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Three Reasons to Celebrate Channukah

By James Scott Trimm

 

1. Yeshua observed Channukah. 

 

John 7:1 tells us that starting at that time, Yeshua avoided going to Judea and taught only in Galil because the Judeans wanted to kill him:

 

 After these things, Yeshua was walking in Galil,

for He did not want to walk in Y’hudah,

because the Judeans wanted to kill Him.

(John 7:1 HRV)

 

The next few verses tell us that when Sukkot came, Yeshua felt compelled to go to the Temple in Jerusalem, but came there secretly, not even letting his family know, and traveling apart from them:

 

2 And the Feast of Tabernacles of the Judeans was near.

3 And His brothers said to Yeshua, Depart from here and go into Y’hudah, that Your

talmidim might see the works that You do:

4 For there is no one who does anything in secret, and desires that he be [known] in

public. If you do these things, show your nefesh to the world:

5 For not even His brothers had trust in Yeshua.

6 Yeshua said to them: My time has not yet come, but your time is always ready.

7 The world is not able to hate you, but it hates Me because I testify against it; that its

works are evil.

8 Go up to this feast: I will not go up now to this feast, because My time is not yet

fulfilled.

9 He said these things, and He stayed in Galil.

10 And after His brothers had gone up to the feast, then He also went up: not in the open,

but in a secret manner.

(John 7:2-10 HRV)

 

Yochanan then goes on to cover the events which transpired during this Sukkot visit (John 7:11-10:21).

 

John 10:22 then opens with:

 

Now the Feast of Chanukkah was held in Yerushalayim,

and it was winter.  And Yeshua was walking in the Temple,

in the porch of Shlomo.

(John 10:22-23 HRV)

 

Clearly Yeshua had returned to Jerusalem, something he normally avoided doing at this point in time, just as he had come for Sukkot, now he had come for Channukah.  In context John 10:22 is not simply incidental, it is intended to be read in context with John 7:1-10 to indicate that Yeshua risked his life to come to Jerusalem to be there for Channukah, juts as he had done so for Sukkot.  Normally in this time he avoided Judah and taught only in Galil.  Clearly Yeshua had come to observe Channukah just as he had come to observe Sukkot, despite the fat that many Judeans wished to kill him, because he thought it urgently important to observe the feast.

 

He who says, I am in Him,

ought to conduct himself

according to His conduct.

(1Jn. 2:6 HRV)

 

 

2.  The Scripture instructs us to observe Channukah.

 

Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness.

(1Macc. 4:59 KJV)

 

And now see that ye keep the feast of tabernacles in the month Casleu.

(2Macc. 1:9 KJV)

 

Therefore whereas we are now purposed to keep the purification of the temple upon the five and twentieth day of the month Casleu, we thought it necessary to certify you thereof, that ye also might keep it, as the feast of the tabernacles, …

(2Macc. 1:18a KJV)

 

Whereas we then are about to celebrate the purification, we have written unto you, and ye shall do well, if ye keep the same days.

(2Macc. 2:16 KJV)

 

5  Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Casleu.

6  And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts.

7  Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place.

8  They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.

(2Macc. 10:5-8 KJV)

 

1st and 2nd Maccabees were originally part of the Canon.

(see: http://nazarenespace.com/profiles/blog/show?id=2182335%3ABlogPost%3... )

 

All English-language Protestant Bibles in the 16th Century included the books of the Apocrypha—generally in a separate section between the Old and New Testaments; However, Puritan theologians were inclined to reject books which owed their inclusion in the Biblical canon to ecclesiastical authority. Starting in 1630, volumes of the Geneva Bible were occasionally bound with the pages of the Apocrypha section excluded. After the Restoration in 1660, Dissenters tended to discourage the reading of the Apocrypha in both public services and in private devotion.

