AARON (ārʹun; Heb. derivation uncertain). The son of Amram the Levite and Jochebed (Ex. 6:20), the first high priest of Israel, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) Third, in line of descent from Levi, he was the brother of Moses and his senior by three years, although he was younger than his sister Miriam (which see). His wife was Elisheba, the daughter of Amminadab, by whom he had four sons: Nadab, Abihu, Eleazar, and Ithamar (6:23).
The Setting and Circumstances of His Birth:
According to the *chronology of the Masoretic Text, the exodus of Israel from *Egypt took place in the middle of the fifteenth century B.C. (1 Kings 6:1; see Exodus, Date of). Moses was eighty years old at the time (Ex 7:7), his birth thus having occurred toward the end of the sixteenth century, about 1525 B.C. Aaron was three years older (Ex 7:7). In terms of Egyptian history, this was the so-called New Kingdom era, specifically the Eighteenth Dynasty. The Hyksos, who had ruled Egypt for about 150 years (1730-1580 B.C.), had been expelled by Ahmose, founder of the Eighteenth Dynasty, and in the aftermath of that expulsion, the Hebrews may have come under suspicion as possible collaborators so the repression of the Hebrews, a pogrom that eventually ended in infanticide (Ex 1:22).
Aaron’s apparent exemption from the royal decree suggests that it became effective sometime between the time of his birth and that of Moses. In any event, he obviously was spared and lived to grow up in the household of his father Amram and mother Jochebed (Ex 6:20).
His Ancestral Lineage:
Aaron’s parents were “of the house of Levi”, that is, descendants of Jacob’s son of that name (Ex 2:1). More specifically, they traced their lineage back to Levi through Kohath, a son of Levi (Ex 6:16-20; 1 Chron 6:1-3). The four generations (Levi and Aaron inclusive) involved comports well with the promise to *Abraham that his descendants would depart from Egypt in the fourth generation (Gen 15:16). However, the reference to the sojourn as four hundred years (Gen 15:13)—or precisely 430 in the exodus narrative itself (Ex 12:40)—suggests that the Aaronic *genealogy is not “closed,” that is, without missing generations. He perhaps was of the tribe of Levi, clan of Kohath, and family of Amram (cf. Josh 7:16-18). The main point to the genealogies, however, is to link Aaron to the tribe that was eventually set apart by Yahweh to minister in the sacred office (cf. Num 3:5-10), thus establishing Aaron’s levitical and priestly credentials (cf. Num 18:1-7).
- He was a Levite and is first mentioned in (Exodus 4:14).
- Jehovah appointed him the interpreter (Exodus 4:16) of his brother Moses, who was "slow of speech."
- He was not only the organ of communication with the Israelites and Pharaoh (Exodus 4:30; 7:2).
- Nevertheless, also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19).
- On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when they were lifted up for the victory of Israel. (Exodus 17:9)
- He is mentioned as dependent upon his brother and deriving all his authority from him.
- Left, on Moses' departure into Sinai, to guide the people, Aaron is tried for a moment on his responsibility, and he fails from a weak inability to withstand the demand of the people for visible "gods to go before them," by making an image of Jehovah, in the well-known form of Egyptian idolatry (Apis or Mnevis).
- He repented of his sin, and Moses gained forgiveness for him.
- (9:20) Aaron was not consecrated by Moses to the new office of the high priesthood.
- Leaning, as he seems to have done, wholly on Moses, it is not strange that he should have shared his sin at Meribah and its punishment.
- Aaron's death seems to have followed very speedily. It took place on Mount Hor, after the transference of his robes and office to Eleazar.
- (Numbers 20:28) This mountain is still called the "Mountain of Aaron.".
- The wife of Aaron was Elisheba (Exodus 6:23), and the two sons who survived him, Eleazar and Ithamar.
- The high priesthood descended to the former, and his descendants until the time of Eli, who, although of the house of Ithamar, received the high priesthood and transmitted it to his children; with them, it continued till the accession of Solomon, who took it from Abiathar and restored it to Zadok (of the house of Eleazar).
AARON’S ROD:
Aaron’s rod (or staff) is his wooden walking stick, which had a significant role in the accounts of the plagues of Egypt. In Moses and Aaron’s first confrontation with Pharaoh, Aaron threw his rod to the ground, and it turned into a snake. Egypt was a land filled with poisonous snakes, so it is not surprising that the snake was a symbol of power and threat. Although the Egyptian magicians could mimic this act, Aaron’s snake swallowed the snakes produced by their rods, thus showing the superiority of Aaron’s God over their false gods (Exod. 7:8–13).
