Hanukkah: Zeal for The Torah in an Age of Assimilation

 

When most people hear ‘Hanukkah,’ they think of candles, oil, and celebration. But Hanukkah was born in a moment of crisis, when obedience to the Torah became illegal. Hanukkah is not first about light, it’s about loyalty. It asks a dangerous question: What happens when Elohim’s people are pressured to blend in?” The real enemy in the days of the Maccabees wasn’t just the Greek army. It was assimilation—Israelites choosing comfort over covenant, culture over Torah. That’s why Hanukkah still matters. Because we don’t live in a neutral culture either. We live in a world that is constantly trying to influence how we live. 

During that crucial time in Judah, men like Mattathias and Judah Maccabee stepped up, men who refused to negotiate obedience. Their zeal wasn’t reckless. It was covenant faithfulness under pressure. In today’s age, we’re not just remembering what they did. We’re asking whether we would have stood with them, and where assimilation may be challenging our obedience today

The Real Conflict Behind Hanukkah

When we think of Hanukkah, it’s easy to imagine a simple story: Jews versus Greeks. But Scripture and history show us something far more uncomfortable. The real conflict wasn’t only external, it was also internal. It was Torah faithfulness versus assimilation within Judah itself. Assimilation doesn’t mean abandoning faith overnight. It means slowly redefining obedience—treating the Torah as flexible, outdated, or optional. We’re told that lawless men arose from Israel and said, ‘Let us make a covenant with the nations.’ In other words, let’s blend in, so life will be easier.

“In those days there appeared in Israel transgressors of the Torah who seduced many, saying: 'Let us go and make a covenant with the Gentiles all around us; since we separated from them, many evils have come upon us.” (1 Maccabees 1:11)

This wasn’t forced at first. Many people willingly embraced Greek culture—gymnasiums, philosophy, and identity—because it promised acceptance and advancement. 

“Some from among the people promptly went to the king, and he authorized them to introduce the ordinances of the Gentiles. Thereupon, they built a gymnasium in Jerusalem according to the Gentile custom. They disguised their circumcision and abandoned the holy covenant; they allied themselves with the Gentiles and sold themselves to wrongdoing.” (1 Maccabees 1:13-15)

Assimilation always promises peace, but it quietly demands that obedience be surrendered. Once Torah was treated as optional, it didn’t take long before it was treated as offensive—and then criminal. And once assimilation had weakened Israel from within, it became very easy for Antiochus to enforce what many had already chosen.

Antiochus Didn’t Invent Apostasy – He enforced It

“Then the king wrote to his whole kingdom that all should be one people and abandon their particular customs. All the Gentiles conformed to the command of the king, and many Israelites delighted in his religion; they sacrificed to idols and profaned the sabbath.” (1 Maccabees 1:41-43)

It’s essential to understand that Antiochus did not instigate apostasy in Israel. He capitalized on it.  The pressure to abandon Torah didn’t start with a Greek king. It began when Elohim’s own people decided obedience was negotiable. Once a community weakens its commitment from the inside, it becomes easy for outside powers to impose what was once voluntary.

“The king sent letters by messenger to Jerusalem and to the cities of Judah, ordering them to follow customs foreign to their land; to prohibit burnt offerings, sacrifices, and libations in the sanctuary, to profane the sabbaths and feast days, to desecrate the sanctuary and the sacred ministers, to build pagan altars and temples and shrines, to sacrifice swine and unclean animals, to leave their sons uncircumcised, and to defile themselves with every kind of impurity and abomination; so that they might forget the law and change all its ordinances. Whoever refused to act according to the command of the king was to be put to death.” (1 Maccabees 1:44-50)

What was once optional became illegal. That’s the trajectory of assimilation. Assimilation prepares the ground for persecution. Compromise always invites control. When the Torah is treated as cultural instead of covenantal, it loses its protection. What we don’t defend, we eventually lose. And it was at this moment, when obedience was outlawed and compromise normalized, that one man refused to participate.

Mattathias: The Moment Zeal Ignited

“The officers of the king in charge of enforcing the apostasy came to the city of Modein to make them sacrifice. Many of Israel joined them, but Mattathias and his sons drew together. Then the officers of the king addressed Mattathias: “You are a leader, an honorable and great man in this city, supported by sons and kindred. Come now, be the first to obey the king’s command, as all the Gentiles and Judeans and those who are left in Jerusalem have done. Then you and your sons shall be numbered among the King’s Friends, and you and your sons shall be honored with silver and gold and many gifts.” But Mattathias answered in a loud voice: “Although all the Gentiles in the king’s realm obey him, so that they forsake the religion of their ancestors and consent to the king’s orders, yet I and my sons and my kindred will keep to the covenant of our ancestors. Heaven forbid that we should forsake the Torah and the commandments. We will not obey the words of the king by departing from our religion in the slightest degree.” As he finished saying these words, a certain Jew came forward in the sight of all to offer sacrifice on the altar in Modein according to the king’s order. When Mattathias saw him, he was filled with zeal; his heart was moved and his just fury was aroused; he sprang forward and killed him upon the altar. At the same time, he also killed the messenger of the king who was forcing them to sacrifice, and he tore down the altar.” (1 Maccabees 2: 15-25)

Scripture tells us that Mattathias burned with zeal. Not blind rage. Not panic. Zeal, deep covenant loyalty.  When he struck down the man and destroyed the altar, he was not inventing something new. He was walking in the footsteps of Phinehas (Numbers 25), defending the covenant when leadership had failed. Zeal is not an emotional outburst. Zeal is obedience when disobedience becomes normal. In that moment, Mattathias chose faithfulness over safety, covenant over comfort. This single act shattered the illusion that compromise was the only option. It reminded Israel that obedience was still possible. And then Mattathias did something just as important as the act itself: he called others to choose.

