By Margaret Barker
During this e-book, first released in 1991, the prolific and leading edge British biblical pupil Margaret Barker units out to discover the origins and the afterlife of traditions in regards to the Temple in Judaism. utilizing proof from the deutero-canonical and pseudepigraphic texts, Qumran and rabbinic fabric, in addition to early Christian texts and liturgies, she advances a bunch of radical and suggestive theories, together with the subsequent: 1. Apocalyptic writing was once the temple culture. 2. Temple structures have been aligned to set up a sunlight calendar, hence explaining the astronomical texts integrated in 1 Enoch three. The temple symbolism of priest and sanctuary antedated the Eden tales of Genesis. four. The temple constructions depicted heaven and earth separated via a veil of created topic. five. The throne visions, the root of the later Merkavah mysticism, originated as excessive priestly sanctuary reviews, first attested in Isaiah yet originating within the royal cult whilst king figures handed past the temple veil from earth into heaven, from immortality to the resurrected nation, after which lower back.
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Extra info for The Gate of Heaven: History and Symbolism of the Temple in Jerusalem
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Ment, just as it had been when the gods, the sons of the Most High, were judged in the divine council (Ps. 6-7). The king of Tyre was no longer a god. There is in the Old Testament one curious reference to the princes of Israel which suggests the same belief. When the Second Isaiah was explaining how his people had come to suffer such disasters at the hands of the The King in Eden Hail the day that sees him rise, Alleluia! ':'f:· Babylonians, he said: � :1 ;�: C. Wesley Ezekiel's oracle against Tyre shows the Eden cult in its natural Your first father sinned, ....
I I (Jer. 32), and he describes a vision not unlike Ezekiel's, when over the wall of Jerusalem. And I beheld, and lo! '1 �1' - -: standing at the four comers of the city, each of them holding a 'I' ··. ·' ·'; torch of fire in his hands. And another angel began to descend from heaven and said unto them: 'Hold your lamps and do not light them until I tell you. ' And I saw him descend into the Holy of Holies, and take from thence the veil and the holy ark and the mercy seat and the two tables and the holy raiment of the priests and the altar of incense and the forty-eight precious stones wherewith the priest was adorned and all the holy vessels of the tabernacle.
G. Isa. 7). If his words were decrees of the Lord, was it in fact the king who spoke to Israel from the throne between the cherubim, since the cherubim were his throne too? (see Chapter 4). Isa. ' Cast off from where? The obvious comparison is with the other angel princes of the nations who had been judged and thrown from the holy mountain. If Israel had had a similar belief about her kings, it would explain· a great deal of the later visionary material which describes the ascent of a human figure to a throne in heaven.