Aaron used his rod by either extending it or striking the ground in order to initiate other plagues as well (turning the Nile into blood [Exod. 7:19], frogs [8:5], and gnats [8:16]). Interestingly, Aaron’s rod was featured in the early plagues, whereas Moses used his rod in some of the later and more powerful plagues as well as in the crossing of the Red Sea, perhaps showing Moses’ prominence (9:23 [hail], 10:13 [locusts], 14:16 [Red Sea]).
Aaron’s rod was the symbol of his authority. Aaron used a rod to demonstrate to the Pharaoh that the God of the Hebrews was Lord. In the time of the Exodus, it was the instrument of miraculous events intended to convince Pharaoh of the divine commandment to free the Israelites (Exod 7:9–10).
During the rebellion of Korah, Aaron’s rod alone sprouted buds, blossoms, and almonds when the rods of the rebels did not, signifying that Aaron’s authority was divinely instituted (Num 17:1–8). His rod was placed in the ark and kept alongside the tablets of the covenant (Heb 9:4).
- The rod was not a magic wand but rather a symbol of the presence of God.
- It is best to understand the rod as related to a tree that stands for God’s presence. It is a portable tree. That the rod is a portable tree and signifies God’s presence is clearly seen in Num. 17.
- In the face of dissension from other tribal leaders who disputed Aaron’s leadership, God directed Moses to place a rod from every tribe before him in the tent of testimony. Aaron’s alone budded into an almond tree, signifying that God was with him. His rod was then placed in front of the testimony, according to Heb. 9:4, in the ark of the covenant.
In the divine institution of the priesthood Aaron was appointed high (Heb. “great”) priest
The elaborate description of the high priest’s garments of glory and beauty (Ex. 28:2), including the jewelled ephod, turban, and crown, is not an interpolation from a later period. Archaeology has shown that in the Desert of Sinai at Serabit el-Khadem turquoise and copper were being mined for Egyptian craftsmen at this early period. The jewels of silver and gold that the Israelites obtained from the Egyptians (11:2) are illustrated from ancient times. Artistic gold and jewelled ornaments were recovered from the ruins of Sumerian Ur over a millennium before the Mosaic period, and there is nothing in the furnishing of the Tabernacle or the clothing of the high priest that would be out of keeping with the artistic accomplishments of contemporary craftsmen.
Aaron was anointed by Moses (Lev 8:1–12) and was dressed in sacred vestments made according to divine instructions (Exod 28). His turban was adorned with a crown of pure gold, engraved with the signet “Holy to the Lord” (Exod 28:36).
Aaron is portrayed as a high priest in his robes of office on the west wall of the third-century synagogue at Dura-Europos.
Priestly importance:
In the later priestly sources of the Pentateuch (Exod. 25-31; 35-40; all Leviticus; Num. 1-10; 15-19; 25-35), Aaron is given much greater prominence. Here he appears essentially as the ancestor of the Aaronite priesthood that finally emerged at Jerusalem after the Exile: the story of the budding of Aaron's rod (Num. 17:1-11) seems designed to establish the claims of the Jerusalem clergy over rival claimants.
In later Jewish thought, the die picture of Aaron is still further developed. He is the most prominent figure in Israel's great men list, much more even than Moses in Ecclus. 44-49, and the high-priestly vesture is endowed with symbolic and cosmic significance (Wisd. of Sol. 18:24).
Type of Christ:-
Priestly importance:
In the later priestly sources of the Pentateuch (Exod. 25-31; 35-40; all Leviticus; Num. 1-10; 15-19; 25-35), Aaron is given much greater prominence. Here he appears essentially as the ancestor of the Aaronite priesthood that finally emerged at Jerusalem after the Exile: the story of the budding of Aaron's rod (Num. 17:1-11) seems designed to establish the claims of the Jerusalem clergy over rival claimants.
In later Jewish thought, the die picture of Aaron is still further developed. He is the most prominent figure in Israel's great men list, much more even than Moses in Ecclus. 44-49, and the high-priestly vesture is endowed with symbolic and cosmic significance (Wisd. of Sol. 18:24).
Type of Christ:-
In Scripture typology, Aaron is a figure of Christ, our High Priest (Ex. 28:1), who executes His priestly office after the Aaronic pattern (Heb. 9).
