probably from עַם and רוּם; high people; Amram, the name of two Israelites; Amram.
Transliteration:ʻAmrâm
Pronunciation:am-rawm'
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### Core Meaning & Semantic Range
The Hebrew term עַמְרָם (ʻAmrâm, `{{H6019}}`) is a proper noun, primarily serving as a personal name. Its etymology is generally understood to be a compound of two Hebrew roots: עַם (ʻam, `{{H5971}}`), meaning "people" or "nation," and רוּם (rûm, `{{H7311}}`), signifying "to be high," "exalted," or "lifted up." Therefore, the name עַמְרָם carries the meaning "high people" or "exalted people." As a proper noun, its semantic range is inherently restricted to the individuals bearing this name, with its significance derived from this etymological root and the biblical narrative in which these individuals appear.
### Biblical Occurrences & Contextual Analysis
The name עַמְרָם occurs in the Hebrew Bible primarily in reference to two distinct individuals:
1. **Amram, the father of Moses, Aaron, and Miriam:** This is by far the most prominent figure bearing this name. He is identified as a Levite, the son of Kohath, and grandson of Levi ([[Exodus 6:18]]). His marriage to Jochebed, his father's sister, is noted, and their children—Moses, Aaron, and Miriam—become central figures in the Exodus narrative and the establishment of the Israelite nation and its religious institutions ([[Exodus 6:20]]). The lineage of Amram is crucial for understanding the divine appointment of the Levitical priesthood through Aaron and the prophetic leadership through Moses. The "Amramites" form a significant clan within the Kohathite branch of the Levites, tasked with carrying the holy articles of the tabernacle ([[Numbers 3:19]], [[Numbers 26:58-59]], [[1 Chronicles 6:2-3]], [[1 Chronicles 6:18]], [[1 Chronicles 23:13]]). His role, though not extensively detailed in action, is foundational to the covenant history of Israel through his illustrious offspring.
2. **Amram, a son of Bani:** This individual is mentioned in the post-exilic period, specifically in the book of Ezra. He is listed among those who had taken foreign wives during the time of Ezra's reforms ([[Ezra 10:34]]). The context here is the purification of the community of returned exiles and the strict prohibition against intermarriage with foreign women, which was seen as a defilement of the holy seed of Israel. Unlike the Amram of the Exodus, this Amram is a minor figure, his mention serving to illustrate the widespread nature of the problem Ezra sought to address.
### Related Words & Concepts
The etymology of עַמְרָם directly links it to several key biblical concepts:
* **עַם (ʻam, `{{H5971}}`):** This foundational term refers to "people" or "nation," frequently used to describe Israel as God's chosen people, distinct from other nations. The concept of a "people of God" is central to the covenant.
* **רוּם (rûm, `{{H7311}}`):** This verb signifies "to be high," "exalted," "lifted up." It is used in various contexts, including the exaltation of God, the lifting up of a standard, or the raising of a person to a position of prominence.
* **Lineage and Genealogy:** Especially in the case of Amram, father of Moses, the name underscores the importance of tribal and family lines in God's redemptive plan, particularly for the establishment of the priesthood and national leadership.
* **Covenant and Purity:** The name's meaning "high people" gains theological depth when applied to Israel, who were called to be a holy nation, set apart by God. The Amram of Ezra's time highlights the challenge of maintaining this "high" or "holy" status in the face of covenant disobedience, particularly regarding intermarriage.
### Theological Significance
The name עַמְרָם carries profound theological resonance, particularly through the figure of Moses' father. The meaning "high people" or "exalted people" can be seen as prophetic or descriptive of the destiny of his lineage and, by extension, the people of Israel whom his sons, Moses and Aaron, would lead. Through them, God would elevate Israel to a unique status among nations, making them a "kingdom of priests and a holy nation" ([[Exodus 19:6]]). The house of Amram thus becomes emblematic of divine election and the elevated position God bestows upon His chosen, not due to their inherent merit, but by His grace and covenant.
For the Amram mentioned in Ezra, the name takes on an ironic tension. While his name suggests a "high people," his action of marrying a foreign wife contradicts the very essence of what made Israel "high"—their covenantal purity and separation unto God. This serves as a stark reminder that the privilege of being God's "exalted people" comes with the responsibility of covenant fidelity and obedience, underscoring the constant need for holiness within the community.
### Summary
The Hebrew word עַמְרָם (ʻAmrâm, `{{H6019}}`), derived from the roots עַם ("people") and רוּם ("high" or "exalted"), signifies "high people" or "exalted people." Its primary biblical reference is to Amram, the father of Moses, Aaron, and Miriam, whose lineage was foundational to the Levitical priesthood and Israel's leadership. The name, in this context, subtly foreshadows the elevated status God would grant His chosen people through the covenant and the roles of Amram's children. A second, less prominent Amram appears in Ezra, highlighting the challenges of maintaining the "high" and holy identity of God's people in the face of covenant disobedience. Thus, עַמְרָם encapsulates themes of divine election, covenantal privilege, and the responsibilities inherent in being God's chosen and exalted people.
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