“Then Mattathias cried out in the city, “Let everyone who is zealous for the Torah and who stands by the covenant follow me!” (1 Maccabees 2:27)

Every generation hears this call in its own way. Not shouted from a mountain, but often whispered in moments of decision: Follow or blend in. Mattathias would not live long after this moment. But his call created something more than a rebellion; it created a leader.

Judah Maccabee: Faith Expressed Through Action

When Mattathias died, the movement didn’t die with him. It passed to his son, Judah, called ‘The Hammer.’  

“Then his son Judas, who was called Maccabeus, took his place. All his brothers and all who had joined his father supported him, and they gladly carried on Israel’s war.” (1 Maccabees 3:1-2)

Although they were outnumbered, outmatched, and opposed by trained forces with superior weapons. Judah understood something crucial: victory does not come from numbers or strength, but from faithfulness to Yahweh. 

“But when they saw the army coming against them, they said to Judas: “How can we, few as we are, fight such a strong host as this? Besides, we are weak since we have not eaten today.” But Judas said: “Many are easily hemmed in by a few; in the sight of Heaven there is no difference between deliverance by many or by few; for victory in war does not depend upon the size of the army, but on strength that comes from Heaven. With great presumption and lawlessness they come against us to destroy us and our wives and children and to despoil us; but we are fighting for our lives and our Torah. He will crush them before us; so do not fear them.” (1 Maccabees 3:17-22)

Before many battles, Judah prayed, fasted, and reminded the people of the Torah. This wasn’t just for show or strategy alone; it was submission. Judah would go on to reclaim and rededicate the Temple, restoring covenant order. 

A Warning for Every Generation

Hanukkah is not only a story about what happened long ago. It’s a warning written in history.  Every generation believes it can blend in safely—that compromise can be managed, controlled, and limited. But the story of Hanukkah shows us where that path leads. Assimilation doesn’t remain neutral; it always moves the line. Assimilation today doesn’t usually demand idols or pagan altars. It demands something quieter- silence instead of obedience, redefining instead of repentance, and comfort instead of covenant. The greatest threat to the Torah has rarely been persecution. It has almost always been compromise. This isn’t about pointing fingers or drawing lines around others. It’s about asking honest questions of ourselves:

• Where have we learned to explain away commandments?
• Where have we chosen acceptance over obedience?
• Where has blending in felt easier than standing firm?

Hanukkah does not begin and end with a battle or even with a miracle. It starts and ends with a choice. Zeal today does not usually look like open resistance, though it most certainly can. However, it often looks like keeping Shabbat when it costs convenience, teaching the Torah when it costs popularity, and obeying Yah when compromise would be easier. May we be found among those who keep the covenant. May the light of the Torah shine through our faithfulness. And may we have the courage to choose obedience, whatever the cost.

P.S.

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Returning the Lost: The Deeper Meaning of Deuteronomy 22 and the Lost Sheep of Israel

 

The Torah gives us clear instructions on how to handle the lost possessions of a brother—a fellow Hebrew—as detailed in passages such as Deuteronomy 22:1–3.

“When you see your brother’s ox or his sheep straying away, you shall not hide yourself from them. Return them to your brother without fail. And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall be with you until your brother seeks it, then you shall return it to him. And so you do with his donkey, and so you do with his garment, and so you do with whatever your brother loses, which he has lost and you have found. You are not allowed to hide yourself.” (Deuteronomy 22:1–3)

At the pshat level, this commandment teaches us to take responsibility for whatever is lost—whether it be an animal or an item. We are to guard it with integrity, honoring what is not ours and refusing to use it for selfish gain.

But the righteousness of this mitzvah does not end at the surface. The Torah is a living ocean whose depths are full of wisdom. When we look beneath the waves, a spiritual remez emerges—one that points to our responsibility toward our brothers and sisters in the faith.

The Remez Level: Returning the Lost Sheep

The surface meaning is easy to grasp, but the Torah is layered with spiritual fruit for those who look deeper. Notice again the first verse:

“When you see your brother’s ox or his sheep straying away, you shall not hide yourself from them…” (Deuteronomy 22:1)

Throughout Scripture, the people of Israel are repeatedly likened to sheep. Yeshua Himself declared:

“I was not sent except to the lost sheep of the House of Israel.” (Matthew 15:24)

If Israel is Yah’s flock, then this commandment also carries a spiritual responsibility:

When we see one of the sheep of Israel going astray, we must not hide ourselves.

We cannot assume “someone else” will intervene. We cannot close our eyes, avoid awkwardness, or decide it’s not our place. Yah has placed us exactly where we are for a reason.

When we see a brother or sister drifting—falling into sin, slipping into despair, leaving the faith, or walking away from Torah—it is not accidental. Yah has allowed you to see it so you may act.

To obey this commandment spiritually means to lovingly shepherd our brother or sister back to the flock, just as the prophets and apostles once did.

But the mitzvah goes even deeper.

Home Fellowship: Bringing the Lost Into Your House

The Torah continues:

“And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall be with you until your brother seeks it…” (Deut. 22:2)

In the physical sense, if the owner is not nearby, you bring the animal or item into your home and care for it until it can be returned.

But spiritually?

If there is no congregation nearby…

If there is no shepherd to guide the lost sheep…

If the brother “is not near you” in location or time…

Then you are to bring him into your home.

This is the heart of home fellowship—opening your home as a place where the lost sheep of Israel can be nourished until they are restored to the Master Shepherd, our brother, Yeshua.

