What number verse is Exodus 4:26 in the Bible?

Exodus 4:26 is the 1,628th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Exodus 4:26 sits at position 1,628.

Translation

King James Version

So he let him go: then she said, A bloody husband thou art, because of the circumcision.

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KJV (with Strong's)

So he let him go ^H7503: then she said ^H559, A bloody ^H1818 husband ^H2860 thou art, because of the circumcision ^H4139.

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Complete Jewish Bible

But then, God let Moshe be. She added, "A bloody bridegroom because of the circumcision!"

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Berean Standard Bible

So the LORD let him alone. (When she said, “bridegroom of blood,” she was referring to the circumcision.)

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American Standard Version

So he let him alone. Then she said, A bridegroom of blood art thou, because of the circumcision.

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World English Bible Messianic

So he let him alone. Then she said, “You are a bridegroom of blood,” because of the circumcision.

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Geneva Bible (1599)

So he departed from him. Then she saide, O bloodie husband (because of the circumcision)

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Young's Literal Translation

and He desisteth from him: then she said, `A bridegroom of blood,' in reference to the circumcision.

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See on the biblical-era map

The Kingdom of Egypt in the Time of Moses View full PDF

Moses flees to Midian and returns to Egypt View full PDF

Exodus 4:18-31, Exodus 17:1-6 View full PDF

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In the KJVVerse 1,628 of 31,102

Study This Verse

SUMMARY

Exodus 4:26 concludes a harrowing divine encounter where God's wrath against Moses was averted. As Moses journeyed to Egypt to fulfill his divine commission, the Lord sought to kill him for failing to circumcise his son, a grave breach of the foundational Abrahamic covenant. Zipporah, Moses' wife, swiftly performed the necessary circumcision, and her subsequent declaration, "A bloody husband thou art, because of the circumcision," satisfied the covenant requirement, lifting the divine threat and allowing Moses to proceed with his monumental mission.

CONTEXT

Literary Context: Exodus 4:26 serves as the dramatic culmination of a brief but intensely significant narrative segment (Exodus 4:24-26) that interrupts Moses' journey back to Egypt. This incident immediately follows God's detailed commission to Moses at the burning bush (Exodus 3-4:23), where Moses was empowered and instructed for his mission to confront Pharaoh and lead Israel out of bondage. The sudden, life-threatening encounter underscores the absolute seriousness of covenant obedience, even for God's chosen leader, before he can embark on such a sacred task. It highlights that divine favor does not negate the requirement of faithfulness to God's established commands.
Historical & Cultural Context: The practice of circumcision was not unique to Israel in the ancient Near East, but its meaning for the Israelites was distinct. For them, it was the physical sign of the Abrahamic covenant established in Genesis 17:9-14, signifying God's promise to Abraham and his descendants, their separation as a holy people, and their inheritance of the land. Neglecting this rite was tantamount to breaking the covenant, a profound act of disobedience that could result in being "cut off from his people" (Genesis 17:14). Moses, having lived in Midian for forty years, may have become lax in this practice, but his failure to circumcise his son before returning to lead God's covenant people was a severe spiritual lapse that jeopardized his very life and mission.
Key Themes: This passage powerfully contributes to several key themes within Exodus and the Pentateuch. It emphasizes the seriousness of covenant obedience, demonstrating that God holds His chosen servants accountable to His commands, particularly foundational ones like the covenant of circumcision (Genesis 17). It also highlights the theme of divine judgment and mercy, showing God's immediate wrath against disobedience but also His swift cessation of judgment upon proper atonement and obedience. Furthermore, Zipporah's decisive action underscores the theme of intercession and prompt action in averting divine wrath, a motif that recurs throughout Israel's history (e.g., Numbers 25:6-13).

EXPOSITION AND ANALYSIS

Key Word Analysis

let him go (Hebrew, râphâh', H7503): This verb (H7503) means "to slacken," "to cease," or "to release." In this context, it signifies the immediate cessation of God's lethal assault on Moses. The divine hand of judgment, which had sought to kill Moses, was withdrawn as soon as the covenant requirement was met. This emphasizes the direct cause-and-effect relationship between Zipporah's action and the lifting of the divine threat.
bloody (Hebrew, dâm', H1818): This noun (H1818) refers to "blood," specifically as that which is shed and causes death, or figuratively, bloodshed. In Zipporah's declaration, the term "bloody" is central to understanding the significance of the circumcision. It points directly to the physical act and its life-saving, covenantal implications, transforming a potentially fatal encounter into a moment of consecration.
husband (Hebrew, châthân', H2860): This noun (H2860) can mean "bridegroom," "son-in-law," or "husband." Its use here in the phrase "bloody husband" (חֲתַן דָּמִים, hatan damim) is highly significant. While literally meaning "a bridegroom of blood," it carries the connotation of a male consecrated or identified by the blood of circumcision. Zipporah's use of this term, often associated with a new covenant or family relationship, powerfully declares that Moses has now been properly initiated or reaffirmed in the covenant through the blood of his son.

