LXX Exodus 4:24
22 And thou shalt say to Pharao, These things saith the Lord, Israel is my first-born. 23 And I said to thee, Send away my people, that they may serve me: now if thou wilt not send them away, see, I will slay thy first-born son. 24 And it came to pass that the angel of the Lord met him by the way in the inn, and sought to slay him. 25 And Sepphora having taken a stone cut off the foreskin of her son, and fell at his feet and said, The blood of the circumcision of my son is staunched: 26 and he departed from him, because she said, The blood of the circumcision of my son is staunched.
1 Corinthians 10:10
7 So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.” 8 And let us not be immoral, as some of them were, and 23,000 died in a single day. 9 And let us not put Christ to the test, as some of them did, and were destroyed by snakes. 10 And do not complain, as some of them did, and were killed by the destroying angel. 11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come. 12 So let the one who thinks he is standing be careful that he does not fall. 13 No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it.
Notes and References
"... The Septuagint identifies the attacker as an angel of the Lord instead of the Lord himself, since “It could not be accepted that the Lord in person would threaten the life of any man, and particularly not the life of his elect.” The Septuagint also has Zipporah fall at the feet of the angel and say, “The blood of the circumcision of my son has stood,” rather than making a statement about a bridegroom of blood; verse 26 specifies that it was because she said this that the angel left. The Armenian version reads, “Behold the blood of the circumcision of my son,” and the Ethiopic version has “May the blood of the circumcision of my son be in his place.” All three of these versions emphasize the sacrificial aspect of this circumcision: Moses is saved by his son’s blood. Targum Onkelos agrees with the Septuagint in verse 24. In verse 25, Zipporah says, “May my husband be given to us by the blood of this circumcision,” which is a similar interpretation to that of the Septuagint. Then, in verse 26, she says, “Were it not for the blood of this circumcision, my husband had merited execution.” Thus this Targum offers two interpretations of the phrase “bridegroom of blood,” the first being the sacrificial interpretation found in the Septuagint and the second being the possibility of the shedding of her husband’s blood. In Fragmentary Targum and Codex Neofiti, the attacker is identified as the “Destroyer,” the “Angel of Death,” and the reason for Zipporah’s son’s state of uncircumcision is that Jethro did not allow Moses to circumcise him ..."
Hare, Laura Mary Elizabeth The Transformation of Moses: An Exegetical Study of Exodus 4:24-26 (pp. 4-5) Knox College, 2013