Channukah and the Miracle of the Canon

Channukah and the Miracle of the Canon
The Forgotten Maccabean Canonization
By James Scott Trimm

What does the festival of Channukah have to do with our canon of Scripture? Well in a way the celebration of Channukah is, in part, a celebration of the canonization of the Tanak. The Tanak was not canonized all at once by either Rabbinic Judaism or Christianity. It was canonized through time, in stages. The following are the stages of canonization as recorded in Scripture.

Canonization under Moses

The first stage of canonization was the canonization of the Torah by Moshe (Moses). Moshe wrote the five books of the Torah, which are collectively known as “The Torah” or “The Book of the Covenant” and delivered them to the Priests and to the Elders of Israel, as we read in the Torah:

9 And Moshe wrote this Torah, and delivered it unto the cohanim, the sons of Levi–that bore the ark of the covenant of YHWH–and unto all the elders of Yisra’el.
(Deut. 31:9 HRV)

The Torah remained the “canon” of Scripture for the Assembly of Israel for about 400 years during which time Israel worshiped YHWH in a portable Tabernacle.

Canonization under David and Solomon

At the time of David and Solomon there was a shift in the system of worship, so that under Solomon a Temple was built to replace the Tabernacle. By this time also the number of Cohenim (Priests) had multiplied so that through direction from Samuel (1Chron. 9:22) David subdivided the Cohenim and Levitical singers into twenty-four courses that took turns serving in the Temple (1Chron. 24-25). This meant that liturgical materials and other worship information would no longer just be passed from generation to generation, over the generations. As a matter of actual application this information would be transmitted from course to course as they took their turns serving from week to week. This created the need for written liturgy and written information as part of the Temple worship.

Certainly it was at this time that the majority of the Psalms were canonized. It was also at this time that the literary works of Solomon were canonized. We cannot be certain which other books may have received canonical status at this time.

Canonization under King Hezekiah and Isaiah

The next period of canonization was under King Hezekiah and is mentioned in the Talmud (b.Baba Batra 15a). At the beginning of his reign, the Kingdom of Judah faced invasion by Assyria. There was great concern that the Temple would be taken by Assyrians and the official copies of the canonical books stored there might be compromised. Moreover internal apostasy was resulting in idols to foreign gods being set up throughout Judah (2Chron. 31:1). Ahaz (Hezakiah’s predecessor on the throne) had himself apostatized. He had given Temple ornaments to the King of Assyria as a gift, shut up the doors to the Temple, and set up idols to false gods (2Chron. 28:21-25).

It was at this time that the “men of Hezekiah” canonized more of Solomon’s Proverbs (chapters 25-29).

1 These also are proverbs of Shlomo, which the men of Y’chizkiyah, king of Y’hudah copied out.
(Prov. 25:1 HRV)

Also Hezekiah composed new Psalms which were introduced to the Temple worship. As Isaiah writes:

19 The living, the living … he shall praise You, as I do this day; the father to the children shall make known Your truth.
20 YHWH is ready to save me, therefore we will sing songs to the stringed instruments all the days of our life, in the House of YHWH.
(Is. 38:19-20 HRV)

At this time Hezekiah’s life had been extended by fifteen years, so these were probably the fifteen “Degree Psalms” or “Psalms of Ascension” (Psalms 120-134) which were read as the Cohenim ascended each of the fifteen steps to the alter.

Canonization under Josiah

Very similar to the canonization under Hezikiah was the canonization under Josiah. The days preceding the reign of Josiah had also been days of great apostasy. Josiah’s reign was preceded by those of Manasseh and Amon:

9 And M’nasheh, made Y’hudah and the inhabitants of Yerushalayim to err, so that they did evil more, than did the nations whom YHWH destroyed before the children of Yisra’el.
22 And he did that which was evil in the sight of YHWH, as did M’nasheh his father. And Amon sacrificed unto all the graven images which M’nasheh his father had made, and served them.
23 And he humbled not himself before YHWH, as M’nasheh his father had humbled himself: but this same Amon became guilty, more and more.
(2Chron. 33:9, 22-23 HRV)

The Temple had become an unused empty edifice.