Yah, even foreshadowed this through Moshe, the brother with lost sheep:

“I shall raise up for them a Prophet like you out of the midst of their brothers. And I shall put My Words in His mouth, and He shall speak to them all that I command Him.” (Deut. 18:18)

 “And while He was still talking to the crowds, see, His mother and brothers stood outside, seeking to speak with Him. And one said to Him, “See, Your mother and Your brothers are standing outside, seeking to speak with You.” But He answering, said to the one who spoke to Him, “Who is My mother and who are My brothers?” And having stretched out His hand toward His taught ones, He said, “See My mother and My brothers! “For whoever does the desire of My Father who is in the heavens is My brother and sister and mother.” (Matthew 12:46-50)

Our homes become sanctuaries where His words are spoken and His presence is welcomed. They become places where wandering sheep find refreshment, healing, and direction.

This was exactly how the early disciples lived:

“Day by day, continuing with one mind in the Set-apart Place, and breaking bread from house to house… praising Elohim… and the Master added to the assembly those who were being saved.” (Acts 2:46–47)

The early assembly grew because Messianics opened their homes, not because they had perfect teaching or polished sermons. They simply practiced hospitality, broke bread, studied Torah, and allowed the Ruach to move.

Many today feel unqualified to open their home—fearful, nervous, or convinced they aren’t “knowledgeable enough.” But Yah does not require perfection.

You do not need to be a Torah scholar.

You do not need a formal study.

You do not need a worship team.

Simply reading the Torah portion together is enough. Conversation will flow naturally. Worship will rise spontaneously.

And long after people forget what you taught, they will remember how you made them feel.

Hospitality is one of the most powerful tools Yah has given us to restore the lost sheep of the House of Israel.

Conclusion: Returning What Belongs to Our Brother

The commandment to return a lost animal or item teaches far more than simple responsibility. It reveals Yah’s heart for His people:

We are our brother’s keeper.

When we see a brother or sister wandering from the flock, we must not hide ourselves. Yah calls us to act, to guide, to care, and—when needed—to open our homes.

In doing so, we participate in the work of the Good Shepherd, returning His wandering sheep until He comes again.

 P.S.

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The Beauty of Sacrifice: Torah, Messiah, and the Coming Kingdom

 

For much of the modern world, the sacrificial system described in the Torah is neither fully understood nor rightly appreciated. Growing up, I was often taught that sacrifices were nothing more than an archaic, even barbaric, practice that ended with the death of the Messiah. Yet, as my understanding of the Scriptures has deepened, I have come to see the sacrificial system in a very different light. Rather than something to be tarnished or discarded, I now see it as a beautiful means of reconciliation with Yah—a sacred meal shared in His presence.

I have also come to realize that the idea of the sacrificial system being “done away with” is not scriptural, but rather a tendril of Christian theology that lingered in my thinking for far too long. While there is still much to learn and unlearn, I believe it is prudent to begin by biblically defining what the sacrifices truly meant. From there, we will examine evidence that the disciples themselves continued to make sacrifices after the ascension of Yeshua, and finally, we will consider the prophecies that point to the continuation of sacrifices in the millennial reign of Messiah.

Defining the Sacrifices (Torah foundation)

When we first read about the sacrificial system in the Torah, it can feel foreign to our modern minds. Yet, when we look closely, we see that sacrifices were never meant to be taken as primitive or barbaric rituals; they were acts of worship, thanksgiving, and covenant fellowship with Yah.

Detailed in Leviticus 1-7, Yah describes the various types of offerings:

•  The burnt offering (the olah, Leviticus 1) represented complete devotion as the whole animal (after it was slaughtered) ascended in smoke to the creator. 
• The grain offering (the minhah, Leviticus 2) was from the works of the hand, symbolizing gratitude and dedication. 
• The peace offering (the shelamim, Leviticus 7:11-33) centered around fellowship, as it involved sharing a meal with Yah, the priest, and the family that brought the offering. Creating a picture of communion with Elohim Himself. 
• The sin offering (the hattat, Leviticus 6:25-30) and the guilt offering (the asham, Leviticus Leviticus 7:1-7) provided cleansing for sin and restitution when wrong had been done. 

Together, these offerings deliver a complete depiction of reconciliation and relationship.

The sacrificial system was not only about atonement but about sharing life with Yah. We see this powerfully in Exodus 24:4–11, when Israel confirmed the covenant with blood and then ascended the mountain to eat and drink in Yah’s presence.

“And Mosheh wrote down all the Words of יהוה, and rose up early in the morning, and built a slaughter-place at the foot of the mountain, and twelve standing columns for the twelve tribes of Yisra’ĕl. And he sent young men of the children of Yisra’ĕl, and they offered ascending offerings and slaughtered slaughterings of peace offerings to יהוה of bulls. And Mosheh took half the blood and put it in basins, and half the blood he sprinkled on the slaughter-place. And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that יהוה has spoken we shall do, and obey.” And Mosheh took the blood and sprinkled it on the people, and said, “See, the blood of the covenant which יהוה has made with you concerning all these Words.” And Mosheh went up, also Aharon, Naḏaḇ, and Aḇihu, and seventy of the elders of Yisra’ĕl, and they saw the Elohim of Yisra’ĕl, and under His feet like a paved work of sapphire stone, and like the heavens for brightness. Yet He did not stretch out His hand against the chiefs of the children of Yisra’ĕl! And they saw Elohim, and they ate and drank.” (Exodus 24:4–11)

Sacrifice was the doorway to fellowship. Likewise, Deuteronomy 12:5–7, 17–18 emphasizes that offerings were to be brought to “the place Yah chooses,” where His Name dwells, and that Israel was to rejoice as they ate before Him. This reveals that sacrifices were not grim duties but joyful covenant meals.

