords it over him. For what He died, He died to sin once for all, but what He lives, He lives to God” (Rom 6.9-10). The inspired Aaron, then, entered into the Holy of holies, once a year, through the blood of the purification of sins. And you should see Christ in these things again, who well-nigh sprinkled his own cross with his own blood for the salvation and life of all. The “horns” are a type of the cross, which incline outward from there as in the order of hands stretched out. So then one understands Christ who died once for all, and who as God by nature is “Holy of holies.” What John says is true, then, that “From his fullness we have all received” (Jn 1.16), for all of creation, both visible and invisible, is a partaker of Christ. Angels and archangels, and those yet above them, and the Cherubim themselves would not be holy otherwise than through Christ alone, in the Holy Spirit. He himself is the altar, and the incense, and high priest, and he similarly is the blood of the purification of sins. {ΠΑΛΛ.} Ναὶ λέγεις ὀρθῶς. Πλὴν ὅ τί ποτέ ἐστι τοῦ καθαρισμοῦ τῶν Pall.: Yes, what you are saying is correct. Yet I do not have a clear understanding of what the blood of the purification of sins means. ἁμαρτιῶν τὸ αἷμα, σαφῶς ἐννοεῖν οὐκ ἔχω. {ΚΥΡ.} Προανατυπῶν ὁ νόμος τὴν δι' αἵματος ἀποκάθαρσιν καὶ τὸ θῦμα τὸ ἱερὸν, φημὶ δὴ Χριστὸν, δι' οὗ καὶ σεσώσμεθα, τὸν ἐξ ἁμαρτίας ἐντετηγμένον ἡμῖν διαδιδράσκοντες μολυσμὸν, ὧδέ πή φησιν ἐν τῷ Λευϊτικῷ· «Ἐὰν δὲ πᾶσα,» φησὶ, «συναγωγὴ Ἰσραὴλ ἀγνοήσῃ, καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς, καὶ ποιήσωσι μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ἣ οὐ ποιηθήσεται, καὶ πλημμελήσωσι, καὶ γνωσθῇ αὐτοῖς ἡ ἁμαρτία, ἣν ἥμαρτον ἐν αὐτῇ, καὶ προσάξει ἡ συναγωγὴ μόσχον ἐκ βοῶν ἄμωμον περὶ τῆς ἁμαρτίας, καὶ προσάξει αὐτὸν παρὰ τὰς θύρας τοῦ μαρτυρίου τῆς σκηνῆς, καὶ ἐπιθήσουσιν οἱ πρεσβύτεροι τῆς συναγωγῆς τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ μόσχου ἔναντι Κυρίου, καὶ σφάξουσι Cyr.: The law typifying in advance the purgation through blood and the sacred incense—I mean, Christ—through whom we have been saved, having escaped the stain from sin that had sunk deeply in us, here says in Leviticus, “And if the whole congregation of Israel is ignorant [involuntarily],” he says, “and a matter escapes the eyes of the congregation, and they might do one thing from all the commandments of the Lord, which should not be done, and they err, and the sin is made known to them, which they sinned in it, then the congregation shall bring an unblemished calf of the herd for a sin-offering, and it shall bring it to the doors of the tabernacle of testimony, and the presbyters of the congregation shall lay their hands on the head of the calf before the Lord, and it shall slaughter the calf before the Lord, and the anointed priest shall bring 43 μόσχον ἔναντι Κυρίου, καὶ εἰσοίσει ὁ ἱερεὺς χριστὸς ἀπὸ τοῦ αἵματος τοῦ μόσχου εἰς τὴν σκηνὴν τοῦ μαρτυρίου. Καὶ βάψει ὁ ἱερεὺς τὸν δάκτυλον ἀπὸ τοῦ αἵματος τοῦ μόσχου, καὶ ῥανεῖ ἑπτάκις ἔναντι Κυρίου κατ' ἐνώπιον τοῦ καταπετάσματος τοῦ ἁγίου, καὶ ἀπὸ τοῦ αἵματος ἐπιθήσει ὁ ἱερεὺς ἐπὶ τὰ κέρατα τοῦ θυσιαστηρίου τῶν θυμιαμάτων τῆς συνθέσεως, ὅ ἐστιν ἐνώπιον Κυρίου, ὅ ἐστιν ἐν τῇ σκηνῇ τοῦ μαρτυρίου.» from the blood of the calf into the tabernacle of testimony. And the priest shall dip [his] finger into the blood of the calf, and shall sprinkle [it] seven times before the Lord, in front of the veil of the sanctuary, and the priest shall put some of the blood on the horns of the altar of the incense of composition, which is before the Lord, which is in the tabernacle of testimony” (Lev 4.13-18). We will offer a more extensive account of these things in due time, but do observe in the calf again the Emmanuel slain for our sake, and who frees us from sin, and disposed of judgment,73 bore away penalty, and entered through the greater and more perfect tabernacle, not through bulls and goats, but through his own blood, and who tasted of death once for all. When his side was opened on the tree above by a spear, blood and water flowed forth (cf. Jn 19.34). The extremities of the horns would be a type of the cross, just as we said previously. [M68.628] Καὶ πλατύτερον μὲν περί γε τούτων ἡμῖν κατὰ καιροὺς εἰρήσεται· ἄθρει δὲ ὡς ἐν μόσχῳ πάλιν ὑπὲρ ἡμῶν σφαζόμενον τὸν Ἐμμανουὴλ, καὶ ἁμαρτίας ἡμᾶς ἀπαλλάττοντα, καὶ ἐξιστῶντα δίκης, καὶ ποινῆς ἀποφέροντα, καὶ διὰ τῆς μείζονος καὶ τελειοτέρας ἰόντα σκηνῆς, οὐ διὰ μόσχων καὶ τράγων, ἀλλὰ δι' αἵματος τοῦ ἰδίου, καὶ θανάτου προσάπαξ ἀπογευσάμενον. Ἐπὶ ξύλου γὰρ ἄνω λόγχῃ διανοιγεὶς τὴν πλευρὰν, αἷμά τε καὶ ὕδωρ ἐξέβλυσεν. Τύπος δ' ἂν εἶεν σταυροῦ, καθὰ καὶ φθάσαντες εἴπομεν, αἱ τῶν κεράτων ἐξοχαί. [68.628] Pall.: Well said. {ΠΑΛΛ.} Εὖ ἔφης. (§5. Bronze Laver & Fasting Women) (§5. Bronze Laver & Fasting Women) {ΚΥΡ.} Ἀλλ' οὔτι πω μόνῳ τῷ αἵματι καθαίρεσθαι δεῖν αἰνιγματωδῶς ὁ Cyr.: But the law prescribed enigmatically that one must be cleansed not only νόμος, ἀλλὰ καὶ ὕδατι τῷ ἁγίῳ προστέταχε. Τελεωτάτη γὰρ ἤδε πρὸς with blood but also with holy water, for that is a more perfect way to cleansing, according to the mystery in Christ. κάθαρσιν ὁδὸς, κατά γε τὸ ἐν Χριστῷ μυστήριον. {ΠΑΛΛ.} Πῶς δὲ δὴ ἄρα καὶ τοῦτο δέδειχεν, ἢ τίνα τρόπον; Pall.: How or in what passage did it indicate that? {ΚΥΡ.} Γέγραπται γὰρ, ὅτι «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Ποίησον λουτῆρα χαλκοῦν, καὶ βάσιν αὐτοῦ χαλκῆν, ὥστε νίπτεσθαι. Καὶ θήσεις αὐτὸν ἀνὰ μέσον τῆς σκηνῆς τοῦ μαρτυρίου, καὶ ἀνὰ μέσον τοῦ θυσιαστηρίου. Καὶ ἐκχεεῖς εἰς αὐτὸν ὕδωρ· καὶ νίψονται Ἀαρὼν καὶ οἱ υἱοὶ αὐτοῦ ἐξ αὐτοῦ τὰς χεῖρας καὶ τοὺς πόδας ὕδατι. Ὅταν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου, νίψονται ὕδατι, καὶ οὐ μὴ ἀποθάνωσιν· ἢ ὅταν προσπορεύωνται πρὸς τὸ θυσιαστήριον λειτουργεῖν, καὶ ἀναφέρειν Cyr.: It was written that, “And the Lord spoke to Moses, saying, Make a bronze laver, and a bronze base for it, for washing; and you shall put it between the tabernacle of testimony and the altar, and you shall pour out water into it. And Aaron and his sons shall wash their hands and their feet with water from it. Whenever they go into the tabernacle of testimony, they shall wash themselves with water, and they might not die; or whenever they come toward the altar to perform the liturgy and to offer the whole burnt-offerings to the Lord, they shall 73 Latin, “exempts from punishment” 44 τὰ ὁλοκαυτώματα Κυρίῳ, νίψονται τὰς χεῖρας καὶ τοὺς πόδας ὕδατι. Ὅταν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου, νίψονται ὕδατι ἵνα μὴ ἀποθάνωσι· καὶ ἔσται αὐτοῖς νόμιμον αἰώνιον αὐτῷ καὶ ταῖς γενεαῖς αὐτοῦ μετ' αὐτόν.» wash their hands and feet with water, whenever they go into the tabernacle of testimony; they shall wash themselves with water, so that they might not die; and it shall be for them an eternal statute for him and for his generations after him” (Exod 30.17-21). Ὅτι μὲν οὖν ἡ διὰ τοῦ ἁγίου βαπτίσματος ὡς ἔν γε δὴ τούτῳ προανεγράφετο χάρις, οὐκ ἀσυμφανές. Βαπτιζόμεθα γὰρ, οὐ σαρκὸς ἀπόθεσιν ῥύπου ἀποκερδαίνοντες, ἀλλὰ τῶν νοῦ καὶ καρδίας ἀπαλλαττόμενοι μολυσμῶν, καὶ τὰς τῶν πλημμελημάτων ἀπολουόμενοι κηλίδας, χάριτι καὶ φιλανθρωπίᾳ τοῦ καλοῦντος εἰς σωτηρίαν. Δεδικαιώμεθα γὰρ οὐκ ἐξ ἔργων νόμου, κατὰ τὰς Γραφὰς, ἀλλ' ἐκ πίστεως Ἰησοῦ Χριστοῦ. Θέα δὲ δὴ, ὅπως καίτοι κατὰ νόμον ἅγιος ὢν ὁ Ἀαρὼν, καὶ μὴν καὶ οἱ σὺν αὐτῷ λειτουργεῖν ἐπιτεταγμένοι, προσαπονίζονται74 χεῖράς τε καὶ πόδας ὕδατι, πόνων δὲ οὕτως ἅπτονται τῶν ἱερῶν, καὶ μὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰστρέχουσι, δειμάτων ἐλεύθεροι, σαφῶς τε καὶ ἐναργῶς καταδηλοῦντος, οἶμαί που, καὶ τοῦτο τοῦ νόμου, μόνον δὲ οὐχὶ καὶ αὐτοῦ διακεκραγότος τοῦ πράγματος, ὡς ἀνίερος παρὰ Θεῷ, καὶ ὁ δοκῶν εἶναί τις κατὰ νόμον ἱερὸς, εἰ μὴ ἀπολούσαιτο τῷ ὕδατι, καὶ ὅτι τῆς ἐν νόμῳ λατρείας ἡ δύναμις οὐκ ἀπόχρη πρὸς κάθαρσιν. Προαπενίζοντο γοῦν, καίτοι κατὰ νόμον ἡγιασμένοι, καθαίρεται δὲ, οὔτι που τὸ καθαρὸν, ἀλλὰ τὸ ῥυποῦν καὶ ἀκάθαρτον. Τοιουτονὶ δὲ καὶ αὐτὸς εἴρηκεν ὁ Χριστὸς, «Ὁ λελουμένος οὐ χρείαν ἔχει, εἰ μὴ τοὺς πόδας νίψασθαι, ἔστι γὰρ καθαρός.» Γράφει δὲ καὶ σοφώτατος Παῦλος, ὡς ἔστιν ἀδύνατον αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. Ἀτελὴς οὖν ὁ νόμος εἰς ἁγιασμὸν, εἰ μὴ προσγένοιτο τοῖς δεδιψηκόσι τὴν πρὸς Θεὸν οἰκειότητα τὸ σωτήριον βάπτισμα. Τοιγάρτοι καὶ ὁ θεσπέσιος Ἰωάννης, καίτοι τοῖς ἄγαν αὐχήμασιν εὖ μάλα κατεστεμμένος, καὶ ἀρετῆς εἰς τοῦτο διέρπειν εἰδὼς, ὡς εἰς λῆξιν ἤδη γενέσθαι τὴν ἀνωτάτω, βαπτίζεσθαι παρεκάλει τῷ Σωτῆρι λέγων· «Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι.» That the grace that comes through holy baptism has been recorded by anticipation here in this passage is not in any way unclear. For we are baptized, not so that we benefit from a removal of stain of flesh, but rather to be freed from pollutions of mind and heart, and to be washed from defilements of errors, by the grace and love for mankind of Him who calls [men] to salvation. And, according to the Scriptures, we have been justified not from the works of the law, but from the faith of Jesus Christ (Gal 2.16; Rom 3.28). Do observe how even though, according to the law, Aaron is holy, as are those assigned to perform the liturgy with him, they proceed to cleanse [their] hands and feet with water, and in this way they undertake sacred labors, and they enter into the Holy of holies, being free of terrors—with the law clearly and vividly indicating this, I think, and all but crying out the same matter, how even someone who seems to be holy according to the law is unholy before God, except he be washed with water, and that the power of the worship in the law is not sufficient for [this] cleansing. They were cleansed beforehand then, even though sanctified according to the law, but, I suppose, it is not something pure that is purified, but something stained and unclean. Christ himself said this very thing, “He who has been washed has no need except that [his] feet be washed, for he is pure” (Jn 13.10). The most wise Paul also writes how it is impossible for the blood of bulls and goats to take away sin (Heb 10.4). The law, then, was imperfect for sanctification, unless the saving baptism might be added as well to those who thirst after affinity with God. Therefore, the inspired John, even though crowned with exceeding dignities, and knowing that he had attained the reality of virtue, as though having already come to the highest end, exhorted the Savior to be baptized, saying, “I have need to be baptized by you” (Matt 3.14). 