Exodus 4:20-31
New American Bible (Revised Edition)
20 So Moses took his wife and his sons, mounted them on the donkey, and started back to the land of Egypt. Moses took the staff of God with him. 21 The Lord said to Moses: On your return to Egypt, see that you perform before Pharaoh all the wonders I have put in your power. But I will harden his heart[a] and he will not let the people go. 22 (A)So you will say to Pharaoh, Thus says the Lord: Israel is my son, my firstborn. 23 I said to you: Let my son go, that he may serve me. Since you refused to let him go, I will kill your son, your firstborn.(B)
24 [b]On the journey, at a place where they spent the night, the Lord came upon Moses and sought to put him to death. 25 (C)But Zipporah took a piece of flint and cut off her son’s foreskin and, touching his feet,[c] she said, “Surely you are a spouse of blood to me.” 26 So God let Moses alone. At that time she said, “A spouse of blood,” in regard to the circumcision.
27 The Lord said to Aaron: Go into the wilderness to meet Moses. So he went; when meeting him at the mountain of God, he kissed him. 28 Moses told Aaron everything the Lord had sent him to say, and all the signs he had commanded him to do. 29 Then Moses and Aaron went and gathered all the elders of the Israelites. 30 Aaron told them everything the Lord had said to Moses, and he performed the signs before the people. 31 The people believed, and when they heard that the Lord had observed the Israelites and had seen their affliction,[d] they knelt and bowed down.
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- 4:21 Harden his heart: in the biblical view, the heart, whose actual function in the circulation of blood was unknown, typically performs functions associated today more with the brain than with the emotions. Therefore, while it may be used in connection with various emotional states ranging from joy to sadness, it very commonly designates the seat of intellectual and volitional activities. For God to harden Pharaoh’s heart is to harden his resolve against the Israelites’ desire to leave. In the ancient world, actions which are out of character are routinely attributed not to the person but to some “outside” superhuman power acting upon the person (Jgs 14:16; 1 Sm 16:10). Uncharacteristically negative actions or states are explained in the same way (1 Sm 16:14). In this instance, the opposition of Pharaoh, in the face of God’s displays of power, would be unintelligible to the ancient Israelites unless he is seen as under some divine constraint. But this does not diminish Pharaoh’s own responsibility. In the anthropology of the ancient Israelites there is no opposition between individual responsibility and God’s sovereignty over all of creation. Cf. Rom 9:17–18.
- 4:24–26 This story continues to perplex commentators and may have circulated in various forms before finding its place here in Exodus. Particularly troublesome is the unique phrase “spouse of blood.” Nevertheless, v. 26, which apparently comes from the hand of a later commentator on the original story, is intended to offer some clarification. It asserts that when Zipporah used the problematic expression (addressing it either to Moses or her son), she did so with reference to the circumcision performed on her son—the only place in the Bible where this rite is performed by a woman. Whatever the precise meaning of the phrase “spouse of blood,” circumcision is the key to understanding it as well as the entire incident. One may conclude, therefore, that God was angry with Moses for having failed to keep the divine command given to Abraham in Gn 17:10–12 and circumcise his son. Moses’ life is spared when his wife circumcises their son.
- 4:25 Touching his feet: a euphemism most probably for the male sexual organ (see 2 Kgs 18:27; Is 7:20); whether the genitals of the child (after Zipporah circumcised him) or of Moses (after the circumcision of his son) is not clear.
- 4:31 Observed…their affliction: the same phrases used in God’s dialogue with Moses in 3:16–17.
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