For, as the festival system of the Priestly Code absolutely
refuses to accommodate itself to the manner of the older worship as
we are made acquainted with it in Hos. ii., ix. and elsewhere,
in the same degree does it furnish in every respect the standard
for the praxis of post-exilian Judaism, and, therefore, also for
our ideas thence derived. No one in reading the New Testament
dreams of any other manner of keeping the passover than that
of Exodus xii., or of any other offering than the paschal lamb
there prescribed. One might perhaps hazard the conjecture that
if in the wilderness legislation of the Code there is no trace
of agriculture being regarded as the basis of life, which it still
is in Deuteronomy and even in the kernel of Leviticus xvii.-xxvi.,
this also is a proof that the Code belongs to a very recent rather
than to a very early period, when agriculture was no longer rather
than not yet. With the Babylonian captivity the Jews lost their
fixed seats, and so became a trading people.
III.III.3. No notice has as yet been taken of one phenomenon which
distinguishes the Priestly Code, namely, that in it the
tripartite cycle of the feasts is extended and interrupted.
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