8 Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shafan the son of Atzalyah, and Ma’aseiyah the governor of the city, and Yoach the son of Yo’achaz the recorder, to repair the House of YHWH his Elohim.
9 And they came to Hilkiyah the cohen gadol, and delivered the money that was brought into the House of Elohim, which the L’vi’im, the keepers of the door, had gathered of the hand of M’nasheh and Efrayim, and of all the remnant of Yisra’el, and of all Y’hudah and Binyamin, and they returned to Yerushalayim.
10 And they delivered it into the hand of the workmen, that had the oversight of the House of YHWH, and the workmen that wrought in the House of YHWH gave it to mend and repair the house:
11 Even to the carpenters and to the builders gave they it, to buy hewn stone, and timber for couplings, and to make beams for the houses, which the kings of Y’hudah had destroyed.
(2Chron. 34:8-11 HRV)

King Josiah ushered in an era of restoration:

25 And like unto him was there no king before him, that turned to YHWH with all his heart, and with all his soul, and with all his might, according to all the Torah of Moshe; neither after him arose there any like him.
(2Kn. 23:25 HRV)

3 For in the eighth year of his reign, while he was yet young, he began to seek after the Elohim of David his father. And in the twelfth year, he began to purge Y’hudah and Yerushalayim from the high places, and the Asherim, and the graven images, and the molten images.
(2Chron. 34:3 HRV)

In the process of restoring the Temple, the original copy of the Torah was discovered:

14 And when they brought out the money that was brought into the House of YHWH, Hilkiyah the cohen, found the Book of the Torah of YHWH given by Moshe.
15 And Hilkiyah answered and said to Shafan the scribe, I have found the Book of the Torah in the House of YHWH. And Hilkiyah delivered the book to Shafan.
16 And Shafan carried the book to the king, and moreover brought back word unto the king, saying, All that was committed to your servants … they do it.
17 And they have poured out the money that was found in the House of YHWH, and have delivered it into the hand of the overseers, and into the hand of the workmen.
18 And Shafan the scribe, told the king, saying, Hilkiyah the cohen has delivered me a book. And Shafan read therein before the king.
19 And it came to pass, when the king had heard the words of the Torah, that he rent his clothes.
(2Chron. 34:14-19 HRV)

This began a Scripture restoration and a re-establishment of Scripture canon.

Canonization under Ezra and Nehemiah:

Next we come to the period of canonization under Ezra and Nehemiah. This canonization involved a complete editing and redacting of the Tanak. It was at this editing that some editorial comments may have been added. For example the parenthetical comment in Deut. 34:5-6 which seems to have been added for a later audience:

5 So Moshe, the servant of YHWH, died there in the land of Mo’av, according to the word of YHWH.
6 And he was buried in the valley in the land of Mo’av, over against Beit-peor: and no man knows of his sepulcher unto this day.
10 And there has not arisen a prophet since in Yisra’el, like unto Moshe, whom YHWH knew face to face,
(Deut. 34:5-6, 10 HRV)

The phrases “and no man knows of his sepulcher unto this day” and “there has not arisen since” are much later additions, probably editorial comments by Ezra.

This editing, redacting and canonization is described in 2Edsras. First Ezra prayed for inspiration to restore the Scriptures:

19: Then answered I before thee, and said,
20: Behold, Lord, I will go, as thou hast commanded me, and reprove the people which are present: but they that shall be born afterward, who shall admonish them? thus the world is set in darkness, and they that dwell therein are without light.
21: For thy law is burnt, therefore no man knoweth the things that are done of thee, or the work that shall begin.
22: But if I have found grace before thee, send the Holy Spirit into me, and I shall write all that hath been done in the world since the beginning, which were written in thy law, that men may find thy path, and that they which will live in the latter days may live.
23: And he answered me, saying, Go thy way, gather the people together, and say unto them, that they seek thee not for forty days.
24: But look thou prepare thee many box trees, and take with thee Sarea, Dabria, Selemia, Ecanus, and Asiel, these five which are ready to write swiftly;
25: And come hither, and I shall light a candle of understanding in thine heart, which shall not be put out, till the things be performed which thou shalt begin to write.
26: And when thou hast done, some things shalt thou publish, and some things shalt thou shew secretly to the wise: to morrow this hour shalt thou begin to write.
(2Esdras 14:19-26)

Then he edited and redacted the Scriptures:

