xxxiii. 8-11).  In this passage the priests appear as a strictly close corporation, so close that they are mentioned only exceptionally in the plural number, and for the most part are spoken of collectively in the singular, as an organic unity which embraces not merely the contemporary members, but also their ancestors, and which begins its life with Moses, the friend of Jehovah who as its beginning is identified with the continuation just as the man is identified with the child out of which he has grown.  The history of Moses is at the same time the history of the priests, the Urim and Thummim belong—­one is not quite sure to which, but it comes to the same thing; every priest to whom the care of an ephod has been intrusted interrogates before it the sacred oracle.  The first relative clause relating to Moses passes over without change of subject into one that refers to the priests, so that the singular immediately falls into plural and the plural back to the singular.  Yet this so strongly marked solidarity of the priesthood as a profession rests by no means upon the natural basis of family or clan unity; it is not blood, but on the contrary the abnegation of blood that constitutes the priest, as is brought out with great emphasis.  He must act for Jehovah’s sake as if he had neither father nor mother, neither brethren nor children.  Blind prepossession in people’s conceptions of Judaism has hitherto prevented the understanding of these words, but they are thoroughly unambiguous.  What they say is, that in consecrating himself to the service of Jehovah a man abandons his natural relationships, and severs himself from family ties; thus, with the brotherhood of the priests in northern Israel the case is precisely similar as with that of the religious guilds of the sons of the prophets—­the Rechabites, and doubtless too the Nazarites (Amos ii. 11 seq.)—­also native there.  Whosoever chose (or, whomsoever he chose) was made priest by Jeroboam—­such is the expression of the Deuteronomic redactor of the Book of Kings (1Kings xiii. 33).  A historical example of what has been said is afforded by the young Samuel, as he figures in the narrative of his early years contained in 1Samuel i.-iii.—­a narrative which certainly reflects the condition of things in Ephraim at the period of the monarchy.  The child of a well-to-do middle class family at Ramah, in the district of Zuph Ephraim, he is even before his birth vowed to Jehovah by his mother, and as soon as possible afterwards is handed over to the sanctuary at Shiloh,—­not to become a Nazarite or one of the Nethinim in the sense of the Pentateuch, but to be a priest,—­for in his ministry he wears the linen ephod, the ephod bad, and even the pallium (1Samuel ii. 18) 1 And it is made very plain that

*********************************************** 1.  Comp.  Koran, iii. 31:  “I vow to thee that which is in my womb as a devotee of the mosque, to serve it.” [pallium. “1.Antiq.  A large rectangular cloak or mantle worn by men’ chiefly among the Greeks; esp. by philosophers and by early Christian ascetics...Himation...2.Eccl.  A vestment of wool worn by patriarchs and metropolitans...  SOED. Heb. m(yl q+n ii.19?] **********************************************