While the familiar Hanukkah story of the ‘miracle of the oil’ is often dismissed as quaint and fanciful, it may be seen as a final link in an interesting chain of traditions about the sanctity of Judaism’s holiest of places. In the book of Exodus, one type of oil is used to light the lamps and another oil is used to anoint the Tabernacle and make it inviolate. The Tabernacle became part of the First Temple so there was no need to anoint the Holy of Holies there. In the time of the First Temple, some considered the Temple to be inviolate. When the First Temple was destroyed, no aspect of the new Temple was anointed. In the 160s BCE, during the Antiochene persecution, some felt the need to explain how the Temple could have been violated. The author of Daniel 9 reinterpreted Jeremiah’s prophecies of the 70 years of exile to be 70 weeks of years so that everything that had befallen the Judeans was seen as part of God’s overarching plan. The complex issues of continuity/discontinuity between, and the violability/inviolability of the temples, underlie Dan. 9 and related texts.

虽然人们熟悉的光明节“石油奇迹”的故事经常被认为是古怪和奇特的，但它可能被视为关于犹太教最神圣的地方的神圣传统的有趣传统链中的最后一环。在出埃及记中，一种油用来点灯，另一种油用来涂抹会幕，使其不受侵犯。会幕成为第一圣殿的一部分，因此无需在那里膏抹至圣所。在第一圣殿时代，一些人认为圣殿是不可侵犯的。当第一圣殿被毁时，新圣殿的任何部分都没有被涂油。公元前 160 年代，在安条克迫害期间，一些人认为有必要解释圣殿是如何遭到侵犯的。 《但以理书》第 9 章的作者将耶利米关于被掳 70 年的预言重新解释为 70 个七年，这样，降临在犹大人身上的一切都被视为上帝总体计划的一部分。神殿之间的连续性/不连续性以及寺庙的可侵犯性/不可侵犯性的复杂问题是丹的基础。 9 及相关文字。