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Selected Verse: John 10:22 - King James

Verse	Translation	Text
Joh 10:22	King James	And it was at Jerusalem the feast of the dedication, and it was winter.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42) it was . . . the feast of the dedication--celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (I Maccabees 4:52, 56, 59; and JOSEPHUS, Antiquities, 7.7.7). it was winter--implying some inclemency. Therefore,

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)

it was . . . the feast of the dedication--celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (I Maccabees 4:52, 56, 59; and JOSEPHUS, Antiquities, 7.7.7).

it was winter--implying some inclemency. Therefore,

Notes on the Bible, by Albert Barnes, [1834]
The feast of the dedication - Literally, the feast of the renewing, or of the renovation. This feast was instituted by Judas Maccabaeus, in the year 164 b.c. The temple and city were taken by Antiochus Epiphanes in the year 167 b.c. He killed 40,000 inhabitants, and sold 40,000 more as slaves. In addition to this, he sacrificed a sow on the altar of burnt-offerings, and a broth being made of this, he sprinkled it all over the temple. The city and temple were recovered three years afterward by Judas Maccabaeus, and the temple was purified with great pomp and solemnity. The ceremony of purification continued through eight days, during which Judas presented magnificent victims, and celebrated the praise of God with hymns and psalms (Josephus, Ant., b. xii. ch. 11). "They decked, also, the forefront of the temple with crowns of gold and with shields, and the gates and chambers they renewed and hanged doors upon them:" 1 Macc. 4:52-59. On this account it was called the feast of renovation or dedication. Josephus calls it the feast of lights, because the city was illuminated, as expressive of joy. The feast began on the 25th day of Chisleu, answering to the fifteenth day of December. The festival continued for eight days, with continued demonstrations of joy. It was winter - The feast was celebrated in the winter. The word here implies that it was cold and inclement, and it is given as a reason why he walked in Solomon's porch.

Notes on the Bible, by Albert Barnes, [1834]

The feast of the dedication - Literally, the feast of the renewing, or of the renovation. This feast was instituted by Judas Maccabaeus, in the year 164 b.c. The temple and city were taken by Antiochus Epiphanes in the year 167 b.c. He killed 40,000 inhabitants, and sold 40,000 more as slaves. In addition to this, he sacrificed a sow on the altar of burnt-offerings, and a broth being made of this, he sprinkled it all over the temple. The city and temple were recovered three years afterward by Judas Maccabaeus, and the temple was purified with great pomp and solemnity. The ceremony of purification continued through eight days, during which Judas presented magnificent victims, and celebrated the praise of God with hymns and psalms (Josephus, Ant., b. xii. ch. 11). "They decked, also, the forefront of the temple with crowns of gold and with shields, and the gates and chambers they renewed and hanged doors upon them:" 1 Macc. 4:52-59. On this account it was called the feast of renovation or dedication. Josephus calls it the feast of lights, because the city was illuminated, as expressive of joy. The feast began on the 25th day of Chisleu, answering to the fifteenth day of December. The festival continued for eight days, with continued demonstrations of joy.

It was winter - The feast was celebrated in the winter. The word here implies that it was cold and inclement, and it is given as a reason why he walked in Solomon's porch.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Feast of the dedication (ἐγκαίνια) Only here in the New Testament. The word signifies renewal, from καινός, new, fresh. Josephus calls it φῶτα, lights. It was instituted by Judas Maccabaeus (b.c. 164), in memory of the cleansing of the temple from the pollutions of Antiochus Epiphanes. The victorious Jews, says Dean Stanley, "entered and found the scene of havoc which the Syrian occupation had left. The corridors of the priests' chambers, which encircled the temple, were torn down; the gates were in ashes, the altar was disfigured, and the whole platform was overgrown as if with a mountain jungle or forest glade. It was a heartrending spectacle. Their first impulse was to cast themselves headlong on the pavement, and blow the loud horns which accompanied all mournful as well as all joyful occasions - the tocsin as well as the chimes of the nation. Then, whilst the foreign garrison was kept at bay, the warriors first began the elaborate process of cleansing the polluted place.... For the interior of the temple everything had to be refurnished afresh - vessels, candlesticks and incense-altar, and tables and curtains. At last all was completed, and on the 25th of Chisleu (middle of December), the same day that, three years before, the profanation had occurred, the temple was rededicated.... What most lived in the recollection of the time was that the perpetual light blazed again. The golden candlestick was no longer to be had. Its place was taken by an iron chandelier, cased in wood" ("Jewish Church," pt. iii., 345, 346). According to tradition, the oil was found to have been desecrated, and only one flagon of pure oil, sealed with the High-Priest's signet, was found, sufficient to feed the candlestick for a single day. But by a miracle the flagon was replenished during eight days, until a fresh supply could be procured. The festival lasted for eight days. Lights were kindled, not only in the temple, but in every home. Pious householders lighted a lamp for every inmate of the home, and the most zealous added a light every night for every individual, so that if a house with ten inmates began with ten lights, it would end with eighty. The Jews assembled in the temple, or in the synagogues of the places where they resided, bearing branches of palm, and singing psalms of praise. No fast or mourning, on account of any calamity or bereavement, was permitted to commence during the festival.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Feast of the dedication (ἐγκαίνια)

