Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Ezekiel 45:21 - King James

Verse	Translation	Text
Eze 45:21	King James	In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
As a new solemnity, the feast of consecration is to prepare for the passover; so the passover itself is to have different sacrifices from those of the Mosaic law. Instead of one ram and seven lambs for the daily burnt offering, there are to be seven bullocks and seven rams. So also whereas the feast of tabernacles had its own offerings, which diminished as the days of the feast advanced, here the same are appointed as on the passover. Thus it is implied that the letter of the law is to give place to its spirit, those outward rites of Judaism having no intrinsic efficacy, but symbolizing the spiritual truths of Messiah's kingdom, as for instance the perfect holiness which is to characterize it. Compare Co1 5:7-8, as to our spiritual "passover," wherein, at the Lord's supper, we feed on Christ by faith, accompanied with "the unleavened bread of sincerity and truth." Literal ordinances, though not slavishly bound to the letter of the law, will set forth the catholic and eternal verities of Messiah's kingdom.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

As a new solemnity, the feast of consecration is to prepare for the passover; so the passover itself is to have different sacrifices from those of the Mosaic law. Instead of one ram and seven lambs for the daily burnt offering, there are to be seven bullocks and seven rams. So also whereas the feast of tabernacles had its own offerings, which diminished as the days of the feast advanced, here the same are appointed as on the passover. Thus it is implied that the letter of the law is to give place to its spirit, those outward rites of Judaism having no intrinsic efficacy, but symbolizing the spiritual truths of Messiah's kingdom, as for instance the perfect holiness which is to characterize it. Compare Co1 5:7-8, as to our spiritual "passover," wherein, at the Lord's supper, we feed on Christ by faith, accompanied with "the unleavened bread of sincerity and truth." Literal ordinances, though not slavishly bound to the letter of the law, will set forth the catholic and eternal verities of Messiah's kingdom.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
first month That is, April. (Exo 12:18); (Num 9:2); (Num 9:3); (Num 28:16); (Num 28:17); (Deu 16:1).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Sacrifices at the Passover and Feast of Tabernacles Eze 45:21. In the first (month), on the fourteenth day of the month, ye shall keep the Passover, a feast of a full week; unleavened shall be eaten. Eze 45:22. And the prince shall prepare on that day for himself and for all the people of the land a bullock as a sin-offering. Eze 45:23. And for the seven days of the feast he shall prepare as a burnt-offering for Jehovah seven bullocks and seven rams without blemish daily, the seven days, and as a sin-offering a he-goat daily. Eze 45:24. And as a meat-offering, he shall prepare an ephah for the bullock, and an ephah for the ram, and a hin of oil for the ephah. Eze 45:25. In the seventh (month), on the fifteenth day of the month, at the feast he shall do the same for seven days with regard to the sin-offering, as also the burnt-offering, and the meat-offering, as also the oil. - In the words, "shall the Passover be to you," there lies the thought that the Passover is to be celebrated in the manner appointed in Ex 12, with the paschal meal in the evening of the 14th Abib. - There is considerable difficulty connected with the following words, חג שׁבעות ימים, which all the older translators have rendered "a feast of seven days." שׁבעות ".syad neves fo signifies periods of seven days or weeks. A feast of heptads of days, or weeks of days, cannot possibly mean a feast which lasted only seven days, or a week. חג שׁבעות is used elsewhere for the feast of weeks (Exo 34:22; Deu 16:10), because they were to reckon seven weeks from the second day of the Passover, the day of the sheaf of first-fruits, and then to keep the feast of the loaves of first-fruits, or the feast of harvest (Deu 16:9). Kliefoth retains this well-established meaning of the words in this passage also, and give the following explanation: If the words חג stood alone without ימים, it would mean that in future the Passover was to be kept like the feast of seven weeks, as the feast of the loaves of first-fruits. But the addition of ימים, which is to be taken in the same sense as in Dan 10:2-3; Gen 29:14, etc., gives this turn to the thought, that in future the Passover is to be kept as a feast of seven weeks long, "a feast lasting seven weeks." According to this explanation, the meaning of the regulation is, "that in future not only the seven days of sweet loaves, but the whole of the seven weeks intervening between the feast of the wave-sheaf and the feast of the wave-loaves, was to be kept as a Passover, that the whole of the quinquagesima should be one Easter חג, and the feast of weeks be one with the Passover." To this there is appended the further regulation, that unleavened bread is to be eaten, not merely for the seven days therefore, but for the whole of the seven weeks, till the feast of the loaves of first-fruits. This explanation is a very sagacious one, and answers to the Christian view of the Easter-tide. But it is open to objections which render it untenable. In the first place, that ימים, when used in the sense of lasting for days, is not usually connected with the preceding noun in the construct state, but is attached as an adverbial accusative; compare שׁלשׁה in Dan 10:2-3, and שׁנתים ימים in Gen 41:1; Jer 28:3, Jer 28:11, etc. But a still more important objection is the circumstance that the words שׁבעת ימי החג in Eze 45:23 unquestionably point back to חג שׁבעות