“but seek the place which יהוה your Elohim chooses, out of all your tribes, to put His Name there, for His Dwelling Place, and there you shall enter. “And there you shall take your ascending offerings, and your slaughters, and your tithes, and the contributions of your hand, and your vowed offerings, and your voluntary offerings, and the firstlings of your herd and of your flock. “And there you shall eat before יהוה your Elohim, and shall rejoice in all that you put your hand to, you and your households, in which יהוה your Elohim has blessed you.” (Deuteronomy 12:5–7)

“You are not allowed to eat within your gates the tithe of your grain, or of your new wine, or of your oil, or of the firstlings of your herd or your flock, or of any of your offerings which you vow, or of your voluntary offerings, or of the contribution of your hand. “But eat them before יהוה your Elohim, in the place which יהוה your Elohim chooses, you and your son and your daughter, and your male servant and your female servant, and the Lĕwite who is within your gates. And you shall rejoice before יהוה your Elohim in all that you put your hands to.” (Deuteronomy 12:17-18)

The rhythm of life was also tied to offerings. In Numbers 28–29, Yah commanded daily sacrifices, Sabbath offerings, and festival offerings. This created a sacred calendar where all of life—days, weeks, months, and years—were marked by communion with Him. And yet, Yah always emphasized the heart behind the sacrifices. Psalm 51:15–19 reminds us that He desires a broken and contrite spirit above ritual. Sacrifices were never meant to be empty motions but outward signs of inward devotion.

“O יהוה, open my lips, And that my mouth declare Your praise. For You do not desire slaughtering, or I would give it; You do not delight in ascending offering. The slaughterings of Elohim are a broken spirit, A heart broken and crushed, O Elohim, These You do not despise. Do good in Your good pleasure to Tsiyon (Zion); Build the walls of Yerushalayim (Jerusalem). Then You would delight in slaughterings of righteousness, In ascending offering and complete ascending offering; Then young bulls would be offered on Your slaughter-place.” (Psalms 51:15-19)

Sacrifices after Yeshua’s Ascension (disciples’ practice)

Many today assume that sacrifices ended with the resurrection of Yeshua, yet the Scriptures show otherwise. The disciples continued to participate in the Temple services, which included the sacrificial system, seeing no contradiction between Yeshua’s atonement and the ongoing worship commanded in the Torah.

In Acts 2:46, we read that the followers of the Messiah were at the Temple daily, showing that the Temple was not merely a backdrop; it was the center of Israel’s worship, and sacrifices were part of that daily rhythm.

“And day by day, continuing with one mind in the Set-apart Place, and breaking bread from house to house, they ate their food with gladness and simplicity of heart…” (Acts 2:46)

Similarly, Acts 3:1 records Peter and John going to the Temple “at the hour of prayer,” which was tied directly to the daily Tamid offering, Exodus 29:38-42 and Numbers 28:3-8. Their worship life remained intertwined with the sacrificial system.

“And Kĕpha (Peter) and Yoḥanan (John) were going up to the Set-apart Place at the hour of prayer, the ninth hour.” (Acts 3:1)

“And you shall say to them, ‘This is the offering made by fire which you bring to יהוה: two male lambs a year old, perfect ones, daily, a continual ascending offering. The one lamb you prepare in the morning, and the other lamb you prepare between the evenings, with one-tenth of an ĕphah of fine flour as a grain offering mixed with one-fourth of a hin of pressed oil, a continual ascending offering which was offered at Mount Sinai for a sweet fragrance, an offering made by fire to יהוה, and its drink offering, one-fourth of a hin for each lamb. Pour out the drink to יהוה as an offering in the set-apart place. And the other lamb you prepare between the evenings. As the morning grain offering and its drink offering, you prepare it as an offering made by fire, a sweet fragrance to יהוה.” (Numbers 28:3-8)

Perhaps the most striking example comes in Acts 21:20–26. When Paul returned to Jerusalem, James encouraged him to prove that he was Torah-observant by participating in a Nazirite vow, which required sacrifices (Numbers 6). Paul not only agreed but paid the expenses for others to do so as well. This was after Yeshua’s ascension, clear proof that the apostles did not view sacrifices as abolished.

Paul himself testifies in Acts 24:17–18 that he came to Jerusalem “to bring kind deeds and offerings.” The Greek word here (prosphora) is the same used elsewhere for sacrificial gifts. Even decades after Messiah’s resurrection, Paul was still participating in the sacrificial life of Israel.

“And after many years I came to bring kind deeds to my nation and offerings…” (Acts 24:17-18)

This practice was not isolated. Luke 24:53, Acts 5:42, and other passages show the disciples continually in the Temple, teaching and worshiping. The Jewish historian Josephus records that sacrifices continued in Jerusalem until 70 CE, and there is no evidence that the early Messianic believers separated themselves from this system. Instead, they saw Messiah’s atonement in heaven and the Temple sacrifices on earth as distinct but complementary realities.

“And they, having bowed down to Him, returned to Yerushalayim (Jersualem) with great joy, and were continually in the Set-apart Place praising and blessing Elohim. Amĕn.” (Luke 24:52-53)

“And daily in the Set-apart Place, and in every house, they did not cease teaching and bringing the Good News: יהושע the Messiah!” (Acts 5:42)

Sacrifices in the Millennial Reign (future prophecy)

Looking forward, the prophets make it clear that sacrifices will not only return but will flourish in the Messianic Kingdom. Far from being abolished, the sacrificial system is prophesied as part of Messiah’s reign when He restores all things.

