31, wishes to represent Jeroboam's priests as illegitimate, he does not say that they were not Aaronites, but that they were not of the sons of Levi.
Again, in the composite story of Korah's revolt, one version reflects a contest between Aaronites and the other Levites who claimed the priesthood (Num.
some animus against the Aaronites (2 Chron.
2 Nevertheless, while the propheticral teaching came to regard the ephod as contrary to the true worship of Yahweh, the priestly doctrine of the post-exilic age (when worship was withdrawn from the community at large to the recognized priesthood of Jerusalem) has retained it along with other remains of earlier usage, legalizing it, as it were, by confining it exclusively to the Aaronites.
Thus, the Samaritans claim the traditions of the land; the Chronicler traces the connexion between " pre-exilic " and " post-exilic " Judaeans, ignoring and obscuring intervening events; the south Palestinian cycle of tradition is adapted to the history of a descent into and an exodus from Egypt; Zadokite priests are enrolled as Aaronites, and the hierarchical traditions ' A Samarian (or Ephraimite or N.
The latter story illustrates the growth of the older exodus-tradition along with the development of priestly ritual: the old account of Korah's revolt against the authority of Moses has been expanded, and now describes (a) the divine prerogatives of the Levites in general, and (b) the confirmation of the superior privileges of the Aaronites against the rest of the Levites, a development which can scarcely be earlier than the time of Ezekiel (xliv.
They are inferior only to the Aaronites to whom they are "joined" (xviii.
Not only are the standpoints of local interest (Samaria, Benjamin, Judah and the half-Edomite Judah being involved), but there are remarkable developments in the ecclesiastical bodies (Zadokites of Jerusalem, country and half-Edomite priests, Aaronites) which have influenced both the writing and the revision of the sources (see Levites).
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