There were three buildings
specifically for sacrifice in Jerusalem. The one facing west was called “ the
holy.” Another facing south was called “ the holy of 1 the holy.” The third
facing east was called “ the holy of the holies,” the place where only the high
priest enters. Baptism is “ the holy” building. Redemption is “ the holy of the
holy.” “The holy of the holies” is the bridal chamber. Baptism includes the
resurrection [and the] redemption; the redemption (takes place) in the bridal
chamber. But the bridal chamber 1 is in that which is superior to [. . .] you
(sg.) will not find [ . . .] are those who pray [. . .] Jerusalem. [. . .]
Jerusalem who [. . .] Jerusalem, [. . .] those called “ the holy of the holies”
[. . . the] veil was rent [. . .] bridal chamber except the image [. . .]
above. Because of this its veil was rent from top to bottom. For it was fitting
for some from below to go upward. The powers do not see those who are clothed in
the perfect light, and consequently are not able to detain them. One will
clothe himself in this light sacramentally in the union. If the woman had not
separated from the man, she should not die with the man. His separation became
the beginning of death. Because of this Christ came to repair the separation
which was from the beginning and again unite the two, and to give life to those
who died as a result of the separation and unite them. But the woman is united to
her husband in the bridal chamber. Indeed those who have united in the bridal
chamber will no longer be separated. (Wesley
W. Isenberg, “The Gospel of Philip (II,3),” 69-70, in The Nag Hammadi
Library in English, ed. James M. Robinson [San Francisco: Harper San Francisco,
1990], 151)