3. Ezk 45"-*,—Turning next to Ezk, we find the Passover mentioned in a section discussing the part of the prince in the feasts and sacrifices (45"-46"), It is assigned to the 14th day of the first month, and spoken of as a feast of seven days, during which unleavened bread is to be eaten. On the first day the prince is to prepare a bullock as a sin-offering for himself and the people of the land, and otherwise daily a he-goat ἘΣ this same pur- pose. There shall be, besides, a daily burnt-offering of seven bullocks and seven rams, with an accom- penying daily offering of fourteen ephahs of meal (509°6 lit.), and fourteen hins of oil (84-98 lit.). This is such a large quantity that Cornill would so correct as to make it indicate the amount for the entire seven days; but it is probably better explained by Ezk’s conception of the fruitfulness of the land in the new age. The sacred year is here clearly divided into halves, and so the sug- gestion (Smend, Bertholet) that v.™ has been corrected according to Ex 128 (Ly 23°, Nu 28"*), seems in place, especially as the text has been dis- turbed (myse for nyse), The parallelism of the feasts makes probable an original reading, ‘In the first month, on the fifteenth day of the month,
e shall have the Passover’ (cf. Bertholet, Com. in ‘oco). The Passover appears with the atoning significance which Ezk puts into all the cultus. This is manifested especially in the sin-offering, which is not elsewhere so connected with it. The festival is to be celebrated throughout at the central sanctuary, whereas Dt seems to demand this ex-
ressly for only the first part. The daily sacrifice is accurately defined, and the record is otherwise more explicit than Dt in naming not only the month, but in giving further the exact day. As in Dt, it is a seven-day festival, and mazgéth is so blended with the Passover as almost to lose ite
* Cf. Driver, Com. p. 191; Bertholet, Com. 80; Wellh Proleg.4 p. 99; Nowack, Arch, il, p. 153, n. 1. J. Miller (Kritischer Versuch δεν d. Ureprung u. d. geach, Entwicklung ἃ. Pesach- u. Mazzothfestes, Bonn, 1884) makes this a later custom than P. Against this see Dill.-Rya, Com,
+ ὃ, primarily ‘to become ripe,’ but is the usual word (in Piel) for boiling, so used in related dislecta. The later (har. monizing?) expression ΘᾺ ἊΣ (2 Ch 85!) cannot count against this usage. The usual verb for roasting is mba; of. Driver, fn loco; and Nowack, AreA., li. 153, no. 3.
PASSOVER
identity. There is no mention of a Passover lamb or of any private celebration whatever. It is rather the sacrifice of the community offered by the prince for himself and the people.
4. Lv 23°, Ex 1921.12. @-61, Nu gi-4 2816 Jos 5!°,— As we pass to the body of law assigned to the Sera stratum, we can in with the ‘Law of
oliness’ (Lv 17-26), which is pac ca to embody in a later modified form an earlier “a eared body of law. A very close relationship clearly exists between this section and Ezk, but as a whole it is probably later (but see the discussion of this point in Driver, LOT® 147ff., and the literature there cited). All that bears on our subject is confined to the simple statement that the Pass- over, as the opening festival of the year, is to be held on the evening of the 14th of the first month (23°). Apparently it is mentioned only for the sake of completeness in the enumeration of the gir and presupposes the fuller legislation of
x 12.
Ex 12'® explains the origin of the Passover, and gives details not elsewhere mentioned. While they are yet in Egypt, the LorD speaks to Moses and Aaron, and directs that they reckon the current month as the first month of the year. In antici- pation of what is to come, they are to command all the congregation to take, on the tenth day of the month, lambs according to their families. Where the family is too small to dispose of a lamb, the head of the household is to unite with his neighbour, and they together are to take one, the number thus included and the capacity for con- sumption of each member being taken into account. A lamb or a kid may be taken, but it shall be a perfect animal (so usually for sacrifices, cf. Ly 22"), a male (cf. Lv 1* 10), and one year old (cf. Lv 22”; for all these points cf. Benzinger, Arch. 451 et passim). It shall be kept until the 14th of the month, and then all the congregation shall slay it (i.e. each his lamb) at the evening hour. With the blood they are to stain the lintel and doorposts of the house in which the feast is held. The flesh shall be eaten that night with unleavened cakes and bitter herbs. It may not be eaten raw or boiled, but roasted, the victim being kept intact with head, legs, and inwards. All remnants shall be burned that night, and no part left till morning. The participants are to eat in haste, prepared for a journey, with their flowing garments girt about them, their sandals bound on, their staves in their hands. For this is the feast of the Lorp’s Pass- over, who saith, ‘I will pass through the land of Beye! ths night, and smite all the firstborn of man an st. And against all the gods of Egypt will I execute judgment. Iam the Lorp.’ The blood shall be a sign to mark the houses where Israel dwells, and into these the destroying plague shall not enter when the LorD smites Egypt. In vv.**! comes an added ordinance as to ne who may observe the Passover. The context implies that this was given in Succoth, apparently because of the presence of the mixed multitude (v.*); but all the allusions show that the observance in the Holy Land is especially intended. No foreigner, sojourner, or hired servant may eat the Passover. Only the circumcised are to be admitted under an circumstances. If a stranger be circumcised wit all the males of his household, and thus becomes identified with the Jewish nation, he may observe it. So also circumcised servants are to be included, for all Israel must observe it. In v.“ we have repeated, from the previous section, the particulars which serve to lay emphasis on the idea of unity which is here throughout made so prominent. Vv.” would seem to mean that ever after they observed the Passover as here directed. V." repeats “>, and is not in place at present.