The 1611 KJV included the Apocrypha but many publishers sought to satisfy a demand for cheaper and less bulky Bibles. In 1615 public notice was made that no Bibles were to be bound and sold without the Apocrypha with a penalty of one year in prison. None the less publishers continued seeking to increase their profit margin and soon it became difficult to find an ordinary edition of the KJV which contained the Apocrypha. (Today publishers are doing the same thing with the rest of the Tanak, simply printing the New Testament alone).

 

 

3.  The Beit Din as Empowered by the Torah Established Channukah as Halachah.

 

 We read in the Torah:

 

9: And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall shew thee the sentence of judgment:

10: And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:

11: According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left.

(Deut. 17:9-11 KJV)

 

2nd Maccabees opens with two attached letters from the Jerusalem Council, the first is addressed to the Jews in Egypt in general (1:1-9) and the second is to Aristobulus, a teacher of King Ptolemy and to the Jews in Egypt (1:10-2:32). The two letters are from “the people that were at Jerusalem and in Judea, and the council, and Judas” (1:10). 2nd Maccabees is very much like the letter from the Jerusalem Council in Acts 15:23-29 relaying an official decree from the Council to Jews in the Diaspora. That which we find written in 2Maccabees chapters 1-2 is “the sentence of judgment” of “the judge that shall be in those days” (Deut. 17:9) and we are therefore directed by Torah to “observe to do according to all that they inform you” (Deut. 17:10) and not “decline… to the right hand, nor to the left” (Deut. 17:11).

 

And now see that ye keep the feast of tabernacles in the month Casleu.

(2Macc. 1:9 KJV)

 

Therefore whereas we are now purposed to keep the purification of the temple upon the five and twentieth day of the month Casleu, we thought it necessary to certify you thereof, that ye also might keep it, as the feast of the tabernacles, …

(2Macc. 1:18a KJV)

 

Whereas we then are about to celebrate the purification, we have written unto you, and ye shall do well, if ye keep the same days.

(2Macc. 2:16 KJV)

 

And as we see also recorded in 1st and 2nd Maccabees:

 

Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness.

(1Macc. 4:59 KJV)

 

5  Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Casleu.

6  And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts.

7  Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place.

8  They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.

(2Macc. 10:5-8 KJV)

 

And as we also read in the Talmud:

 

What is the reason for Channukah? For our Rabbis taught: On
the 25th of Kislev begin the days of Channukah, which are
eight, during which lamentation for the dead and fasting are
forbidden. For when the Greeks entered the Temple, they
defiled all the oils in it, and when the Hasmonean dynasty
prevailed against and defeated them, they [the Maccabees]
searched and found only one cruse of oil which possessed the
seal of the High Priest, but which contained sufficient oil for
only one day's lighting; yet a miracle occurred there and they
lit [the lamp] for eight days. The following year these days
were appointed a Festival with the recitation of Hallel and
thanksgiving.
(b.Shabbat 21b)


It was also recounted in the Megillat Antiochus (c. 200 CE):

The Hasmoneans entered the Sanctuary, rebuilt the gates,
closed the breaches, and cleansed the Temple court from the
slain and the impurities. They looked for pure olive oil to light
the Menorah, and found only one bottle with the seal of the
Kohen Gadol so that they were sure of its purity. Though its
quantity seemed sufficient only for one day’s lighting, it lasted
for eight days owing to the blessing of the Elohim of heaven
who had established His Name there. Hence, the Hasmoneans
and all the Jews alike instituted these eight days as a time of
feasting and rejoicing, like any festival prescribed in the Torah,
and of kindling lights to commemorate the victories Elohim
had given them.
(Megillat Antiochus)

 

The Torah commands us to “observe and to do” according to what the “judges that be in those days” direct us to do, and the Jerusalem Council at the time of Judas Maccabee officially directed us to observe Channukah.

