Also called "Lights", or Hanukah. Begins the 25th of Chislev and lasts eight days. A time of great celebration with work being permitted.

It could be celebrated in every place, with no requirement for attendance in Jerusalem.

Began by Judas Maccabaeus (165 B.C.) after defeating the Syrians for independent rule.

The Temple had been desecrated by the then Syrian ruler, Antiochus Epiphanes, who had deified himself, and in his hatred for the Jews, had forced Hellenization upon them (adoption of the Greek culture), forcing pagan sacrifices to the many Greek gods, even himself offering a detestable sow upon the Temple altar (167 B.C.). (Epiphanes means, "God manifested," taken for himself after a "vision.")

Led by the Maccabaeans, a rebellion broke out in Modin that eventually succeeded in throwing off the Syrian rule and establishing an independent Jewish government that lasted well into the next century. (See Appendix, Inter-Testament Timeline, p. 3.)

On 25 Kislev, 3 years after the Temple's defilement (also known as the "Abomination of Desolation" prophesied in the Old Testament), Judas the Maccabee entered the Temple, destroyed the desecrated altar, and reconsecrated the Temple to Jehovah worship.

The people's celebration lasted 8 days.

At first it was called "The Sukkot Feast of the Month of Kislev (December)," named after the fall Festival they had been unable to observe during Syrian rule. Later, it was called Hanukah, named after the dedication of the new Altar patterned from the old.

Many explanations have been offered as to the origin of the lights, with general acceptance of the miracle of the cruse of oil supposedly found in the Temple, which was only one day's supply, but miraculously lasted 8 days, hence the Hanukah Menorah -- 8 candles, with a 9th as server (called Shamesh) which brings light (life) to the other eight.

Though it is no where mentioned in the Old Testament (for obvious reasons), since Jesus is said to have attended it, it is viewed as valid as all others.

An enclosed colonnade on the east side of the Temple.

It was the only remnant of Solomon's Temple (970 B.C.) not destroyed by Babylon in 586 B.C. that was preserved in Zerubbabel's Temple (515 B.C.), and thus Herod's (19 B.C.).

This being winter, it provided shelter for Jesus' discourses in the Temple rather than in open courts (usually Court of The Women), as in warmer months.

There does not appear to be a time lapse between 9:41 and 10:1. John never uses Jesus', "VERILY, VERILY" to introduce a new setting or discourse, rather to expand on a current one, e.g., 3:11.

Thus, still a few days following the Festival of Tabernacles, the last identifiable specific date (10/23/29?), with time breaks possibly at 8:1, 8:12, (some say 8:31), and 9:13.

A few months will pass between 10:21 and the winter of 10:22.

Because of the colder months, He will be in Solomon's Porch rather than in an open court.

As before, again they have failed to understand His meaning of their spiritual blindness. He will show the tragedy of these blind leaders -- blind who lead the blind, unable to see and receive themselves the witness of the Baptist to their spiritual Messiah (the Lamb who will take away the sin of the world), and thus align with Jesus to lead the house of Israel to salvation, as Jesus is attempting to accomplish with His continued in-depth teaching.

He employs a well known idea to them of the shepherd and flock used in reference to Israel in the Old Testament. They still will not see. Their mind is only on that of an earthly Messiah (possibly as the earlier Judas Maccabee, 164 B.C.) who will help them throw off the yoke of Rome and establish self-rule, becoming that prophesied (millennial) world power.

These rulers had lost complete sight of the spiritual kingdom. Their minds will not see what their hearts will not receive. However, Jesus demonstrates with the life of Nicodemus and Saul that He will reveal Himself to anyone who values and searches to know truth above all else, who will receive it when it is made known to them regardless of their position in life. This one has a heart yet pliable to the Master's touch. This is key in whether one will see to believe, one who regards truth above pride, position, power, or any other valued object of man's affection. To this one, Jesus will reveal Himself and be recognized. See this in His teachings on the recognition of His voice when He calls. ( 10:4; 10:27; 18:37; Acts 9:4-5. Search for other examples.)