feminine of צִפּוֹר; bird; Tsipporah, Moses' wife; Zipporah.
Transliteration:Tsippôrâh
Pronunciation:tsip-po-raw'
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### Core Meaning & Semantic Range
The lemma צִפֹּרָה (Tsippôrâh, `{{H6855}}`) is a proper noun, specifically a personal name. Its base definition indicates that it is the feminine form of `{{H6831}}` צִפּוֹר (tsippôr), which means "bird" or "sparrow." Thus, the core meaning of the name Tsippôrâh is "bird" or "little bird." This etymological connection imbues the name with associations commonly linked to birds, such as freedom, swiftness, and perhaps beauty or agility. As a proper name, its primary function is to identify a specific individual in the biblical narrative, though its underlying etymology provides a subtle layer of symbolic resonance.
### Biblical Occurrences & Contextual Analysis
The name צִפֹּרָה (Tsippôrâh) appears exclusively within the Pentateuch, primarily in the book of Exodus. She is first introduced as one of the seven daughters of Reuel (also known as Jethro), the priest of Midian, whom Moses encounters after fleeing Egypt [[Exodus 2:16-21]]. Moses subsequently marries her and fathers a son, Gershom [[Exodus 2:22]].
Tsippôrâh's most significant narrative contribution occurs during Moses' return journey to Egypt. In a mysterious and terse passage, the Lord confronts Moses, seemingly intending to take his life. Tsippôrâh intervenes decisively, taking a flint, cutting off the foreskin of her son (likely Gershom, though not explicitly named), and touching Moses' feet with it, declaring, "Surely you are a bridegroom of blood to me!" [[Exodus 4:24-26]]. This act of circumcision averts the divine wrath, highlighting Tsippôrâh's quick understanding of the covenantal requirement and her decisive action in a moment of crisis.
Later, Jethro brings Tsippôrâh and her two sons, Gershom and Eliezer, to Moses in the wilderness after the exodus from Egypt [[Exodus 18:1-6]]. This implies that Moses had sent her away at some point, perhaps for her safety or due to the arduous nature of his mission in Egypt. Her return signifies a reunion and her reintegration into the family unit as the Israelites encamp at Mount Sinai. Although her appearances are brief, her role as Moses' wife and the mother of his children, coupled with her crucial intervention in [[Exodus 4]], underscores her importance in the narrative of the Exodus.
### Related Words & Concepts
* **`{{H6831}}` צִפּוֹר (tsippôr):** The direct linguistic root of Tsippôrâh's name, meaning "bird" or "sparrow." This connection is fundamental to understanding the symbolic potential of her name.
* **Midianites:** Tsippôrâh was a Midianite, a people descended from Abraham through Keturah [[Genesis 25:1-2]]. Her marriage to Moses, the future leader of Israel, represents an early instance of intermarriage within the patriarchal narratives. Her Midianite background may have influenced her spiritual understanding, as evidenced by her father Jethro's role as a priest and his later counsel to Moses.
* **Circumcision:** Tsippôrâh's act of circumcising her son in [[Exodus 4:25]] is directly linked to the Abrahamic covenant, which mandates this ritual as a sign of God's covenant with His people [[Genesis 17:9-14]]. Her performance of this act, especially in a moment of divine judgment, highlights its critical importance for covenantal purity and obedience.
* **"Bridegroom of Blood":** This enigmatic phrase, uttered by Tsippôrâh in [[Exodus 4:25-26]], is unique in the biblical text. It is widely understood to refer to the blood of circumcision as a covenant sign, possibly signifying the re-establishment of Moses' covenant relationship with Yahweh, or perhaps a symbolic "marriage" to his divine mission secured by blood.
### Theological Significance
Tsippôrâh's limited but impactful presence in the biblical narrative carries significant theological weight. Her decisive action in [[Exodus 4:24-26]] serves as a stark and powerful reminder of the absolute necessity of covenant obedience, even for those chosen by God for monumental tasks. Moses, despite his divine calling, faced divine judgment for neglecting the circumcision of his son, emphasizing that no one is exempt from God's commands.
Her role in this passage also highlights the agency and spiritual insight of women in the biblical narrative. Tsippôrâh acts with promptness and understanding where Moses is passive, potentially saving his life and ensuring the continuation of his divine mission. This challenges simplistic or restrictive interpretations of gender roles, showcasing a woman's capacity for crucial spiritual discernment and action.
Furthermore, her Midianite heritage subtly points to God's broader redemptive plan that extends beyond the immediate lineage of Abraham through Isaac. Her father, Jethro, a Midianite priest, later provides wise counsel to Moses regarding the administration of justice [[Exodus 18]], demonstrating that wisdom and a connection to God could be found outside the direct Israelite covenant community. The etymological meaning of her name, "bird," could symbolically allude to her swift and essential intervention, or to the fragility of Moses' life that was preserved through her action, allowing him to fulfill his divine commission.
### Summary
The Hebrew name צִפֹּרָה (Tsippôrâh, `{{H6855}}`), meaning "bird," designates Moses' Midianite wife, a figure whose brief appearances in the Pentateuch are nonetheless profoundly significant. Introduced as the daughter of Jethro, the priest of Midian, she marries Moses and bears him two sons, Gershom and Eliezer. Tsippôrâh's most critical moment occurs during Moses' journey to Egypt when her swift and decisive act of circumcising her son averts divine wrath, underscoring the absolute necessity of covenant obedience and her own spiritual discernment. This enigmatic event highlights her agency and courage, demonstrating the vital role of individuals, including women from outside the direct Israelite lineage, in the unfolding of God's redemptive plan. Though mentioned sparingly, Tsippôrâh's actions are pivotal, securing Moses' life and allowing him to proceed with his divine commission, a role perhaps subtly echoed by the swift and free nature suggested by her name's etymology.
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