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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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Replies to This Discussion

Yes, indeed.  Thanks for pointing that out.  Shalom!

Solomon Avar said:

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 3 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)

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)

Also see

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

for how this even ties strongly to Channukah

Shalom Shalom,

I am overwhelmed with circumstance. My post on this topic will be brief. In the final analysis, my objection to Maccabees (other than those already stated) is simple. I believe it adds to and takes away from Torah as it concerns the observance of Hanukkah, among other things.

Blessings,


Kislev
 is an autumn monthhttp://en.wikipedia.org/wiki/Kislev

( KJV) 1Macc. 4:59

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.

Chanukah is observed in the month of Kislevhttp://en.wikipedia.org/wiki/Chanukah

Adar is a winter monthhttp://en.wikipedia.org/wiki/Adar 

(Lamsa NT) Joh 10:22  

IT was the feast of the renovation at Urishlem, and it was winter

(Greek Interlinear) Joh 10:22  

εγενετοG1096 [G5633] δεG1161 AND TOOK PLACE   ταG3588 THE   εγκαινιαG1456 FEAST OF DEDICATION   ενG1722 τοιςG3588 AT   ιεροσολυμοιςG2414 JERUSALEM,   καιG2532 AND   χειμωνG5494 WINTER   ηνG2258 [G5713] IT WAS.  

New American Standard Exhaustive Concordance:

G1456     ἐγκαίνια    egkainia; neut. pl. comp. from G1722 and G2537;

dedicationrenewal (of religious services): - Feast of the Dedication.

Strong' Hebrew Lexicon:

G2537   καινός
kainos
kahee-nos'
Of uncertain affinity; new (especially in freshness; while G3501 is properly so with respect to age): - new.

New American Standard Exhaustive Concordance:

G5494
χειμών
cheimōn; from the same as G5492; winter, a storm: - storm , winter.

(HRV) Ezra 6:15  

15 And this house was finished on the third day of the month Adar, which was in the
sixth year of the reign of Daryavesh the king.
16 And the children of Yisra’el--the cohanim and the L’vi’im, and the rest of the
children of the captivitykept the Dedication of this house of Elah with joy.

Scriptures speak but does E.F. HUTTON listen?


(HRV) 1Jn. 2:6 

He who says, I am in Him,

ought to conduct himself

according to His conduct.


(HRV diligently edited and revisedJohn 10:22-23

Now the Feast of [Chanukkah] DEDICATION was held in Yerushalayim,

and it was winterAnd Yeshua was walking in the Temple, in the porch of Shlomo.

The word Chanukah is not in any of the Scripture Texts written by YawHu-Khawnawn, no not even once within his 4 Books of Scripture. But the Feast of Dedication that took place in winter definitively is

 

Last nail in the coffinMaximum [something that is indisputable]:

Latin - Quod Consat Clare Non Debet Verificari

English - What is clearly apparent need not be proved.


And remember,

~Wisdom never lies inked to the pages coddled by a book

but rather supply about the inside of open minds that render the confounds thereof~

 

 

POINT 1:  The Seasons

 

Frankly I do not think the ancient Hebrews had a concept of the four seasons which we do.  The Scriptures refer to winter and summer but I do not believe they refer to Fall and Spring.  Although we do today refer to the “Fall Feasts” and “Spring Feasts”… these are modern terms.  (And based on our Solar Calendar).

 

In fact even if we accepted that the Hebrews had a concept of Spring and Fall/Autumn, there would be no reason to read our modern astronomical definitions of these into the Scriptures. 

 

That is to say that  Astronomical Winter begins December 21st and ends March 21st (which begins Spring) though many of us think of DEC-JAN-FEB as the winter months (and by that definition Channukah is USSUALLY in the Winter), and MARCH-APRIL-MAY as the Spring months.  Who is to say how an ancient Hebrew would define them, or if he even understood a concept of Spring. 

 

In fact the Hebrew Calendar is a Lunar-Solar Calendar with real Lunar months.  These months would occur earlier and earlier each year until Passover was about to occur before the T’KUFA (what we now call the Spring Equinox) and then an extra month was added to push Passover past the Equinox. 

