Exodus 2:1
Now a man of the house of Levi married a daughter of Levi,
Now
The word "Now" serves as a transitional marker, connecting the narrative of Exodus 2 with the preceding chapter. It indicates a continuation of the account of the Israelites in Egypt, setting the stage for the introduction of Moses. This transition is crucial as it moves from the broader context of Israel's suffering to the specific account of Moses, who will become a central figure in God's plan for deliverance.

a man of the house of Levi
The phrase "a man of the house of Levi" identifies the lineage of Moses' father, Amram. The tribe of Levi is significant in Israelite history, as it is later designated as the priestly tribe. The Levites were set apart for religious duties, and this heritage foreshadows Moses' future role as a leader and mediator between God and His people. The Levites' dedication to God is a recurring theme throughout the Bible, emphasizing the importance of faithfulness and service.

married
The act of marriage here is not just a personal union but a continuation of God's covenantal promise to Abraham, Isaac, and Jacob. Marriage within the Israelite community was a means of preserving the faith and identity of God's chosen people. This union also highlights the importance of family and lineage in the unfolding of God's redemptive plan, as it leads to the birth of Moses, who will play a pivotal role in the history of Israel.

a daughter of Levi
The phrase "a daughter of Levi" refers to Jochebed, Moses' mother. Her Levitical heritage is significant, as it underscores the purity and dedication of Moses' lineage. The mention of both parents being from the tribe of Levi emphasizes the spiritual and cultural heritage that Moses inherits. This background prepares him for his future role as a leader and lawgiver, deeply rooted in the traditions and faith of his ancestors.

Persons / Places / Events
1. The Man of the House of Levi
This refers to Amram, who is later identified as the father of Moses, Aaron, and Miriam. He is a member of the tribe of Levi, which is significant as the Levites were later set apart for priestly duties.

2. The Daughter of Levi
This is Jochebed, Amram's wife and the mother of Moses. Her lineage as a Levite is important, as it connects Moses to the priestly tribe.

3. The Tribe of Levi
One of the twelve tribes of Israel, the Levites were later chosen by God to serve as priests and caretakers of the Tabernacle. This tribal identity plays a crucial role in the account of the Israelites.

4. Marriage
The union of Amram and Jochebed is significant as it sets the stage for the birth of Moses, a central figure in the deliverance of Israel from Egypt.

5. The Context of Oppression
This event occurs during a time of severe oppression for the Israelites in Egypt, setting the stage for God's deliverance through Moses.
Teaching Points
The Importance of Godly Heritage
The union of Amram and Jochebed, both Levites, underscores the significance of a godly heritage and its impact on future generations.

Faith in Adversity
Despite the oppressive circumstances, the marriage and family life of Amram and Jochebed demonstrate faith and trust in God's plan.

God's Sovereign Plan
The birth of Moses to a Levite family was part of God's sovereign plan to deliver Israel, showing that God works through families and lineages.

The Role of Family in God's Work
This passage highlights the importance of family in God's redemptive work, encouraging believers to value and nurture their family relationships.
Bible Study Questions
1. How does the identity of Amram and Jochebed as Levites influence the account of Moses' life and mission?

2. In what ways can we see God's sovereignty at work in the union of Amram and Jochebed, and how does this encourage us in our own family situations?

3. How does the faith of Moses' parents, as seen in their marriage and family life, inspire us to trust God in difficult circumstances?

4. What lessons can we learn from the role of family in God's plan for deliverance, and how can we apply these lessons to our own family dynamics?

5. How does understanding the context of oppression in Exodus 2:1 help us appreciate the significance of Moses' birth and the subsequent deliverance of Israel?
Connections to Other Scriptures
Exodus 6:20
This verse provides further details about Amram and Jochebed, confirming their identities and lineage.

Numbers 26:59
This verse also mentions the family of Amram and Jochebed, emphasizing their role in the lineage of the Levites.