27: Then went I forth, as he commanded, and gathered all the people together, and said,
28: Hear these words, O Israel.
29: Our fathers at the beginning were strangers in Egypt, from whence they were delivered:
30: And received the law of life, which they kept not, which ye also have transgressed after them.
31: Then was the land, even the land of Sion, parted among you by lot: but your fathers, and ye yourselves, have done unrighteousness, and have not kept the ways which the Highest commanded you.
32: And forasmuch as he is a righteous judge, he took from you in time the thing that he had given you.
33: And now are ye here, and your brethren among you.
34: Therefore if so be that ye will subdue your own understanding, and reform your hearts, ye shall be kept alive and after death ye shall obtain mercy.
35: For after death shall the judgment come, when we shall live again: and then shall the names of the righteous be manifest, and the works of the ungodly shall be declared.
36: Let no man therefore come unto me now, nor seek after me these forty days.
37: So I took the five men, as he commanded me, and we went into the field, and remained there.
38: And the next day, behold, a voice called me, saying, Esdras, open thy mouth, and drink that I give thee to drink.
39: Then opened I my mouth, and, behold, he reached me a full cup, which was full as it were with water, but the colour of it was like fire.
40: And I took it, and drank: and when I had drunk of it, my heart uttered understanding, and wisdom grew in my breast, for my spirit strengthened my memory:
41: And my mouth was opened, and shut no more.
42: The Highest gave understanding unto the five men, and they wrote the wonderful visions of the night that were told, which they knew not: and they sat forty days, and they wrote in the day, and at night they ate bread.
43: As for me. I spake in the day, and I held not my tongue by night.
44: In forty days they wrote ninety and four books.
45: And it came to pass, when the forty days were filled, that the Highest spake, saying, The first that thou hast written publish openly, that the worthy and unworthy may read it:
46: But keep the seventy last, that thou mayest deliver them only to such as be wise among the people:
47: For in them is the spring of understanding, the fountain of wisdom, and the stream of knowledge.
48: And I did so.
(2Esdras 14:27-48 KJV)

Notice that this canon is described as consisting of twenty-four books. Many of the books we know of in the Tanak were originally parts of single books (like 1st and 2nd Samuel) and many books were collected into a group often thought of as a single “book”. There is great debate over how the books were anciently reckoned to reach a canon of 24 books (or as some other sources prescribe, 22 books) but the following is a proposal:

1. The Torah (the Book of the Covenant)
2. Joshua
3. Judges
4. The Book of Kingdoms (Samuel and Kings)
5. Isaiah
6. Jeremiah
7. Ezekiel
8. The Minor Prophets
10. Psalms
11. Proverbs
12. Wisdom of Solomon
13. Job
14. Song of Songs
15. Ruth
16. Lamentations
17. Esther
18. Daniel
19. 2Esdras
20. Tobit
22. Baruch
23. Letter of Jeremiah
24. Ezra/Nehemiah/Chronicles (including 1stEsdras)

The Book of Enoch would have likely been one of the seventy “secret” books and the other six books of the Apocrypha were canonized later. The number seventy connected to the “secret books” is interesting, because 70 is the gematria of the Hebrew word SOD (meaning “hidden, secret, mystical).

Nehemiah followed up on this, gathering these books into an official “library” (the word “Bible” literally refers to a library):

13 The same things are reported in the records and in the memoirs
of Nehemiah, and also that he founded a library and collected
the books about the kings and prophets, and the writings of
David, the letters of the kings about votive offerings.
(2Macc. 2:13 RSV)

Canonization under Judas Maccabee

The final canonization of the Tanak took place under Judas Maccabee and the Gerusia (Assembly of Elders in his day) his successors. This is a “lost” period of canonization forgotten by many who list the canonization under Ezra and Nehemiah is “final”.

The time leading up to this canonization was also a time of great apostasy, as we read in 1st Maccabees:

11: In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow.
12: So this device pleased them well.
13: Then certain of the people were so forward herein, that they went to the king, who gave them licence to do after the ordinances of the heathen:
14: Whereupon they built a place of exercise at Jerusalem according to the customs of the heathen:
15: And made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the heathen, and were sold to do mischief.
(1Macc. 1:11-15 KJV)

At this time the High Priesthood was purchased by Jason who drove the apostasy forward, as we read in 2nd Maccabees:

7: But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest,
8: Promising unto the king by intercession three hundred and threescore talents of silver, and of another revenue eighty talents:
9: Beside this, he promised to assign an hundred and fifty more, if he might have licence to set him up a place for exercise, and for the training up of youth in the fashions of the heathen, and to write them of Jerusalem by the name of Antiochians.
10: Which when the king had granted, and he had gotten into his hand the rule he forthwith brought his own nation to Greekish fashion.
11: And the royal privileges granted of special favour to the Jews by the means of John the father of Eupolemus, who went ambassador to Rome for amity and aid, he took away; and putting down the governments which were according to the law, he brought up new customs against the law:
12: For he built gladly a place of exercise under the tower itself, and brought the chief young men under his subjection, and made them wear a hat.
13: Now such was the height of Greek fashions, and increase of heathenish manners, through the exceeding profaneness of Jason, that ungodly wretch, and no high priest;
(2Macc. 4:1-22 KJV).