74 PGL 1165 (only reference listed). 45 {ΠΑΛΛ.} Ἀληθές. Pall.: True. {ΚΥΡ.} Χεῖρες δὲ καὶ πόδες ἀπονιπτόμενοι, ἔργου καὶ πορείας τῆς οἱονεὶ πρὸς ἕκαστα τῶν πρακτέων, [68.629] τὸ καθαρὸν καὶ ἀκίβδηλον ὑποσημαίνουσιν. Τουτὶ δὲ ἡμῖν ἐξησκηκόσιν, ἐφεῖται μὲν εἰσελθεῖν εἰς τὴν ἐσωτέραν σκηνὴν, προσκομίζειν δὲ τῷ Θεῷ θυσίας πνευματικὰς, καὶ ὡς ἐν τάξει θυμιαμάτων τῆς εὐαγγελικῆς πολιτείας καθιεροῦν οἱονείπως τὴν εὐοσμίαν. Παρεγγυᾷ δὲ χρησίμως ἀπονίζεσθαι δεῖν τοὺς εἰς τὰ Ἅγια τῶν ἁγίων εἰσελαύνειν ἐθέλοντας, καὶ τῶν ἱερῶν ἔργων ἐπιμελητὰς, ἵνα μὴ ἀποθάνωσιν. Χρῆμα γὰρ ἐπισφαλὲς καὶ ἐπιζήμιον ἀληθῶς, τὸ ἐγγίζειν Θεῷ μὴ κεκαθαρμένους. Τοιγάρτοι καὶ σοφὸς ἡμῖν ἐπισκήπτει Παῦλος, εἰ τῆς μυστικῆς εὐλογίας μεταλαχεῖν ἐθέλοιμεν, ἑαυτοὺς δοκιμάζειν, προσιέναι τε οὕτω λοιπόν. Πρᾶγμα δὲ ὅτι καὶ κινδύνου μεστὸν τὸ ἀτημελὲς ἐν τούτοις, ἐκκαλύπτει λέγων· «Διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶνται ἱκανοί. Εἰ γὰρ ἑαυτοὺς ἐκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Κρινόμενοι δὲ ὑπὸ Κυρίου, παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν.» Cyr.: The hands and feet being washed clean symbolizes [M68.629] the purity and unadulterated [faculties needed] for the work and journey, as it were, for each of the practices. When we are adorned in this way, we are permitted to enter into the more interior tabernacle, and to bring to God spiritual sacrifices, and to consecrate the sweet scent of the evangelical way of life, so to speak, as in the order of incense. He usefully exhorts that those who desire to process into the Holy of holies and be curators of the sacred works must be washed clean, so that they might not die. For it is a truly precarious matter and brings liability to punishment for those who have not been purified to draw near to God. Therefore the wise Paul enjoins us, if we desire to partake in a share of the mystical blessing, that we should [first] test ourselves, and then approach after (cf. 1 Cor 11.28). And he reveals that they were being negligent in a matter laden with danger when he says, “For this reason many among you are weak and sick, and a good number are sleeping. For if we judge ourselves, we may not be judged. We are instructed when judged by the Lord, so that we may not be condemned with the world” (1 Cor 11.30-32). {ΠΑΛΛ.} Ἄραρεν οὖν ὅτι τὴν διὰ τοῦ ἁγίου βαπτίσματος ὁ ἱερὸς ἡμῖν Pall.: It is fitting, then, that the sacred laver would give a preliminary indication λουτὴρ προκατεδείκνυε χάριν. of the grace that comes through holy baptism. {ΚΥΡ.} Ὧδε ἔχει· μὴ γὰρ ἐνδοιάσῃς ὅλως. Καὶ τόν γε τῆς τούτου Cyr.: There it is; you are at a loss for nothing! And were you to thoroughly κατασκευῆς περιαθρήσας τρόπον, κατατεθηπὼς ἂν, οἶμαι, καὶ ἔτι inspect the manner of its construction, you would be still more amazed, I think. μειζόνως ἔσῃ. Γέγραπται γὰρ ὡδὶ περὶ τοῦ Βεσελεὴλ, τοῦ τὰ ἐν τῇ σκηνῇ For it was written here concerning Bezalel, who was the master craftsman for τετεχνουργηκότος· «Οὗτος ἐποίησε τὸν λουτῆρα τὸν χαλκοῦν, καὶ τὴν the things in the tabernacle: “He made the bronze laver, and its bronze base, βάσιν αὐτοῦ χαλκῆν, ἐκ τῶν κατόπτρων τῶν νηστευσασῶν, αἳ ἐνήστευσαν from the mirrors of those who fasted, [women] who fasted by the doors of the παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου, ἐν ᾗ ἡμέρᾳ ἔπηξεν αὐτήν. Καὶ tabernacle of testimony, in the day in which he pitched it. And he made the ἐποίησε τὸν λουτῆρα, ἵνα νίπτωνται ἐξ αὐτοῦ Μωσῆς τε καὶ Ἀαρὼν καὶ οἱ laver, so that Moses and Aaron and his sons might wash their hands and feet υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν καὶ τοὺς πόδας, εἰσπορευομένων αὐτῶν εἰς from it, when they go into the tabernacle of testimony, or whenever they might τὴν σκηνὴν τοῦ μαρτυρίου, οἳ ὅταν προσπορεύωνται εἰς τὸ θυσιαστήριον, advance to the altar, to perform the liturgy, they washed from it, just as the λειτουργεῖν, ἐνίπτοντο ἐξ αὐτοῦ, καθάπερ συνέταξεν ὁ Κύριος τῷ Μωσῇ.» Lord commanded Moses” (Exod 38.26-27). 46 {ΠΑΛΛ.} Καὶ τί τῶν κατόπτρων τὸ χρῆμα; τίνες δὲ ἄρα καὶ αἱ Pall.: What is this matter with the mirrors? And who are these [women] who fasted? νηστεύσασαι; {ΚΥΡ.} Πολλὰ τῶν γεγενημένων σαφῆ μὲν οὐκ ἔχει παρὰ τῇ θείᾳ Γραφῇ τὴν ἀφήγησιν. Σημαίνεται δέ πως ἐκ παραδρομῆς,75 καθάπερ ἀμέλει καὶ τόδε τὸ ἐν χερσί. Ποῦ γὰρ, ἢ τίνες νενηστεύκασι τῆς ἁγίας ἐγηγερμένης σκηνῆς, οὐ λελάληκεν ὁ Μωσῆς. Ὅτι δὲ γέγονεν, οὐκ ἐνδοιάσαι τις ἄν· εἴρηται γὰρ, εἰ καὶ μὴ σαφῶς. Ἀλλὰ τουτὶ δὴ μεθέντες, ἐπ' ἐκεῖνο ἴωμεν, εἰ δοκεῖ. Cyr.: Many of things that occurred in divine Scripture do not have a clear narration. They are signified in a run-by sort of way, just as is doubtless the case with the [passage] at hand. For where, or who these people are who fasted when the holy tabernacle was being erected, Moses did not say. But that it happened, no one should doubt, for it was said, even if not clearly. But leaving this to the side, let us go to that [subject], if it seems good. {ΠΑΛΛ.} Τὸ ποῖον; Pall.: What is that? {ΚΥΡ.} Τὰ νενηστευκότα γύναια τίνος ἂν εἶεν εἰς τύπον; τί δὲ τὸ ἐκ τῶν Cyr.: These women who fasted, of what might they be a type? And why is it κατόπτρων τὸν λουτῆρα πλάττεσθαι τὸν χαλκοῦν; that the bronze laver was fashioned from the mirrors? {ΠΑΛΛ.} Καὶ μὴν, σὸν ἤδη πως καὶ τοῦτο εἰπεῖν. Pall.: Indeed, yet you have already said something about this. {ΚΥΡ.} Ἄκουε δή· Λελατρεύκασιν εἰδώλοις οἱ ἐξ Ἰσραὴλ, τὴν ὑπὸ τοῖς Αἰγυπτίοις ἀνατλάντες θητείαν, καὶ τοῖς ἐκείνων διαβιοῦντες νόμοις, μακροὺς διατετελέκασι χρόνους. Ἔθος τοίνυν Αἰγυπτίων μάλιστα γυναιξὶν, εἰσφοιτᾷν ἱεροῖς, λινῇ μὲν ἐσθῆτι κατεσταλμέναις, κατόπτρῳ δὲ τὴν ἀριστερὰν, καὶ σείστρῳ τὴν δεξιὰν ἱεροπρεπῶς κατεστεμμέναις, αἳ ὅτι [68.632] μάλιστα τῶν ἄλλων ἐξειλεγμέναι καὶ ἱερομύστιδες, τῆς τοιαύτης μόλις ἠξιοῦντο τιμῆς, ὕβρεως μὲν οὖν· ὧδε γὰρ ἄμεινόν τε καὶ ἀληθὲς εἰπεῖν. Γύναια δὴ οὖν τῶν ἐξ αἵματος Ἰσραὴλ, λείψανα τῆς ἐν Αἰγύπτῳ λατρείας ἐν ἰδίοις σκεύεσιν εὑρηκότα, ταυτὶ δὴ τὰ κάτοπτρα προσεκόμισαν εἰς καρποφορίαν, ἃ καὶ εἰς τὸ τοῦ λουτῆρος μετεσκευάσθη χρῆμα. Σκηνῆς δὲ τῆς ἁγίας ἐγηγερμένης νενηστεύκασι προσιζήσαντά που ταῖς θύραις, καὶ πάντα ἁγνῶς διαιτώμενα, Cyr.: Listen. The Israelites had worshipped idols while enduring the servitude under the Egyptians, and they had continued on for a long time living by their laws. It was the custom of the Egyptians, then, especially for women, to frequent the sacred precincts, dressed in flax raiment, and bedecked in a way befitting the sacred with a mirror in the left hand and with a rattle in the right. Those who [M68.632] were chosen above others as mystical initiates,76 were scarcely deemed worthy of such honor, or outrage rather, for to speak truth here is better. Women, then, from the bloodline of Israel, who found remnants of the worship in Egypt in their personal effects, brought forth these mirrors as an offering, which were transformed for use with the laver. And when the holy tabernacle was being erected they fasted as they sat by the doors, living in observance of all things with purity, which thing suggests, I think, that when the truer tabernacle was displayed—that is, the Church which the Lord pitched This expression is used in Polybius, Histories 21.34.2, for “passing reference,” cursory treatment of something. The syntax here is unclear to me, in connection with the adverb μόλις (which Cyril uses several times in a way that does not seem to comport with the options in LSJ). Is Cyril’s comment that the pagan mystical initiates are scarcely worthy of that honor, or that they became worthy of that honor with difficulty? Text mentioned in Michael Malaise and Richard Veymiers, “Les dévotes isiaques et les atours de leur déesse,” chapter 16 in Individuals and Materials in the Greco-Roman Cults of Isis (SET): Agents, Images, and Practices (Religions in the Graeco-Roman World; eds. Valentino Gasparini, Richard Veymiers; Brill, 2018), p. 504. 75 76 47 ὑποδηλοῦντος, οἶμαι, τοῦ πράγματος, ὅτι τῆς ἀληθεστέρας ἀναδεδειγμένης σκηνῆς, τοῦτ' ἔστι, τῆς Ἐκκλησίας ἣν ἔπηξεν ὁ Κύριος, καὶ οὐκ ἄνθρωπος, ὡς ὁ θεσπέσιος γράφει Παῦλος, καιρὸς ἤδη πως τοὺς ἀνακειμένους εἰς δόξαν ποτὲ τῆς τῶν δαιμονίων ἀγέλης, εἰς ἱερὰ μεταπλάττεσθαι σκεύη, καὶ ἐπιτηδείως ἔχοντα πρὸς παραδοχὴν τοῦ ἁγίου βαπτίσματος, ὡς καὶ διαπρέπειν δύνασθαι τοῖς ὑπὲρ νόμον αὐχήμασιν. Τουτὶ γὰρ, οἶμαι, ἔστι τὸ ἐκ κατόπτρων Ἑλληνικῶν, ἤτοι κειμηλίων διαβολικῶν, τὸν λουτῆρα πλάττεσθαι τὸν χαλκοῦν, ἐν ᾧ δὴ καὶ τὸ ὕδωρ, τὸ καὶ αὐτὸν ἀποκαθαῖρον Μωσέα, καὶ τῇ κατὰ νόμον ἱερωσύνῃ χρήσιμον εἰς ἀπόνιψιν, δῆλον δὲ ὅτι τὴν νοητήν. Ἢ γὰρ, οὐχὶ σκεύη διαβολικὰ, τοὺς πεπλανημένους καὶ τοῖς δαιμονίοις λελατρευκότας φαίης ἂν εἶναι καὶ αὐτὸς, ὦ Παλλάδιε; {ΠΑΛΛ.} Πῶς γὰρ οὔ; {ΚΥΡ.