 

Now all or part of Channukah can occur before the Solstice (that is before Dec. 21st) or it can occur AFTER the solstice (after Dec. 21st).  In fact this last year Channukah began on the 21st and all eight days occurred in WINTER. 

 

Of course if the Hebrews only had the concept of two seasons, Summer and Winter (Gen. 8:22; Ps. 74:17; Zech 14:8) then Channukah would definitely be a Winter feast.  And if the ancient Hebrew simply defined Winter loosely as the time of the year when it is cold, then again, Channukah can definitely occur (and often does) in the cold time of year.

 

In ANY case there is no problem with John 10:22 saying that it was Channukah and that it was WINTER, as it is totally possible for Channukah to occur in the winter, as it just did in 2011.

 

 

POINT 2:  Yeshua was in Kefer Nachum (Capernaum) at the Purim preceding His last Passover.

 

Purim was the time when the annual Temple Tax was collected in the provinces, as we read in the Mishna:

 

"On the first day of Adar they make a public announcement concerning the shekel

tax... On the fifteenth day of the same month they set up money changers tables

 

in the provinces. On the twenty fifth day they set them up in the Temple. When

they were set up in the Temple, they began to collect. Whom did they collect from? Levites and Israelites, Proselytes and freed slaves, but not women nor slaves or minors nor on whose behalf his father had begun to pay

 

the Shekel, may not discontinue it again. But no collection was levied on the

Priests, in order to promote peacefulness.”

(m.Shekalim 1:1, 3)

 

Matthew 17:24-27 records the collection of the Temple Tax in Kefer Nachum (Capernaum) leading up to Yeshua’s last Passover, and thus we can date this event to Purim… placing Yeshua in Galilee and NOT Judea at the time of the Purim in question.

 

OK I am out of time but have more to say on this, so I will have to address it later.

 

 

In fact the word for "feast of the dedication" in Greek Jn. 10:22 is the same word used to describe the same feast in Greek 1Macc. 4:56, 59 and 2Macc. 2:9, 19

Its also the same Aramaic word in the Peshitta text of all of these verses:

James Trimm said:

In fact the word for "feast of the dedication" in Greek Jn. 10:22 is the same word used to describe the same feast in Greek 1Macc. 4:56, 59 and 2Macc. 2:9, 19

Amein!

Phillip Hawley said:

Shalom Shalom,

I am overwhelmed with circumstance. My post on this topic will be brief. In the final analysis, my objection to Maccabees (other than those already stated) is simple. I believe it adds to and takes away from Torah as it concerns the observance of Hanukkah, among other things.

Blessings,

I know that this is not the forum for in which to discus calendar issues but being you (James) mentioned summer and winter I though I would add a little something to the fact that you claim a true YawHu-Daite would have no concept of the four seasons, which you claim are missing from Scriptures. But Chapter 72 of the 1st Book of Khawnoke [Enoch] seems to put forth four seasons quite well.  Well that is unless one believes the words of Khawnoke are not the Words of YawHuWaH. 

As for not reading into the Scripture what is not there, owe, is it not written "WINTER" right there in the text of the very verse in question. It seems a far more of a reading into to add a word that is not there - i.e. - "Channukah".

As for those thinking that the Books of Maccabees can not be Cannon just because some idiot though to add a new command, concider the Book of  1st Mehlekheem [1st Kings] where Yawroebawm ORDAINED the a feast of tabernacle in the 8th month. This became known as "The Sin of Yawroebawm". So do we through out this Book as well? Or perhaps the Book of Acts because in Chapter 4 verses 17-18 Kafe and YawHu-Khawnawn are ordered not to speak in the Name of YawHu-Shuah? Actually if ever time we read something in a Book of Scripture that does not line up with what YawHuWaH commands does not mean we should throw out the Book. Just think of the Feast of "Channukah" like unto the Feast ordained by Yawroebawm in 1st Kings and do not follow it. There are things in many of the Books of Scripture in which are but an example of something we should not do, specifically following the traditions of men against YawHuWaH' Commands.

