Exodus 4:24

Hebrew Bible

22 You must say to Pharaoh, ‘This is what the Lord has said, “Israel is my son, my firstborn, 23 and I said to you, ‘Let my son go that he may serve me,’ but since you have refused to let him go, I will surely kill your son, your firstborn!”’” 24 Now on the way, at a place where they stopped for the night, the Lord met Moses and sought to kill him. 25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, and said, “Surely you are a bridegroom of blood to me.” 26 So the Lord let him alone. (At that time she said, “A bridegroom of blood,” referring to the circumcision.) Source

Date: 5th Century B.C.E. (Final composition) (based on scholarly estimates)

Pseudo Jonathan Exodus 4:24

Targum

And thou shalt say to Pharoh, Thus saith the Lord, Israel is My first-born son; and to thee I say, Let My son go free, that he may worship before Me; and if thou refuse to let him go, behold, I will slay thy first-born son. But it was on the way, in the place of lodging that the angel of the Lord met him, and sought to kill him, because Gershom his son had not been circumcised, inasmuch as Jethro his father-in-law had not permitted him to circumcise him: but Eliezer had been circum-cised, by an agreement between them two. And Zipporah took a stone, and circumcised the foreskin of Gershom her son, and brought the severed part to the feet of the angel, the Destroyer, and said, The husband sought to circumcise, but the father-in-law obstructed him; and now let this blood of the circumcision atone for my husband. Source

Date: 300-1200 C.E. (based on scholarly estimates)

"... A strange incident occurs on the way to Egypt (vv. 24–25). The angel of the Lord meets Mōusēs and threatens to kill him (v.24). Sepphōra intercedes by circumcising her son (v. 25), somehow averting her husband’s death. BS designates this among the more enigmatic pericopae in the Heb. Bible. It is not even mentioned by Philo or Josephus, and takes on new meaning in LXX Exod ... The subject is the ἄγγελος Κυρίου, “angel of the Lord.” This reading is affirmed by Targum, Targ Neof I (Targ Ps-J has “destroying angel”; cf. Jub. 48.2 where it is Mastemah; Propp 1999), though the MT reads יְהוָה and makes no mention of an “angel.” ..."

Gurtner, Daniel M. Exodus: A Commentary on the Greek Text of Codex Vaticanus (pp. 230-231) Brill, 2013

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.

"... A strange incident occurs on the way to Egypt (vv. 24–25). The angel of the Lord meets Mōusēs and threatens to kill him (v.24). Sepphōra intercedes by circumcising her son (v. 25), somehow averting her husband’s death. BS designates this among the more enigmatic pericopae in the Heb. Bible. It is not even mentioned by Philo or Josephus, and takes on new meaning in LXX Exod ... The subject is the ἄγγελος Κυρίου, “angel of the Lord.” This reading is affirmed by Targum, Targ Neof I (Targ Ps-J has “destroying angel”; cf. Jub. 48.2 where it is Mastemah; Propp 1999), though the MT reads יְהוָה and makes no mention of an “angel.” ..."

Gurtner, Daniel M. Exodus: A Commentary on the Greek Text of Codex Vaticanus (pp. 230-231) Brill, 2013

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.