 

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Shalom Brother James,
Thank you for your explanation. By the way, I prefer Phillip if its all the same to you. It is the name my father gave me. In any case, I respectfully disagree as to the issues you think are at play here. The issues I addressed was and is, the reliability of the Apocrypha and the authority of the Maccabees and the Hasmonean dynasty;
  • to assume offices for which they do not qualify under Torah,
  • to determine scriptural canon and
  • to issue edicts and rulings that either ignore or outright violate Torah.
(Incidentally, these are the same objections that I have to the authority of the Roman Catholic church.)
.
In response of my post to that effect, you criticized a ‘critic’ of Apocrypha for a statement with which you ultimately agreed. That is very curious and something I find wrong on many levels. I don’t get it. Why not just say:

One critic of the Apocrypha wrote “These books existed before New Testament times, yet there is not one single quotation from the Apocrypha [that] is in the New Testament.” While it is true that there does not seem to be any direct quotes, this perception may also be misleading. There are many passages that are so similar that I believe the New Testament authors drew heavily from the Apocrypha. Here are some examples.

.

I don’t think anyone including me, would argue had you taken that approach.Acknowledging that there does not seem to be any direct quotes doesn’t really hurt your position. Declaring that an apparently true and accurate statement may be an outright falsehood does. Especially when you have already acknowledged that there doesn’t appear to be any direct quotes. See what I mean?

.

Now you seem to be saying that the ‘grey area’ is close enough for you and that there might be direct quotes concealed beneath translation errors and the like. I can understand that too. But you still have not succeeded in showing any direct link between the Brit Chadasha and the Apocrypha, only similarities. Nor have you satisfactorily addressed my objections concerning the authority of the Maccabees, their illegal appointments to high offices and their subsequent (and equally illegal) rulings and influences.

.

You have brought up some interesting similarities that are worthy of study (and yes, I do read the Apocrypha and other works). But then, there are the issues I mentioned earlier. For these and other reasons, I still do not consider these works to rise to the same level as the Torah, the Prophets and the Writings. I do not believe the Master did either.

.

Blessings,
Phillip

Phillip,


1) I'm curios how you can state that Mattathias a "priest" according to the books we are discussing (Maccabees) "assumed office". Have you not read 1st Macc. 2?

1Mac.2

[1]

In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein.

How can you say with certainty you know his lineage was not Zadakian knowing these ambiguous facts courtesy of Wiki...


http://en.wikipedia.org/wiki/List_of_High_Priests_of_Israel


Inter-Sacerdotium: It is unknown who held the position of High Priest of Jerusalem between Alcimus' death and the accession of Jonathan. Josephus, in Jewish Antiquities XX.10, relates that the office was vacant for six years, but this is indeed highly unlikely, if not impossible. In religious terms, the High Priest was a necessary part of the rites on the Day of Atonement - a day that could have not been allowed to pass uncelebrated for so long so soon after the restoration of the Temple service. Politically, Israel's overlords probably would not have allowed a power vacuum to last that length of time.

In another passage (XII.10 §6, XII.11 §2) Josephus suggests that Judas Maccabeus, the brother of Jonathan, held the office for three years, succeeding Alcimus. However, Judas actually predeceased Alcimus by one year. The nature of Jonathan's accession to the high priesthood makes it unlikely that Judas held that office during the inter-sacerdotium. The Jewish Encyclopedia tries to harmonise the contradictions found in Josephus by supposing that Judas held the office "immediately after the consecration of the Temple (165-162), that is, before the election of Alcimus"[5]

2) Where might you see that they were in the process of determining Cannon? (Not that it matters since Rabbinic Judaism didn't even know their own cannon up until Yavnah!) I don't recall reading about your assertion anywhere in Maccabees! Please refresh my memory here!

3) Again, you will need to be more specific to convert me. Where did you read something done during the Maccabeen revolt that was "to issue edicts and rulings that either ignore or outright violate Torah"?

Help me out here!!!!



Phillip said:

The issues I addressed was and is, the reliability of the Apocrypha and the authority of the Maccabees and the Hasmonean dynasty;

  • to assume offices for which they do not qualify under Torah,
  • to determine scriptural canon and
  • to issue edicts and rulings that either ignore or outright violate Torah.
(Incidentally, these are the same objections that I have to the authority of the Roman Catholic church.)