And Antiochus Epiphanies profaned the Temple, not just shutting it down, but polluting it and making it into a temple for false gods. And banned the Torah, seeking to destroy every copy, and forbidding ownership of a copy of the Torah on pain of death:

54 Now the fifteenth day of the month Kislev, in the hundred forty and fifth year, they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side;
55: And burnt incense at the doors of their houses, and in the streets.
56: And when they had rent in pieces the books of the law which they found, they burnt them with fire.
57: And whosoever was found with any the book of the testament, or if any committed to the law, the king’s commandment was, that they should put him to death.
(1Macc 1:54 KJV)

1: Not long after this the king sent an old man of Athens to compel the Jews to depart from the laws of their fathers, and not to live after the laws of God:
2: And to pollute also the temple in Jerusalem, and to call it the temple of Jupiter Olympius; and that in Garizim, of Jupiter the Defender of strangers, as they did desire that dwelt in the place.
3: The coming in of this mischief was sore and grievous to the people:
4: For the temple was filled with riot and revelling by the Gentiles, who dallied with harlots, and had to do with women within the circuit of the holy places, and besides that brought in things that were not lawful.
5: The altar also was filled with profane things, which the law forbiddeth.
6: Neither was it lawful for a man to keep sabbath days or ancient fasts, or to profess himself at all to be a Jew.
(2Macc. 6:1-6 KJV)

Judas Maccabee and his men defeated Antiochus Epiphanies and rededicated the Temple:

1: Now Maccabeus and his company, the Lord guiding them, recovered the temple and the city:
2: But the altars which the heathen had built in the open street, and also the chapels, they pulled down.
3: And having cleansed the temple they made another altar, and striking stones they took fire out of them, and offered a sacrifice after two years, and set forth incense, and lights, and shewbread.
4: When that was done, they fell flat down, and besought the Lord that they might come no more into such troubles; but if they sinned any more against him, that he himself would chasten them with mercy, and that they might not be delivered unto the blasphemous and barbarous nations.
(2Macc. 10:1-4 KJV)

The Talmud records the event this way:

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.
(b.Shabbat 21b)

At this time, just Judas Maccabee and his men underwent a time of restoration and Temple dedication very much like those of the previous periods of canonization. In fact the preface of 2nd Maccabees includes a letter from the Gerusia (Assembly of Elders) to the Jews in Alexandria Egypt:

13 The same things are reported in the records and in the memoirs
of Nehemiah, and also that he founded a library and collected
the books about the kings and prophets, and the writings of
David, the letters of the kings about votive offerings.
14 In the same way Judas also collected all the books that had
been lost on account of the war which had come upon us,
and are in our possession.
15 So if you have need of them, send people to get them for you.
(2Macc. 2:13-15 RSV)

The context of this letter indicates that 2nd Maccabees is being sent to the Jews in Alexandria as part of this Maccabean Canon. It was during this period of canonization that books which were written after the time of Ezra would have been first canonized. These includes books like:

Ben Sira – Written about the time of Alexander the Great.
1st Maccabees (which was not finished until the reign of John Hycranus)
2nd Maccabees (lifetime of Judas)

3rd Maccabees (around 217 BCE – probably provided by the Alexandrian Jews as part of the exchange of books implied in the letter above)
4th Maccabees (lifetime of Judas)
Book of Judith (lifetime of Judas)

It was also probably during this editing, redacting and canonization that final touches were added to the book of Nehemiah in which the names and genealogies of priestly families are given which reach all the way to the time of Alexander the Great (Neh. 12:11, 22; see Josephus Antiquities 11:7:2).

Why did the Gerusia wrap up their canonization with the beginning of the reign of John Hycranus? Possibly because he was the first Hasmonian ruler that was not one of the original sons of Mattithias. But most likely it was because he began as a Pharisee but apostatized to Sadduceeism (Josephus; Ant. 13:10:5-6). At this time the Gerusia probably split into the political Sanhedrin headed by the High Priest and dominated by Sadducees (this is the one that convicted Yeshua) and the Pharisaic Sanhedrin which was headed by such men as Hillel and his decedents who were not Priests at all.

