Now this Jonathan, the ancestor of the priests of Dan, notwithstanding that he belongs to the tribe of Judah, is represented as a descendant of Gershom the son of Moses (Judges xviii. 30). The other ancient priestly family that goes back to the period of the Judges, the Ephraimitic, of Shiloh, appears also to be brought into connection with Moses; at least in 1Samuel ii. 27 (a passage, however, which is certainly post-Deuteronomic), where Jehovah is spoken of as having made himself known to the ancestors of Eli in Egypt, and as thereby having laid the foundation for the bestowal of the priesthood, it is clearly Moses who is thought of as the recipient of the revelation. Historical probability admits of the family being traced back to Phinehas, who during the early period of the judges was priest of the ark, and from whom the inheritance on Mount Ephraim and also the second son of Eli were named; it is not to be supposed that he is the mere shadow of his younger namesake, as the latter predeceased his father and was of quite secondary importance beside him. But Phinehas is both in the Priestly Code and in Josh. xxiv. 33 (E) the son of Eleazar, and Eleazar is, according to normal tradition, indeed a son of Aaron, but according to the sound of his name (Eliezer) a son of Moses along with Gershom. Between Aaron and Moses in the Jehovistic portion of the Pentateuch no great distinction is made; if Aaron, in contradistinction from his brother, is characterised as THE LEVITE (Exodus iv. 14), Moses on the other hand bears the priestly staff, is over the sanctuary, and has Joshua to assist him as Eli had Samuel (Exodus xxxiii. 7-11). Plainly the older claims are his; in the main Jehovistic source, in J, Aaron originally does not occur at all, /2/ neither -- Footnote 1. That Aaron was not originally present in J, but owed his introduction to tile redactor who combined J nnd E together into JE, can be shown best from Exod vii. x. For Jehovah's COMMAND to appear before Pharaoh is in J given to Moses alone (vii. 14, 26 [viii. 1], viii. 16 [20], ix. 1, 13, x. 1); it is only in the sequel that Aaron appears along with him four times, always when Pharaoh in distress summons Moses and Aaron in order to ask their intercession. But strangely enough Aaron is afterwards completely ignored again; Moses alone makes answer, speaking solely in his own name and not in Aaron's also (viii. 5, 22, 25 [9, 26, 29]; ix. 29), and although he has not come alone ; he goes so and makes his prayer in the singular (viii. 8, 26 [12, 30], ix. 33, x. 18), the change of the number in x. 17 is under these circumstances suspicious enough. It appears as if the Jehovistic editor had held Aaron's presence to be appropriate precisely at the intercession. -- Footnote