} Νενηστεύκασι δὲ τὰ γύναια παρὰ τὰς θύρας τῆς σκηνῆς τῆς ἁγίας. Εἴη δ' ἂν καὶ τάδε καλὸν αἴνιγμα καὶ σοφὸν, τοῦ μὴ δι' αἱμάτων εἰστρέχειν ἐν ἐκκλησίαις τοὺς ἐν Χριστῷ δεδικαιωμένους, θυσίαις δὲ μᾶλλον πνευματικαῖς ἐκπρέποντας, καὶ δωροφορίαν ὥσπερ τινὰ προσκομίζοντας τῷ Θεῷ τὴν ἐγκράτειαν, τὴν οἱονεὶ νέκρωσιν τῆς σαρκός. «Παραστήσατε γὰρ,» φησὶ, «τὰ σώματα ὑμῶν, θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν.» Καὶ πάλιν· «Δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν.» Οὐκοῦν αἱ νηστεύσασαι τῆς ἁγίας ἐγηγερμένης σκηνῆς, εἰς εἰκόνα τελοῦσι ψυχῶν, οὐ Μωσαϊκοῖς ἐντάλμασι παιδαγωγουμένων ἔτι, πνευματικὴν δὲ μᾶλλον καὶ εὐαγγελικὴν ἀναδεδειγμένων τὴν πολιτείαν ἤδη, καὶ πατουσῶν οὐκ ἀνιδρωτὶ τὰς ἐπιγείους ἡδονὰς, καὶ ἀναμορφουμένων εὖ μάλα πρὸς τὸ ἀκήρατον κάλλος, διὰ τὸ μὴ ἀνέχεσθαι παθεῖν τὰ μυσαρά τε καὶ βέβηλα τῆς φιλοσαρκίας ἐγκλήματα. Ἢ οὐχ οὕτως ἡμῖν ὁ τοῦ βίου τρόπος τοῖς ἐν Χριστῷ κεκλημένοις εἰς ἁγιασμὸν καὶ ἰσχνότητα τὴν πνευματικήν; and not man, as the inspired Paul writes (Heb 8.2)—there came an opportunity for those who were already in some way devoted to the glory then of the band of the demons, to be refashioned into sacred vessels, and having become suitable for the acceptance of holy baptism, so as to be able to excel in the dignities beyond the law. For I think the fact that the bronze laver is fashioned from the Hellenic mirrors, indeed from precious vessels belonging to demons, in which [laver] was the very water which purges Moses himself, and was used by the priesthood according to the law for washing clean, indicates that [this is] the noetic reality. Or, wouldn’t you yourself say that those who have been led astray and worship demons are vessels belonging to demons, O Palladius? Pall.: How could I not? Cyr.: The women also fasted by the doors of the holy tabernacle. This would be a good and wise riddle of the fact that those who have been justified in Christ enter into the Churches not through blood,77 but rather by excelling in spiritual sacrifices, and bringing forth to God as a kind of offering self-control, the mortification of the flesh, as it were. For it says, “Present your bodies [as] a living sacrifice, holy and well-pleasing to God, [which sacrifice is] your rational worship” (Rom 12.1). And again, “Glorify God in your body” (1 Cor 6.20). So then the [women] who fasted while the holy tabernacle was being erected, complete an image of souls who, while not still being educated by the Mosaic commandments, are rather already displaying the spiritual and evangelical manner of life, trampling down earthly pleasures with much toil, and are being reformed quite well into the undefiled beauty, because they have refused to experience the foul and abominable accusations [that come from] the love of the flesh. Or is it not the case that the manner of life for us who have been called by Christ is unto sanctification and spiritual fineness? 77 “Blood” meaning presumably “offerings,” but perhaps could also mean bloodlines, family relations¸ to the extent the argument is framed by a JewGentile contrast. 48 {ΠΑΛΛ.} Πάνυ μὲν οὖν. Pall.: Certainly it is. {ΚΥΡ.} Ἀλλὰ ταυτὶ μὲν εἰς τὸ παρὸν σκευῶν ἱερῶν εἰρήσθω πέρι. Φέρε δὲ, εἰ δοκεῖ, καὶ αὐτὴν ἡμῖν ὅπως ἔχει θέσεώς τε καὶ κατασκευῆς κατασκεπτώμεθα τὴν σκηνήν. Καὶ βαθὺ μὲν τὸ χρῆμα, καὶ τῶν καθ' ἡμᾶς ἐπέκεινα μέτρων, βλάβος δὲ οἶμαι τὸ σύμπαν οὐδὲν, πανταχόθεν ἡμᾶς ἐρανίζεσθαι φιλεῖν τὸ τελοῦν εἰς ὄνησιν, καὶ τοῖς ἄγαν ὑπερκειμένοις ὡς ἔνι προσβάλλοντας. [68.633] Cyr.: Let these things be said concerning the sacred vessels at present. Come, if it seems good, and let us review the plan and preparation involved with the tabernacle itself. Indeed the subject is deep, and the dimensions are beyond us, but I think that no harm will result as a whole, for we have collected from everywhere as we are wont to complete for advantage, and as able procuring those things that are transcendent.78 [M68.633] {ΠΑΛΛ.} Εὖ ἔφης. Pall.: Well said. (§6. Tabernacle Curtains, Coverings, & Pillars) (§6. Tabernacle Curtains, Coverings, & Pillars) {ΚΥΡ.} Εἰ μὲν οὖν ἕλοιτό τις ἄγαν ἰσχνομυθεῖν, μακρὸς ἂν γένοιτο καὶ πολυσχιδὴς ὁ ἐφ' ἑκάστῳ λόγος. Ἰστέον δὲ ὅτι, τὰ μὲν σκευῶν καὶ θεωρίας ἀγχοῦ καὶ λόγων ἐστὶ μυστικῶν, τὰ δὲ εἰς κόσμον τε καὶ χρείαν ἐκμεμηχάνηται τῆς σκηνῆς· ὑποτεμὼν δὲ, ὡς ἔνι, τὸ μῆκος τοῦ λόγου, ἐν βραχέσιν ἐρῶ, καὶ συστελῶ τὸ διήγημα. Ἔφη τοίνυν, ὅτι «Καὶ τὴν σκηνὴν ποιήσεις δέκα αὐλαίας, ἐκ βύσσου κεκλωσμένης, καὶ ὑακίνθου καὶ πορφύρας, καὶ κοκκίνου κεκλωσμένου. Χερουβὶμ ἐργασίαν ὑφαντοῦ ποιήσεις αὐτά· μῆκος τῆς αὐλαίας τῆς μιᾶς, ὀκτὼ καὶ εἴκοσι πήχεις, καὶ εὖρος τεσσάρων πήχεων ἡ αὐλαία ἡ μία ἔσται· μέτρον τὸ αὐτὸ ἔσται πάσαις ταῖς αὐλαίαις. Πέντε δὲ αὐλαῖαι ἔσονται ἐξ ἀλλήλων συνεχόμεναι, ἑτέρα ἐκ τῆς ἑτέρας, καὶ πέντε αὐλαῖαι ἔσονται συνεχόμεναι, ἑτέρᾳ τῇ ἑτέρᾳ.» Cyr.: If, then, someone chose to argue with great precision, the account for each thing would become long and take up many pages. But one must understand that, on the one hand, there are mystical meanings and contemplations at hand for the things pertaining to the vessels, and on the other hand these things have been devised for ornamentation and use of the tabernacle.84 But, as able, I will speak briefly so as to prevent the length of the discourse, and will abbreviate the account. He says, then, that “You shall also make the tabernacle ten curtains, from fine linen spun, and blue and purple, and scarlet spun. You shall make them with Cherubim [as] the work of a weaver. The length of one curtain shall be twenty-eight cubits, and one curtain shall be the breadth of four cubits: there shall be the same measure to all the curtains. And the five curtains shall be connected one to another, and the other five curtains shall be connected the one with the other” (Exod 26.1-3). Δέκα μὲν οὖν αἱ αὐλαῖα· καὶ ἀλλήλων ἀπρὶξ ἡμμέναι· πολλαὶ γὰρ There were ten curtains, fastened tight with one another. For there are μοναὶ παρὰ τῷ Πατρὶ, καὶ τῶν ἐνοικούντων αὐταῖς εἷς που πάντων καὶ many “rooms” with the Father (cf. Jn 14.2), and the holy skopos of all those ὅσιος ὁ σκοπὸς, μία δὲ καὶ ἡ περὶ Θεοῦ γνῶσις. Ἐν γὰρ εἰρήνῃ κέκληκεν who inhabit them is one, and the knowledge concerning God is singular. For ἡμᾶς ὁ Θεὸς, κατὰ τὸ γεγραμμένον. Ἐκδέξῃ δὲ, εἰ δοκεῖ, τὰς δέκα God has called us in peace, as it is written (1 Cor 7.15). You might also take This is a difficult sentence. It seems that Cyril may be indicating borrowing exegetical insights from what he deems superior minds. St. Cyril seems to be alluding to a kind of two-level hermeneutic, in context of his desire to keep his discourse at a manageable length. There are mystical meanings to all that pertains to the Tabernacle, yet it is also true that there is a “pragmatic” side to the construction—a pragmatic beauty. In this connection he also seems to be suggesting a desire not to “over-read” all the details of the Tabernacle—this pragmatic beauty can be an end in itself. 78 84 49 αὐλαίας, εἶναί τε οἰήσῃ τὸ πλήρωμα τῶν εἰς κόσμον Ἐκκλησιῶν, οὐ διεσπαρμένων εἰς διχόνοιαν, ἢ εἰς ἀσύμφωνον δόξαν, ἀλλ' ἡνωμένων ἐν πνεύματι, καὶ οἱονεί πως συνεσφιγμένων εἰς ἓν καθ' ἑνότητα τὴν ἐν Χριστῷ διὰ πίστεως. Πανταχοῦ γὰρ καὶ ἐν πάσαις εἷς Κύριος, μία πίστις, ἓν βάπτισμα. the ten curtains, if it seems good, as involving the notion of the fullness of the Churches in the world, which are not scattered about in discord, or in disharmonious opinion, but are unified in spirit and are bound tight together as one, as it were, according to the unity that is in Christ through faith. For everywhere and in all there is one Lord, one faith, one baptism. Πλάτος δὲ ἑκάστῃ τῶν αὐλαιῶν πήχεις τέσσαρες, καὶ ὀκτὼ καὶ εἴκοσι τὸ μῆκος. Καὶ περίεργον μὲν καὶ ἰσχνὸν τὸ αἴνιγμα, πλὴν οἶμαι καταδηλοῦν αὐτὸ σκοτεινῶς τε καὶ ἀμυδρῶς, ὅτι καὶ ἡ διὰ νόμου παίδευσις δεκτή πως ἐν Ἐκκλησίαις, στενοτάτη μὲν οὖσα διά γε τὸ ἀσυμφανὲς τοῦ γράμματος· προϊόντος γε μὴν εἰς μῆκος τοῦ χρόνου, τέλος ἕξει τὸ περὶ Χριστοῦ μυστήριον, τοῦτ' ἔστι, τὴν ὀγδόην, ἤτοι τὴν ἐν ὀγδόῃ γενομένην ἀνάστασιν. Τέλος γὰρ νόμου καὶ προφητῶν ὁ Χριστὸς, πρὸς ὃν καὶ ὁ θεῖος ἀνακέκραγε Δαβίδ· «Πλατεῖα ἡ ἐντολή σου σφόδρα.» Γράφει δὲ καὶ ὁ θεσπέσιος Παῦλος, τοῖς τὴν ἐν νόμῳ λατρείαν τῆς εἰς Χριστὸν πίστεως προτετιμηκόσι· «Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται· οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν. Τὴν δὲ αὐτὴν ἀντιμισθίαν ὡς τέκνοις λέγω. Πλατύνθητε καὶ ὑμεῖς, μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις.» Ὁρᾷς ὅτι τὸ προσκεῖσθαι θέλειν τοῖς ἀπειθήσασιν Ἰουδαίοις καὶ λαλοῦσιν ἔτι τὰ ἐν νόμῳ μετὰ τὴν πίστιν, στενοχωρεῖσθαι ποιεῖ; And the breadth of each of the curtains was four cubits, and the length twenty-eight cubits. And while the enigma is elaborate and fine, yet I think it indicates darkly and obscurely, that even the instruction through the law is in some way accepted in the Churches, though in a more constricted form because of the obscurity of the letter; after it proceeds for a length of time, it will reach its end-goal in the mystery concerning Christ, that is, the Eighth, since indeed the resurrection occurred on the Eighth [Day]. For the end-goal of the law and prophets is Christ (cf. Rom 10.4), to whom the divine David cried out, “Your commandment is exceedingly spacious” (Ps 118.96). The inspired Paul also writes to those who were preferring the worship in the law over the faith in Christ, “Our mouth has opened to you, O Corinthians, our heart has been enlarged. You are not restrained by us, but you are restrained in your own affections. Now in a like exchange—I speak as to children—be enlarged yourselves also. Do not be mismatched with unbelievers” (2 Cor 6.11-14). Do you see that he exercises a restraint on the desire to be devoted to the Jews who are disobedient and still speak the things in the law after the faith? {ΠΑΛΛ.} Συνίημι. Pall.: I understand! {ΚΥΡ.