THEOSISCyrill of Alexandria
Cyril outlines the appropriate sacrifices for the Feast of Tabernacles, stating: "And on the fifteenth day of the seventh month let your sacred assembly be held; you shall work no work, and celebrate the feast of the Lord seven days; and you shall offer a burnt offering, a sacrifice of acceptable savour unto the Lord: Thirteen bullocks, two rams, fourteen yearling lambs; let them be without blemish; and with them for a grain offering of wheat flour mixed with oil, three tenths of an ephah for each of the thirteen bullocks, two tenths of an ephah for each of the two rams, and one tenth of an ephah for each of the fourteen lambs, and one goat for a sin offering, over and above the burnt offering of the continual burnt offering, and its grain offering, and their libation" (Num. 29:12-16).
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Each day, the number of bullocks decreases by one while the sacrifices of rams, lambs, and the offerings of flour and libations remain consistent. Thus, on the second day, there are twelve bullocks sacrificed, followed by eleven on the third day, and so forth down to seven on the seventh day. It is evident, therefore, that the count of bullocks is reduced daily, while the rams and lambs, along with the other offerings, stay unchanged.
Palladius inquires about the significance of this pattern: Why begin with thirteen bullocks, and why do they decrease daily, while the numbers of rams and lambs remain constant, along with the addition of a goat? Cyril explains that unraveling the meaning of these divine statutes is complex. However, he will strive to articulate his thoughts on the matter, inviting Palladius to guide him if he strays from the topic.
Cyril continues, suggesting that the divine command illustrates, on one side, the formative period of the children of Israel under the law and, on the other, the calling of those who attain sanctification through faith. The sacramental imagery of the offerings distinguishes two epochs in which the Jewish community was led to know God and live according to His commandments. These epochs could be defined as the era of Moses, Joshua, and the judges, and the subsequent time of the prophets prior to John the Baptist, who, as Jesus described, had a unique role among the prophets (Matthew 11:9-11).
The Scriptures reveal that during these times, individuals followed the way of life prescribed by the law, but not all possessed equal spiritual strength or well-being. Some exhibited the fullness of spiritual capacity, symbolized by the calf, while others had lesser degrees, represented by the rams and lambs. The contrast is evident, as a ram is indeed smaller than a calf, and a lamb less than a ram.
Cyril notes that these specified animals serve as clear representations of the different extents of virtue in life. Since what is excellent and chosen is usually fewer in number than what stands in lesser places, it follows that there are thirteen bullocks, two rams, and fourteen lambs indicated. The two rams therefore double the sacrifice count, leading to fourteen lambs in total. It is quite reasonable to expect that there would be numerous virtuous and holy individuals, noted for their integrity, much like Zacharias and Elizabeth, described in the Gospel as "both righteous before God, walking blamelessly in all the commandments and statutes of the Lord" (Luke 1:6).
Palladius concurs, acknowledging that God rebukes the mother of the Jews in saying, "How the faithful capital, full of justice, was made a harlot! Truth dwelt in her" (Is. 1:21). Cyril affirms that righteousness existed under the law, and it was understandable that some individuals were tested in their obedience to God, albeit the law did not achieve complete sanctification.
Highlighting Israel’s calling represented through different levels—higher, middle, and lower stages—Cyril observes that as sacrifices to God, bullocks, rams, and lambs were offered. He draws a parallel to the diminishing count of bullocks, which reflects the decreasing number of the elect, distinguished by their virtues and trials over time, culminating in the seventh day—the arrival of the Saviour. This period signifies the true Sabbath in spirit, marking a cessation of sinful works. Justified in Christ, this culmination is represented by the Sabbath that concludes the week.