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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 23:4-8

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 23:4-8BSB

These are the LORD's appointed feasts, the sacred assemblies you are to proclaim at their appointed times. The Passover to the LORD begins at twilight on the fourteenth day of the first month. On the fifteenth day of the same month begins the Feast of Unleavened Bread to the LORD. For seven days you must eat unleavened bread. On the first day you are to hold a sacred assembly; you are not to do any regular work. For seven days you are to present an offering made by fire to the LORD. On the seventh day there shall be a sacred assembly; you must not do any regular work.'"

Significance

Ezekiel 45:25 legislates the seventh-month feast by repeating the Passover schedule of 45:21-24, which makes Leviticus 23:4-8 — the Torah's law of Passover and Unleavened Bread — the passage it is really being measured against. Leviticus is careful where Ezekiel is compressed. It places the פֶּסַח (pesach, "Passover") at twilight on the fourteenth and begins the חַג הַמַּצּוֹת (chag hammatstsot, "Feast of Unleavened Bread") on the fifteenth, running seven days (23:5-6); it bookends the week with two מִקְרָא־קֹדֶשׁ (miqra-qodesh, "sacred assembly") days and a prohibition of regular work (23:7-8); and it opens with the rubric that these are "the LORD's appointed feasts... you are to proclaim (קָרָא, qara) at their appointed times" (23:4). Ezekiel 45:21 puts the whole seven days on the fourteenth and calls it all Passover; his calendar contains no assembly language and no work legislation at all; and rather than proclaiming the appointed times to the people, he assigns them to the prince, who provides for "all the appointed feasts (מוֹעֵד, mo'ed) of the house of Israel... to make atonement (כָּפַר, kaphar)" (45:17). What Leviticus organizes around convening, Ezekiel organizes around covering. That is the difference between a calendar written for a people at home in the land and one written for a people who had defiled the sanctuary and lost it. Ezekiel is not lowering the standard; he is naming what has to happen before any assembly is safe. And that order is permanent. The church gathers, and is commanded to (Hebrews 10:25) — but it gathers because "we have confidence to enter the Most Holy Place by the blood of Jesus" (Hebrews 10:19). Assembly follows atonement, always, which is why the gathering can be gladness instead of dread.

Found via: Treasury of Scripture Knowledge
Reference Type: Allusion
Connection Method(s): Redemptive-Historical Progression + Longitudinal Theme — Ezekiel's seventh-month feast repeats his Passover schedule, so Leviticus's Passover and Unleavened Bread law is its Torah counterpart; Leviticus separates the two spring observances and convenes assemblies, Ezekiel merges them and convenes none