“... Certainly exegesis of Hebrews 9:1-10 also seems to have con- tributed to the development of these ideas,” but an exegesis informed by Jewish traditions about the heavenly Temple: Now the first covenant had regulations for worship and a earthly sane- tuary. For a tent was prepared, an outer one... itis called the Holy Place. Behind the second veil stood a tent called the Holy of Holies, having the golden altar of incense and the ark of the covenant. above it were the cherubim of glory overshadowing the mercy seat ‘The priests go continually into the outer tent, performing their ritual duties; but into the second tent only the high priest goes, and he but once a year... The holy spirit indicates that the way into the sane~ tuary is not yet opened as long as the outer tent is still standing (which, is symbolic for the present age)... until the time of reformation, ‘This is most vivid in the Gospel of Philip. On the great day of com- plete “restoration”, the spirit of the person finally will enter the bridal chamber and marry his angel (67:16-20). Until that time, the Bridal Chamber, the Holy of Holies, remains hidden behind the veil (84:20 26). At the eschaton, however, the veil will be rent “from top to bottom” (85:10) and the interior of the Holy of Holies will be re- vealed (84:25-26). The world will be left desolate and the Demiurge will flee the cosmos. He, however, will not be able to flee into the heavenly Temple shrines because he “will not be able to mix with the unmixed [light] and the [flawless] pleroma” (84:27-34). ...”