Only here in the New Testament. The word signifies renewal, from καινός, new, fresh. Josephus calls it φῶτα, lights. It was instituted by Judas Maccabaeus (b.c. 164), in memory of the cleansing of the temple from the pollutions of Antiochus Epiphanes. The victorious Jews, says Dean Stanley, "entered and found the scene of havoc which the Syrian occupation had left. The corridors of the priests' chambers, which encircled the temple, were torn down; the gates were in ashes, the altar was disfigured, and the whole platform was overgrown as if with a mountain jungle or forest glade. It was a heartrending spectacle. Their first impulse was to cast themselves headlong on the pavement, and blow the loud horns which accompanied all mournful as well as all joyful occasions - the tocsin as well as the chimes of the nation. Then, whilst the foreign garrison was kept at bay, the warriors first began the elaborate process of cleansing the polluted place.... For the interior of the temple everything had to be refurnished afresh - vessels, candlesticks and incense-altar, and tables and curtains. At last all was completed, and on the 25th of Chisleu (middle of December), the same day that, three years before, the profanation had occurred, the temple was rededicated.... What most lived in the recollection of the time was that the perpetual light blazed again. The golden candlestick was no longer to be had. Its place was taken by an iron chandelier, cased in wood" ("Jewish Church," pt. iii., 345, 346). According to tradition, the oil was found to have been desecrated, and only one flagon of pure oil, sealed with the High-Priest's signet, was found, sufficient to feed the candlestick for a single day. But by a miracle the flagon was replenished during eight days, until a fresh supply could be procured. The festival lasted for eight days. Lights were kindled, not only in the temple, but in every home. Pious householders lighted a lamp for every inmate of the home, and the most zealous added a light every night for every individual, so that if a house with ten inmates began with ten lights, it would end with eighty. The Jews assembled in the temple, or in the synagogues of the places where they resided, bearing branches of palm, and singing psalms of praise. No fast or mourning, on account of any calamity or bereavement, was permitted to commence during the festival.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
It was the feast of the dedication - Instituted by Judas Maccabeus, 1 Macc. iv, 59, when he purged and dedicated the altar and temple after they had been polluted. So our Lord observed festivals even of human appointment. Is it not, at least, innocent for us to do the same?

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

It was the feast of the dedication - Instituted by Judas Maccabeus, 1 Macc. iv, 59, when he purged and dedicated the altar and temple after they had been polluted. So our Lord observed festivals even of human appointment. Is it not, at least, innocent for us to do the same?

