Peter H.W. Lau, «Gentile Incorporation into Israel in Ezra - Nehemiah?», Vol. 90 (2009) 356-373
In contrast to other texts dated to the post-exilic period, Ezra – Nehemiah is well known for its separatist policy towards gentiles. Two exceptions in EN are the possible participation of foreigners in the Passover ceremony (Ezra 6,19-21) and the community pledge to follow the Torah (Neh 10,29[28]). An examination of antecedent Passover celebrations reveals that participation in the Passover marks out those who are members of ‘true’ Israel. This article argues that these cases indeed exhibit an anomalous inclusiveness, and discusses how it can be understood within the wider ethno-theological thrust of EN.
358 Peter H.W. Lau
as one who is willing to assimilate (8) into Israelite society (Exod
12,48) (9). Through the rite of circumcision, for both these groups
there is a transfer of status from ‘outsider’ to ‘insider’.Those circum-
cised now have the external sign of membership within the covenant
community, as established in Gen 17 (10).
b) Numbers 9,1-14
The second Passover observance according to the biblical record
occurs after the completion of the tabernacle (Num 9,1-14). Similar to
the book of Exodus, allowance is made for the assimilating resident
alien (rg) to partake of the Passover according to its statute and rule
(Num 9,14) (11). If anyone is present and able but refuses to perform
the Passover, they are to be ‘cut off from his people’ (awhh çpnh htrkn
hym[m; Num 9,13) (12). There is some discussion surrounding the exact
nature of being ‘cut off’ (trk). The main interpretations are that it in-
volves excommunication from the community (13), death by man (14),
or death at the hand of God (15). Since exclusion from the camp in the
wilderness would lead to death, the common underlying idea is that it
is tantamount to a death sentence (16). The only exceptions are those
who are deemed to be unclean, or are on a distant journey. These
(8) A rg can either be assimilating or not. See K.L. SPARKS, Ethnicity and
Identity in Ancient Israel. Prolegomena to the Study of Ethnic Sentiments and
Their Expression in the Hebrew Bible (Winona Lake, IN 1998) 240-241.
(9) Along with the slave, a rg may be part of an Israelite household (e.g.,
Exod 20,10). This is not always the case, as evidenced in the laws grouping the
rg with the poor in requiring assistance from wealthy landowners (e.g., Lev
19,10; 23,22; Deut 24,14).
(10) Uncircumcised males were not members of the community and were ex-
cluded (Gen 17,14).
(11) Most scholars assume the rg must be circumcised, based on the depen-
dence of this passage upon Exod 12,48-49. See, e.g., M. FISHBANE, Biblical In-
terpretation in Ancient Israel (Oxford 1975) 103; B.A. LEVINE, Numbers 1-20
(AB 4; Garden City, NY 1993) 297.
(12) The punishment of being ‘cut off’ from the Israelite community is or-
dained for such offences as violation of the Sabbath and holy days (Exod 12,15-
19; 31,14; Lev 23,29), the eating of blood and fat from sacrifices (Lev 7,25.27),
eating sacrificial flesh while unclean (Lev 7,20-21) or on the third day (Lev
19,7-8), refusal to be circumcised (Gen 17,14; Lev 12,3), and certain sexual of-
fenses (Lev 20,17-18). For a complete list, see G.F. HASEL, ‘tr"K;’, TDOT VII,
347-348; J. MILGROM, Leviticus 1-16 (AB 3; Garden City, NY 1992) 458.
(13) E.g., P.J. BUDD, Numbers (WBC 5; Waco, TX 1984) 98; R.A. COLE, Ex-
odus (TOTC; London 1973) 109.
(14) E.g., G.B. GRAY, A Critical and Exegetical Commentary on Numbers
(ICC; Edinburgh 1976) 84-85.