Ezekiel 45:21-24 sets out the offerings for the first-month Passover; Leviticus 23:33-36 legislates חַג הַסֻּכּוֹת (chag hassukkot, "the Feast of Booths") in the seventh month. The link between them is Ezekiel 45:25, which applies this Passover schedule to the autumn feast entire. That makes the comparison direct: what Leviticus prescribes for the autumn feast and what Ezekiel prescribes for it are these two passages. Leviticus gives the feast a name, seven days of offerings, a sacred assembly on the first day, and then an eighth day — a שְׁמִינִי (shemini, "eighth") with its own מִקְרָא־קֹדֶשׁ (miqra-qodesh, "sacred assembly") and an עֲצֶרֶת (atsereth, "solemn assembly," 23:36) — before going on to command the branches, the booths, and the rejoicing (23:39-43). Ezekiel's version is these verses: a bull as חַטָּאת (chatta't, "sin offering") for the prince and all the people, then seven bulls and seven rams תָּמִים (tamim, "without blemish") daily with a male goat and the grain and oil. Seven days, no eighth, no assembly, no booths, no name. Leviticus's eighth day is the feature Ezekiel's omission most exposes. That extra day always sat outside the pattern, a day added past the seven, and it is exactly where Jesus places Himself: "On the last and greatest day of the feast, Jesus stood up and called out in a loud voice, 'If anyone is thirsty, let him come to Me and drink'" (John 7:37). Ezekiel could not supply that day and did not try. He gave what the exiles needed in order to keep any day at all — a purified sanctuary and a prince who pays. The day beyond the seven waited for the One who is Himself its content.