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The feast of the dedication - This was a feast instituted by Judas Maccabeus, in commemoration of his purifying the temple after it had been defiled by Antiochus Epiphanes. This feast began on the twenty-fifth of the month Cisleu, (which answers to the eighteenth of our December), and continued for eight days. When Antiochus had heard that the Jews had made great rejoicings, on account of a report that had been spread of his death, he hastened out of Egypt to Jerusalem, took the city by storm, and slew of the inhabitants in three days forty thousand persons; and forty thousand more he sold for slaves to the neighboring nations. Not contented with this, he sacrificed a great sow on the altar of burnt offerings; and, broth being made by his command of some of the flesh, he sprinkled it all over the temple, that he might defile it to the uttermost. See Prideaux's Connection, vol. iii. p. 236, edit. 1725. After this, the whole of the temple service seems to have been suspended for three years, great dilapidations having taken place also in various parts of the buildings: see 1 Maccabees 4:36, etc. As Judas Maccabaeus not only restored the temple service, and cleansed it from pollution, etc., but also repaired the ruins of it, the feast was called τα εγκαινια, the renovation. It was winter - Χειμων ην, or, it was stormy or rainy weather. And this is the reason, probably, why our Lord is represented as walking in Solomon's porch, or portico, Joh 10:23. Though it certainly was in winter when this feast was held, yet it does not appear that the word above refers so much to the time of the year as to the state of the weather. Indeed, there was no occasion to add it was winter, when the feast of the dedication was mentioned, because every body knew that, as that feast was held on the twenty-fifth of the month Cisleu, it was in the winter season. John has here omitted all that Jesus did from the time when he left Jerusalem, after the feast of tabernacles in September was ended, until the feast of the dedication in the December following: and he did it probably because he found that the other evangelists had given an account of what our Lord did in the interval. St. Luke relates what our Lord did on his way from Galilee to Jerusalem, to this feast, Luke 17:11-37; Luk 18:1-14. Observe, likewise, that this time here mentioned was the fourth time (according to John's account) that Jesus went up to the feasts at Jerusalem in about a year: for, first, he went up to the feast of the passover, Joh 2:13; next to the feast of pentecost, as it seems to have been, Joh 5:1; then to the feast of tabernacles, Joh 7:2, Joh 7:10; and, lastly, to the feast of the passover in which he was crucified. John seems purposely to have pointed out his presence in Jerusalem at these four feasts, because all the other evangelists have omitted the mention of every one of them. See Bishop Pearce; and see the note on Joh 5:1.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The feast of the dedication - This was a feast instituted by Judas Maccabeus, in commemoration of his purifying the temple after it had been defiled by Antiochus Epiphanes. This feast began on the twenty-fifth of the month Cisleu, (which answers to the eighteenth of our December), and continued for eight days. When Antiochus had heard that the Jews had made great rejoicings, on account of a report that had been spread of his death, he hastened out of Egypt to Jerusalem, took the city by storm, and slew of the inhabitants in three days forty thousand persons; and forty thousand more he sold for slaves to the neighboring nations. Not contented with this, he sacrificed a great sow on the altar of burnt offerings; and, broth being made by his command of some of the flesh, he sprinkled it all over the temple, that he might defile it to the uttermost. See Prideaux's Connection, vol. iii. p. 236, edit. 1725. After this, the whole of the temple service seems to have been suspended for three years, great dilapidations having taken place also in various parts of the buildings: see 1 Maccabees 4:36, etc. As Judas Maccabaeus not only restored the temple service, and cleansed it from pollution, etc., but also repaired the ruins of it, the feast was called τα εγκαινια, the renovation.

It was winter - Χειμων ην, or, it was stormy or rainy weather. And this is the reason, probably, why our Lord is represented as walking in Solomon's porch, or portico, Joh 10:23. Though it certainly was in winter when this feast was held, yet it does not appear that the word above refers so much to the time of the year as to the state of the weather. Indeed, there was no occasion to add it was winter, when the feast of the dedication was mentioned, because every body knew that, as that feast was held on the twenty-fifth of the month Cisleu, it was in the winter season.

John has here omitted all that Jesus did from the time when he left Jerusalem, after the feast of tabernacles in September was ended, until the feast of the dedication in the December following: and he did it probably because he found that the other evangelists had given an account of what our Lord did in the interval. St. Luke relates what our Lord did on his way from Galilee to Jerusalem, to this feast, Luke 17:11-37; Luk 18:1-14. Observe, likewise, that this time here mentioned was the fourth time (according to John's account) that Jesus went up to the feasts at Jerusalem in about a year: for, first, he went up to the feast of the passover, Joh 2:13; next to the feast of pentecost, as it seems to have been, Joh 5:1; then to the feast of tabernacles, Joh 7:2, Joh 7:10; and, lastly, to the feast of the passover in which he was crucified. John seems purposely to have pointed out his presence in Jerusalem at these four feasts, because all the other evangelists have omitted the mention of every one of them. See Bishop Pearce; and see the note on Joh 5:1.

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