TRV
“The Genealogy of Moses and Aaron”· Exodus 6:14–27
Translation
King James Version
And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years.
Complete Jewish Bible
'Amram married Yokheved his father's sister, and she bore him Aharon and Moshe. 'Amram lived to be 137 years old.
Berean Standard Bible
And Amram married his father’s sister Jochebed, and she bore him Aaron and Moses. Amram lived 137 years.
American Standard Version
And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were a hundred and thirty and seven years.
World English Bible Messianic
Amram took Jochebed his father’s sister to himself as wife; and she bore him Aaron and Moses: and the years of the life of Amram were a hundred and thirty-seven years.
Geneva Bible (1599)
And Amram tooke Iochebed his fathers sister to his wife, and shee bare him Aaron and Moses (and Amram liued an hundreth thirtie and seuen yeere)
Young's Literal Translation
And Amram taketh Jochebed his aunt to himself for a wife, and she beareth to him Aaron and Moses: and the years of the life of Amram are a hundred and thirty and seven years.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 6:14–30. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentExodus 6:14–30
14¶ These be the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.
15And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.
16And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years.
17The sons of Gershon; Libni, and Shimi, according to their families.
18And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.
19And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.
20And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years.
21And the sons of Izhar; Korah, and Nepheg, and Zichri.
22And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.
23And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.
24And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
25And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families.
26These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies.
27These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.
28And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,
29That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.
30And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
I. II. Main points1. 2. Sub-points
I.We have here a genealogy, not an endless one, such as the apostle condemns (Ti1 1:4), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God's mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, Exo 6:16. Note, The grants of God's favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Psa 90:10); for now that God's Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men. 3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, Exo 6:23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (Exo 6:20); and it appears by Num 26:59 that it must be taken strictly for his father's own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous (Lev 18:12), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, Exo 6:26, Exo 6:27. These are that Moses and Aaron whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom God spoke (Exo 6:26), and who spoke to Pharaoh on Israel's behalf, Exo 6:27. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests.
II.In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly (Exo 6:13), and repeats,
1.The charge God had given him to deliver his message to Pharaoh (Exo 6:29): Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God's errand must not shun to declare the whole counsel of God.
2.His objection against it, Exo 6:30. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Meticulously records the lineage of Amram and Jochebed, highlighting their union and the birth of their sons, Aaron and Moses. This verse serves as a pivotal genealogical anchor within the broader tribal records of Israel, specifically establishing the parental origins of the two most significant leaders in the Exodus narrative and providing foundational context for their divinely appointed roles in the deliverance and establishment of the Israelite nation.
Context
Literary Context
This verse is embedded within a detailed genealogical section in Exodus 6, which systematically traces the descendants of Reuben, Simeon, and Levi. Following God's reaffirmation of His covenant with Moses and His promise to deliver Israel from Egyptian bondage (Exodus 6:2-8), the narrative pauses to establish the credentials of Moses and Aaron. This genealogical interlude is not merely a list of names but serves to authenticate the lineage of the appointed deliverers, connecting them directly to the covenant people and the tribe of Levi, from which the priesthood would later emerge. It underscores the divine order and preparation for the monumental events of the Exodus.
Historical & Cultural Context
At the time of this narrative, the Israelites were deeply entrenched in Egyptian slavery, a period marked by severe oppression and a desperate need for divine intervention. The mention of Amram and Jochebed's marriage, specifically that Jochebed was Amram's "father's sister" (his aunt), reflects a marital practice that was acceptable, or at least common, in the patriarchal era before the explicit prohibitions later codified in the Mosaic Law. This detail provides a glimpse into the social customs of the pre-Sinai period, contrasting with the more restrictive laws that would define the covenant community's distinctiveness. It also grounds the birth of Moses and Aaron within a specific historical and cultural framework, highlighting God's work within existing societal structures.