CANONICITY OF THE BOOK OF ENOCH
Passed by the International Nazarene Beit Din
1-17-10

We the International Nazarene Beit Din do hereby declare Book of Enoch to
be part of the Nazarene Canon.

We have no hesitation in pronouncing this book to be a work of Divine
inspiration, great antiquity and interest, and a book that is entitled to a
great circulation among those who take pleasure in studying the Word of YHWH.
We declare that this book is profitable for teaching (doctrine) and
for reproof and for correction and for instruction in righteousness. While we
pronounce this books to be part of the official canon of the Assembly, we do
allow that a person who does not accept the canonicity of this books may still
personally be in good standing with the Assembly.

While the Beit Din recognizes the canonical status of the Book of Enoch in
general, there are issues concerning the Calendar Section which must be
addressed. When the Beit Din declares any book Canon, it means that we
recognize that the autograph was inspired. In the case of the Book of Enoch the
autograph was in Hebrew and none of the original Hebrew have come down to us,
and only fragments of the Aramaic version have survived. The complete text
survives only in an Ethiopic translation. In regards to the Calendar section,
enough of the Aramaic survives to make it clear that it did not closely agree
with the surviving Ethiopic Version, yet not enough of the Aramaic survives to
reconstruct its meaning. Moreover there is question as to whether the calendar
presented in 1st Enoch was intended as an actual alternative to the traditional
Hebrew calendar for the keeping of feasts, or had some other use, perhaps
astronomical. Therefore we do not advocate this calendar as a matter of
halacha.

It should be understood that “Book of Enoch” refers only to 1st Enoch and not to 2nd or 3rd Enoch.

I used the 1st Book of Khawnoke for reproof of one saying that he Hebrew people were totally ignorant of 4 separate seasons throughout a Scriptural year. I did not try and claim any other thing pertaining to any of the iffy parts pertaining to the Khawnoke calendar. By the way, being you mentioned it, does any of the 70 Aramaic version (found at Qumran) make it as clear that there are 4  Quarters/Seasons of each year as the Ethiopic texts?



What if the Ethiopic translation was true to the Hebrew original and the Aramaic was at a variance? Revisionism isn't so hard to fathom.

Certain points of Enoch are in full accordance with Philo (as well a cogent reading of the Hebrew Scriptures).  Seems like a tortuous path to say a text is inspired but the only complete manuscript is incorrect, and the manuscript of which only fragments exist is inspired.

James Trimm said:

CANONICITY OF THE BOOK OF ENOCH
Passed by the International Nazarene Beit Din
1-17-10

We the International Nazarene Beit Din do hereby declare Book of Enoch to
be part of the Nazarene Canon.

We have no hesitation in pronouncing this book to be a work of Divine
inspiration, great antiquity and interest, and a book that is entitled to a
great circulation among those who take pleasure in studying the Word of YHWH.
We declare that this book is profitable for teaching (doctrine) and
for reproof and for correction and for instruction in righteousness. While we
pronounce this books to be part of the official canon of the Assembly, we do
allow that a person who does not accept the canonicity of this books may still
personally be in good standing with the Assembly.

While the Beit Din recognizes the canonical status of the Book of Enoch in
general, there are issues concerning the Calendar Section which must be
addressed. When the Beit Din declares any book Canon, it means that we
recognize that the autograph was inspired. In the case of the Book of Enoch the
autograph was in Hebrew and none of the original Hebrew have come down to us,
and only fragments of the Aramaic version have survived. The complete text
survives only in an Ethiopic translation. In regards to the Calendar section,
enough of the Aramaic survives to make it clear that it did not closely agree
with the surviving Ethiopic Version, yet not enough of the Aramaic survives to
reconstruct its meaning. Moreover there is question as to whether the calendar
presented in 1st Enoch was intended as an actual alternative to the traditional
Hebrew calendar for the keeping of feasts, or had some other use, perhaps
astronomical. Therefore we do not advocate this calendar as a matter of
halacha.

It should be understood that “Book of Enoch” refers only to 1st Enoch and not to 2nd or 3rd Enoch.

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