18). When the MXRT H#BT: is made to
refer, not as in Josh. v. 11 to the 14th, but as in Jewish
tradition (LXX on Leviticus xxiii. 11) to the day following the
15th of Nisan, thee 16th of Nisan is added to the 14th and 15th
as a special feast day.
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Another advance consists in this, that not only the passover,
as in Deuteronomy, or the additional first day of the feast besides,
but also the seventh (which, according to Deuteronomy xvi. 8,
is marked only by rest), must be observed as _miqra qodesh_ in
Jerusalem. In other words, such pilgrims as do not live in the
immediate neighbourhood are compelled to pass the whole week there,
an exaction which enables us to mark the progress made with
centralisation, when the much more moderate demands of Deuteronomy
are compared. The feast of tabernacles is in the latter law also
observed from beginning to end at Jerusalem, but the Priestly Code
has contrived to add to it an eighth day as an _`acereth_ to the
principal feast, which indeed still appears to be wanting in the
older portion of Leviticus xxiii. From all this it is indisputable
that the Priestly Code has its nearest relations with Deuteronomy,
but goes beyond it in the same direction as that in which Deuteronomy
itself goes beyond the Jehovistic legislation.
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