THE NEW SCHAFF-HERZOG
four classes were divided by lot into twenty-four.
The people, too, are said to have been divided into
twenty-four classes, each of which sent
2. Post- representatives for a week to assist at
Exilic tfje sacrifices in Jerusalem. (Taanith,
rral*e" iv. 2 sqq.). But how far these arments. . , -
rangements were earned out is doubtful.
The size of some of the classes made subdivisions necessary. The hierarchical order of the latest period was essentially as follows: (1) The high priest; (2) the captain of the temple (Acts iv. 1, v 24), subordinates of whom are also mentioned. (3) two katholikin, probably overseers of the temple property; (4) several gizborim, "stewards"; (5) a number of amarkelin, probably guardians of the treasure. The twenty-four heads of courses and of families are in a separate category. A merubheh begadhim, or high priest ordained by investiture instead of by anointment, is added in some places. 4. Position and Duties : The priesthood in Israel was held in high respect, although it never had the importance of the hierarchy in Egypt or Baby-
. „ , . Ionia. It was a sin to kill a priest even 1 Tfi&chlns
Functions at *^e exPress command of a king " (I Sam. xxii. 17; I Kings ii. 26). But excepting perhaps the house of Eli at Shiloh in the preexilic period the priests were in a state of dependence on private individuals (Judges xvii. 10 sqq.), tribes (Jude xviii. 19), or especially on the kings. Twice the Jerusalem priesthood interfered in politics (I Kings i.; II Kings xi.), but never dared to disregard the royal arrangements for the temple. The position of priests in the community is in no way to be compared with that of the prophets. They lacked organization and after the exile had little influence. Indeed, they were often opposed by the pious among the people, even before the times when Hellenism was influential. The law which gave them an important place in the post-exilic theocracy prevented their historical development, since the ideal which the law was intended to establish was past and fixed. The function of the priesthood according to the law was to mediate between God and the people. It received for God the sacrifices of the people; it imparted God's blessing to the people. In the ancient period the chief duty of the priests was to learn the divine will or torah by means of the sacred lot (see Ephod; Lot; and Uhi.m and Thummim). The torah included decisions on doubtful legal points, answers to questions of a ritualistic and ceremonial nature or those asked in important crises. The customary law that arose from the priest code shows that the old Israelitic torah was pervaded by an earnest moral spirit.
In the more ancient period the assistance of the priests at sacrifice was not required (see Sacrifice), only later did the services of priests at the sacrifices become customary, and, finally, 2. Sacri- mercenary. The duties of the priest "(Hher1 at *^e sac"nce may De learned from Functions. ^e P^est code, where ancient custom and later practise are described together. The sacrificial animal was slaughtered by him who brought the sacrifice, both in the early period and according to P Ezekiel would assign
the work to the Levites (Ezek. xliv. 11); according to the Chronicles (II Chron. xxx. 16, xxxv. 11) they took part only at great festivals as assistants of the priests. The priests themselves in later times acted as slaughterers at ordinary sacrifices (II Chron. xxix. 24, 34). The priests removed the ashes, maintained the fire, took care of tabernacle, temple furnishings, and appurtenances (Lev. vi. 2 sqq., xxiv. 8; Ex. xxvii. 21, xxx. 7-8; Num. iv. 8 sqq.). It was their duty to examine those who were obliged to remove from the camp and to bring the sacrifice of purification for them (Lev. xiii.xiv.), to deal with the woman suspected of adultery, to reconsecrate the Nazarite whose oath had been violated, and at the close of the consecration period to bring the sacrifice (Num. vi. 9-20), to present the ashes of purification of the red heifer (Num. xix. 3 sqq.). They were to estimate the value of the redeemable forfeits to the sanctuary, the value of the first-born, of inheritances, and of everything under the ban (Lev. xxvii. 7 sqq.), to pass upon ceremonial purity, to blow the holy trumpets, and finally to bless the people (Lev. x. 10-11; Num. x. 8-10, vi. 23-27). The priest code does not deal with the right of the priests to pronounce judgment, whereas Ezekiel (xliv. 24) strongly emphasizes it, and Deuteronomy (in what is regarded as an interpolation) mentions it explicitly several times (Deut. xvii. 8 sqq., xix. 17). In post-exilic times the judicial function was exercised generally by the elders or the king. The priest issued only the divine judgment as expressed through the lot. In post-exilic times the judicial function was exercised by the aristocracy (Ezra vii. 25, x. 14). A centralized high court was gradually formed in the Sanhedrin (q.v.) in which priests sat. Deuteronomy discusses the duties of the priesthood briefly.
5. Consecration, Manner of Life: The priesthood in ancient Israel passed, as a rule, by inheritance, although sometimes those not of priestly families were consecrated. Even those of priestly family were obliged to pass through a solemn ordination ceremonial (Ex. xxix. 1-37, xl. 12-15; Lev. viii.), consisting of: (1) an act of purification and atonement. The priest was washed and a sin-offering was brought for him. (2) An act of investiture and the bringing of a burnt-offering. (3) An act of consecration consisting of (a) anointing with oil, (b) the application of the blood of the ram to the lobe of the right ear, the right thumb, and right great-toe; part of the rest being sprinkled around the altar, and part of it left standing in a vessel upon the altar; (c) the sprinkling with blood and oil, — the remainder of the blood and oil being mixed and sprinkled on the person and dress of the priest. Following this threefold consecration came a third sacrificial act, the offering of the ram of consecration, with the accompanying division of the flesh among those whose perquisite it was. The entire proceeding represents the transference to the priest of the authority of presenting the sacrifice to God and of receiving in its place the priestly portion.
The ordinary priest was required to wear during the performance of his duties: (1) linen trousers that reached from the hips to the ankles; (2) a
1. Consecration.