Ezekiel 40–48 gives a breathtaking vision of a future Temple, with Yah’s glory returning to dwell within it. In Ezekiel 43:18–27; 45:16-17; 46:4–15, we read detailed instructions for burnt offerings, peace offerings, and festival sacrifices. These are not shadows of the past but promises of the future. Under Messiah’s reign, sacrifices will once again serve as covenantal expressions of worship and fellowship.

“All the people of the land are to give this contribution to the prince in Yisra’ĕl (Israel). “And on the prince are the ascending offerings, and the grain offerings, and drink offerings, at the festival, the new moons, the sabbaths – in all the appointed times of the house of Yisra’ĕl. He is to prepare the sin offering, and the grain offering, and the ascending offering, and the peace offerings to make atonement for the house of Yisra’ĕl.” (Ezekiel 45:16-17)

The prophet Isaiah 56:6–7 declares that foreigners who join themselves to Yah will bring offerings, and their sacrifices will be accepted on His altar. This is directly tied to Yeshua’s words when He called the Temple a “house of prayer for all nations.”

“Also the sons of the foreigner who join themselves to יהוה, to serve Him, and to love the Name of יהוה, to be His servants, all who guard the Sabbath, and not profane it, and are holding onto My covenant – them I shall bring to My set-apart mountain, and let them rejoice in My house of prayer. Their ascending offerings and their slaughterings are accepted on My slaughter-place, for My house is called a house of prayer for all the peoples.” (Isaiah 56:6-7)

“And He was teaching, saying to them, “Has it not been written, ‘My House shall be called a house of prayer for all nations’?  But you have made it a ‘den of robbers.’” (Mark 11:17)

Similarly, Zechariah 14:16–21 foretells all nations ascending to Jerusalem to keep Sukkot, and even the cooking pots will become set-apart, language of sacrificial service.

“And it shall be that all who are left from all the nations which came up against Yerushalayim, shall go up from year to year to bow themselves to the Sovereign, יהוה of hosts, and to celebrate the Festival of Sukkot. “And it shall be, that if anyone of the clans of the earth does not come up to Yerushalayim to bow himself to the Sovereign, יהוה of hosts, on them there is to be no rain. And if the clan of Mitsrayim does not come up and enter in, then there is no rain. On them is the plague with which יהוה plagues the nations who do not come up to celebrate the Festival of Sukkot. This is the punishment of Mitsrayim and the punishment of all the nations that do not come up to celebrate the Festival of Sukkot. In that day “SET-APART TO יהוה” shall be engraved on the bells of the horses. And the pots in the House of יהוה shall be like the bowls before the slaughter-place. And every pot in Yerushalayim and Yehuḏah shall be set-apart to יהוה of hosts. And all those who slaughter shall come and take them and cook in them. And there shall no longer be a merchant in the House of יהוה of hosts, in that day.” (Zechariah 14:16–21)

In Isaiah 66:20–23, we see nations bringing offerings to Jerusalem, while Sabbath and new moon observances continue in the Kingdom.

“And they shall bring all your brothers as an offering to יהוה out of all the nations, on horses and in chariots and in litters, on mules and on camels, to My set-apart mountain Yerushalayim,” declares יהוה, “as the children of Yisra’ĕl bring an offering in a clean vessel into the House of יהוה. “And from them too I shall take for priests – for Lĕwites,” declares יהוה. “For as the new heavens and the new earth that I make stand before Me,” declares יהוה, “so your seed and your name shall stand. “And it shall be that from New Moon to New Moon, and from Sabbath to Sabbath, all flesh shall come to worship before Me,” declares יהוה.” (Isaiah 66:20–23)

Malachi 3:1–4 looks to a time when the Levites will be purified so that “the offering of Judah and Jerusalem will be pleasing as in days of old.” This shows that sacrifices are not abolished but purified and perfected under Messiah.

“See, I am sending My messenger, and he shall prepare the way before Me. Then suddenly the Master you are seeking comes to His Hĕḵal, even the Messenger of the covenant, in whom you delight. See, He is coming,” said יהוה of hosts. “And who is able to bear the day of His coming, and who is able to stand when He appears? For He is like the fire of a refiner, and like the soap of a launderer. “And He shall sit as a refiner and a cleanser of silver. And He shall cleanse the sons of Lĕwi, and refine them as gold and silver, and they shall belong to יהוה, bringing near an offering in righteousness. “Then shall the offering of Yehuḏah and Yerushalayim be pleasant to יהוה, as in the days of old, as in former years.” (Malachi 3:1–4)

Even the Brit Ḥadashah affirms this vision. Hebrews 8–10 does not teach that sacrifices were abolished, but that Yeshua’s offering in the heavenly Temple is the ultimate atonement, for a once devoiced Israel. Earthly sacrifices continue to serve as covenant expressions, purified under His reign, while His heavenly priesthood secures eternal redemption for all those who endure until th end.

Conclusion: A Covenant Meal with Yah

From the Torah to the Apostles to the Prophets, the testimony is consistent: sacrifices were never abolished. They were, and will continue to be, a means of worship, fellowship, and covenant renewal with Yah. In Messiah Yeshua, we see their fullest meaning—not as barbaric relics of the past, but as sacred expressions of reconciliation, thanksgiving, and joy.

The sacrificial system teaches us that Yah desires to eat with us, to dwell with us, and to share life with us. Far from being obsolete, sacrifices point us to the eternal reality of Messiah’s reign, when all nations will worship in unity, bringing offerings of praise and thanksgiving to the King.

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Are the Danes Descended from the Tribe of Dan?

 

The Danes and the Tribe of Dan: A Lost Connection?

