Вихід 6:14

The Genealogy of Moses and Aaron. - "These are their (Moses' and Aaron's) father's-houses." בּית־אבות father's-houses (not fathers' house) is a composite noun, so formed that the two words not only denote one idea, but are treated grammatically as one word, like בּית־עצבּים idol-houses (Sa1 31:9), and בּית־בּמות high-place-houses (cf. Ges. 108, 3; Ewald, 270c). Father's house was a technical term applied to a collection of families, called by the name of a common ancestor. The father's-houses were the larger divisions into which the families (mishpachoth), the largest subdivisions of the tribes of Israel, were grouped. To show clearly the genealogical position of Levi, the tribe-father of Moses and Aaron, among the sons of Jacob, the genealogy commences with Reuben, the first-born of Jacob, and gives the names of such of his sons and those of Simeon as were the founders of families (Gen 46:9-10). Then follows Levi; and not only are the names of his three sons given, but the length of his life is mentioned (Exo 6:16), also that of his son Kohath and his descendant Amram, because they were the tribe-fathers of Moses and Aaron. But the Amram mentioned in Exo 6:20 as the father of Moses, cannot be the same person as the Amram who was the son of Kohath (Exo 6:18), but must be a later descendant. For, however the sameness of names may seem to favour the identity of the persons, if we simply look at the genealogy before us, a comparison of this passage with Num 3:27-28 will show the impossibility of such an assumption. "According to Num 3:27-28, the Kohathites were divided (in Moses' time) into the four branches, Amramites, Izharites, Hebronites, and Uzzielites, who consisted together of 8600 men and boys (women and girls not being included). Of these, about a fourth, or 2150…

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…

6:14-30 This genealogical interlude places Moses and Aaron among the families of Israel. That it is an interlude is clear because 6:30 is a repetition of 6:12. There is a recurring emphasis in Exodus on Yahweh as the God of the ancestors, both explicitly (from 3:6 on) and implicitly (from 1:1 on). What was about to happen was not an unrelated action by some new god who was devaluing impotent older gods (a typical theme in ancient pagan literature). Unlike pagan gods, whose only purpose is personal power, and who are in constant conflict among themselves, the true God has a single, overarching purpose: He wants his creation to find its fulfillment in proper relation to him. Although he enacts that purpose in ever-expanding displays of creativity, the new activities are always consistent with what he has already revealed of himself. Moses and Aaron did not suddenly appear out of the unknown, but were an integral part of that same people to whom God first revealed himself and through whom he was about to give an even grander revelation. The genealogies of Jesus have a similar purpose (Matt 1:1-16; Luke 3:23-38). 6:14-16 The genealogy works its way through Jacob’s first and second sons to the third, Levi, the ancestor of Moses and Aaron. Having reached Levi, it dispenses with the other nine sons.