This type is seen
(1) in Aaron’s offering sacrifice;
(2) in his being anointed with oil by pouring (Ex. 29:7; Lev. 8:12), prefiguring our Lord’s measureless anointing with the Holy Spirit (John 3:34); and
(3) in his bearing the names of the Israelite tribes upon his breast and shoulders, thus presenting them perpetually before God as our Lord bears our cause before the Father (John 17; Heb. 7:25).
Aaron entered into the Holy Place on the Day of Atonement (Lev. 16) as Christ has entered “heaven itself, now to appear in the presence of God for us” (Heb. 9:24).
The Book of Hebrews contrasts the imperfect priesthood of Aaron with the perfect priesthood of Christ (Heb. 5:2–5; 7:11–12). Christ’s priesthood is compared to the order of MELCHIZEDEK because it is an eternal office with no beginning and no end. Thus, it replaces the priesthood of Aaron.
In the New Testament, Aaron is described as the ancestor of Elizabeth, the mother of John the Baptist (Luke 1:5).
In Hebrews, the priesthood of Aaron is compared to Christ’s priesthood (5:4), and the transitional and provisional nature of the earlier priesthood is contrasted with the perfect and eternal priesthood of Christ (Heb 9:1–14; cf. 7:11), “who through the eternal Spirit offered himself without blemish to God” (Heb 9:14)
Aaron was a type of Christ in his official character as the high priest. His priesthood was a “shadow of heavenly things,” and was intended to lead the people of Israel to look forward to the time when “another priest” would arise “after the order of Melchizedek” (Hebrews 6:20).
AARON death:
Aaron, like Moses, was not to enter the promised land. Nearby on the border of Edom after 40 years of his priesthood, Moses took Aaron up Mount Hor and transferred his garments to his son, Eleazar. Aaron died there at the age of 123 years (Num. 20:23-28). Israel mourned for their first high priest 30 days (Num. 20:29), as they soon would mourn for Moses (Deut. 34:8).
Aaronites:-
(1) in Aaron’s offering sacrifice;
(2) in his being anointed with oil by pouring (Ex. 29:7; Lev. 8:12), prefiguring our Lord’s measureless anointing with the Holy Spirit (John 3:34); and
(3) in his bearing the names of the Israelite tribes upon his breast and shoulders, thus presenting them perpetually before God as our Lord bears our cause before the Father (John 17; Heb. 7:25).
Aaron entered into the Holy Place on the Day of Atonement (Lev. 16) as Christ has entered “heaven itself, now to appear in the presence of God for us” (Heb. 9:24).
The Book of Hebrews contrasts the imperfect priesthood of Aaron with the perfect priesthood of Christ (Heb. 5:2–5; 7:11–12). Christ’s priesthood is compared to the order of MELCHIZEDEK because it is an eternal office with no beginning and no end. Thus, it replaces the priesthood of Aaron.
In the New Testament, Aaron is described as the ancestor of Elizabeth, the mother of John the Baptist (Luke 1:5).
In Hebrews, the priesthood of Aaron is compared to Christ’s priesthood (5:4), and the transitional and provisional nature of the earlier priesthood is contrasted with the perfect and eternal priesthood of Christ (Heb 9:1–14; cf. 7:11), “who through the eternal Spirit offered himself without blemish to God” (Heb 9:14)
Aaron was a type of Christ in his official character as the high priest. His priesthood was a “shadow of heavenly things,” and was intended to lead the people of Israel to look forward to the time when “another priest” would arise “after the order of Melchizedek” (Hebrews 6:20).
AARON death:
Aaron, like Moses, was not to enter the promised land. Nearby on the border of Edom after 40 years of his priesthood, Moses took Aaron up Mount Hor and transferred his garments to his son, Eleazar. Aaron died there at the age of 123 years (Num. 20:23-28). Israel mourned for their first high priest 30 days (Num. 20:29), as they soon would mourn for Moses (Deut. 34:8).
Aaronites:-
a term equivalent to "sons of Aaron" (Lev. 1:7) or "house of Aaron" (Ps. 115:10), indicating the postexilic view that the whole priesthood was descended from Aaron.
It was divided into twenty-four families, each serving in the Temple for a week, sixteen claiming descent from Aaron's elder son Zadok and eight from his younger son Ithamar (1 Chron. 24:1-19). Zechariah, the father of John the Baptist, was a member of such a division of priests (Luke 1:5, 8-9).
It was divided into twenty-four families, each serving in the Temple for a week, sixteen claiming descent from Aaron's elder son Zadok and eight from his younger son Ithamar (1 Chron. 24:1-19). Zechariah, the father of John the Baptist, was a member of such a division of priests (Luke 1:5, 8-9).