One of the enduring mysteries of biblical history is the fate of the “lost ten tribes of Israel,” who were carried into exile by the Assyrian Empire in 722 BCE. The prophets declared that although Israel would be scattered, they would not be forgotten:

“Yet the number of the children of Yisra’ĕl shall be as the sand of the sea, which is not measured nor counted. And it shall be in the place where it was said to them, ‘You are not My people,’ they shall be called, ‘You are the sons of the living Ěl.’” (Hosea 1:10)

Among these tribes was Dan, whose name means “Judge” in Hebrew. The tribe was associated with justice, judgment, and the scales of law. One of its most famous members was Samson, the mighty deliverer of Israel. But Dan was also unique in another respect: it was a coastal tribe with a strong tradition of seafaring.

“Gil‛aḏ remained beyond the Yardĕn, and why did Dan remain on ships? Ashĕr continued at the seashore, and remained by its landing places.” (Judges 5:17)

This nautical characteristic may provide a key clue to the tribe’s later migrations.

Tribal Traits: The Serpent’s Trail

When Jacob blessed his sons, he spoke of Dan in unusual terms:

“Dan rightly rules his people as one of the tribes of Yisra’ĕl. Dan is a serpent by the way, an adder by the path, that bites the horse’s heels so that its rider falls backward. I have waited for your deliverance, O יהוה!” (Genesis 49:16–18)

Some interpreters see in this imagery the idea of Dan leaving a “trail” wherever they went, much like a serpent leaves its track in the dust. Indeed, throughout Scripture, we see Dan renaming conquered places after their forefather:

“They called the name of the city Dan, after the name of Dan their father, who was born to Yisra’ĕl.” (Judges 18:29; Joshua 19:47)

“They encamped in Qiryath Ye‛arim… therefore they call that place Maḥanĕh Ḏan to this day.” (Judges 18:12)

If this was their habit in the land of Israel, might they not have done the same wherever they traveled in exile? This may explain the curious prevalence of “Dan” in the names of major rivers in Europe: the Danube, Dniester, Dnieper, Don, and Donets.

Dan and the Sea Peoples

Being a seafaring tribe, Dan likely interacted with the Phoenicians, the great maritime traders of the ancient world. Archaeology shows that the Phoenicians ventured as far as the British Isles to obtain tin from Cornwall. Herodotus, the Greek historian, wrote:

“The Cassiterides, from which tin comes to us, lie in the sea beyond the Pillars of Heracles.” (Histories, 3.115)

If the Phoenicians knew the British Isles, could Dan have journeyed with them? Such voyages may explain the echoes of Dan found in Celtic and Scandinavian traditions.

 

The Tuatha Dé Danann

Irish legend tells of the Tuatha Dé Danann, a mysterious people who arrived in Ireland by sea. They brought treasures, advanced knowledge, and the role of law-givers to the early Irish. They were remembered as supernatural culture-bringers.

Some researchers propose that the Tuatha Dé Danann were in fact the Tribe of Dan remembered through myth. The name itself is telling: “Danann” may share the same root as Dan, suggesting “the people of Dan.”

Among their treasures was the Stone of Scone (or Stone of Destiny), later used in the coronation of Scottish and British monarchs. Some even claim it was Jacob’s pillow stone, upon which he dreamed of angels ascending and descending.

"And he came upon a place and stopped over for the night, for the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep. And he dreamed and saw a ladder set up on the earth, and its top reached to the heavens, and saw messengers of Elohim going up and coming down on it." (Genesis 28:11-12)

 

Denmark: The Land of the Danes

The most direct link may be Denmark itself, whose name literally means “the borderland of the Danes.” According to tradition, it was named after a legendary King Dan. The resonance with the biblical tribe of Dan is hard to overlook.

If Dan left their mark on rivers, regions, and legends across Europe, could Denmark represent one of their final destinations?

Conclusion: Scattered Yet Not Lost

The Scriptures remind us that although the tribes were scattered, they would one day be remembered and restored. The possible connection between the Danes of northern Europe and the Tribe of Dan illustrates how prophecy, history, and folklore may intertwine.

Whether through rivers named Dan, Irish legends of the Tuatha Dé Danann, or the very name of Denmark, the serpent’s trail of Dan may still be winding through history — waiting for the day when all Israel is gathered once again.

P.S.

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Jew and Greek: Rethinking Gentile Identity in the New Testament

 

The traditional interpretation promoted by seminaries regarding the use of the term “Greek” in the Brit Chadashah (New Testament) suggests it is a euphemism for gentiles, rather than a reference to biological Greeks. However, this understanding warrants reconsideration. If the term “Greek” in the Messianic and Apostolic writings actually refers to Greeks themselves, rather than all non-Hebrew peoples, it could significantly alter our comprehension of historical events and the perspectives of the scriptural authors. Such a paradigm shift might explain why Paul traveled extensively to Greek city-states, why references to Greeks are prevalent in the texts, and why the earliest copies of the New Testament are written in Greek. Historically, Jews and Greeks have shared a long and complex relationship. Judah was under Greek rule following Alexander the Great’s conquest in 332 BCE, remaining so until the Maccabean rebellion in 167 BCE. This period was marked by centuries of coexistence and cultural exchange, reminiscent of the interactions between the Hebrews and the Egyptians thousands of years earlier. It is plausible that some Greeks, like some Egyptians who left with the Hebrews during the Exodus, abandoned pagan practices and aligned themselves with the true Elohim. Nonetheless, they may have faced discrimination from Jews who harbored resentment for the Greek oppressions during the reign of Antiochus Epiphanes. To explore this perspective further, we will examine the words translated as “Greek” or “Gentile” in the New Testament and analyze the historical relationship between Greeks and Jews from Alexander’s reign until the time of Yeshua Messiah.