} Ἱστία δὲ ταῖς αὐλαίαις ἐκ βύσσου κεκλωσμένης, καὶ ὑακίνθου καὶ πορφύρας, καὶ κοκκίνου κεκλωσμένου. Παμποίκιλος γὰρ τῆς Ἐκκλησίας ὁ κόσμος. Τοῦτό τοι καὶ ὁ θεσπέσιος ψάλλει Δαβὶδ, ὡδί πη λέγων περὶ αὐτῆς· «Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη, [68.636] πεποικιλμένη.» Κόσμημα δὲ καὶ ὡραϊσμὸς ἐν αὐτῇ πολυειδὴς, ὁ Χριστὸς, εἷς μὲν κατὰ φύσιν ὑπάρχων, αἰνίγμασι δὲ πολλοῖς καὶ διαφόροις νοούμενος, οἷον, φέρε εἰπεῖν, καὶ βύσσος κεκλωσμένη. Ἰσχνὸς γὰρ ὢν καὶ ἀσώματος κατὰ φύσιν ὁ ἐκ Θεοῦ τοῦ Πατρὸς Λόγος, κέκλωσται τρόπον τινὰ διὰ τῆς οἱονεὶ πρὸς Cyr.: And the hangings for the curtains [made] from fine linen spun, and blue and purple, and scarlet spun. (Exod 26.1; 27.9)—this is the all-variegated ornamentation of the Church. This is what the inspired David also sings when he says concerning Her here, “The Queen stood on your right bedecked in woven gold raiment, [M68.636] in varied array” (Ps 44.10). But Christ, who is one according to nature, yet is understood in many and diverse enigmas, is the ornamentation and comeliness in Her, which is, shall we say, like “fine linen spun.” For the Logos from God the Father, being thin and incorporeal by nature, was “spun” in a certain manner, as it were, through the intertwining 50 σάρκα συμπλοκῆς. Οὐκοῦν καὶ βύσσος κεκλωσμένη, καὶ μὴν, καὶ ὡς ὑάκινθος, ὅτι μὴ ἐκ γῆς, ἀλλ' ἄνωθεν καὶ ἐξ οὐρανοῦ· ὑακίνθῳ γάρ πως παρεικάζεται τὸ ὑψοῦ τε καὶ ἄνω καὶ αἰθέριον σῶμα, τὸ καὶ μέχρις αὐτοῦ διῆκον τοῦ στερεώματος. with flesh. So then, the fact that the “fine linen spun” is “blue” as well [indicates] that it is not from earth, but above and from heaven, for the exalted and aethereal body above, which reaches to the firmament itself, is compared to “blue” (hyacinth). Οὐκοῦν ὡς ὑάκινθος διὰ τὸ ἐξ οὐρανοῦ, πορφύρα δὲ, ὅτι μὴ δοῦλος, ὡς γενητὸς, ἀλλ' ἐκ Θεοῦ βασιλεὺς, καὶ τῶν ὅλων Κύριος. Κεκλωσμένον δὲ κόκκινον· ἐν συμπλοκῇ γὰρ, ὡς ἔφην, τῇ πρὸς σάρκα νοούμενος, καὶ ὑπάρχων ἀληθῶς ὁ τοῦ Θεοῦ Λόγος, τὸ ἴδιον αἷμα δέδωκεν ὑπὲρ ἡμῶν. Αἵματος γὰρ σημεῖον, τὸ κόκκινον· Χερουβὶμ δὲ, τῶν δειρέων79 ἡ γραφὴ, τὸ συνῆφθαι τάχα που τοῖς ἄνω τὰ κάτω, καὶ ταῖς ἐν οὐρανῷ δυνάμεσι τὴν ἐπὶ τῆς γῆς Ἐκκλησίαν ἡνῶσθαι λοιπὸν καταδηλοῦντος τοῦ πράγματος εὖ μάλα. Ἰστέον δὲ ὅτι καὶ ὁ σοφώτατος Σολομὼν, ἐνεκόλαψε τοῖς τείχεσι τοῦ ναοῦ τὰ Χερουβίμ. Ἐκπεποίηται δὲ τὸν αὐτὸν τουτονὶ τρόπον καὶ ἡ διατύπωσις τοῦ οἴκου τοῦ σημαινομένου διὰ φωνῆς Ἰεζεκιήλ. So [the curtains are] “blue” because [He] comes from heaven, and [they are] “purple” because He was not a servant, as a creature, but a King from God, and Lord of all. And [they are] “scarlet spun,” for as I said, He who is truly the Logos of God, being perceived by an intertwining with flesh, gave his own blood for our sake, for “scarlet” is a sign of blood. And “Cherubim,” which were written on the skin [curtains], that connect in some way things below to things above, are quite clearly indicating the fact that the Church on earth is united with the powers in heaven. One should be aware as well that the mostwise Solomon also emblazoned the Cherubim on the walls of the Temple (3 Kgdm 6.29). The pattern was made in the very same manner with the house that is signified through the voice of Ezekiel (cf. Ezek 41.18-25). Καλύμματα δὲ ταῖς αὐλαίαις δέῤῥεις, ἀγκύλαις τε καὶ κρίκοις συνεσφιγμέναι. Καὶ μὴν καὶ ἐπικαλύμματα, δέρματα ὑακίνθινα, καὶ δέρματα κριῶν, ἠρυθροδανωμένα, τῆς Ἐκκλησίας τὸν σκεπαστὴν Χριστὸν ὑπεμφαίνοντα, διὰ μὲν τοῦ ὑακίνθου πάλιν, ὡς ἐξ οὐρανοῦ καὶ ἄνωθεν, διὰ δέ γε τοῦ ἐρυθροῦ χρώματος, ὡς ἐν σαρκὶ γέγονεν. Τοιουτονὶ γάρ πώς ἐστι τὸ τῆς σαρκὸς χρῶμα. {ΠΑΛΛ.} Οὐκ ἔξω λόγου ταυτὶ τεθεωρῆσθαί φημι. {ΚΥΡ.} Στύλοι δὲ ταῖς αὐλαίαις, εὖρος μὲν εἰς πῆχυν ἰόντες ἕνα τε καὶ ἥμισυ. Μῆκος δέ γε μὴν εἰς δέκα, κεφαλὰς μὲν καὶ σώματα χρυσῷ διαπεπασμένοι,80 βάσεσι δὲ διπλαῖς καὶ ἀργυραῖς ἐπερηρεισμένοι. Νοεῖται δὲ πάλιν ὡς ἐν ἑκάστῳ στύλῳ Χριστὸς, τῆς Ἐκκλησίας τὸ ἔρεισμα, τὸ τῆς ἀληθείας ἑδραίωμα, κατὰ τὴν τοῦ Παύλου φωνήν. And [there were] skin coverings with the curtains, bound tight together with loops and rings (cf. Exod 26.11). And [these] coverings, [made of] blue skins, and ram’s skins dyed red (Exod 26.14), are intimating Christ as protector of the Church, with the blue again [signifying His coming] from heaven and above, and the color red [signifying] how He came to be in the flesh, for such is the color of the flesh. Pall.: I would say that your contemplations of these things are not without reason. Cyr.: And [there were] pillars for the curtains, which were one and a half cubits in breadth, and ten [cubits] in length, whose heads and bodies were covered with gold, and were made to rest upon two-sided silver bases (cf. Exod 26.3132). Christ is understood again as being in each pillar, the pillar-support of the Church, and foundation of the truth, according to the expression of Paul (1 Tim This, it seems, is a variant spelling of δέρρις (LSJ), used in plural for coverings, curtains (Exod 26.7). See below. Διαπάσσω “to sprinkle”? Or διᾴττω, a word distinctive to St. Cyril (PGL 362). If the former, the sense would seem to be “covered,” as per the description of Exod 26.32. 79 80 51 Ἵστησι δὲ καὶ συνέχει τὰ πάντα αὐτός. Διὰ μὲν γὰρ τοῦ ἑνός τε καὶ ἡμίσους πήχεως, ὡς τέλειος κατὰ φύσιν θεότητος, μείων δὲ αὖ, ὡς ἐν ἀνθρωπότητος μέτροις, πλαγίως ὑποσημαίνεται. Οὐκ εὔηθες δὲ εἰπεῖν, ὅτι παντέλειος μὲν, ὡς ἐν ὁλοκλήρῳ πήχει Χριστὸς, ἐπεί τοι Θεός ἐστι κατὰ φύσιν. Ὡς δὲ ἐν ἡμίσει πήχεως, ὑφειμένος διὰ τὸ ἀνθρώπινον. Τέλειον γὰρ ἐν γενητοῖς οὐδέν. Πλούσιος δὲ ὢν, ἐπτώχευσεν ἐν ἡμῖν, καὶ καθῆκεν ἑαυτὸν εἰς κένωσιν ὁ Μονογενής. {ΠΑΛΛ.} Ἀληθές. {ΚΥΡ.} Οὐκοῦν οὐκ ἰσοστατήσει ταῖς τῆς θεότητος ὑπεροχαῖς τὸ ἀνθρώπινον· πολλοῦ γε καὶ δεῖ. Τοιγάρτοι καὶ ἔφασκεν, ὡς καθ' ἡμᾶς γεγονὼς καὶ νοούμενος· [68.637] «Ὁ Πατήρ μου μείζων μου ἐστὶ,» καίτοι κατὰ φύσιν θεότητος, ἰσομέτρως ἔχων, καὶ τῆς τοῦ τεκόντος ὑπεροχῆς οὐχ ἡττώμενος. Μῆκος δὲ τῷ ξύλῳ, δεκάπηχυ. Παντέλειος γὰρ ὡς ἐν ὑψώμασι τῆς θεότητος, ὁ Χριστός. Τελειότητος δὲ σημεῖον, ὁ εἰς δέκα τρέχων ἀριθμὸς παρά γε τῇ θείᾳ λαμβάνεται Γραφῇ. Χρυσῆ δὲ τῷ ξύλῳ κεφαλὴ, καὶ μὴν καὶ σῶμα χρυσοῦν. Φύσεώς γε μὴν τῆς ἀνωτάτω καταπλουτεῖ τὸν ἐναυλισμὸν ὁ ἐκ Παρθένου ναός. Σύμβολον δὲ θεότητος, ὁ χρυσὸς, ὑπεροχὴν ἔχων τὴν κατὰ πάντων, ὡς ἐν ὕλης τυχὸν τῆς τοιᾶσδε λόγῳ. Ἐξ ἀργύρου δὲ καὶ ἐκ δυοῖν ἡ βάσις. Λαμπρὸς δὲ καὶ διαφανὴς ἐν γῇ ὁ Χριστὸς, κατά γε τὸ, «Θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν·» καὶ οἱονεὶ διφυᾶ τὴν γνῶσιν ἔχει· νοεῖται γὰρ ἐν αὐτῷ Θεός τε καὶ ἄνθρωπος. Τουτὶ γὰρ, οἶμαι, ἔστι, τὸ διπλῆν ὥσπερ ἔχειν καὶ ἐξ ἀργύρου τὴν βάσιν. 3.15). He himself sets up and connects all things. For through the one and a half cubit (Exod 26.16), it is signified obliquely how He was perfect in the nature of divinity, and lesser in turn, as it were, in the dimensions of humanity. Nor would it be silly to say that since He is indeed God by nature, Christ is allperfect, as in a complete cubit, and that He is inferior85 on account of humanity, as in a “half-cubit.” For nothing is perfect among created things. He, being rich, became poor with us (2 Cor 8.9), and the Only-Begotten brought himself down into [self-]emptying. Pall.: True. Cyr.: So then the human is not granted an equal status with the supremacies of the divinity—indeed, far from it!86 Therefore He who became and is perceived according to us, in fact said, [M68.637] “The Father is greater than I” (Jn 14.28), even though He has equal measure in nature of divinity, and is no wise diminished from the supremacy of [the Father] who generated [Him]. Indeed, the length of the wood (pillar) was ten cubits (Exod 26.16), for Christ was allperfect in the heights of [His] divinity. The divine Scripture uses the number which runs to ten as a sign of perfection. Both the head and body for the (pillars) are wood [overlaid with] gold (cf. Exod 26.32). The temple of the Virgin possessed in abundance87 the indwelling88 of the highest nature, with the gold being a symbol of [His] divinity which has supremacy over all things, as happens in the account of this matter. The base in two sides was [made] of silver (cf. Exod 26.19). Christ is bright and clear on earth, according to, “God is the Lord, and has appeared to us” (Ps 117.27), and holds the two-sided knowledge, as it were, for [both] God and man are perceived in Him. This is what, I think, the two-sided base [made] from silver means. Together with the next sentence and into the next paragraph, this is certainly a delicate statement which could be rendered as “diminished,” “lowered.” It is striking that St. Cyril seems to class Christ’s humanity, as accommodated in the self-emptying, with created things which, as created, are not absolutely perfect. 86 πολλοῦ γε καὶ δεῖ. For idiom, see δεῖ, LSJ A.II.b 87 PGL 715, not in LSJ. 88 PGL 466, only entry is present text. 85 52 {ΠΑΛΛ.} Εἰκάζεις ὀρθῶς. Pall.: You portrayed [things] rightly. {ΚΥΡ.} Θέα γε μὴν ἐκεῖνο, ὦ τᾶν. Cyr.: Do observe this, too, friend. {ΠΑΛΛ.} Ὅ τι δή; Pall.: What’s that? {ΚΥΡ.} Εἰς αὐλαίας γὰρ δέκα προστεταχὼς ὅλην ἐκτείνεσθαι τὴν σκηνὴν, ἐπιλέγει μεταξύ· «Καὶ ποιήσεις δέῤῥεις τριχίνας, σκέπην ἐπὶ τῆς σκηνῆς· ἕνδεκα ποιήσεις αὐτὰς δέῤῥεις, τὸ μῆκος τῆς δέῤῥεως τῆς μιᾶς ἔσται τριάκοντα πήχεων, καὶ τεσσάρων πήχεων τὸ εὖρος τῆς δέῤῥεως τῆς μιᾶς· τὸ αὐτὸ μῆκος ἐπὶ ταῖς ἕνδεκα δέῤῥεσι. Καὶ συνάψεις τὰς πέντε δέῤῥεις ἐπὶ τὸ αὐτὸ, καὶ τὰς ἓξ δέῤῥεις ἐπὶ τὸ αὐτὸ, καὶ ἐπιδιπλώσεις τὴν δέῤῥιν τὴν ἕκτην κατὰ πρόσωπον τῆς σκηνῆς· καὶ ποιήσεις ἀγκύλας πεντήκοντα ἐπὶ τοῦ χείλους τῆς δέῤῥεως τῆς μιᾶς, τῆς ἀνὰ μέσον κατὰ τὴν συμβολήν. Καὶ πεντήκοντα ἀγκύλας ποιήσεις ἐπὶ τοῦ χείλους τῆς δέῤῥεως τῆς συναπτούσης τῆς δευτέρας.» Τί τὸ χρῆμα λοιπὸν, ὦ Παλλάδιε; δέκα μὲν γὰρ ἐγείρει τὰς αὐλαίας. Εἶτα πῶς οὐκ ἰσάριθμοι ταύταις αἱ δέῤῥεις, περιττεύει δὲ μία, τοῦτ' ἔστιν ἡ ἑνδεκάτη; Συνάψεις γὰρ, φησὶν, τὰς πέντε δέῤῥεις ἐπὶ τὸ αὐτὸ, καὶ τὰς ἓξ δέῤῥεις ἐπὶ τὸ αὐτό. {ΠΑΛΛ.