Verse Breakdown

"So he let him go": This clause directly states the resolution of the crisis. The "he" refers to the Lord, who had "met him, and sought to kill him" (Exodus 4:24). The immediate release signifies that God's wrath was appeased and the divine judgment against Moses was lifted the moment the covenant obligation was fulfilled through Zipporah's decisive action. It underscores God's absolute commitment to His covenant and the severe consequences of its neglect.
"then she said, A bloody husband [thou art], because of the circumcision": This is Zipporah's profound and often debated declaration. The phrase "bloody husband" (Hebrew: hatan damim) is a powerful and concise summary of the event's significance. It is most likely a declaration that Moses, through the blood of his son's circumcision, has now been consecrated or identified as a covenant partner. The "because of the circumcision" clarifies the reason for her statement, linking the blood directly to the covenantal rite that saved Moses' life. It was not merely an expression of disgust, but a recognition of the covenant's power and the family's re-establishment within its terms.

Literary Devices

The passage employs several potent literary devices. Enigma is prominent in the abrupt and mysterious divine attack on Moses, which is only clarified by Zipporah's quick understanding and action. Her declaration, "A bloody husband thou art," is itself an enigmatic statement, whose precise nuance has been debated for centuries, adding to the passage's intrigue while underscoring the gravity of the moment. Symbolism is central, with the blood of circumcision serving as a powerful symbol of covenant, atonement, and life. The act of circumcision, though physical, carries profound spiritual meaning, representing the cutting away of impurity and the consecration to God. The narrative also exhibits Dramatic Irony, as Moses, chosen to lead a covenant people, is himself nearly "cut off" due to a failure to uphold that very covenant, highlighting the universal demand for obedience.

THEOLOGICAL AND THEMATIC CONNECTIONS

This incident profoundly illustrates God's unyielding commitment to His covenant and the absolute seriousness with which He regards obedience to His commands. Even His chosen instruments are not exempt from the consequences of spiritual negligence. It underscores that God's favor is not a license for disobedience but rather a call to deeper faithfulness. Zipporah's swift and courageous action highlights the vital role of prompt obedience and the possibility of averting divine judgment through decisive, covenant-affirming acts. This passage serves as a stark reminder that true spiritual authority and effectiveness are predicated upon personal alignment with God's revealed will.

REFLECTION AND APPLICATION

Exodus 4:26 offers timeless lessons for contemporary believers. It serves as a powerful reminder that God's holiness demands obedience, and even those called to great service are not immune to the consequences of neglecting His commands. We are challenged to examine our own lives: Are there areas where we have become complacent in our obedience, perhaps neglecting foundational spiritual disciplines or commands? This passage urges us to take God's word seriously, recognizing that our relationship with Him is built on His covenant promises and our faithful response to His requirements. Furthermore, Zipporah's decisive action inspires us to be spiritually discerning and courageous, acting swiftly and sacrificially when necessary to uphold God's truth and protect those within our sphere of influence, even if it means performing uncomfortable or difficult tasks for the sake of spiritual integrity.

Questions for Reflection

In what areas of my life might I be neglecting foundational commands or spiritual disciplines, much like Moses neglected circumcision?
How does Zipporah's quick and decisive action challenge me to respond to spiritual crises or calls for obedience in my own life?
What does this passage teach me about the seriousness of God's covenant and His expectations for those who claim to follow Him?

FAQ

Why did God seek to kill Moses?

Answer: God sought to kill Moses because Moses had failed to circumcise his son, a direct and severe violation of the Abrahamic covenant established in Genesis 17:10-14. This covenant sign was a foundational requirement for all males in God's covenant people, symbolizing their identity and relationship with Him. Moses, as the chosen leader of Israel, was held to an even higher standard of obedience, and his failure demonstrated a profound lapse in faithfulness to the very covenant he was called to uphold and lead others in.

What does Zipporah mean by "A bloody husband [thou art]"?

