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An Intertextuality Pair — one connection between two passages, shown as linked verse cards: the Later text and the Earlier text it quotes, alludes to or echoes. The Significance essay explains why the link matters and where it points in Christ.

Reference Type— how explicit the link is: Quotation, Allusion, or Echo
Connection Method(s)— how it carries meaning: e.g. Typology, Promise-Fulfillment, Analogy, Longitudinal Theme
Found via— where the connection was identified, e.g. the Treasury of Scripture Knowledge or an Anchor-Text Network

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Intertextuality Pair

Ezekiel 45:25 → Leviticus 23:33-36

Allusion

Later text

Ezekiel 45:25BSB

During the seven days of the feast that begins on the fifteenth day of the seventh month, he is to make the same provision for sin offerings, burnt offerings, grain offerings, and oil.'

Earlier text

Leviticus 23:33-36BSB

And the LORD said to Moses, "Speak to the Israelites and say, 'On the fifteenth day of the seventh month the Feast of Tabernacles to the LORD begins, and it continues for seven days. On the first day there shall be a sacred assembly. You must not do any regular work. For seven days you are to present an offering made by fire to the LORD. On the eighth day you are to hold a sacred assembly and present an offering made by fire to the LORD. It is a solemn assembly; you must not do any regular work.

Significance

Ezekiel 45:25 and Leviticus 23:34 share a date formula word for word: the fifteenth day (חֲמִשָּׁה עָשָׂר, chamishshah asar) of the seventh month (הַחֹדֶשׁ הַשְּׁבִיעִי, hachodesh hashevi'i), a חַג (chag, "feast") of שִׁבְעַת יָמִים (shiv'at yamim, "seven days"). There is no citation formula here — this is the common calendrical language of Israel's festival legislation — but the correspondence is exact, and it identifies Ezekiel's autumn feast beyond dispute. What Ezekiel then does with it is the substance of the link. Leviticus calls the feast חַג הַסֻּכּוֹת (chag hassukkot, "the Feast of Booths"); Ezekiel never uses the word סֻכּוֹת. Leviticus adds an eighth day, a solemn עֲצֶרֶת (atsereth) with its own sacred assembly (23:36); Ezekiel's feast stops at seven, with no שְׁמִינִי (shemini, "eighth") and no עֲצֶרֶת anywhere in his calendar. Leviticus grounds the whole observance in a command to live in booths "so that your descendants may know that I made the Israelites dwell in booths when I brought them out of the land of Egypt" (23:42-43); Ezekiel's calendar mentions neither booths nor Egypt. In their place stands the same list that governed his Passover — "sin offerings, burnt offerings, grain offerings, and oil" — provided by the prince. The omission is intelligible. Booths rehearsed a temporary dwelling on the way to a permanent one, and Ezekiel is describing the arrival: "My dwelling place will be with them; I will be their God, and they will be My people" (37:27). You do not pitch a shelter to remember the journey once you are home. The New Testament keeps both halves. At this very feast Jesus stood up and called out, "If anyone is thirsty, let him come to Me and drink" (John 7:37), and the canon ends where Ezekiel's calendar points: "Behold, the dwelling place of God is with man" (Revelation 21:3). The booths come down because the God who camped with His people has moved in.

Found via: Treasury of Scripture Knowledge
Reference Type: Allusion
Connection Method(s): Redemptive-Historical Progression + Longitudinal Theme — Ezekiel dates his seventh-month feast exactly as Leviticus dates the Feast of Booths, but never names it Booths, drops the eighth-day assembly, and omits the dwelling in booths that Leviticus makes its whole rationale