Shalom Shalom,

.

I have noticed that some of you react rather strongly to those that do not agree with you. Not everyone does you know. But I have always thought that if you have questions, you should ask them. If you have objections, you should voice them. It is only called 'bickering' if personal attacks are involved. I don't see that I have attacked anyone. But if I have offended, then please accept my sincere apology. However, I will not remain silent simply because you don't like what I am saying. That too would be wrong.

.

Finally, after three pages, some of you are actually attempting to address my objections and concerns. Even if some of your posts seem to be getting a little personal, at least you are responding to the issues I raised. Thank you for that.

.

I regret that I have urgent business over the next few days. Hold that thought! I will asnwer in detail as soon as I am able.

.

As always, Blessings,

Phillip

Hello Samuel,

Sorry for taking so long to get back to you. I am extremely busy right now engaging in my own form of 'tent making'. I have taken a brief break from my responsibilities to answer you. I will write more as time permits.

Samuel J Caswell Jr said:

“There is a quote from the so called apocryphal book of 1 Enoch & its found in Jude 14+15 It reads in Jude as follows: "Behold, the LORD comes with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard (speaches) which ungodly sinners have spoken against Him." Here it is from 1 Enoch: "And Behold! He comes with ten thousands of His holy ones to execute judgment upon all, and to destroy all the ungodly: and to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against Him." 1 Enoch 1:9 There are a few word differences, but it's a pretty close quote.”

Samuel, if you had read our earlier posts you would have known that we were not discussing the book of Enoch. Specifically we were addressing the books of the Maccabees as they relate to the observation of Chanukkah. In an effort to show that the Brit Chadasha had quoted the Apocrypha (and thereby validating Maccabees as inspired and authoritative) brother James quoted from several apocryphal books that were widely published in various bibles, including the books of Wisdom, 4 Maccabees, 3 Maccabees, Sirach and Tobit. He could not (as of yet) establish any direct quotes, but instead indicated some interesting similarities in figures of speech and topic. I do not think that this rises to the level of proof that brother James evidently does. But that is why we discuss these things.

You are the first to bring up 1 Enoch. Thank you for sharing what you have. It is a valid observation. I think we are all aware that Enoch is quoted in the Brit Chadasha. But while Enoch is considered Apocrypha in a general sense, it has its own unique issues. It is more accurately described as a part of the pseudepigrapha. To quote Wikipedia, “Technically, a pseudepigraphon is a book written in a biblical style and ascribed to an author who did not write it [emphasis mine]. In common usage, however, the term pseudepigrapha is often used by way of distinction to refer to apocryphal writings that do not appear in printed editions of the Bible...” The books of Wisdom, 4 Maccabees, 3 Maccabees, Sirach and Tobit were in fact, widely published as either part of the Hebrew or Greek Jewish writings included in various bibles. However, the entirety of Enoch is still highly debated and irrelevant to the original topic.

Most scholars of any note take 1 Maccabees as a historical work and 2 Maccabees as a compilation of both history and legend (folk tales if you prefer). Thoguh I am not advocating a 'mojority rule' for deciding canon, I cannot accept that Maccabees is inspired based on what I have read here. Nor can I accept it as a prophetic work or that it is authoritative in instructing believers to observe Chanukkah as a mitzvah. The political aspects of the work and the times are a little much for me to overcome. It’s like accepting the U.S. constitution as Protestant scripture because all of it’s signatories were Christian and many were Protestant Clergy. While an interesting fact, it is not conclusive in this regard.

“Does the Worldwide Nazarene Assembly of Elohim not recognize as Scripture the writings of the Apostles of Yahshua?”

Huh? Are you trying to say that because Jude quotes Enoch that it means all of the Apocrypha is inspired? If that is the case then you are a member of a very elite (and tiny) group of people. Good luck with that.