Key Themes
Exodus 6:20 contributes to several overarching themes within Exodus and the Pentateuch. Firstly, it emphasizes Divine Sovereignty and Providence, demonstrating God's meticulous preparation of His chosen instruments (Moses and Aaron) long before their public ministry. Secondly, it highlights the Importance of Lineage and Covenant Continuity, linking these pivotal leaders directly to the promises made to Abraham, Isaac, and Jacob, particularly through the tribe of Levi. Thirdly, it subtly introduces the theme of Progressive Revelation, particularly regarding God's laws, as seen in the permissible marriage practice that would later be forbidden. Finally, it underscores the Foundation of the Priesthood, laying the groundwork for Aaron's future role as the first High Priest, a crucial institution for Israel's worship and covenant relationship with God (Exodus 28:1).
Exposition and Analysis
Key Word Analysis
From "Jehovah contracted" and "gloried," meaning "Jehovah-gloried." This name, unique in the Old Testament, is deeply significant. It suggests a theological understanding or hope within the family, even amidst Egyptian bondage, that God (Yahweh) would be glorified. The mother of Moses and Aaron, her name subtly prefigures the glorification of Yahweh through the coming Exodus.
Feminine of "dôwd," meaning "an aunt." This specific familial descriptor highlights the consanguineous marriage between Amram and Jochebed. While later Mosaic Law would prohibit such unions (e.g., Leviticus 18:12), its mention here serves as a historical marker, indicating the cultural norms of the patriarchal period before the giving of the Law at Sinai. It underscores the progressive nature of God's revelation concerning social and moral codes for His covenant people.
A primitive root meaning "to bear young; causatively, to beget." This verb is fundamental in genealogies, signifying the act of giving birth and establishing lineage. In this context, it emphasizes the physical reality of Moses and Aaron's birth from this specific union, underscoring their human origins while simultaneously pointing to the divine hand in their conception and raising, preparing them for their extraordinary destinies.
Verse Breakdown
"And Amram took him Jochebed his father's sister to wife"
This opening clause establishes the parental union that would bring forth Israel's key deliverers. Amram, a descendant of Levi, married Jochebed, who is explicitly identified as his aunt (his father's sister). This detail, while potentially surprising to a modern reader due to later biblical prohibitions, was permissible in the pre-Mosaic era. It highlights the historical context of the patriarchal period and the specific family line from which Moses and Aaron would emerge, emphasizing their legitimate and divinely ordained heritage.
"and she bare him Aaron and Moses"
This is the pivotal statement of the verse, naming the two sons born from this union. Aaron is mentioned first, indicating his elder status, followed by Moses, the younger. This concise declaration immediately links these two central figures of the Exodus narrative to their specific Levite parentage. Their birth is presented as a direct outcome of this marriage, underscoring God's sovereign plan in raising up His chosen instruments for the deliverance of Israel and the establishment of the covenant. Aaron's future role as the first High Priest and Moses's as the prophet and lawgiver are implicitly foreshadowed by their very existence.
"and the years of the life of Amram [were] an hundred and thirty and seven years"
The inclusion of Amram's lifespan is a common feature in biblical genealogies. It serves multiple purposes: to authenticate the historical record, providing a verifiable chronological marker; to connect this generation to the longer lifespans characteristic of the patriarchal era, thereby establishing continuity with the earlier narratives of Genesis; and to provide a temporal framework for the period leading up to the Exodus, placing the birth and early life of Moses and Aaron within a specific historical context. This detail grounds the extraordinary events of the Exodus in a tangible, historical reality.
Literary Devices
The primary literary device at play in Exodus 6:20 is Genealogy. This verse functions as a crucial entry within a broader genealogical record, serving to establish the lineage and credentials of key figures. It is not merely a list of names but a purposeful tracing of descent that authenticates the historical claims and divine appointments within the narrative. The specific mention of Jochebed as Amram's "father's sister" also introduces an element of Historical Realism, grounding the narrative in the cultural and legal practices of the time, which differed from later Mosaic codes. Furthermore, the naming of Aaron and Moses within this familial context serves as a subtle Foreshadowing of their future, monumental roles in Israel's history, hinting at the divine preparation of these individuals for their unique callings as deliverer, lawgiver, and high priest. The brevity and directness of the statement also contribute to a sense of Conciseness, characteristic of biblical genealogical entries, yet packed with profound significance.