ימים, as there is no other way in which the article in החג ni elcitra eht h can be explained, just as בּיּום ההוּא in Eze 45:22 points back to the fourteenth day mentioned in Eze 45:21 as the time of the pesach feast. It follows from this, however, that שׁבעות ימים can only signify a seven days' feast. It is true that the plural שׁבעות appears irreconcilable with this; for Kimchi's opinion, that שׁבעות is a singular, written with Cholem instead of Patach, is purely a result of perplexity, and the explanation given by Gussetius, that Ezekiel speaks in the plural of weeks, because the reference is "to the institution of the Passover as an annual festival to be celebrated many times in the series of times and ages," is no better. The plural שׁבעות must rather be taken as a plural of genus, as in ערי, Gen 13:12 and Jdg 12:7; בּהן, Gen 19:29; or בּנים, Gen 21:7; Isa 37:3; so that Ezekiel speaks indefinitely of heptads of days, because he assumes that the fact is well known that the feast only lasted one heptad of days, as he expressly states in Eze 45:23. If this explanation of the plural does not commend itself, we must take שׁבעות as a copyist's error for שׁבעת, feast of a heptad of days, i.e., a feast lasting a full week, and attribute the origin of this copyist's error to the fact that חג שׁבעת naturally suggested the thought of חג שׁבעות, feast of weeks, or Pentecost, not merely because the feast of Pentecost is always mentioned in the Pentateuch along with the feasts of Passover and tabernacles, but also because the only singular form of שׁבעות that we meet with elsewhere is שׁבוּע (Dan 9:27), or in the construct state שׁבע (Gen 29:27), not שׁבעה and שׁבעת. The word הפּסח is used here as in Deu 16:1-2, so that it includes the seven days' feast of unleavened bread. The Niphal יאכל is construed with the accusative in the olden style: mazzoth shall men eat. - In Eze 45:22 and Eze 45:23 there follow the regulations concerning the sacrifices of this festival, and first of all concerning the sin-offering to be presented on the fourteenth day, on the evening of which the paschal lamb was slaughtered and the paschal meal was held (Eze 45:22). The Mosaic legislation makes no allusion to this, but simply speaks of festal sacrifices for the seven days of mazzoth, the 15th to the 21st Abib (Lev 23:5-8; Num 28:16-25), with regard to which fresh regulations are also given here. The Mosaic law prescribes for each of these seven days as burnt-offerings two bullocks, a ram, and seven yearling lambs, as a meat-offering; three-tenths of an ephah of meal mixed with oil for each bullock, two-tenths for the ram, and one-tenth for each lamb, and a he-goat for the sin-offering (Num 28:19-22). The new law for the feasts, on the other hand, also requires, it is true, only one he-goat daily for a sin-offering on the seven feast days, but for the daily burnt-offerings seven bullocks and seven rams reach; and for the meat-offering, an ephah of meal and a hin of oil for every bullock, and for every ram. In the new thorah, therefore, the burnt-offerings and meat-offerings are much richer and more copious, and the latter in far greater measure than the former. - Eze 45:25. The same number of sacrifices is to be offered throughout the feast of seven days falling upon the fifteenth day of the seventh month. This feast is the feast of tabernacles, but the name is not mentioned, doubtless because the practice of living in tabernacles (booths) would be dropped in the time to come. And even with regard to the sacrifices of this feast, the new thorah differs greatly from the old. According to the Mosaic law, there were to be offered, in addition to the daily sin-offering of a he-goat, seventy bullocks in all as burnt-offerings for the seven days; and these were to be so distributed that on the first day thirteen were to be offered, and the number was to be reduced by one on each of the following days, so that there would be only seven bullocks upon the seventh day; moreover, every day two rams and fourteen yearling lambs were to be offered, together with the requisite quantity of meal and oil for a meat-offering according to the number of the animals (Num 29:12-34). According to Ezekiel, on the other hand, the quantity of provision made for the sacrifices remained the same as that appointed for the feast of Passover; so that the whole cost of the burnt-offerings and meat-offerings did not reach the amount required by the Mosaic law. In addition to all this, there was an eighth day observed as a closing festival in the Mosaic feast of tabernacles, with special sacrifices; and this also is wanting in Ezekiel. - But the following is still more important than the points of difference just mentioned: Ezekiel only mentions the two yearly feats of seven days in the first and seventh months, and omits not only the Pentecost, or feast of weeks, but also the day of trumpets, on the first of the seventh month, and the day of atonement on the tenth; from which we must infer that the Israeli of the future would keep only the two first named of all the yearly feasts. The correctness of this conclusion is placed beyond the reach of doubt by the fact that he practically transfers the feasts of the day of trumpets and of the day of atonement, which were preparatory to the feast of tabernacles, to the first month, by the appointment of special sin-offerings for the first and seventh days of that month (Eze 45:18-20), and of a sin-offering on the day of the paschal meal (Eze 45:22). This essentially transforms the idea which lies at the foundation of the cycle of Mosaic feasts, as we intend subsequently to show, when discussing the meaning and significance of the whole picture of the new kingdom of God, as shown in Ezekiel 40-48.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Sacrifices at the Passover and Feast of Tabernacles