The Words Behind Greek and Gentile

The authors of the Messianic writings demonstrate careful word usage, distinguishing between references to Gentiles in general and Greeks specifically. In all instances, the term Gentile, translated from the Greek ethnos, refers to any non-Hebrew individual as seen in these few examples.

“And you shall be brought before governors and sovereigns for My sake, as a witness to them and to the nations.” (Matthew 10:18)

“And the nations shall trust in His Name.” (Matthew 12:21)

“See, we are going up to Yerushalayim (Jerusalem), and the Son of Adam shall be delivered to the chief priests and to the scribes, and they shall condemn Him to death and shall deliver Him to the nations.” (Mark 10:33)

“A light for the unveiling of the nations, and the esteem of Your people Yisra’ĕl (Israel).” (Luke 2:32)

“But the Master said to him, “Go, for he is a chosen vessel of Mine to bear My Name before nations, sovereigns, and the children of Yisra’ĕl (Israel).” (Acts 9:15)

Throughout Paul’s writings, the term used to refer to Gentiles is ethnos. While the Greek term Hellen is occasionally translated as "gentile" or "nations," this translation is more precise when compared to ethnos. Specifically, Hellen denotes the Greeks.

“The Yehudim, therefore, said to themselves, “Where is He about to go that we shall not find Him? Is He about to go to the Dispersion among the Greeks, and to teach the Greeks?” (John 7:35)

“What then? Are we better than they? Not at all, for we have previously accused both Yehudim (Jews) and Greeks that they are all under sin.” (Romans 3:9)

“Cause no stumbling, either to the Yehudim (Jews) or to the Greeks or to the assembly of Elohim.” (1 Corinthians 10:32)

“For indeed by one Spirit we were all immersed into one body, whether Yehudim(Jews) or Greeks, whether slaves or free, and we were all made to drink into one Spirit.” (1 Corinthians 12:13)

While the mistranslation of Hellen may seem minor, it highlights the significance of precisely identifying the referenced ethnicity when explicitly mentioned by the authors. If John or Paul had been referring to the Gentiles broadly, they would have used ethnos. Instead, they specifically pointed to the Greeks with Hellen. Here are several examples where the authors of the Messianic writings specifically refer to Greeks (Hellen), rather than the broader Gentile population.

“Now the woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.” (Mark 7:26)

“And he came to Derbe and Lustra. And see, a certain taught one was there, named Timotiyos (Timothy), the son of a certain Yehudi(Jew) woman who believed – but his father was Greek.” (Acts:16:1)

“There is not Yehudi(Jew) nor Greek, there is not slave nor free, there is not male and female, for you are all one in Messiah יהושע.” (Galatians 3:38)

Galatians 3:28 is sometimes translated as referring to Gentiles. While this mistranslation may seem insignificant, it raises questions about the translators' choices. Specifically, one might wonder why they used the term Gentile in some instances and Greek in others, given that the Greek text clearly distinguishes between references to a Greek (Hellen) individual and the entire Gentile (ethnos) population.

This section highlighted the authors' clear distinction between Greeks and Gentiles, emphasizing their precise choice of terminology. Before exploring the reasons behind the specific mention of Greeks, it is essential to consider Alexander the Great and his conquest of Judah, which provides important historical context.

Alexander the Great

Prior to his campaign against the Persians, Alexander the Great engaged briefly with the Kingdom of Judah, an interaction that would have enduring implications for the Jewish people and the broader people of Israel. His initial approach was to conquer Jerusalem and its inhabitants, as he had with other territories, but divine intervention altered his plans.

“Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1017). Titan Read. Kindle Edition.)

“Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

“However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the Divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.”” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

Elohim conveyed a vision to Alexander the Great, depicting Jaddua, the high priest of Jerusalem at the time. In this dream, Alexander envisioned himself conquering the Persians. Experiencing the revelation profoundly impressed him, leading to a gesture of respect he had not previously shown to anyone—saluting or bowing before Jaddua. It is important to note that Alexander’s admiration was directed not solely toward Jaddua but toward the divine power he believed appointed him, as Alexander himself stated. Even going so far as to offer appropriate sacrifices to Elohim. 

“And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

Alexander was also shown a prophecy in the Book of Daniel that describes the rise and fall of several empires. This includes the third kingdom, Greece, represented by bronze (Daniel 2:39), the four-headed winged leopard (Daniel 7:6), and the goat that becomes great but has its horn broken into four pieces, symbolizing the Hellenistic Kingdoms (Daniel 8:3-8).

“And when the Book of Daniel was showed him 23 wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1019). Titan Read. Kindle Edition.)

Following Alexander’s stay in Judah, he permitted the Jews to join his army while respecting their ancient traditions, fostering greater cultural exchange between the two nations. By granting the Jews the right to follow Yah and uphold His Torah, he established a bond rooted in shared values and mutual respect. This alliance not only strengthened their collective efforts during his conquests but also laid the groundwork for enduring cultural and spiritual connections that would influence future generations.

“The next day he called them to him, and bid them ask what favors they pleased of him; whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1019). Titan Read. Kindle Edition.)

From Alexander to the Maccabees

Throughout history, the interactions between Judah and Greece have been marked by periods of coexistence and conflict, shaping the course of their histories. Alexander the Great's conquest of Judah in 332 BCE and the subsequent rule of Antiochus Epiphanes over the region from 175-164 BCE exemplify this complex relationship. For over a century, Jews and Greeks shared lives—working, fighting, and intermarrying—mirroring the earlier bonds between Israel and Egypt from Joseph's era to the time of a forgetful pharaoh (Exodus 1:8). However, this peaceful coexistence gradually deteriorated, culminating in the rise of a new ruler whose malevolence echoed the ancient pharaohs' cruelty.

