So much may be gathered from the book about the origin and history of the sect. We turn now to its expectation. As a teacher of righteousness, an anointed one (priest), was the founder of the sect, so in the last times a teacher of righteousness, an anointed one, shall appear (6 10 f.). Those who proved faithless to the covenant are cut off from the community, “from the time when the unique teacher was taken away until the anointed one from Aaron and Israel shall arise” (19 35-20 1), that is, during the whole of the present dispensation. Dr. Schechter regards the anointed one who is to appear in the future as the founder of the sect _redivivus:_ the present dispensation “seems to be the period intervening between the _first_ appearance of the Teacher of Righteousness (p. 1, l. 11) (the founder of the Sect), who was gathered in or died,(25) and the second appearance of the Teacher of Righteousness who is to rise in ‘the end of the days’ (p. 6, l. 11). Moreover, the Only Teacher, or Teacher of Righteousness, is identical with the Messiah, or the Anointed one from Aaron and Israel, whose advent is expected by the Sect.”(26) The texts, however, say nothing of the disappearance, or a second appearance, or reappearance, or return of the founder; nor do the words “until the teacher of righteousness shall arise in the last days,” “until the anointed shall arise from Aaron and Israel,” mean that he shall rise from the dead, as Dr. Schechter interprets them.(27) The Messiah whose advent the sect expects at the end of the present period of history is, as in the older parts of the Testaments of the Twelve Patriarchs, a priest; and the function of the priest-messiah is not, as in the Epistle to the Hebrews, to mediate between man and God, but to instruct men in righteousness, to guide them in the way of God’s heart. That the founder of the sect also was both priest and teacher is by no means sufficient to establish the identity of the two figures. It was the office of the priest to teach Israel the law, “all the statutes which the Lord hath spoken unto them through Moses” (Lev. 10 11; cf. Deut. 33 10); “the priest’s lips should keep knowledge, and they should seek the law at his mouth, for he is the messenger of the Lord of Hosts” (Mal. 2 7). Ezra is the type of a priest who had not only prepared his heart to seek the law of the Lord and to do it, but to teach in Israel statutes and judgments (Ezra 7 10); he was, according to the books of Ezra and Nehemiah, the restorer of Judaism. It was a departure from the ideal of the law itself that, when the priesthood showed itself unworthy of its calling, the teaching function was assumed by lay scribes, and even in later times there were many priestly teachers among the Scribes and among the Doctors. That our sect looks back to one such as its founder, and forward to another as the great teacher of the Messianic age, is in no way surprising. If the author had meant what Dr.