Answer: Zipporah's statement, "A bloody husband [thou art]," translates the Hebrew hatan damim, which literally means "a bridegroom of blood" or "a husband of blood." While some scholars suggest it might carry a nuance of disgust or shock at the bloody ritual, its primary and most profound meaning is a declaration that Moses was now consecrated, identified, or made acceptable through the blood of circumcision. The act of circumcision, through the shedding of blood, had just saved Moses' life and reaffirmed his family's place within God's covenant. It was a powerful, albeit terse, statement that the covenant requirement had been met, securing Moses' life and mission.

Why was circumcision so important in the Old Covenant?

Answer: Circumcision was profoundly important in the Old Covenant because it was the physical sign of God's everlasting covenant with Abraham and his descendants (Genesis 17:9-14). It served multiple purposes: it was a mark of identity, distinguishing God's chosen people from other nations; it symbolized the covenant relationship, signifying separation unto God, purification, and the promise of a multitude of descendants and the land; and it was a test of obedience and faith. Neglecting circumcision was not merely a ritual oversight but a rejection of the covenant itself, demonstrating a lack of faith and obedience to God's foundational commands for His people, leading to the consequence of being "cut off" from the covenant community.

CHRIST-CENTERED FULFILLMENT

Exodus 4:26, with its dramatic portrayal of divine wrath averted by a blood sacrifice and covenant obedience, powerfully foreshadows the ultimate fulfillment found in Jesus Christ. Moses' near-death experience due to covenant disobedience highlights humanity's inherent inability to perfectly uphold God's law and the dire consequences of sin. Just as the blood of circumcision saved Moses from immediate judgment, the ultimate "blood of the covenant" is found in Jesus Christ, whose perfect obedience and sacrificial death on the cross establish the New Covenant (Matthew 26:28). He is the true "bloody husband" or "bridegroom" (John 3:29 and Ephesians 5:25-27) whose shed blood not only consecrates us but fully atones for our sins, securing our salvation and eternal life. We are no longer saved by a physical sign but by faith in the spiritual reality of Christ's finished work, where the "circumcision of the heart" (Romans 2:29) is accomplished through the Spirit, making us truly part of God's covenant people.

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Commentary on Exodus 4 verses 24–31

24 ¶ And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.

25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.

26 So he let him go: then she said, A bloody husband thou art, because of the circumcision.

27 And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.

28 And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him.

29 And Moses and Aaron went and gathered together all the elders of the children of Israel:

30 And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.

31 And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

I. II. Main points1. 2. Sub-points

Moses is here going to Egypt, and we are told,

I. How God met him in anger, Exo 4:24-26. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,

1.The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note, (1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he honoured his sons more than God (Sa1 2:29); and see Mat 10:37. (2.) Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.

2.God's displeasure against him. He met him, and, probably by a sword in an angel's hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note, (1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it. (2.) God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.

3.The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words - solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it) - I cannot determine: but we learn, (1.) That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected. (2.) The putting away of our sins is indispensably necessary to the removal of God's judgements. This is the voice of every rod, it calls to us to return to him that smites us.

4.The release of Moses thereupon: So he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note, (1.) When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease. (2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David's zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so. (3.) When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. Let the dead bury their dead, but follow thou me.

II. How Aaron met him in love, Exo 4:27, Exo 4:28. 1. God sent Aaron to meet him, and directed him where to find him, in the wilderness that lay towards Midian. Note, The providence of God is to be acknowledged in the comfortable meeting of relations and friends. 2. Aaron made so much haste, in obedience to his God, and in love to his brother, that he met him in the mount of God, the place where God had met with him. 3. They embraced one another with mutual endearments. The more they saw of God's immediate direction in bringing them together the more pleasant their interview was: they kissed, not only in token of brotherly affection, and in remembrance of ancient acquaintance, but as a pledge of their hearty concurrence in the work to which they were jointly called. 4. Moses informed his brother of the commission he had received, with all the instructions and credentials affixed to it, Exo 4:28. Note, What we know of God we should communicate for the benefit of others; and those that are fellow-servants to God in the same work should use a mutual freedom, and endeavour rightly and fully to understand one another.

III. How the elders of Israel met him in faith and obedience. When Moses and Aaron first opened their commission in Egypt, said what they were ordered to say, and, to confirm it, did what they were ordered to do, they met with a better reception than they promised themselves, Exo 4:29-31. 1. The Israelites gave credit to them: The people believed, as God had foretold (Exo 3:18), knowing that no man could do those works that they did, unless God were with him. They gave glory to God: They bowed their heads and worshipped, therein expressing not only their humble thankfulness to God, who had raised them up and sent them a deliverer, but also their cheerful readiness to observe orders, and pursue the methods of their deliverance.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–31. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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