[3] Textual scholars attribute the biblical genealogy to the Book of Generations, a hypothetically reconstructed document theorized to originate from a similar religiopolitical group and date to the priestly source.
[4] According to critical scholars, the Torah's genealogy for Levi's descendants, is actually an aetiological myth reflecting the fact that there were four different groups among the Levites – the Gershonites, Kohathites, Merarites, and Aaronids;[5] Aaron – the eponymous ancestor of the Aaronids – could not be portrayed as a brother to Gershon, Kohath, and Merari, as the narrative about the birth of Moses (brother of Aaron), which textual scholars attribute to the earlier Elohist source, mentions only that both his parents were Levites (without identifying their names).
[6] Critical scholars suspect that the Elohist account offers both matrilineal and patrilineal descent from Levites in order to magnify the religious credentials of Moses.
[9] The Exodus Rabbah argues that when the Pharaoh instructed midwives to throw male children into the Nile, Amram divorced Jochebed, who was three months pregnant with Moses at the time, arguing that there was no justification for the Israelite men to father children if they were just to be killed;[10] however, the text goes on to state that Miriam, his daughter, chided him for his lack of care for his wife's feelings, persuading him to recant and marry Jochebed again.
According to the Book of Jubilees, Amram was among the Israelites who took the bones of Jacob's sons (excluding those of Joseph) to Canaan for burial in the cave of Machpelah.