The former rests upon the latter, and draws its as yet unsuspected
consequences. This general relation is maintained also in
details; in the first place, in the names of the feasts, which are
the same in both,--_pesah, shabuoth, sukkoth_. This is not without
its inner significance, for _asiph_ (ingathering) would have placed
much greater hindrances in the way of the introduction of a
historical interpretation than does sukkoth (booths). So also
with the prominence given to the passover, a festival mentioned
nowhere previously--a prominence which is much more striking in the
Priestly Code than in Deuteronomy. Next, this relation is
observed in the duration of the feasts. While Deuteronomy
certainly does not fix their date of commencement with the same
definiteness, it nevertheless in this respect makes a great
advance upon the Jehovistic legislation, inasmuch as it lays down
the rule of a week for Easter and Tabernacles, and of a day for
Pentecost. The Priestly Code is on the whole in agreement with
this, and also with the time determination of the relation of
Pentecost to Easter, but its provisions are more fully developed
in details.
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