Eze 45:21. In the first (month), on the fourteenth day of the month, ye shall keep the Passover, a feast of a full week; unleavened shall be eaten. Eze 45:22. And the prince shall prepare on that day for himself and for all the people of the land a bullock as a sin-offering. Eze 45:23. And for the seven days of the feast he shall prepare as a burnt-offering for Jehovah seven bullocks and seven rams without blemish daily, the seven days, and as a sin-offering a he-goat daily. Eze 45:24. And as a meat-offering, he shall prepare an ephah for the bullock, and an ephah for the ram, and a hin of oil for the ephah. Eze 45:25. In the seventh (month), on the fifteenth day of the month, at the feast he shall do the same for seven days with regard to the sin-offering, as also the burnt-offering, and the meat-offering, as also the oil. - In the words, "shall the Passover be to you," there lies the thought that the Passover is to be celebrated in the manner appointed in Ex 12, with the paschal meal in the evening of the 14th Abib. - There is considerable difficulty connected with the following words, חג שׁבעות ימים, which all the older translators have rendered "a feast of seven days." שׁבעות ".syad neves fo signifies periods of seven days or weeks. A feast of heptads of days, or weeks of days, cannot possibly mean a feast which lasted only seven days, or a week. חג שׁבעות is used elsewhere for the feast of weeks (Exo 34:22; Deu 16:10), because they were to reckon seven weeks from the second day of the Passover, the day of the sheaf of first-fruits, and then to keep the feast of the loaves of first-fruits, or the feast of harvest (Deu 16:9). Kliefoth retains this well-established meaning of the words in this passage also, and give the following explanation: If the words חג stood alone without ימים, it would mean that in future the Passover was to be kept like the feast of seven weeks, as the feast of the loaves of first-fruits. But the addition of ימים, which is to be taken in the same sense as in Dan 10:2-3; Gen 29:14, etc., gives this turn to the thought, that in future the Passover is to be kept as a feast of seven weeks long, "a feast lasting seven weeks." According to this explanation, the meaning of the regulation is, "that in future not only the seven days of sweet loaves, but the whole of the seven weeks intervening between the feast of the wave-sheaf and the feast of the wave-loaves, was to be kept as a Passover, that the whole of the quinquagesima should be one Easter חג, and the feast of weeks be one with the Passover." To this there is appended the further regulation, that unleavened bread is to be eaten, not merely for the seven days therefore, but for the whole of the seven weeks, till the feast of the loaves of first-fruits. This explanation is a very sagacious one, and answers to the Christian view of the Easter-tide. But it is open to objections which render it untenable. In the first place, that ימים, when used in the sense of lasting for days, is not usually connected with the preceding noun in the construct state, but is attached as an adverbial accusative; compare שׁלשׁה in Dan 10:2-3, and שׁנתים ימים in Gen 41:1; Jer 28:3, Jer 28:11, etc. But a still more important objection is the circumstance that the words שׁבעת ימי החג in Eze 45:23 unquestionably point back to חג שׁבעות ימים, as there is no other way in which the article in החג ni elcitra eht h can be explained, just as בּיּום ההוּא in Eze 45:22 points back to the fourteenth day mentioned in Eze 45:21 as the time of the pesach feast. It follows from this, however, that שׁבעות ימים can only signify a seven days' feast. It is true that the plural שׁבעות appears irreconcilable with this; for Kimchi's opinion, that שׁבעות is a singular, written with Cholem instead of Patach, is purely a result of perplexity, and the explanation given by Gussetius, that Ezekiel speaks in the plural of weeks, because the reference is "to the institution of the Passover as an annual festival to be celebrated many times in the series of times and ages," is no better. The plural שׁבעות must rather be taken as a plural of genus, as in ערי, Gen 13:12 and Jdg 12:7; בּהן, Gen 19:29; or בּנים, Gen 21:7; Isa 37:3; so that Ezekiel speaks indefinitely of heptads of days, because he assumes that the fact is well known that the feast only lasted one heptad of days, as he expressly states in Eze 45:23. If this explanation of the plural does not commend itself, we must take שׁבעות as a copyist's error for שׁבעת, feast of a heptad of days, i.e., a feast lasting a full week, and attribute the origin of this copyist's error to the fact that חג שׁבעת naturally suggested the thought of חג שׁבעות, feast of weeks, or Pentecost, not merely because the feast of Pentecost is always mentioned in the Pentateuch along with the feasts of Passover and tabernacles, but also because the only singular form of שׁבעות that we meet with elsewhere is שׁבוּע (Dan 9:27), or in the construct state שׁבע (Gen 29:27), not שׁבעה and שׁבעת.