} Οὐκ ἔχω φράσαι. Pall.: I have no answer. Cyr.: Well, the setting out would clarify the question. {ΚΥΡ.} Ἀλλ' ἥ γε θέσις σαφηνιεῖ τὸ ζητούμενον. Pall.: How do you say? {ΠΑΛΛ.} Πῶς ἔφης; {ΚΥΡ.} Πέντε μὲν γὰρ αὐλαίας ἀλλήλαις συνεσφιγμένας ὅτι προσῆκε γενέσθαι φησίν· ἑτέρας δὲ πέντε, κατὰ τὸ αὐτὸ δὲ σχῆμα, καὶ ἐν ἴσῳ τρόπῳ ἀντιτεταγμένας. Τοιγαροῦν ἀλλήλαιν καὶ ἀντιπροσώπως ἀντεγηγερμέναιν, ὡς ἐκ βοῤῥέου τυχὸν καὶ νότου, ἤγουν ἐξ ἠοῦς καὶ μέντοι καὶ δυσμῶν, ἑνδεκάτη τις ἡ διὰ μέσου λοιπὸν ἐσχεδιάζετο πλευρὰ, ἀνὰ μέρος ποιουμένη τὰς δέκα, διῃρημένας εἰς δύο, ἐφ' ᾗ τάχα που καὶ δέῤῥις ἡ ἑνδεκάτη περιτετά[ν]νυσται,81 κρίκοις τε καὶ ἀγκύλαις ἄμφω συνέχοντα τὰς πλευράς· καθ' ὁμοιότητα δὲ τῶν ἄλλων, καὶ οἱ 81 Cyr.: For after directing that the tabernacle be stretched out completely with ten curtains, he asserts meanwhile, “And you shall make skins with the hair on [as] a covering on the tabernacle; eleven skins you shall make them. The length of one skin thirty cubits, and the breadth of one skin four cubits: the same measure shall be for the eleven skins. And you shall join the five skins together, and the six skins together, and you shall fold double the sixth skin at the front of the tabernacle. And you shall make fifty loops on the edge of one skin, in the midst for the juncture; and you shall make fifty loops on the edge of the second adjoining skin” (Exod 26.7-10). Why is this the case, O Palladius? For he raised up ten curtains. How then are the skins not of equal number to them, but exceed by one, that is, the eleventh? For you will join, he says, the five skins together, and the six skins together. Cyr.: For he says that it is fitting for five curtains to be bound tightly with one another, and another five, according to the same pattern, to be arranged opposite in equal fashion. Therefore, having been raised up with one another face to face, as from north and south, then from east and west, this certain eleventh side was improvised then through the middle, causing the ten to be divided into two sections, on which it seems the eleventh skin was stretched over, with the [ten curtains] connecting the sides with rings and loops. According to a likeness with the others, its pillars also are less in number. For the ten curtains, just as I said previously, were stretched out to a measure of PGL 1074, not in LSJ, another word distinctive to St. Cyril. 53 ταύτης στύλοι, πλὴν ἥττους ἐν ἀριθμῷ. Αἱ μὲν γὰρ δέκα αὐλαῖαι, καθάπερ ἤδη προεῖπον, εἰς μῆκος ἐξετείνοντο πήχεων ὀκτὼ καὶ εἴκοσιν, ἥ γε μὴν ἑνδεκάτη καὶ μεσαιτάτη τῶν ἄλλων, τὸ εὖρος τῶν πέντε (τετραπήχεις [68.640] δὲ αὖται), πρὸς τὸ εἰκοσάπηχύ[ν] που διατετάν[ν]υσται μέτρον. Διὰ τοῦτό φησι· Καὶ ἐπιδιπλώσεις τὴν δέῤῥιν τὴν ἕκτην κατὰ πρόσωπον τῆς σκηνῆς, ἵνα μὴ τὸ περιττῶς ἐκτεταμένον τῷ τῆς αὐλῆς κάλλει διαλυμαίνοιτο. Ἐν ταύτῃ δὴ οὖν τῇ μεταξὺ τῶν ἄλλων καὶ ὡς ἑνδεκάτῃ τὰ ἱερά τε καὶ θεῖα τετάχατο σκεύη, διαμορφοῦντα ποικίλως ἔν γε δὴ σφίσιν αὐτοῖς τὸν Ἐμμανουήλ· τάχα που τοῦ ἀριθμοῦ καὶ τόδε κατασημαίνοντος, ὡς ἐν τελευταίοις τοῦ αἰῶνος καιροῖς, καὶ ὡς ἐν ὥρᾳ τῇ ἑνδεκάτῃ τυχὸν ἀναφαίνεται Χριστὸς, καὶ ἡ Χριστὸν ἔχουσα σκηνὴ, τοῦτ' ἔστιν, ἡ Ἐκκλησία. twenty-eight cubits, the eleventh also being the midway point of the others, the breadth of these five (and these [curtains] [M68.640] were four cubits), which were stretched out to a measure of twenty cubits. For this reason it says, and you will fold double the sixth skin at the front of the tabernacle, so that they might not treat shamefully what has been abundantly stretched out for the beauty of the courtyard. In this [curtain/section], then, that is between the others, even as the eleventh, the sacred and divine vessels were arranged, which in their own ways represent allegorically89 the Emmanuel in varied fashion. Perhaps the number [eleven] here signifies that, as in last times of the age, Christ appears again, perchance, as though in the 11th hour, and the tabernacle that holds Christ, that is, the Church. {ΠΑΛΛ.} Οὐδὲν, ὡς ἔοικεν, ἀπεικὸς ἐννοεῖν εὖ ἔχειν καὶ τὸν ἐπὶ τῷδε Pall.: There certainly seems to be nothing unreasonable in [your] account on λόγον. this matter. {ΚΥΡ.} Μετὰ δέ γε τοὺς ἐπὶ τῇ σκηνῇ λόγους τε καὶ τύπους, «Καὶ ποιήσεις, φησὶν, αὐλὴν τῇ σκηνῇ, εἰς τὸ κλίτος τὸ πρὸς λίβα, καὶ ἱστία τῆς αὐλῆς ἐκ βύσσου κεκλωσμένης· μῆκος ἑκατὸν πήχεων τῷ ἑνὶ κλίτει· καὶ οἱ στύλοι αὐτῶν εἴκοσι, καὶ αἱ βάσεις αὐτῶν εἴκοσι χαλκαῖ· καὶ οἱ κρίκοι αὐτῶν, καὶ αἱ ψαλίδες ἀργυραῖ. Οὕτως τῷ κλίτει τῷ πρὸς ἀπηλιώτην ἱστία ἑκατὸν πήχεων μῆκος· καὶ οἱ στύλοι αὐτῶν εἴκοσι, καὶ αἱ βάσεις αὐτῶν εἴκοσι χαλκαῖ· καὶ οἱ κρίκοι καὶ αἱ ψαλίδες τῶν στύλων, καὶ αἱ βάσεις αὐτῶν περιηργυρωμέναι ἀργυρίῳ. Τὸ δὲ εὖρος τῆς αὐλῆς τὸ κατὰ θάλασσαν, ἱστία πεντήκοντα πήχεων, στύλοι αὐτῶν δέκα, καὶ βάσεις αὐτῶν δέκα.» Ἄθρει δὴ οὖν, ὅτι στεναὶ μὲν αἱ πρῶται γεγόνασιν αὐλαὶ, καὶ εἰς τρίτην82 διήκουσαι δεκάδα πήχεων. Εὖρος μὲν γὰρ αὐταῖς τέσσαρες, μῆκος δὲ ὀκτὼ καὶ εἴκοσι· αἱ δὲ μετ' ἐκείνας, εὐρεῖαί τε οὕτω καὶ μακραί· ἑκατὸν γὰρ ἐφ' ἑκατὸν, καὶ πεντήκοντα ἐπὶ πεντήκοντα, τρέχουσαί τε ἡ μὲν εἰς ἠῶ, ἡ δὲ εἰς ἑσπέραν τε καὶ λίβα. 82 89 Cyr.: After the words and types about the tabernacle, he says, “And you shall make a courtyard for the tabernacle, for the side that is toward the south, and hangings of the courtyard from fine linen spun, the length of a hundred cubits for one side. And their pillars twenty, and their bronze bases twenty, and their rings and their clasps of silver. So there shall be to the side toward the east hangings of a hundred cubits in length; and their pillars twenty, and their bronze bases twenty, and the rings and the clasps of the pillars, and their bases overlaid with silver. And the breadth of the courtyard toward the west, hangings of fifty cubits, their pillars ten, and their bases ten” (Exod 27.9-12). Take note, then, that the first curtains were narrow, and to the third place extended ten cubits, for they were four [cubits] in breadth, and twenty-eight [cubits] in length, but those afterwards are of the same breadth and length, for 100 by 100, and 50 by 50, the one running to the east-dawn, the other to the evening and south. εἰς τρίτην. I am unsure exactly what this is referring to. PGL 357. 54 {ΠΑΛΛ.} Εἶτα τί τὸ αἴνιγμα; Pall.: So what is this a riddle of? {ΚΥΡ.} Οὐχὶ δὴ τοῦτό ἐστιν ἐναργῶς, τὸ πάλαι διεπηγγελμένον83 διὰ φωνῆς Ἡσαΐου πρὸς τὴν ἐν ἐσχάτοις καιροῖς ἀναδεδειγμένην Ἐκκλησίαν· «Πλάτυνον τὸν τόπον τῆς σκηνῆς σου, καὶ τὰς δέῤῥεις τῶν αὐλαιῶν σου. Πῆξον, μὴ φείσῃ ἔτι εἰς τὰ δεξιὰ, καὶ εἰς τὰ ἀριστερὰ ἐκπέτασον.» Στενουμένη γὰρ ἐν ἀρχαῖς ἡ Ἐκκλησία Χριστοῦ, λοιπὸν εἰς ἠῶ τε καὶ δύσιν, καὶ βοῤῥᾶν τε καὶ νότον ἐξευρύνεται, καὶ διὰ παντὸς ἥκει τόπου. Cyr.: Isn’t this clearly what was faithfully promised of old through the voice of Isaiah to the Church that was manifested in the latter times, “Make broad the place of your tabernacle, and the skins of your curtains. Pitch [the tent], do not spare yet what is to the right, and extend to what is on the left” (Isa 54.2, 3)? For the Church of Christ which in ancient times was constricted, later is spread abroad from sun’s rising to setting, and from north to south, and reaches through every place. {ΠΑΛΛ.} Ἀληθές. Pall.: True. {ΚΥΡ.} Ἐπιτήρει δὲ ὅτι τοὺς μὲν ἄλλους ἅπαντας στύλους τῶν δέκα αὐλαιῶν, καὶ τῆς ἀνὰ μέσον, χρυσῷ μὲν ἔφη διαπάττεσθαι δεῖν, βάσεσί γε μὴν ἐπερηρεῖσθαι διπλαῖς, ἀργύρου πεποιημέναις. Καὶ τίς ὁ τοῦδε λόγος, εἴρηται, καθάπερ ἐγᾦμαι· τῶν δὲ μακρῶν καὶ πλατειῶν αὐλαιῶν τοὺς στύλους, ἑτέρῳ διαποικίλλει λόγῳ. Ἀργύρῳ μὲν ἐκ κεφαλῆς εἰς πόδας καταγλαΐζεσθαι δεῖν εὖ μάλα φησὶ, βάσεσι δὲ αὖ ἐπερηρεῖσθαι χαλκαῖς καὶ περιαργύροις. Τύπος [68.641] δ' ἂν εἴη καὶ τοῦδε Χριστὸς, φωτὸς μὲν ὅτι διέλαμψε δίκην, αὐγαῖς δηλονότι ταῖς νοηταῖς ἀστράπτων ὡς Θεὸς, τοῦ ἀργύρου σημαίνοντος. Ὅτι δὲ λαμπρὸς καὶ εὐηχὴς ὁ περὶ γῆν αὐτῷ πεποίηται λόγος, τοῦτ' ἔστι, τὸ κήρυγμα τὸ εὐαγγελικὸν, τοῦ περιαργύρου χαλκοῦ πλαγίως ἡμῖν ὑπεμφαίνοντος. Εὐηχὴς μὲν γὰρ καὶ ὁ χαλκὸς, λαμπρὸν δὲ δὴ λίαν καὶ διαφανὲς τοῦ ἀργύρου τὸ χρῆμα. Ἔνεστι δὲ τοῦτο τοῖς εὐαγγελικοῖς κηρύγμασι, καὶ κατίδοι τις ἂν, τοῦ Σωτῆρος τὸν λόγον, ἔχοντα μὲν τῆς εἰς ἄκρον εὐσεβείας τὸ διειδές τε καὶ καθαρὸν, ὅλην δὲ ὥσπερ περιβομβοῦντα τὴν οἰκουμένην. Εἰ δὲ δή τις ἕλοιτο τοὺς ἁγίους ἀποστόλους καὶ εὐαγγελιστὰς ὡς ἐν τοῖς τοιοῖσδε τυχὸν ἀνατυποῦσθαι στύλοις, λογιεῖται τὰ εἰκότα. Καὶ γάρ εἰσιν ἀληθῶς ὥσπερ ἠργυρωμένοι, διὰ τὸ ἐν μεθέξει γενέσθαι Χριστοῦ τοῦ φωτίζοντος. Τοιγάρτοι φησί· «Καὶ ἔσται ἡ λαμπρότης Κυρίου τοῦ Θεοῦ Cyr.: You should carefully observe that he says that all the other pillars of the ten curtains, and of [the one that was] in the middle, must be covered with gold, and made to rest in the two-sided bases made of silver. And the reason that I think this was said is as such: he adorns the pillars of the large and wide curtains in a different manner. He says that they must be made quite resplendent with silver from head to foot, and moreover to be made to rest on bronze bases overlaid with silver. This too [M68.641] would be a type of Christ, for as God He clearly shines forth like light, gleaming with noetic rays, as the silver signifies. And the fact that the bronze is silver-plated implicitly intimates to us that the word, that is, the evangelical preaching, has been made bright and euphonious around the earth by him, for the bronze is euphonious, and the substance of silver is quite bright and clear. It is possible that, with the evangelical proclamations, one might also discern here the word of the Savior which has the transparency and purity of the highest piety, and projects a deep sound, as it were, throughout the whole inhabited world. If someone would like to refer the type involved in these pillars to the holy apostles and evangelists, this would be reckoned as fitting. For they are truly “silver-plated,” as it were, because of their participation in Christ the Illuminator. Therefore it says, “And the brightness of the Lord our God will be on us” (Ps 89.17), and they are named “the light of the world” (Matt 5.14), having been well-nigh set90 in 83 90 PGL 366, only occurrence. Not in LSJ. Not sure of the exact force of the root ἐμβαίνω here. 55 ἡμῶν ἐφ' ἡμᾶς.» Ὀνομάζονται δὲ καὶ «Τοῦ κόσμου φῶς,» χαλκῷ δὲ περιαργύρῳ μονονουχὶ καὶ ἐμβεβηκότες. Ἔρεισμα γὰρ αὐτοῖς, ὥσπερ τῷ λαμπρῷ καὶ εὐηχεστάτῳ κεχρῆσθαι λόγῳ. «Κύριος γὰρ,» φησὶ, «δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ.» Ὡραῖοι δὲ καὶ οἱ πόδες τῶν εὐαγγελιζομένων τὰ ἀγαθὰ, γέγραπται. silver-plated bronze. For [He is a] “pillar-support” for them, just as what was used for a bright and most euphonious word.91 For he says “The Lord will give a word to those who proclaim the good news with great power” (Ps 67.12), and it is written, “[How] lovely are the feet of those who proclaim the good news of good things” (Isa 52.7 per Rom 10.15). {ΠΑΛΛ.