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.
362 Peter H.W. Lau
placed them with adherence to the law as the covenant identity
marker. The Passover was just one manifestation of this application of
the law.
Parallels have been drawn between Josiah and Joshua. Richard
Nelson notes a number of similarities that are germane to this discus-
sion. They both take directions from ‘the book of the Torah’ (rps
hrwth; 2 Kgs 22,8-13; 23,2-3) or ‘a copy of the Torah’ (trwt hnçm; Josh
8,32) (29). Additionally, Joshua and Josiah are the only figures in
deuteronomistic history who observe the Passover (Josh 5,10-12;
2 Kgs 23,22) (30). Marvin Sweeney adds that Joshua leads a united Is-
rael free of Canaanite influence, just as Josiah ‘attempts to purify the
land of pagan influence and unify the people around the worship of
YHWH’(31). Josiah is the king who destroys the Bethel altar, putting an
end to the apostasy led by Jeroboam (32), and casting Josiah as the suc-
cessor to the northern dynasties (33). These similarities between Josiah
and Joshua, in turn, can be traced back to Moses, the first leader of a
united Israel to whom was entrusted the Law, as well as the institution
of the Passover.
In summary, the Passover rite derives from the exodus, a forma-
tive tradition within Israelite history as presented in the HB. In this
event YHWH delivers his people from bondage to enter the Promised
Land. The exodus is central to the formation of a unified nation, Is-
rael. Subsequently, the celebration of this significant event occurs at
key turning points in the nation’s history, such as completion of the
Tabernacle, and entry into the Promised Land (34). At these points it is
(29) R.D. NELSON, “Josiah in the Book of Joshuaâ€, JBL 100 (1981) 534-535.
(30) NELSON, “Josiahâ€, 536. This is in contrast to the Chronicler, who de-
scribes an important reforming Passover under Hezekiah (2 Chr 30).
(31) M.A. SWEENEY, King Josiah of Judah. The Lost Messiah of Israel (Ox-
ford 2001) 26.
(32) W.E. LEMKE, “The Way of Obedience: 1 Kings 13 and the Structure of
the Deuteronomistic Historyâ€, Magnalia Dei, the Mighty Acts of God. Essays on
the Bible and Archaeology in Memory of G. Ernest Wright (eds. F.M. CROSS –
W.E. LEMKE – P.D. MILLER) (Garden City, NY 1976) 301-326.
(33) SWEENEY, King Josiah, 173-174.
(34) In this sense, the Passover symbolically functions as a ‘rite of pas-
sage’.According to A.v. GENNEP, The Rites of Passage (London 1960) 3, these
rites enable the passage ‘from one defined position to another which is equally
well defined’.In their narrative settings, Passover observances are not only com-
memorative; they also have a transformative function. See T. PROSIC, The Devel-
opment and Symbolism of Passover until 70 CE (JSOTSS 414; London 2004)
81-82.