The Maccabeean canon was later rejected by Rabbinic Judaism, possibly out of a disapproval of the later Hasmonian dynasty. For this same reason Channukah was almost unmentioned in the Mishna, and only briefly discussed in the Talmud, in which the shift is away from the military victory itself, and toward the miracle of the oil. The Books of the Maccabees were removed from the canon, and in fact a move was made to restore the pre-Maccabean canon of Ezra in its place.

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The Miracle of the Oil and the Remnant

The Miracle of the Oil and the Remnant
James Scott Trimm
From the book:
Channukah and the Last Days

A major part of the Channukah story is the miracle of the oil. In fact, when the Hasmonian dynasty fell out of favor, celebration of Channukah shifted in theme from the military victory itself, to the miracle of the oil. The miracle of the oil is not actually mentioned in the books of the Maccabees however the Talmud does recount it:

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 even earlier 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)

There has been some controversy concerning the miracle of the oil. Some say that it was a later innovation, since it is not mentioned in either 1st of 2nd Maccabees. I am convinced that the miracle of the oil did take place for three reasons:

1. It is implied in 2nd Maccabees (we will cover this below)

2. It is recorded in other early sources, such as the Megillat Antiochus.

3. It fits the Last Days prophetic imagery to well for that relationship to be coincidental.

While none of the books of the Maccabees mention this miracle, there are hints of it found in 2Maccabees (which is written on the REMEZ level 2nd Maccabees opens with two letters. The first is a letter to the Jews in Egypt (2Macc. 1:1-9) and the second is more specifically to Aristobulus and to the Jews in Egypt (2Macc. 1:10-2:18). The purpose of these letters, is to explain to the Jews in Egypt why they should keep the eight day Channukah Festival, despite the fact that it is not one of the feasts prescribed in the Torah. The letter begins with events concerning Nehemiah and works it way backwards to the time of Moses. The letter encourages the Egyptians to “celebrate the feast of tabernacles and the feast of fire” which he says “was given when Nehemiah, who built the Temple and the alter, offered sacrifices.” (2Macc. 1:18) What is “the feast of fire”? Is it a reference to the original feast of Tabernacles or to Channukah which originated as a belated feast of Tabernacles? The text is unclear.

The Letter goes on to explain the original “miracle of the oil” which took place in association with the dedication of the Second Temple built by Nehemiah:

19: For when our fathers were led into Persia, the priests that were then devout took the fire of the altar privily, and hid it in an hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men.
20: Now after many years, when it pleased God, Nehemiah, being sent from the king of Persia, did send of the posterity of those priests that had hid it to the fire: but when they told us they found no fire, but thick water;
21: Then commanded he them to draw it up, and to bring it; and when the sacrifices were laid on, Nehemiah commanded the priests to sprinkle the wood and the things laid thereupon with the water.
22: When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kindled, so that every man marvelled.
23: And the priests made a prayer whilst the sacrifice was consuming, I say, both the priests, and all the rest, Jonathan beginning, and the rest answering thereunto, as Nehemiah did.
24: And the prayer was after this manner; O Lord, Lord God, Creator of all things, who art fearful and strong, and righteous, and merciful, and the only and gracious King,
25: The only giver of all things, the only just, almighty, and everlasting, thou that deliverest Israel from all trouble, and didst choose the fathers, and sanctify them:
26: Receive the sacrifice for thy whole people Israel, and preserve thine own portion, and sanctify it.
27: Gather those together that are scattered from us, deliver them that serve among the heathen, look upon them that are despised and abhorred, and let the heathen know that thou art our God.
28: Punish them that oppress us, and with pride do us wrong.
29: Plant thy people again in thy holy place, as Moses hath spoken.
30: And the priests sung psalms of thanksgiving.
31: Now when the sacrifice was consumed, Nehemiah commanded the water that was left to be poured on the great stones.
32: When this was done, there was kindled a flame: but it was consumed by the light that shined from the altar.
33: So when this matter was known, it was told the king of Persia, that in the place, where the priests that were led away had hid the fire, there appeared water, and that Nehemiah had purified the sacrifices therewith.
34: Then the king, inclosing the place, made it holy, after he had tried the matter.
35: And the king took many gifts, and bestowed thereof on those whom he would gratify.
36: And Nehemiah called this thing Naphthar, which is as much as to say, a cleansing: but many men call it Naphta
(2Macc. 1:19-36)

The account is unclear as to whether these events took place at a Suukot (Tabernacles) or on the 25th of Chislev. The author probably assumes that his audience is familiar with this account and knows which was the case.