} Βαθὺς μὲν ὁ λόγος, πλὴν, ἀληθείας ἐγγύς. Pall.: Your discourse is profound, certainly, and near the truth! (§7. Preparation of Olive Oil) (§7. Preparation of Olive Oil) {ΚΥΡ.} Συμπεπερασμένων δὴ οὖν καὶ τῶν ἐπὶ ταῖς αὐλαῖς τεθεσπισμένων, εἰς ἐλαίου τε καὶ μύρου καὶ μὴν καὶ θυμιαμάτων μετατρέπει κατασκευὴν, οὕτω λέγων· «Καὶ σὺ, σύνταξον τοῖς υἱοῖς Ἰσραήλ· καὶ λαβέτωσάν σοι ἔλαιον ἐξ ἐλαιῶν ἄτρυγον, καθαρὸν, κεκομμένον εἰς φῶς καῦσαι, ἵνα καίηται λύχνος διαπαντὸς ἐν τῇ σκηνῇ τοῦ μαρτυρίου, ἔξωθεν τοῦ καταπετάσματος τοῦ ἐπὶ τῆς διαθήκης, καὶ καύσει αὐτὸ ὁ Ἀαρὼν καὶ οἱ υἱοὶ αὐτοῦ ἀφ' ἑσπέρας ἕως πρωῒ, ἐναντίον Κυρίου, νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν, παρὰ τῶν υἱῶν Ἰσραήλ.» Cyr.: With the things predicted, then, which terminated together for the curtains, he changes the subject to the preparation of oil, myrrh, and incense, saying the following: “And you, command the children of Israel, that they may take for you refined pure olive-oil beaten to burn for light, so that a lamp may burn continually in the tabernacle of the testimony, outside the veil that is before the ark of the covenant, and Aaron and his sons shall burn it from evening until morning, before the Lord: it is an eternal ordinance unto your generations, for the sons of Israel” (Exod 27.20-21). {ΠΑΛΛ.} Καὶ τί δὴ τοῦτό ἐστιν; Pall.: And why is this the case? {ΚΥΡ.} Ἀναγκαιοτάτην ἔχει τὴν δήλωσιν, καὶ σοφὸν εἶναί φημι τὸ αἴνιγμα· ἑπτὰ μὲν γὰρ λύχνοις, καιομένοις τε ἀεὶ καὶ φαίνουσιν ἐν τῇ ἁγίᾳ σκηνῇ, τὸν διὰ Χριστοῦ φωτισμὸν παρεικαστέον εὖ μάλα, διαρκῶς ἔχοντα πρὸς τὸ ἐλλάμπειν δύνασθαι καὶ ἀνακαίειν, ἤτοι ἀναμεστοῦν, τῶν πιστευόντων τὸν νοῦν. Ἀριθμὸς γάρ πως ὁ εἰς ἑπτὰ τὴν τῆς τελειώσεως δήλωσιν ὑπεμφαίνει πανταχῆ. Ὡς ἔν γε τῷ φάναι τυχὸν, «Στεῖρα δὲ ἔτεκεν ἑπτὰ» τοῦτ' ἔστι, πλεῖστά τε καὶ ὅσα ἐχρῆν εἶναι πρὸς αὐτάρκειαν. Cyr.: I would say that the riddle is wise and contains a most necessary signification; for one must certainly compare the seven lamps which burn and shine continually in the holy tabernacle, with the illumination of Christ which has sufficiency so as to be able to illuminate and to kindle, indeed to fill up, the mind of those who believe. For the number “seven” everywhere intimates the meaning of perfection, as when it says here, “and the barren [woman] bore seven” (1 Kgdm 2.5) that is, an abundance such as would make for selfsufficiency. Aaron and the rest of the priests according to him kindle the lamps, for Ἀνακαίουσι δὲ τοὺς λύχνους Ἀαρών τε καὶ οἱ λοιποὶ, οἱ καὶ μετ' the illumination from Christ is preserved unextinguished, as it were, in the αὐτὸν ἱερεῖς. Ἄσβεστος γὰρ ὥσπερ ὁ παρὰ Χριστοῦ φωτισμὸς ἐν Churches by the virtuous acts of those appointed to serve as priest, whom make Ἐκκλησίαις σώζεται ταῖς τῶν ἱερᾶσθαι κεκληρωκότων ἐπιεικείαις, οἳ the mind of those who believe bright with the mystical initiations into 91 This point of this sentence, too, is not completely clear. 56 ταῖς εἰς ὀρθότητα μυσταγωγίαις τὸν τῶν πιστευόντων καταλαμπρύνουσι νοῦν. Τουτὶ γὰρ, οἶμαι, ἔστι τὸ ἀνακαίεσθαι τοὺς λύχνους ἀπὸ ἑσπέρας ἕως πρωΐ. Σκοτίαν δὲ οἶμαι τὴν ἐκ διαβόλου πλάνησιν, καὶ νοητὴν ὥσπερ τινὰ νύκτα κατὰ νοῦν ἀνθρώποις συμβαίνουσαν, τὰ τῶν [68.644] ἀνοσίων αἱρετικῶν ἀφεγγῆ τε καὶ ἀμυδρὰ μυθάρια. orthodoxy. This is what I think it means that the lamps are to be kindled from evening until morning. I think the error from the devil, is the noetic darkness which, as a kind of night for the mind, came upon men, [in the form of] the [M68.644] gloomy and obscure little myths of the profane heretics. The light of the Savior, then, is continually and unceasingly seen in the Churches, when the teachers in them are rightly interpreting the divine and evangelical proclamations. And the oil is pure, for the straight and true word concerning the divine doctrines unmixed with what is inferior, is completely free from all dreg and filth, as it were. This [word] continually raises the illumination of the Savior, not adding something of its own to the brightening by Christ (for it is quite foolish to think that he is need of something from man), but because He is the true light and radiance of the Father (cf. Heb 1.3; Wisdom 7.26), Christ shines in the intellects of those who believe with93 the words of the teachers for orthodoxy, such as [correspond to who] He truly is. Διηνεκὲς οὖν ἄρα καὶ ἀκατάληκτον τοῦ Σωτῆρος τὸ φῶς ὁρῷτο ἂν ἐν Ἐκκλησίαις, διερμηνευόντων ὀρθῶς τὰ θεῖά τε καὶ εὐαγγελικὰ κηρύγματα τῶν ἐν αὐταῖς διδασκάλων. Καθαρὸν δὲ τὸ ἔλαιον· τρυγὸς92 γὰρ ὥσπερ καὶ ῥύπου παντὸς ἀπήλλακται παντελῶς ὁ περί γε τῶν θείων δογμάτων ὀρθός τε καὶ ἀληθὴς καὶ ἀμιγὴς τοῦ χείρονος λόγος, ὃς ἀεὶ τοῦ Σωτῆρος ἐγείρει τὸν φωτισμὸν, οὐκ αὐτὸς οἴκοθέν τι προστιθεὶς εἰς λαμπρότητα τῷ Χριστῷ (κομιδῇ γὰρ εὔηθες τὸ ἀνθρώπου δεῖσθαι νομίζειν αὐτὸν), ἀλλ' ὅτι φῶς τὸ ἀληθινὸν καὶ ἀπαύγασμα τοῦ Πατρὸς ὑπάρχων ὁ Χριστὸς, τοῖς εἰς ὀρθότητα τῶν διδασκάλων λόγοις, τοῦθ' Pall.: And why does it say that the oil is to be “from olives”? Given the extreme ὅπερ ἐστὶν ἀληθῶς, ταῖς τῶν πιστευόντων διανοίαις φαίνεται. precision of the word, perhaps it contains something necessary for {ΠΑΛΛ.} Καὶ διατί τὸ ἔλαιον ἐξ ἐλαιῶν εἶναί φησι; τοιγάρτοι λίαν contemplation. ἀκριβὲς τοῦ λόγου, τάχα τι τῶν ἀναγκαίων ὠδίνει θεωρημάτων. {ΚΥΡ.} Ἄριστα διανοῇ, καὶ τόγε εἰς νοῦν ἧκον ἐρῶ. Οὐκ ἐκ μόνων ἡμῖν ἐλαιῶν, ὦ Παλλάδιε, τὴν τοῦ ἐλαίου χρείαν ἐπιτηδεύειν ἔθος τοῖς ταῦτα σοφοῖς, ἀλλὰ καὶ ἐξ ἑτέρων ὅσων νόθων τε καὶ γεωδεστέρων σπερμάτων. Καὶ τὸ μὲν γνήσιον ἀληθῶς ἐξ ἐλαιῶν ἔσται τῶν δοκιμωτάτων, κίβδηλον δέ πως τὸ ὡς ἐκ μοχλείας καὶ τέχνης, καὶ οἱονεί πως οὐκ ἀληθὲς, τὸ ἐκ σπερμάτων τῶν γεωδεστέρων, φημί. Οὐκοῦν λόγῳ τε τῷ ἀκιβδήλῳ καὶ ἀληθεῖ, καὶ διὰ σοφίας τῆς ἄνωθεν τοῖς ἀξίοις χορηγουμένῳ, τὸ ἐξ ἐλαιῶν ἔλαιον εὖ μάλα παρεικαστέον. Τόγε μὴν ἐξ ἀνθρωπίνων ἐννοιῶν καὶ δαιμωνιώδους ἐμπνοίας ἐξευρημένον, τὸ ἐκ τῆς τινων τέχνης καὶ καπηλείας, καὶ νόθην ἔχον τὴν χρῆσιν. Ἀχρεῖος δὲ Cyr.: Your thinking is excellent, and I will speak to the meaning involved. For us, O Palladius, it is the practice of those who are wise in business of these things to use the oil, not only from olives, but also from a number of other quite spurious and more earthy seeds. The genuine [olive oil] will be truly from the choicest olives, while the spurious [olive oil] that is as though from the method of pressing94, and as it were somehow not true, [will be] that from seeds that are more earthy, I mean. So then one might quite aptly compare the oil from olives to the unadulterated and true word which is supplied to those who are worthy through the wisdom above. That which is sought after from human insights and demonic inspiration, that [comes] from the craft and retail-trade of certain people, has the spurious use. Such a word is useless and cast away, and Root seems to be τρύξ. I am unsure about the relationship between the two dative clauses: are “the words” the direct object of “those who believe” (i.e., those who believe in the words), or are the datives sequential, one of location, the other of agency: Christ shines in the intellects … with/by means of the words? 94 PGL 887, referencing this text. 92 93 57 καὶ ἀπόβλητος ὁ τοιόσδε λόγος, καὶ ἀσυντελὴς παντελῶς πρὸς φωτισμὸν τῆς γνώσεως τοῦ Χριστοῦ. Τοιγάρτοι καὶ ἀπαράδεκτος ἐν Ἐκκλησίαις, οὔτε τὸ εὐῶδες ἔχων τοῦ ἁγίου Πνεύματος («Οὐδεὶς γὰρ λέγει, Κύριος Ἰησοῦς, εἰ μὴ ἐν Πνεύματι ἁγίῳ»), οὔτε μὴν τὸ γνήσιον καὶ ἀθόλωτον τῆς ἀληθείας, καὶ εἰς χρησίμην τὴν ὄνησιν ἀναγκαῖον. is completely ineffectual for the illumination of the knowledge of Christ. Therefore it is unacceptable in the Churches, neither having the sweet-scent of the Holy Spirit (“for no one says, ‘Jesus is Lord,’ except by the Holy Spirit” [1 Cor 12.3]), nor having the genuineness and purity of truth that is required for it to be of beneficial use. Ἐπιτήρει δὲ ὅτι παρὰ τῶν υἱῶν Ἰσραὴλ προσκομίζεσθαι δεῖν τὸ ἐξ ἐλαιῶν ἔλαιον ὁ νόμος φησίν. Ὡς γὰρ ἔφην φθάσας, καρπὸς ἔσται παρ' ἡμῶν καὶ δωροφορία πνευματικὴ τῷ Θεῷ, λόγος ἀληθὴς, τὸν παρὰ Χριστοῦ φωτισμὸν οὐκ ἀφιεὶς ἀσθενεῖν ἐν τοῖς μυσταγωγουμένοις. Ἔξωθεν δὲ τοῦ καταπετάσματος, ἥ τε τῶν λύχνων θέσις, καὶ μὴν καὶ ἡ καῦσις. Φῶς γὰρ ὑπάρχων κατὰ φύσιν ὁ Χριστὸς, οὐ δεῖται φωτὸς, ἀλλ' ἡμῖν αὐτοῖς τοῖς ἔξω θεότητος, καθὸ γενητοῖς, τὸ ἴδιον ἐνίησι φῶς. Ὡς ἐσωτέρω δὲ τοῦ καταπετάσματος ἡ κιβωτὸς ἦν, εἰς ὑποτύπωσιν καὶ εἰκόνα κειμένη Χριστοῦ. Do observe that the law says that the oil from olives must be brought forth by the sons of Israel. For as I was saying before, the spiritual fruit and offering to God from us will be a true word, which does not allow the illumination by Christ to grow weak in those who are mystically initiated. And the setting of the lamps, and also the burning, is outside the veil, for Christ who is light by nature, requires no light, yet [His] own particular light enters into us who are outside of divinity, as created things. And as the ark was interior to the veil, it is situated as a representation and icon of Christ. Pall.: You say well. {ΠΑΛΛ.