Theological and Thematic Connections
Exodus 6:20 profoundly underscores God's meticulous and sovereign preparation of leaders for His redemptive purposes. Moses and Aaron were not random individuals but were born into a specific, divinely chosen family line within the tribe of Levi, demonstrating God's faithfulness to His covenant promises and His intricate planning for the deliverance of His people. This verse lays the essential groundwork for understanding their authority and divine appointment, particularly for Aaron's future role as the inaugural High Priest, establishing the hereditary nature of the priesthood within Israel. It also subtly illustrates the progressive nature of divine revelation, where certain practices, acceptable in one era, would later be refined or prohibited as God established a more defined and holy covenant relationship with His people.
Reflection and Application
Exodus 6:20 offers profound insights for contemporary believers, reminding us that God's sovereign plan often unfolds through seemingly ordinary individuals and families, meticulously prepared for His purposes. The fact that Moses and Aaron, the central figures of the Exodus, emerged from this specific, documented lineage underscores God's intricate orchestration of history. Amram and Jochebed, though not extensively detailed, are presented as the humble parents through whom God brought forth extraordinary leaders. This should encourage us that God frequently uses unexpected origins and seemingly mundane circumstances to accomplish His grand designs. Our own lives, families, and backgrounds, no matter how ordinary or imperfect, can be part of God's greater redemptive narrative. It also teaches us about the patience of God's timing; the preparation for Moses and Aaron's leadership began long before their public ministry, emphasizing that God's work in us is often a long process of shaping and refining. Finally, the verse subtly illustrates the progressive nature of God's revelation, reminding us that understanding and obedience to God's will deepen over time as He reveals more of His character and purposes.
Questions for Reflection
FAQ
Why did Amram marry his aunt, Jochebed, if such unions were later forbidden?
The prohibition against marrying close relatives, including an aunt, was given later in the Mosaic Law, specifically in Leviticus 18:12. At the time of Amram and Jochebed, prior to the giving of the Law at Mount Sinai, such unions were evidently not prohibited or were culturally acceptable within their society. This illustrates the progressive nature of God's revelation and the establishment of specific laws for His covenant people as they transitioned from a patriarchal clan to a distinct nation under God's explicit covenant.
Why is Amram's age at death mentioned in this genealogical record?
The inclusion of lifespans in biblical genealogies serves several crucial purposes. It helps to authenticate the historical record, providing a chronological framework for the events and individuals. It also connects the individuals to the broader narrative of God's people, establishing continuity with the longer lifespans of the patriarchal era (e.g., Genesis 5). In this context, Amram's lifespan grounds the lineage of Moses and Aaron within a verifiable historical timeline, emphasizing the reality of their existence and the historical context of the Exodus.
Does this verse suggest that God's laws change over time?
This verse highlights the progressive nature of God's covenant laws rather than a change in His immutable character or moral principles. While God's moral character and ultimate truth are unchanging, the specific legal and ceremonial regulations given to Israel evolved as God established a more defined covenant relationship with His people. What was permissible or tolerated in one era might be explicitly regulated or prohibited in a later covenant context to establish holiness, order, and distinctiveness for His chosen nation. This demonstrates God's wisdom in guiding humanity and His people towards a deeper understanding of His will and a more perfect expression of His holiness (Hebrews 8:7-13).
Christ-Centered Fulfillment
The meticulous genealogical record in Exodus 6:20, establishing the lineage of Moses and Aaron, finds its ultimate and glorious fulfillment in Jesus Christ. Moses himself is a profound type of Christ—a deliverer who led His people out of bondage (Deuteronomy 18:15, Acts 3:22), a prophet who spoke God's words, and a lawgiver who mediated the covenant. Aaron, as the first High Priest, prefigures Christ's perfect and eternal high priesthood, offering a once-for-all sacrifice for sin (Hebrews 4:14-16, Hebrews 7:23-28). The divine preservation of a specific lineage, culminating in these two pivotal figures who led Israel out of Egyptian bondage, powerfully foreshadows God's faithfulness in preserving the messianic line, through which the ultimate Deliverer and High Priest, Jesus Christ, would come. Christ embodies and perfects all the roles and promises hinted at in the lives of Moses and Aaron, fulfilling the Law and establishing a new covenant of grace and freedom, not from physical slavery, but from the bondage of sin and death (John 8:36, Galatians 5:1).