If it took place on a Sukkot, it might explain how Sukkot has become the original “festival of lights” a characteristic that transferred to Channukah. Sukkot was known as the “Festival of Light” and at this feast he entire city of Jerusalem was filled with light from giant 75 feet tall menorahs. (m.Sukkah 5:2–4; b.Sukkah 52b).

This author’s intent was to justify the observance of Channukah through this account, which certainly implies that Channukah also involved a similar “miracle of the oil”. The letter goes on to recount another apocryphal event, in which Jeremiah also took some of this “fire” (which by implication, would also have taken the form of the miraculous thick liquid (oil) “nephthar” along with certain Temple artifacts including the Ark of the Covenant, hiding them up in a cave in Mount Moab:

1: It is also found in the records, that Jeremy the prophet commanded them that were carried away to take of the fire, as it hath been signified:
2: And how that the prophet, having given them the law, charged them not to forget the commandments of the Lord, and that they should not err in their minds, when they see images of
silver and gold, with their ornaments.
3: And with other such speeches exhorted he them, that the law should not depart from their hearts.
4: It was also contained in the same writing, that the prophet, being warned of God, commanded the tabernacle and the ark to go with him, as he went forth into the mountain, where Moses climbed up, and saw the heritage of God.
5: And when Jeremiah came thither, he found an hollow cave, wherein he laid the tabernacle, and the ark, and the altar of incense, and so stopped the door.
6: And some of those that followed him came to mark the way, but they could not find it.
7: Which when Jeremiah perceived, he blamed them, saying, As for that place, it shall be unknown until the time that God gather his people again together, and receive them unto mercy.
8: Then shall the Lord shew them these things, and the glory of the Lord shall appear, and the cloud also, as it was shewed under Moses,…
(2Macc. 2:1-8a)

The Author of 2nd Maccabees is telling us that on the Last day when Messiah returns there will be a great miracle, the pillar of cloud will return and indicate the hidden position of the Ark of the Covenant, Temple artifacts and the “Naphthar” the oil that will miraculously restore the fire of the alter for the Millennial Temple. The letter goes on to recount Solomon’s dedication of the First Temple, and how the original fire of the alter of the First Temple was
also a great miracle:

8b …and as when Solomon desired that the place might be honourably sanctified.
9: It was also declared, that he being wise offered the sacrifice of dedication, and of the finishing of the temple.
10: And as when Moses prayed unto the Lord, the fire came down from heaven, and consumed the sacrifices: even so prayed Solomon also, and the fire came down from heaven, and consumed the burnt offerings.
11: And Moses said, Because the sin offering was not to be eaten, it was consumed.
12: So Solomon kept those eight days.
(2Macc. 2:8b-12)

This refers back to the events recorded in 2 Chronicles :

Now when Shlomo had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices, and the glory of YHWH filled the house.
(2Chon. 7:1 HRV)

This was part of the dedication of Solomon’s Temple, which took place at Sukkot (2Chron. 7:8-10; 1Kn. 8:2).

Thus 2nd Maccabees makes the case that each Temple dedication was tied to a “miracle of fire” and to the eight day Sukkot celebration. It was manifest by the miracle of fire that came down from heaven at the dedication of the First Temple during Sukkot. It was manifest at the dedication of the Second Temple and the miracle of the fire from the Naphthar. Finally it was manifest at the re-dedication of the Second Temple with the miracle of the oil.

The miracle of the oil points to the last days in two important ways. To begin with, the finding of the oil in the Temple as the re-dedication prefigures the finding of the Naphthar as well as the Ark of the Covenant and other Temple artifacts which will bring about another “miracle of fire” at the dedication of the Millennial Temple.