Hebrews 11:23
This New Testament reference highlights the faith of Moses' parents in hiding him, which begins with their union and the birth of Moses.
The Ark Among the FlagsAlexander MaclarenExodus 2:1
A Devoted SisterH. O. Mackey.Exodus 2:1-4
Children in Need of Preserving MercyA. Nevin, D. D.Exodus 2:1-4
Divine Ordering of EventsG. Bush, D. D.Exodus 2:1-4
God's Providence in Our Family LifeW. M. Taylor, D. D.Exodus 2:1-4
LessonsG. Hughes, B. D.Exodus 2:1-4
MiriamJ. Wells.Exodus 2:1-4
Miriam's TactJ. Parker, D. D.Exodus 2:1-4
Moses and ChristH. Wonnacott.Exodus 2:1-4
Parental Instruction BestCawdray.Exodus 2:1-4
Sisters and BrothersDr. Talmage.Exodus 2:1-4
TheJ. S. Exell, M. A.Exodus 2:1-4
The Ark of BulrushesJ. C. Gray.Exodus 2:1-4
The Babe in the BulrushesC. S. Robinson, D. D.Exodus 2:1-4
The Beautiful Ministry of a Youthful LifeJ. S. Exell, M. A.Exodus 2:1-4
The BulrushW. M. Taylor, D. D.Exodus 2:1-4
The Cradle on the WatersJ. S. Exell, M. A.Exodus 2:1-4
The Events of Life Under a Divine ProvidenceT. De Witt Talmage.Exodus 2:1-4
The Faith of Moses' ParentsH. Cowles, D. D.Exodus 2:1-4
The Infancy of MosesCaleb Morris.Exodus 2:1-4
The Minute Providence of GodW. M. Taylor, D. D.Exodus 2:1-4
The Mother of MosesJ. O. Davies.Exodus 2:1-4
The Mother Remained At Home, ShowingJ. S. Exell, M. A.Exodus 2:1-4
The Watching SisterJ. Parker, D. D.Exodus 2:1-4
Training of ChildrenDr. Payson.Exodus 2:1-4
Weak Links UsefulJ. J. Van Oosterzee, D. D.Exodus 2:1-4
The Infancy of MosesD. Young Exodus 2:1-9
A Picture of True FaithJ. Urquhart Exodus 2:1-10
By Works was Faith Made PerfectG.A. Goodhart Exodus 2:1-10
The Child of the WaterH.T. Robjohns Exodus 2:1-10
A Child of ProvidenceJ. Orr Exodus 2:1-11
Moses and ChristJ. Orr Exodus 2:1-25
People
Gershom, Isaac, Israelites, Jacob, Levi, Moses, Pharaoh, Reuel, Zipporah
Places
Egypt, Midian, Nile River
Topics
Daughter, Levi, Levite, Married, Taketh, Wife
Dictionary of Bible Themes
Exodus 2:1

     5681   family, nature of

Exodus 2:1-2

     5720   mothers, examples

Exodus 2:1-3

     4309   bitumen and tar
     5102   Moses, life of

Exodus 2:1-6

     4502   reed

Exodus 2:1-8

     5737   sisters

Exodus 2:1-10

     5652   babies
     7775   prophets, lives

Library
The Ark among the Flags
'And there went a man of the house of Levi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4. And his sister stood afar off, to wit what would be done to him. 5. And the daughter of Pharaoh came
Alexander Maclaren—Expositions of Holy Scripture

Home as a Stewardship.
"Take this child away, and nurse it for me, and I will give thee thy wages."--EXODUS II., 9. "For look, how many souls in thy house be, With just as many souls God trusteth thee!" The Christian home is a stewardship. The parents are stewards of God. A steward is a servant of a particular kind, to whom the master commits a certain portion of his interest to be prosecuted in his name and by his authority, and according to his laws and regulations. The steward must act according to the will of his
Samuel Philips—The Christian Home

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain
Mildred Duff—The Bible in its Making

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Faith of Moses.
"By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Consolations against Impatience in Sickness.
If in thy sickness by extremity of pain thou be driven to impatience, meditate-- 1. That thy sins have deserved the pains of hell; therefore thou mayest with greater patience endure these fatherly corrections. 2. That these are the scourges of thy heavenly Father, and the rod is in his hand. If thou didst suffer with reverence, being a child, the corrections of thy earthly parents, how much rather shouldst thou now subject thyself, being the child of God, to the chastisement of thy heavenly Father,
Lewis Bayly—The Practice of Piety

Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending;
Thomas Watson—A Body of Divinity

Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the
J. W. McGarvey—The Four-Fold Gospel

Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies
Thomas Watson—A Body of Divinity

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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