} Εὖ ἔφης. (§8. Preparation of Holy Chrism, Incense, & Sacred Fragrance) (§8. Preparation of Holy Chrism, Incense, & Sacred Fragrance) {ΚΥΡ.} Εἶτά φησι· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν· Καὶ σὺ λάβε ἡδύσματα, ἄνθος σμύρνης ἐκλεκτῆς πεντακοσίους σίκλους, καὶ κινναμώμου εὐώδους τὸ ἥμισυ τούτου, διακοσίους πεντήκοντα, καὶ καλάμου [68.645] εὐώδους διακοσίους πεντήκοντα, καὶ ἴρεως πεντακοσίους σίκλους τοῦ ἁγίου, καὶ ἔλαιον ἐξ ἐλαιῶν ἔσται,95 καὶ ποιήσεις αὐτὸ ἔλαιον χρίσμα ἅγιον μύρον μυρεψικὸν τέχνῃ μυρεψοῦ. Ἔλαιον χρίσμα ἅγιον ἔσται. Καὶ χρίσεις ἐξ αὐτοῦ τὴν σκηνὴν τοῦ μαρτυρίου, καὶ τὴν κιβωτὸν τῆς σκηνῆς τοῦ μαρτυρίου καὶ πάντα τὰ σκεύη Cyr.: Then it says, “And the Lord spoke to Moses, [saying], ‘And you, take spices, the flower of choice myrrh, five hundred shekels, and of sweet-smelling cinnamon the half of this, two hundred and fifty [shekels], and of sweetsmelling [M68.645] cane two hundred and fifty [shekels], and of iris five hundred shekels of the sanctuary, and there shall be oil from olives, and you shall make it a holy anointing oil, an aromatic perfume by the craft of a perfumer. It shall be a holy anointing oil. And you shall anoint from it the tabernacle of testimony, and the ark of the tabernacle of testimony and all its St. Cyril’s text is apparently lacking the unit of measure, “hin”, per Rahlfs: καὶ ἔλαιον ἐξ ἐλαίων ιν (Exod 30.24). The word appears in Cyril’s text of Num 15.4ff, which he discusses in De adoratione 16 (TGL lines 10948ff), where he notes parenthetically that “hin” is “a measure … according to the Hebrew language” (μέτρα δὲ οἶμαι ταυτὶ κατὰ γλῶτταν Ἑβραίαν) but without notable comment. Later, in De adoratione 17, he says “a fourth part of a hin”: ὅπερ ἐστὶ ξεστῶν ἓξ, γλώσσῃ τῇ καθ' ἡμᾶς ἐκφωνούμενον “that is six pints, as expressed in our language” (if I am reading this correctly) (PG 68.1100C). We might note that Theodoret of Cyrus offers the following comment in his Question 54 on Exodus: “What is a hin? [It is] a Hebrew measure of wine and oil. According to Josephus [Ant. 3.234], it holds ‘two Attic pints.’ He is to be trusted in these matters, as he had precise knowledge of the measures used by the people” (Hill, 33031). In modern terms, a hin is reckoned as a bit more than one gallon, or 3.83 liters. 95 58 αὐτῆς, καὶ τὴν λυχνίαν καὶ πάντα τὰ σκεύη αὐτῆς, καὶ τὸ θυσιαστήριον τοῦ θυμιάματος, καὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων, καὶ πάντα αὐτοῦ τὰ σκεύη, καὶ τὴν τράπεζαν καὶ πάντα τὰ σκεύη αὐτῆς, καὶ τὸν λουτῆρα, καὶ τὴν βάσιν αὐτοῦ, καὶ ἁγιάσεις αὐτά· καὶ ἔσται Ἅγια τῶν ἀγίων. Πᾶς ὁ ἁπτόμενος αὐτῶν, ἁγιασθήσεται. Καὶ Ἀαρὼν καὶ τοὺς υἱοὺς αὐτοῦ χρίσεις, καὶ ἁγιάσεις αὐτοὺς ἱερατεύειν μοι. Καὶ τοῖς υἱοῖς Ἰσραὴλ λαλήσεις, λέγων· Ἔλαιον ἄλειμμα χρίσεως ἅγιον ἔσται τοῦτο ὑμῖν εἰς τὰς γενεὰς ὑμῶν· ἐπὶ σάρκα ἀνθρώπου οὐ χρισθήσεται, καὶ κατὰ τὴν σύνθεσιν ταύτην οὐ ποιήσετε ὑμῖν ἑαυτοῖς ὡσαύτως. Ἅγιόν ἐστι, καὶ ἁγίασμα ἔσται ὑμῖν. Ὃς ἂν ποιήσῃ ὡσαύτως, καὶ ὃς ἂν δῷ ἀπ' αὐτοῦ ἀλλογενεῖ, ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ.» Ποιότητος μὲν οὖνπερ, καὶ μὴν καὶ συνθήκης, ἀνισότητός τε αὖ, τῆς εἰς ὁλκὴν δὴ, λέγω, τῶν ὠνομασμένων εἰδῶν, οὐδὲν ἂν ἔχοιμι φράσαι· φίλη γὰρ ἡ ἀλήθεια τοῖς εὖ φρονεῖν εἰωθόσιν. Ἔλαιον δὲ μύροις ἀνακραθὲν, κατασημήνειεν ἂν, ὥσπερ οὖν ἐγᾦμαι, τὸν ἐν Χριστῷ διὰ Πνεύματος ἁγιασμὸν τοῖς ἠλεημένοις χορηγούμενον. Κατά γε τὸ, «Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου.» Καταχρίεται δὲ ἡ σκηνὴ, καὶ πάντα τὰ ἐν αὐτῇ, μετάσχοι γὰρ ἂν ἁγιασμοῦ καὶ τόπος διὰ τοῦ ἐνοικοῦντος ἐν αὐτῷ. Ἁγιάζεται δὲ καὶ τὰ σκεύη, κατά γε τὸν αὐτοῖς πρέποντα τρόπον, ὅτι ταῖς Θεοῦ λειτουργίαις χρήσιμα, καὶ ὁ ἁπτόμενος αὐτῶν ἁγιασθήσεται. Ἀνέπαφα δὴ οὖν τοῖς ἔτι βεβήλοις τὰ ἅγιά τε καὶ ἱερά· «Τίς γὰρ κοινωνία φωτὶ πρὸς σκότος;» κατὰ τὸ γεγραμμένον. Ἀποφάσκει δὲ παντελῶς τὸ δεῖν ἑαυτοῖς τὴν ὁμοίαν ἐλαίου ποιεῖσθαι κατασκευήν. Ἴδιον γὰρ μόνου τὸ ἁγιάζειν ἐστὶ τοῦ Θεοῦ, καὶ ὡς ἐξαίρετον ἀληθῶς ἀνακείσεται τὸ χρῆμα αὐτῷ, γενητῇ δὲ καὶ πεποιημένῃ φύσει τὸ ἁγιάζειν ἑτέρους δύνασθαι, πῶς ἂν ἔχοι ποτέ; Πλουτεῖ γὰρ μόλις ἐκ μετοχῆς τῆς ἄνωθεν τὸν ἁγιασμόν. Πρέποι δ' ἂν αὐτῇ διὰ τῆς τῶν ἁγίων ἐπιβοᾶσθαι φωνῆς. «Τί γὰρ ἔχεις ὃ οὐκ ἔλαβες;» Καὶ γὰρ Ἰωάννης φησὶ περὶ τοῦ Μονογενοῦς, ὅτι «Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν.» Καὶ, «Οὐκ ἐκ μέτρου δίδωσι τὸ Πνεῦμα,» utensils, and the lampstand and all its utensils, and the altar of incense, and the altar of whole burnt-offerings, and all its utensils, and the table and all its utensils, and the laver, and its base, and you shall sanctify them, and they shall be Holy of holies. Everyone who touches them shall be sanctified. And you shall anoint Aaron and his sons, and you shall sanctify them to serve as priests for me. And you shall speak to the sons of Israel, saying, ‘This shall be for you a holy unguent oil of anointing unto your generations. On the flesh of a human it shall not be poured, and according to this composition you shall not make for yourselves [any] in this way. It is holy, and it shall be holiness to you. He who makes [any] in this way, and he who gives from it to a foreigner, shall be utterly destroyed from his people” (Exod 30.22-33). I have nothing to say about the quality and combination, of the inequality, as regards the weight, I mean, of the forms that are named, for the truth is familiar to those accustomed to good understanding. But the oil mixed together with myrrh would signify, in my opinion, the sanctification in Christ through the Spirit supplied to those who are shown mercy, in accordance with, “You have anointed my head with oil” (Ps 22.5). The tabernacle is anointed, and all the things in it, for the place partakes of holiness through the one who dwells in it. And the vessels are sanctified, in the manner befitting those things, for they are used for the liturgical services of God, and he who touches them will be sanctified. The holy and sacred things are not to be touched by those who are still profane, for “What communion has light with darkness?,” as it is written (2 Cor 6.14). And he completely denies that they should prepare the same oil for themselves, for it belongs to God alone to sanctify, and as the noble matter is truly reserved for him, yet he is able to sanctify others with a nature created and made, how could that be the case? For he enriches the sanctification in some way from a participation in what is above. [The passage] would be fitting to this where it is exclaimed through the voice of the saints, “For what do you have that you have not received?” (1 Cor 4.7). And John says concerning the Only-begotten, that “From his fullness we have all received” (Jn 1.16). And “He gives the Spirit without measure” (Jn 3.34), but rather, 59 πηγὴ δὲ μᾶλλον ὑπάρχων αὐτὸς ἁγιασμοῦ, ἐπιμετρεῖ τοῖς ἀξίοις τὸ since He himself is in fact the spring of sanctification, He measures out the Spirit to those worthy, and he sanctifies the rational creation. Πνεῦμα, καὶ τὴν λογικὴν ἁγιάζει κτίσιν· «Ἐπὶ σάρκα δὲ ἀνθρώπου, φησὶν, οὐ χρισθήσεται,» καίτοι προστεταχὼς καταχρίεσθαι δεῖν ἀπ' αὐτοῦ, τόν τε Ἀαρὼν καὶ τοὺς συνιερατεύοντας. Οὐκοῦν ὑπὲρ ἀνθρώπινον τὸ γένος ἤδη τὸ ἱερὸν, ἅτε δὴ καὶ Χριστοῦ μέτοχον τοῦ ὑπὲρ τὴν κτίσιν. Τοιγάρτοι καὶ πρὸς τὸ ὑπὲρ φύσιν ἡμᾶς ἀνακομίζων ἀξίωμα, καὶ οἱονεὶ τῶν ἐπιγείων ἀποτεμὼν, τοῖς ἄνω προσνέμει· «Πατέρα» γὰρ, φησὶ, [68.648] «μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς· εἷς γάρ ἐστιν ὁ Πατὴρ ὑμῶν, ὁ ἐν τοῖς οὐρανοῖς, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε.» Ὄλεθρος δὲ ἡ δίκη τοῖς ἀπ' αὐτοῦ παρέχουσιν ἀλλογενεῖ· «Μὴ δῶτε γὰρ,» φησὶ, «τὰ ἅγια τοῖς κυσὶ, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων.» Τὸ γάρ τοι προσάγειν ἀτημελῶς τοῖς ἀπίστοις ἔτι τὰ κεκρυμμένα, καὶ τὰ μόνοις ἁγίοις πρέποντα, κινδύνου μεστόν· ἁγιάζεται γὰρ οὐ τὸ βέβηλον ἔτι καὶ νοσοῦν ἐκτόπως τὴν ἀκαθαρσίαν, ἀλλὰ τὸ ἤδη κεκαθαρμένον διὰ τοῦ ἁγίου βαπτίσματος. {ΠΑΛΛ.} Ἀληθές. {ΚΥΡ.