The word הפּסח is used here as in Deu 16:1-2, so that it includes the seven days' feast of unleavened bread. The Niphal יאכל is construed with the accusative in the olden style: mazzoth shall men eat. - In Eze 45:22 and Eze 45:23 there follow the regulations concerning the sacrifices of this festival, and first of all concerning the sin-offering to be presented on the fourteenth day, on the evening of which the paschal lamb was slaughtered and the paschal meal was held (Eze 45:22). The Mosaic legislation makes no allusion to this, but simply speaks of festal sacrifices for the seven days of mazzoth, the 15th to the 21st Abib (Lev 23:5-8; Num 28:16-25), with regard to which fresh regulations are also given here. The Mosaic law prescribes for each of these seven days as burnt-offerings two bullocks, a ram, and seven yearling lambs, as a meat-offering; three-tenths of an ephah of meal mixed with oil for each bullock, two-tenths for the ram, and one-tenth for each lamb, and a he-goat for the sin-offering (Num 28:19-22). The new law for the feasts, on the other hand, also requires, it is true, only one he-goat daily for a sin-offering on the seven feast days, but for the daily burnt-offerings seven bullocks and seven rams reach; and for the meat-offering, an ephah of meal and a hin of oil for every bullock, and for every ram. In the new thorah, therefore, the burnt-offerings and meat-offerings are much richer and more copious, and the latter in far greater measure than the former. - Eze 45:25. The same number of sacrifices is to be offered throughout the feast of seven days falling upon the fifteenth day of the seventh month. This feast is the feast of tabernacles, but the name is not mentioned, doubtless because the practice of living in tabernacles (booths) would be dropped in the time to come. And even with regard to the sacrifices of this feast, the new thorah differs greatly from the old. According to the Mosaic law, there were to be offered, in addition to the daily sin-offering of a he-goat, seventy bullocks in all as burnt-offerings for the seven days; and these were to be so distributed that on the first day thirteen were to be offered, and the number was to be reduced by one on each of the following days, so that there would be only seven bullocks upon the seventh day; moreover, every day two rams and fourteen yearling lambs were to be offered, together with the requisite quantity of meal and oil for a meat-offering according to the number of the animals (Num 29:12-34). According to Ezekiel, on the other hand, the quantity of provision made for the sacrifices remained the same as that appointed for the feast of Passover; so that the whole cost of the burnt-offerings and meat-offerings did not reach the amount required by the Mosaic law. In addition to all this, there was an eighth day observed as a closing festival in the Mosaic feast of tabernacles, with special sacrifices; and this also is wanting in Ezekiel. - But the following is still more important than the points of difference just mentioned: Ezekiel only mentions the two yearly feats of seven days in the first and seventh months, and omits not only the Pentecost, or feast of weeks, but also the day of trumpets, on the first of the seventh month, and the day of atonement on the tenth; from which we must infer that the Israeli of the future would keep only the two first named of all the yearly feasts. The correctness of this conclusion is placed beyond the reach of doubt by the fact that he practically transfers the feasts of the day of trumpets and of the day of atonement, which were preparatory to the feast of tabernacles, to the first month, by the appointment of special sin-offerings for the first and seventh days of that month (Eze 45:18-20), and of a sin-offering on the day of the paschal meal (Eze 45:22). This essentially transforms the idea which lies at the foundation of the cycle of Mosaic feasts, as we intend subsequently to show, when discussing the meaning and significance of the whole picture of the new kingdom of God, as shown in Ezekiel 40-48.