“Or is it that you are upset and have to bicker with Brother Trimm because he presents the so called Apocryphal books as Holy Scripture.”

I would say that you are the one that is upset, considering your word choice and accusatory tone. I don’t have to be upset to disagree with someone’s position. You don’t either. Take a breath. Just because we disagree doesn’t mean that we aren’t still brothers. Just because we continue to discuss the matter doesn’t mean that the sky is going to fall on us.

“Every time I log on to Nazarene Space all I see is you bickering with Brother Trimm. The Apostle Paul said to beware of doing that because in doing so you would devour one another. That's not the religion of our Master!!”

Samuel, we might never agree on what Paul was trying to tell the synagogues of Galatia. It doesn’t matter. I’m sure that Paul wasn’t a proponent of taking any teaching on face value. He appreciated the Bereans for their skepticism and the fact that they looked to Torah for their proof. In the end, I don’t know of many people that agree on everything, especially in the world of Messianic Judaism. That doesn’t mean that we should accuse one another of ‘bickering’ or that we can't be brothers. That’s a little harsh, don't you think?

Shalom

"Thoguh I am not advocating a 'mojority rule' for deciding canon..." And Thoguh begat Mojo rity? Rolf! Woohoo! Lol! ;)  I really should proof my posts before I punch 'Add Reply'. I presume you all know I meant, "Though I am not advocating 'majority rule'..."

We al new wat yoo mint :-)

Phillip,

if you run "Google Chrome" as your Internet provider it spell checks your work as you go. "Internet Explorer" lacks this feature. 

Samuel, you are much too excitable for me to want to continue this exchange. I fear that you are misunderstanding everything I say. You certainly have put your own twist on things. Be well.

So you trust the king james translators now ?
When it suits you (and not just you, but many others) to agree with "controversial" sources, you say or imply things like: "even they understood, despite their other errors, that the Apochrypha is inspired....".
But when someone references the same controversial sources, such as the KJV translators, regarding something you disagree with, you say or imply things like: "oh, you can't trust those sources! the KJV'ers are antinomian, they're wrong about everything!"

mikha El said:

Phillip,

Apparently the king jimmy translators felt it authoritative enough to include it as part of their cannon. Are you stating even they were mislead in doing so?

The Brit Chadasha does not say that Yahushua KEPT the feast of Hanukkah.


Lets look at the KJV to see where all the confusion is.
John 10
22And it was at Jerusalem the feast of the dedication, and it was winter.
23And Jesus walked in the temple in Solomon's porch.


You can see that this text does not say that Yahushua KEPT anything, but simply says that he "walked in the temple in Solomon's porch."


Also, do some research and you will find that the words "the feast of" do not actually appear in the Greek text from which this verse is translated.


Here is an actual word for word translation of the Greek text:
John 10:22-23
And occurred the dedication in Jerusalem and it was winter.
And walked Yahushua in the temple in the porch of Solomon.


People assume that this dedication is the Feast of Hanukkah, but as the text indicates this was not a feast.


The Tanakh lists several dedications, none of which are the Feast of Hanukkah.
See Numbers 7:84-88, 2 Chronicles 7:9, Ezra 6:16-17 and Nehemiah 12:27.


We have 2 clues to help us discover which dedication is being referred to in John 10:22-23.
The first clue is that the text tells us that it was WINTER.
The second clue is in the next chapter in John 11:55 when it tells us that "PASSOVER was nigh at hand."


With these 2 clues we can now narrow this DEDICATION down to the one referred to in Ezra Chapter 6 when the Second Temple was dedicated:
Ezra 6
15And this house was finished on the third day of the month Adar (WINTER), which was in the sixth year of the reign of Darius the king.
 16And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the DEDICATION of this house of God with joy.
   17And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.
   18And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
   19And the children of the captivity kept the PASSOVER upon the fourteenth day of the first month.
   20For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves.
   21And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat,
   22And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.