} Κατὰ τὸν ἴσον τουτονὶ τρόπον καὶ λόγον, τὴν τοῦ θυμιάματος ποιεῖσθαι κατασκευὴν διετύπου, λέγων· «Καὶ σὺ λάβε σεαυτῷ ἡδύσματα, στακτὴν καὶ ὄνυχα, καὶ χαλβάνην ἡδυσμοῦ, καὶ λίβανον διαφανῆ, ἴσον ἴσῳ ἐστὶν, καὶ ποιήσουσιν αὐτῷ θυμίαμα μυρεψικόν· ἔργον μυρεψοῦ μεμιγμένον, καθαρὸν, ἔργον ἅγιον. Καὶ συγκόψεις ἐκ τούτων λεπτῶς, καὶ θήσεις ἀπέναντι τοῦ μαρτυρίου ἐν τῇ σκηνῇ τοῦ μαρτυρίου, ὅθεν γνωσθήσομαί σοι ἐκεῖθεν. Ἅγιον τῶν ἁγίων ἔσται ὑμῖν θυμίαμα. Κατὰ τὴν σύνθεσιν ταύτην οὐ ποιηθήσεται ὑμῖν ἑαυτοῖς. Ἁγίασμα ἔσται ὑμῖν Κυρίῳ. Ὃς ἂν ποιήσῃ ὡσαύτως, ὥστε ὀσφραίνεσθαι ἐν αὐτῷ, ἀπολεῖται ἐκ τοῦ λαοῦ αὐτοῦ.» It says, “On the flesh of man it will not be anointed,” even though he had commanded that Aaron and those co-serving as priests should be anointed from it. So then the holy race is already beyond humanity, inasmuch as it partakes of Christ who is beyond creation. Therefore, when He raises us up to the dignity beyond nature, and as it were severs us from things terrestrial, he allots [us] things above, for he says, [M68.648] “Do not call your ‘father’ on earth, for there is one Father for you, who is in the heavens, and all of you are brothers” (Matt 23.9). But destruction is due to those who provide it to a foreigner, for he says “Do not give holy things to dogs, nor cast your pearls before swine” (Matt 7.6). For to carelessly bring the hidden things to those who are still unbelievers, and things that are befitting saints alone, is full of danger, for it sanctifies not what is still profane and suffers extraordinarily from impurity, but what has already been purified through holy baptism. Pall.: True. Cyr.: In the same general manner and account, it describes how the preparation of the incense is to be accomplished, saying, “Take for yourself spices, stacte, onycha, sweet galbanum, and transparent frankincense, each shall be in equal proportion. And they shall make with it perfumed incense, the work of a perfumer mixed together, pure, a holy work. And you shall beat some of it finely, and you shall place it before the testimony in the tabernacle of testimony, whence I will make myself known to you there. The incense shall be for you Holy of holies. You shall not make any for yourselves according to this composition. It shall be for you a holy thing to the Lord. He who shall make any in like manner, so as to be scented with it, shall perish from his people” (Exod 30.34-38). Ὑποφαίνει δὲ πάλιν ἡμῖν ὁ ἐπὶ τῷδε λόγος, ὅτι τὰ ἰδικῶς The account about this suggests to us again that those things that are ἐξαίρετα τῆς ἁπασῶν ἐπέκεινα φύσεως. Μέτεστι μὲν τῶν πεποιημένων particularly excellent are far above the nature of all [created] things. The οὐδενὶ οὐσιωδῶς, κοινὸν δὲ τῇ κτίσει παντελῶς οὐδὲν, πρὸς τὸν ποιητὴν Creator and Master has no share, as far as essence, in things that have been καὶ δεσπότην, τόγε ἧκον εἰς ἀξίας λόγον καὶ γερῶν ὑπεροχήν. made, nor anything at all in common with creation, as relates to an account of 60 Μεμνησόμεθα δὲ καὶ τὸ θυσιαστήριον τὸ χρυσοῦν, καὶ αὐτὸ δὲ τὸ σύνθετον καὶ λεπτὸν θυμίαμα Χριστὸν εἰρηκότες, καὶ αὐτὸν ἡμῖν τὸν Ἐμμανουὴλ δι' ἀμφοῖν σημαίνεσθαι. Οὐκοῦν εἰς Χριστὸν ἀναφερομένου τοῦ θυμιάματος (εὐῶδες γὰρ ἀσυγκρίτως), οὐ ποιήσομεν ἑαυτοῖς κατ' αὐτὸ δὴ τὸ θυμίαμα. Ἕτερον γὰρ ἐπ' αὐτῷ παντελῶς οὐδένα παραδεξόμεθα, καθάπερ ἀμέλει καὶ οἱ τάλανες Ἰουδαῖοι, τὸν τῆς ἀνομίας υἱόν. Ἑαυτοῖς γὰρ οἱ τοιοίδε συνθέντες ἁλώσονται, καὶ κατ' ἐκεῖνο δὴ τὸ εὐῶδες καὶ ἐξαίρετον ἀληθῶς θυμίαμα, τοῦ Θεοῦ καὶ Πατρὸς, τοῦ τὴν μὲν ὀσμὴν τῆς γνώσεως αὐτοῦ πεφανερωκότος ἡμῖν ἐν τῷ Υἱῷ, δι' οὗ καὶ ἡμεῖς εὐωδιάζομεν, οὐχ ἑαυτοῖς συνθέντες τὸ θυμίαμα τὸ λεπτὸν, ἀλλ' ὡς μέτοχοι τοῦ θυμιάματος, καὶ τῇ τοῦ Πνεύματος χάριτι κατακεχρισμένοι, καὶ διὰ τῆς ἐν Χριστῷ πολιτείας εὐδοκιμεῖν σπουδάζοντες. worth and supremacy of honors. And we will remember having said that Christ is both the golden altar and the compound and fine incense itself, and that the Emmanuel is signified to us by both of these. So then, with the incense referred to Christ (for he is incomparably “sweet-scented”), we will not make for ourselves incense like it, for we will accept absolutely nothing else over Him, just as doubtless the miserable Jews [did who accepted] the son of lawlessness (cf. 2 Thess 2.3). For they who compose such things for themselves will be convicted, and in accordance with that truly sweet-scented and noble incense, of the God and Father, who has caused the scent of his knowledge to appear to us in the Son, through whom we ourselves also exude sweet scent, not compounding fine incense for ourselves, but as partakers of the incense, having been anointed by the grace of the Spirit, and being eager to be well-approved through the way of life in Christ (cf. 2 Tim 2.15). (§9. Bezalel & Eliab as Type of Christ & the Apostles) (§9. Bezalel & Eliab as Type of Christ & the Apostles) {ΠΑΛΛ.} Διὰ παντὸς οὖν, ὡς ἔοικεν, τοῦ γεγονότος ἐν τῇ ἁγίᾳ σκηνῇ, Pall.: It seems, then, that the mystery of the Savior is given form for us through all that existed in the holy tabernacle. τὸ τοῦ Σωτῆρος ἡμῖν διαμορφοῦται μυστήριον. {ΚΥΡ.} Καὶ πρός γε δὴ τούτῳ καταθαυμάσειας ἂν, εἰ μάθοις ὅτι καὶ Cyr.: Indeed, and in addition to this, you might marvel if you were to learn that αὐτοὶ τῆς ἁγίας σκηνῆς οἱ τεχνουργοὶ Χριστὸν διαπλάττουσιν, ὡς ἔν γε the craftsmen of the holy tabernacle themselves form a depiction of Christ in their own right. σφίσιν αὐτοῖς. {ΠΑΛΛ.} Τίνα φὴς τρόπον; ἐννοεῖν γὰρ οὐκ ἔχω. Pall.: What figure are you saying? I do not understand. {ΚΥΡ.} Γέγραπται γὰρ αὖ· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Ἰδοὺ ἀνακέκλημαι ἐξ ὀνόματος τὸν Βεσελεὴλ τὸν τοῦ Οὐρίου υἱὸν, υἱοῦ Ὢρ τῆς φυλῆς [68.649] Ἰούδα, καὶ ἐνέπλησα αὐτὸν Πνεῦμα θεῖον σοφίας καὶ συνέσεως καὶ ἐπιστήμης. Καὶ ἐν παντὶ ἔργῳ διανοεῖσθαι τὸ χρυσίον, καὶ τὸ ἀργύριον, καὶ τὸν χαλκὸν, καὶ τὴν ὑάκινθον, καὶ τὴν πορφύραν, καὶ τὸ κόκκινον τὸ νηστὸν, καὶ τὴν βύσσον τὴν κεκλωσμένην, καὶ τὰ λιθουργικὰ, καὶ εἰς τὰ ἔργα τὰ τεκτονικὰ τῶν ξύλων ἐργάζεσθαι κατὰ πάντα τὰ ἔργα. Καὶ ἐγὼ δέδωκα αὐτὸν, καὶ τὸν Ἐλιὰβ τοῦ Ἀχισαμὰ, ἐκ Cyr.: Well, it is written: “And the Lord spoke to Moses, saying, ‘Behold, I have called by name Bezalel the son of Uriah, son of Or, of the tribe [M68.649] of Judah, and I have filled him [with] a divine Spirit of wisdom and understanding and knowledge. And in every work to understand gold, and silver, and bronze, and blue, and purple, and spun scarlet, and fine linen twisted, and works in stone, and for works of craftsmanship in wood, to be performed in accordance with all works. And I have given96 him, and Eliab the son of Achisamach, from the tribe of Dan, and to everyone understanding in heart I have given 96 Brenton, NETS and OSB all render this “appointed.” 61 φυλῆς Δὰν, καὶ παντὶ συνετῷ καρδίᾳ δέδωκα σύνεσιν, καὶ ποιήσουσιν understanding; and they shall make all such things as I have directed” (Exod πάντα ὅσα συνέταξα.» Ἄθρει δὴ οὖν ὅπως καθηγεῖται μὲν τῶν 31.1-6). Do consider, then, how it is that Bezelal is leader over the works of craftsmanship, while it is Eliab who does the work. τεχνουργημάτων ὁ Βεσελεὴλ, Ἐλιὰβ δὲ ἐργάζεται. {ΠΑΛΛ.} Τί οὖν τοῦτό γε; Pall.: Why is that the case, then? {ΚΥΡ.} Πεύσῃ δὴ οὖν· Ἰούδας τε καὶ Δὰν, ἄμφω μὲν ἐξ Ἰακὼβ, ἀλλ' ὁ μὲν ἐξ ἐλευθέρας τῆς Λείας, ὁ δὲ ἐκ θεραπαίνης τῆς Βάλης. Τύπος οὖν ἄρα καὶ ἐναργὴς ὁ Βεσελεὴλ τοῦ πεφηνότος ἡμῖν ἐκ φυλῆς Ἰούδα τὸ κατὰ σάρκα Χριστοῦ, καὶ ἐκ φύσεως ἀληθῶς τῆς ἐλευθέρας, δῆλον δὲ ὅτι τῆς θείας καὶ ὑπερτάτης. Ἐμφήνειε δ' ἂν εὖ μάλα καὶ Ἐλιὰβ τοὺς, ὡς ἐκ δούλης τῆς Ἰερουσαλὴμ, Χριστῷ συνεργασαμένους ἀποστόλους καὶ εὐαγγελιστάς· Θεοῦ γὰρ γεγόνασι συνεργοὶ τὰ εἰς σύστασιν τῶν ἁγίων Ἐκκλησιῶν μονονουχὶ πονοῦντι καὶ τεχνωμένῳ. Συνεκόμιζον δὲ τὰ ἐξ οἰκείας σπουδῆς καὶ ἐπιεικείας εἰς τὰ τῆς σκηνῆς ἔργα πάντες οἱ συνετοὶ τῇ καρδίᾳ, τῶν κατὰ καιροὺς διδασκάλων ἀποπληροῦντες εἰκόνας, οἷς ἐν σπουδῇ καὶ φροντίδι τὸ ἐργάζεσθαι τὰ τοῦ Θεοῦ, καὶ ὅσαπερ ἂν τελοίη πρὸς ὄνησιν τῆς Ἐκκλησίας Χριστοῦ. Cyr.: You will learn! Judah and Dan are both from Jacob, but the one is from Leah the free woman (Gen 29.35), and the other from Bilhah the handmaid (Gen 30.5-6). Bezalel, then, is a clear type of Christ who appeared to us from the tribe of Judah according to the flesh, and from a nature that is truly free, meaning that which is divine and supreme. And Eliab would quite clearly show forth the apostles and evangelists who, as through from the bond-woman Jerusalem, were co-energized by Christ, for they became co-workers of God with Him who well-nigh toiled and executed the craftsmanship for the construction of the holy Churches. All those understanding in heart brought together those things from their own zeal and virtuous activity for the works of the tabernacle, fulfilling an image of the teachers in due season, by whose zeal and care the things of God are effected, and even such things as might be perfect for the advantage of the Church of Christ. 62 INDEX OF SCRIPTURE CITATIONS & ALLUSIONS ST. CYRIL OF ALEXANDRIA, ON THE VENERATION AND WORSHIP IN SPIRIT AND TRUTH, BOOK 9 Genesis 29.35 30.5-6 62 62 Exodus 4.11-12 20.22-23 20.24-25 20.24 25.1-9 25.8 25.9 25.10-15 25.17-22 25.22 25.23 25.29 25.30 25.31-32 25.33-34 25.36-40 25.36 25.37 26.1-3 26.1 26.7 26.7-10 26.11, 14 26.16 26.19 26.31-32 26.32 27.9 27.9-12 27.13 27.20-21 30.1-3 30.6-10 30.6 30.7 30.9 30.17-21 30.22-33 30.34-38 31.2 31.1-6 33.20 17 17 18 18 19 20 20 21 23 26 27 27 27 28 29 29 29 30 49 50 51n 53 51 51, 52 52 51 52 50 54 34 56 37 37 38, 39 40 41 45 59 60 36 61-2 25 38.22 38.26-27 36 45 Leviticus 4.13-18 24.5-9 44 28 Numbers 8.2-3 15.18-21 17.2-3 30 28 36 1 Kingdoms 2.5 56 3 Kingdoms 6.29 51 Job 18.13 40.22 32n 32n Psalms (LXX) 22.5 33.16 39.6-8 44.3 44.10 67.12 76.20 89.17 93.8-9 117.27 118.96 127.3 33, 59 30 40 29, 38 50 56 26 55 31 20, 52 50 33 Proverbs 14.23 35 Song of Solomon 1.3-4 42 Isaiah 1.15 6.1-2 7.9 28.16 30 25 41 18 51 13.10 14.2 14.6 14.9 14.28 15.5 16.24 19.34 20.22 45 15, 49 18, 22, 24 26 52 18 24 44 35 Daniel 2.22 12.3 31 23 Acts 2.31 13.34-37 22 22 Joel 1.9 41 Zechariah 4.1-5 4.10 4.11-14 4.14 31 31 32 32 Wisdom 4.5 7.26 32n 57 Romans 3.25 3.28 6.9-10 7.14 8.3 8.15 10.4 10.15 11.33 12.1 24, 39 45 43 19 38 35 50 56 25 48 Matthew 3.14 5.14 7.6 7.7 12.41ff 13.43 23.9 25.21, 23 45 55 60 24 20 23 60 15 John 1.14 1.16 2.19 3.34 4.23-24 5.37-38 6.33 6.38-39 6.51 7.38 7.39 10.9 10.30 18, 28, 37 30, 43, 59 22 30, 59 16 20 27, 33 40 33 15 35 24 26 1 Corinthians 1.13 4.1-2 4.7 6.20 7.15 7.31 11.28 11.30-32 12.3 12.8, 10 13.12 14.40 15.45 19 38 59 48 49 15 46 46 58 30 22 41 22 2 Corinthians 2.14-16 6.11-14 6.14 8.9 41 50 59 52 Galatians 2.16 6.14 45 38 33.20 52.7 54.2, 3 15 56 55 Jeremiah 23.23-24 31 Ezekiel 41.18-25 64 Ephesians 2.14 5.1-2 40 40, 41 Colossians 2.9 22 Philippians 2.6 2.20 39 39 2 Thessalonians 2.3 2.4 2.9 42, 61 42 42 1 Timothy 3.15 6.16 51 25 2 Timothy 2.15 61 65 Hebrews 1.3 1.14 4.12-13 6.20 8.2 9.11-12 9.24 10.4 10.5-7 12.14 13.16 57 26 31 40 16, 47 42 40 45 40 25 16 1 Peter 2.6 2.9 3.18 4.10 18 16 22 38 1 John 2.1-2 24, 39