Top

⁷ Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
⁸ Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

¹ Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.

¹⁷ And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.

¹⁶ And in the fourteenth day of the first month is the passover of the LORD.

³ In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it.

² Let the children of Israel also keep the passover at his appointed season.

¹⁸ In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.

²² And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.

¹⁸ Thus saith the Lord GOD; In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary:
¹⁹ And the priest shall take of the blood of the sin offering, and put it upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court.
²⁰ And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house.

²⁵ In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil.

¹⁹ But ye shall offer a sacrifice made by fire for a burnt offering unto the LORD; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish:
²⁰ And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram;
²¹ A several tenth deal shalt thou offer for every lamb, throughout the seven lambs:
²² And one goat for a sin offering, to make an atonement for you.

¹⁶ And in the fourteenth day of the first month is the passover of the LORD.
¹⁷ And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.
¹⁸ In the first day shall be an holy convocation; ye shall do no manner of servile work therein:
¹⁹ But ye shall offer a sacrifice made by fire for a burnt offering unto the LORD; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish:
²⁰ And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram;
²¹ A several tenth deal shalt thou offer for every lamb, throughout the seven lambs:
²² And one goat for a sin offering, to make an atonement for you.
²³ Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering.
²⁴ After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the LORD: it shall be offered beside the continual burnt offering, and his drink offering.
²⁵ And on the seventh day ye shall have an holy convocation; ye shall do no servile work.

⁵ In the fourteenth day of the first month at even is the LORD'S passover.
⁶ And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.
⁷ In the first day ye shall have an holy convocation: ye shall do no servile work therein.
⁸ But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein.

²² And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.

²³ And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering.

²² And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.

¹ Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.
² Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.

²⁷ Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.

²⁷ And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

²³ And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering.

³ And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.

⁷ And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.

²⁹ And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.

⁷ And Jephthah judged Israel six years. Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead.

¹² Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom.

²¹ In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.

²² And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.

²³ And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering.

¹¹ And Hananiah spake in the presence of all the people, saying, Thus saith the LORD; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way.

³ Within two full years will I bring again into this place all the vessels of the LORD'S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon:

¹ And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.

² In those days I Daniel was mourning three full weeks.
³ I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

¹⁴ And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.

⁹ Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.

¹⁰ And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:

²² And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.

²⁴ And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and an hin of oil for an ephah.

²³ And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering.

²² And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.

²¹ In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.