Baruch YHWH!

Interesting.
You could now pinpoint the exact day (3rd Adar) of this event in the life of Christ, hypothetically.


John said:

.......


The Tanakh lists several dedications, none of which are the Feast of Hanukkah.
See Numbers 7:84-88, 2 Chronicles 7:9, Ezra 6:16-17 and Nehemiah 12:27.


We have 2 clues to help us discover which dedication is being referred to in John 10:22-23.
The first clue is that the text tells us that it was WINTER.
The second clue is in the next chapter in John 11:55 when it tells us that "PASSOVER was nigh at hand."


With these 2 clues we can now narrow this DEDICATION down to the one referred to in Ezra Chapter 6 when the Second Temple was dedicated:
Ezra 6
15And this house was finished on the third day of the month Adar (WINTER), which was in the sixth year of the reign of Darius the king.
 16And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the DEDICATION of this house of God with joy.
   17And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.
   18And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
   19And the children of the captivity kept the PASSOVER upon the fourteenth day of the first month.
   20For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves.
   21And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat,
   22And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.

Baruch YHWH!

Comment by James Trimm 2 hours ago
Delete Comment

22 Now the Feast of Chanukkah was held in Yerushalayim, and it was winter.
23 And Yeshua was walking in the Temple, in the porch of Shlomo.
(Jn. 10:22-23 HRV from the Aramaic)

James Trimm Comment by James Trimm 2 hours ago
Delete Comment

John 7:1 tells us that starting at that time, Yeshua avoided going to Judea and taught only in Galil because the Judeans wanted to kill him:

 

 After these things, Yeshua was walking in Galil,

for He did not want to walk in Y’hudah,

because the Judeans wanted to kill Him.

(John 7:1 HRV)

 

The next few verses tell us that when Sukkot came, Yeshua felt compelled to go to the Temple in Jerusalem, but came there secretly, not even letting his family know, and traveling apart from them:

 

2 And the Feast of Tabernacles of the Judeans was near.

3 And His brothers said to Yeshua, Depart from here and go into Y’hudah, that Your

talmidim might see the works that You do:

4 For there is no one who does anything in secret, and desires that he be [known] in

public. If you do these things, show your nefesh to the world:

5 For not even His brothers had trust in Yeshua.

6 Yeshua said to them: My time has not yet come, but your time is always ready.

7 The world is not able to hate you, but it hates Me because I testify against it; that its

works are evil.

8 Go up to this feast: I will not go up now to this feast, because My time is not yet

fulfilled.

9 He said these things, and He stayed in Galil.

10 And after His brothers had gone up to the feast, then He also went up: not in the open,

but in a secret manner.

(John 7:2-10 HRV)

 

Yochanan then goes on to cover the events which transpired during this Sukkot visit (John 7:11-10:21).

 

John 10:22 then opens with:

 

Now the Feast of Chanukkah was held in Yerushalayim,

and it was winter.  And Yeshua was walking in the Temple,

in the porch of Shlomo.

(John 10:22-23 HRV)

 

Clearly Yeshua had returned to Jerusalem, something he normally avoided doing at this point in time, just as he had come for Sukkot, now he had come for Channukah.  In context John 10:22 is not simply incidental, it is intended to be read in context with John 7:1-10 to indicate that Yeshua risked his life to come to Jerusalem to be there for Channukah, juts as he had done so for Sukkot.  Normally in this time he avoided Judah and taught only in Galil.  Clearly Yeshua had come to observe Channukah just as he had come to observe Sukkot, despite the fat that many Judeans wished to kill him, because he thought it urgently important to observe the feast.

 

He who says, I am in Him,

ought to conduct himself

according to His conduct.

(1Jn. 2:6 HRV)

James Trimm Comment by James Trimm 2 hours ago
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Also see

http://nazarenespace.com/profiles/blogs/till-he-come-and-cause-righ...

for how this even ties strongly to Channukah

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