“Alexander had reigned twelve years when he died. So his officers took over his kingdom, each in his own territory, and after his death they all put on crowns, and so did their sons after them for many years, multiplying evils on the earth. There sprang from these a sinful offshoot, Antiochus Epiphanes, son of King Antiochus, once a hostage at Rome. He became king in the one hundred and thirty-seventh year of the kingdom of the Greeks.” (1 Maccabees 1:7-10)

While I have previously detailed the events of the Maccabean rebellion in "The Story of Hanukkah" and "Remembering Hanukkah," it is important to note that during this period, Greek culture gained prominence among the Jews. This shift led to a growing disregard for the Torah and was accompanied by harsh suppression, reflecting the complex historical context of the time.

The conflict between the two sides was intense and brutal, marked by violence and a lack of compassion. The Greeks committed atrocities, including killing women, children, and the elderly, and sought to eradicate the Torah from the land. Their transgressions against former allies and neighbors were severe, and their treatment of the Jews was particularly cruel. Despite these hardships and the opposition of a wicked king, the Jews ultimately triumphed over the Greeks and restored the land to Yah.

From the Maccabean Rebellion to Yeshua

The Maccabean rebellion took place from 167-160 BCE, and most scholars place Yeshua’s birth around 8 BCE and 4 BCE. Another hundred years plus between Greek and Jew, making the total from Alexander to Yeshua 324 years. Over three centuries of two cultures mixing, fighting, and living together. Such time and history bring into focus why the Greeks were mentioned so much in the Messianic/Apostolic writings. The Greeks were not merely some other Gentile nation; there was an intermingling and conversion (on both sides) that is only comparable to the Northern Kingdom of Israel being dispersed to the nations, and later Judah by the Romans.

It is noteworthy that the earliest copies of the New Testament are written in Greek, that many of Paul’s journeys took him to Greek city-states, and he had prominent Greek followers. Additionally, a significant population of Hellenists, or Greek-speaking Jews, existed—those who assimilated into Greek society and culture. Throughout history, there has been tension between those who remained faithful to the traditional path and those who diverged from it, despite efforts at teshuva, or repentance, over the years. It is important to acknowledge that historical records may identify all Hellenists as Greek-speaking Jews; however, it remains uncertain whether Greek converts were also included under the Hellenist designation.  As seen in Act 6.

“And in those days, when the taught ones were increasing, there arose a grumbling against the Hebrews by the Hellenists, because their widows were overlooked in the daily serving.” (Acts 6:1)

This passage indicates that the Hellenists participated in Sabbath services but continued to face neglect. Consequently, the faith leaders devised a solution to address this issue.

“Therefore, brothers, seek out from among you seven men who are known to be filled with the Set-apart Spirit and wisdom, whom we shall appoint for this duty, “but we shall give ourselves continually to prayer and to serving the Word. And the word pleased the entire group. And they chose Stephanos, a man filled with belief and the Set-apart Spirit, and Philip, and Prochoros, and Nikanor, and Timon, and Parmenas, and Nikolaos, a convert from Antioch, whom they set before the emissaries. And when they had prayed, they laid hands on them.” (Acts 6:3-6)

If the names of the emissaries are indicative, it appears that all of them were Greek. What might be the reason for sending Greeks, of the flesh, to witness in the synagogues where Hellenists were being mistreated? It could be to demonstrate that Elohim accepts all who come to Him and enter into a covenant. This was particularly evident through the power of the Spirit that Stephanos possessed.

“And Stephanos, filled with belief and power, did great wonders and signs among the people.” (Acts 6:8)

Although many individuals were persuaded and gained proper understanding through the efforts of the emissaries, there remained a significant portion of the population who opposed these teachings. They argued that the Hebrew Greeks criticized Moses and Elohim, further highlighting the deep-seated remorse the Jews felt towards the Hellenists.

“But some of those of the so-called Congregation of the Freedmen (Cyrenians, Alexandrians, and those from Kilikia and Asia), rose up, disputing with Stephanos, but they were unable to resist the wisdom and the Spirit by which he spoke. Then they instigated men to say, “We have heard him speak blasphemous words against Mosheh and Elohim.” (Acts 6:9-11)

Stephanos was subsequently brought before the High Priest for trial, during which he provided a precise account of the scriptures from Abraham to Moses. He concluded his discourse with truthful words that profoundly addressed the core issue.

“Which of the prophets did your fathers not persecute? And they killed those who before announced the coming of the Righteous One, of whom you now have become the betrayers and murderers, who received the Torah as it was ordained by messengers, but did not watch over it.” (Acts 6:52-52)

The Jewish community, which had taken pride in their distinct identity and resisted assimilation into other nations—a stance rooted in their ancestors' efforts during the Maccabean Rebellion—became enraged upon encountering this Hebrew Greek pointing out their shortcomings. This reaction was not due to rudeness on Stephanos's part; rather, it reflected a historical pattern of harlotry within Judah. In his era, the Jews of the Talmud appeared more like the Antiochus Greeks, than the Maccabees who fought for their independence.

Conclusion

This ultimately resulted in Stephano’s death, exemplifying the tensions faced by early followers of Yeshua in reconciling the cultural and religious differences between converted Greeks (both Hellen and Hellenists) and those of Abrahamic descent. Consequently, after Yeshua’s ascension, his disciples endeavored to transcend these divisions, seeking to heal historical wounds and foster unity. Their primary focus was on tending to their immediate community, which was essential before they could effectively reach out to the broader lost sheep of the House of Israel, emphasizing the importance of internal cohesion as a foundation for external outreach.

P.S.

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