Exodus 4:26

KJV

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

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}.

Complete Jewish Bible

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

Berean Standard Bible

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

American Standard Version

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

Commentary

### 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](/genesis/17-9-14 "The Covenant of Circumcision with Abraham"), 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](/genesis/17-14 "Consequences of Neglecting Circumcision")). 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 (cf. [Genesis 17](/genesis/17 "Genesis 17 - The Covenant with Abraham")). 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](/numbers/25-6-13 "Phinehas's Zeal Averts Plague")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **let him go (Hebrew, _râphâh'_):** 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'_):** 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'_):** 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.

* [Genesis 17:14](/genesis/17-14 "Consequences of Neglecting Circumcision")
* [1 Samuel 15:22](/1_samuel/15-22 "Obedience Better Than Sacrifice")
* [Numbers 20:12](/numbers/20-12 "Moses Barred from Promised Land")

### 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](/genesis/17-10-14 "The Covenant of Circumcision"). 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](/genesis/17-9-14 "The Covenant of Circumcision")). 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](/matthew/26-28 "The Blood of the New Covenant")). He is the true "bloody husband" or "bridegroom" (cf. [John 3:29](/john/3-29 "John the Baptist on the Bridegroom") and [Ephesians 5:25-27](/ephesians/5-25-27 "Christ's Love for the Church, His Bride")) 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](/romans/2-29 "Circumcision of the Heart")) is accomplished through the Spirit, making us truly part of God's covenant people.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.