11 But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 12 and he entered once for all into the Most Holy Place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption. 13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God.
2 Baruch 4:5Syriac Apocalypse of Baruch
1 And the Lord said unto me: 'This city shall be delivered up for a time, And the people shall be chastened during a time, And the world will not be given over to oblivion. 2 [Dost thou think that this is that city of which I said: "On the palms of My hands have I graven thee"? 3 This building now built in your midst is not that which is revealed with Me, that which was prepared beforehand here from the time when I took counsel to make Paradise, and showed it to Adam before he sinned, but when he transgressed the commandment it was removed from him, as also Paradise. 4 And after these things I showed it to My servant Abraham by night among the portions of the victims. 5 And again also I showed it to Moses on Mount Sinai when I showed to him the likeness of the tabernacle and all its vessels. 6 And now, behold, it is preserved with Me, as also 7 Paradise. Go. therefore, and do as I command thee.
Notes and References
"... The writers of the New Testament commonly disclose the identity of Christ by means of a broad array of typological images and motifs that are often interconnected. Two of these types are temple and nuptial symbolism. The Gospel of John, for example, presents Jesus as both Bridegroom-Messiah (John 3:29) and new Temple (2:21) or dwelling place of the divine presence (1:14)—later known in rabbinical literature as the Shekhinah. Through his rich mystical sacramental theology, John subtly extends these metaphors beyond the person of Jesus to the community of believers: and so the disciples in the Fourth Gospel take on the role of bride of Christ1 and dwelling place of the Father’s presence.2 While John’s nuptial and Temple typology remains primarily Christological, other New Testament authors take a different approach. Commenting on John’s account of the cleansing of the Temple, Raymond Brown distinguishes three different strains of early Christian thought in the NT on the spiritual temple: (a) the Christian Temple, or house of God, is the Church (Ephesians 2:19–21, 1 Peter 2:5, 4:17) (b) the Temple is the individual Christian (1 Corinthians 3:16, 6:19) (c) the Temple is in heaven (Hebrews 9:11–12, Revelation 11:19, 2 Baruch 4:5) ..."
Villeneuve, André Anthropic Temple and Nuptial Symbolism in First Corinthians (pp. 155-171) Letter & Spirit, Vol. 10: Christ Our Passover: Theological Exegesis of St. Paul, 2015
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