14 seq.). That Josiah's passover rests
upon Deuteronomy xvi. and not upon Exodus xii. is sufficiently
proved by the circumstance that the observance of the festival
stands in connection with the new unity of the cultus, and is
intended to be an exemplification of it, while the precept of
Exodus xii., if literally followed, could only have served to
destroy it. We thus find that the two promulgations of the law,
so great in their importance and so like one another in their
character, both take place at the time of a festival, the one
in spring, the other in harvest; and we also discover that the
festal observance of the Priestly Code first began to show life
and to gain currency about two hundred years later than that
of Deuteronomy. This can be proved in yet another way. The author
of the Book of Kings knows only of a seven days' duration
of the feast of tabernacles (1Kings viii. 66); Solomon dismisses
the people on the eighth day. On the other hand, in the parallel
passage in Chronicles (2Chronicles vii. 9) the king holds
the _`acereth_ on the eighth, and does not dismiss the people until
the following day, the twenty-third of the month; that is to say,
the Deuteronomic use, which is followed by the older author and
by Ezekiel (xiv.
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