There is another important way in which the miracle of the oil prefigures the Last Days. At the end of the three and one half years of the Great Tribulation, when Messiah shall cleanse His Sanctuary, he will find a remnant. Just as the oil had the seal of the Cohen HaGadol, the remnant shall also be sealed:

2 And I saw another angel who ascended from the rising of the sun, and he had the seal of the Living Eloah. And he cried aloud with a loud voice to the four angels–those to whom it was given to harm the earth and the sea.
3 And he said, Do not harm the earth nor the sea, not even the trees, until we seal the servants of Eloah between their eyes.
4 And I heard the number of those sealed, one hundred and forty-four thousand from all the tribes of Yisra’el.
(Rev. 7:2- 4 HRV)

This seal is the seal of the Ruach HaKodesh:

11 And we were chosen in Him, even as He marked us out beforehand, and He desired: He who performs everything according to the purpose of His will,
12 That we, those who first hoped in the Messiah, should be to the esteem of His glory.
13 In Him also, you heard the Word of Truth, which is the Good News of your life, and in Him, you believed and were sealed with the Ruach HaKodesh which was promised,
14 Which is the token of our inheritance, unto the redemption of those who have Life, and unto the glory of His honor.
(Eph. 1:13 HRV)

In the Tanak, the olive oil of the menorah is identified as symbolic of the Ruach HaKodesh:

1 And the angel that spoke with me returned and waked me, as a man that is wakened out of his sleep.
2 And he said unto me: What see you? And I said, I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes: yes seven, to the lamps, which are upon the top thereof.
3 And two olive trees by it: one upon the right side of the bowl, and the other upon the left side thereof.
4 And I answered and spoke to the angel that spoke with me, saying, What are these, my master?
5 Then the angel that spoke with me answered and said unto me: Know you not what these are? And I said, No, my master.
6 Then he answered and spoke unto me, saying: This is the word of YHWH unto Z’rubavel, saying: Not by might, nor by power: but by My spirit! says YHWH Tzva’ot.
7 Who are you, O great mountain before Z’rubavel? You shall become a plain. And he shall bring forth the top stone with shoutings of Grace! Grace! unto it.
8 Moreover the word of YHWH came unto me, saying:
9 The hands of Z’rubavel have laid the foundation of this house; his hands shall also finish it: and you shall know that YHWH Tzva’ot has sent me unto you.
10 For who has despised the day of small things? Even they, shall see with joy the plummet in the hand of Z’rubavel–even these seven, which are the eyes of YHWH, that run to and fro through the whole earth.
11 Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick, and upon the left side thereof?
12 And I answered the second time, and said unto him, What are these two olive branches, which are beside the two golden spouts, that empty the golden oil out of themselves?
13 And he answered me and said: Know you not what these are? And I said, No, my master.
14 Then said he: These are the two anointed ones, that stand by the Adon of the whole earth.
(Zech. 4)

Note the parallel here between these two “olive trees” and the two “olive tree” witnesses who witness during the forty-two months of the Great Tribulation:

1 And a reed was given to me like a rod, and the angel stood and said, Arise and measure the Temple of Eloah, and the altar, and those who worship in it:
2 Yet the court within the Temple, leave out, and do not measure it, because it is given to the Goyim, and they will trample down the Set-Apart city, forty-two months.
3 And I will give my two witnesses [authority] to prophesy, one thousand two hundred sixty days, being clothed with sackcloth.
4 These are two olive trees and two lampstands, that stand before the Adon of the whole earth.
(Rev. 11:1-4 HRV)

Yeshua illustrates the “oil” which the remnant will have upon their return:

1 Then will the Kingdom of Heaven be comparable to ten virgins, which took their torches, and went out to meet the bridegroom.
2 Five of them were foolish, and five of them were prudent.
3 The five foolish, when they took the torches, took no oil with them:
4 But the prudent took the oil in their vessels, with the torches.
5 And while the bridegroom was delayed, they all slumbered and slept.
6 And at midnight there was a cry, Behold! The bridegroom has come: go out now to meet Him!
7 Then all those virgins arose, and made ready their torches.
8 And the foolish said to the prudent, Give us now of your oil, for our torches are extinguished.
9 But the prudent answered and said to them, We may not give you, lest there suffice not for us and you. But go now therefore to them that sell, and buy for yourselves:
10 And while they went to buy, the bridegroom came. And they that were ready, went in with Him to the marriage, and the door was shut.
11 And after that, came the rest of the virgins, saying, My Master, My Master: open to us!
12 But He answered, saying: Amen, I say to you, I know you not.
(Mt. 25:1-12 HRV)

Just as Judas Maccabee found a single jar of set-apart oil sealed with the seal of the Cohen HaGadol, when Messiah returns, he will find a remnant sealed with the seal of the Ruach HaKodesh, filled with the Ruach HaKodesh.

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