1 Moses answered, “But, behold, they will not believe me, nor listen to my voice; for they will say, ‘Yahweh has not appeared to you.’”
2 Yahweh said to him, “What is that in your hand?” He said, “A rod.”
3 He said, “Throw it on the ground.” He threw it on the ground, and it became a snake; and Moses ran away from it.
4 Yahweh said to Moses, “Stretch out your hand, and take it by the tail.” He stretched out his hand, and took hold of it, and it became a rod in his hand.
5 “This is so that they may believe that Yahweh, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”
6 Yahweh said furthermore to him, “Now put your hand inside your cloak.” He put his hand inside his cloak, and when he took it out, behold, his hand was leprous, as white as snow.
7 He said, “Put your hand inside your cloak again.” He put his hand inside his cloak again, and when he took it out of his cloak, behold, it had turned again as his other flesh.
8 “It will happen, if they will not believe you or listen to the voice of the first sign, that they will believe the voice of the latter sign.
9 It will happen, if they will not believe even these two signs or listen to your voice, that you shall take of the water of the river, and pour it on the dry land. The water which you take out of the river will become blood on the dry land.”
10 Moses said to Yahweh, “O Lord, I am not eloquent, neither before now, nor since you have spoken to your servant; for I am slow of speech, and of a slow tongue.”
11 Yahweh said to him, “Who made man’s mouth? Or who makes one mute, or deaf, or seeing, or blind? Isn’t it I, Yahweh?
12 Now therefore go, and I will be with your mouth, and teach you what you shall speak.”
14 Yahweh’s anger burned against Moses, and he said, “What about Aaron, your brother, the Levite? I know that he can speak well. Also, behold, he is coming out to meet you. When he sees you, he will be glad in his heart.
15 You shall speak to him, and put the words in his mouth. I will be with your mouth, and with his mouth, and will teach you what you shall do.
16 He will be your spokesman to the people. It will happen that he will be to you a mouth, and you will be to him as God.
17 You shall take this rod in your hand, with which you shall do the signs.”
18 Moses went and returned to Jethro his father-in-law, and said to him, “Please let me go and return to my brothers who are in Egypt, and see whether they are still alive.” Jethro said to Moses, “Go in peace.”
19 Yahweh said to Moses in Midian, “Go, return into Egypt; for all the men who sought your life are dead.”
20 Moses took his wife and his sons, and set them on a donkey, and he returned to the land of Egypt. Moses took God’s rod in his hand.
21 Yahweh said to Moses, “When you go back into Egypt, see that you do before Pharaoh all the wonders which I have put in your hand, but I will harden his heart and he will not let the people go.
22 You shall tell Pharaoh, ‘Yahweh says, Israel is my son, my firstborn,
23 and I have said to you, “Let my son go, that he may serve me;” and you have refused to let him go. Behold, I will kill your firstborn son.’”
24 On the way at a lodging place, Yahweh met Moses and wanted to kill him.
25 Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, “Surely you are a bridegroom of blood to me.”
26 So he let him alone. Then she said, “You are a bridegroom of blood,” because of the circumcision.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
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Oldest first.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 4:1–8AND IT BECAME A SERPENT — This was an indication to him, that he had slandered the Israelites by saying (v. 1) “But, behold they will not believe me etc.”, and that he had made the serpent’s occupation (slander) his own (cf. Genesis 3:5) (Exodus Rabbah 3:12). … LEPROUS AS SNOW — … By this sign, too, he indicated that he had made a slanderous statement when he said, (v. 1) “But, behold, they will not believe me”. Therefore He smote him with leprosy (Exodus Rabbah 3:13) even as Miriam was so smitten for the slander she had spoken (cf. Shabbat 97a). … AND HE BROUGHT IT OUT OF HIS BOSOM AND, BEHOLD, IT HAD RETURNED AS HIS OTHER FLESH — From this we may infer that the measure of Divine good comes more quickly than the measure of the punishment He inflicts … THEY WILL BELIEVE THE VOICE OF THE LATTER SIGN — As soon as you say to them, “On your account have I been smitten — because I uttered slander about you”, they will believe you
AND IT BECAME A SERPENT — This was an indication to him, that he had slandered the Israelites by saying (v. 1) “But, behold they will not believe me etc.”, and that he had made the serpent’s occupation (slander) his own (cf. Genesis 3:5) (Exodus Rabbah 3:12). … LEPROUS AS SNOW — … By this sign, too, he indicated that he had made a slanderous statement when he said, (v. 1) “But, behold, they will not believe me”. Therefore He smote him with leprosy (Exodus Rabbah 3:13) even as Miriam was so smitten for the slander she had spoken (cf. Shabbat 97a). … AND HE BROUGHT IT OUT OF HIS BOSOM AND, BEHOLD, IT HAD RETURNED AS HIS OTHER FLESH — From this we may infer that the measure of Divine good comes more quickly than the measure of the punishment He inflicts … THEY WILL BELIEVE THE VOICE OF THE LATTER SIGN — As soon as you say to them, “On your account have I been smitten — because I uttered slander about you”, they will believe you
Rashi, Commentary on the Torah, on 4:3 and 4:6–8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 4:10–14All this reluctance was because he was unwilling to assume any dignity that would make him superior to his brother Aaron who was older than he and was also a prophet … AND [THE LORD’S] WRATH GLOWED — Rabbi Joshua the son of Korcha said: wherever the term “and God’s wrath glowed” occurs in the Scriptures it leaves a definite impression (mention of punishment of some kind follows), but here no such result is mentioned … Rabbi José said to him: As a matter of fact here, too, some definite result is mentioned, viz., … “Is not Aaron the Levite thy brother?” — which implies, that he was destined to be a Levite (an attendant on the priests) and not a priest, — and I intended that the priesthood should proceed from you. Now, however, this shall not be so, but he will be the Priest and you the Levite … AND WHEN HE SEETH THEE, HE WILL BE GLAD IN HIS HEART — not as you believe, that he will be angry with you because you have attained a high position.
All this reluctance was because he was unwilling to assume any dignity that would make him superior to his brother Aaron who was older than he and was also a prophet … AND [THE LORD’S] WRATH GLOWED — Rabbi Joshua the son of Korcha said: wherever the term “and God’s wrath glowed” occurs in the Scriptures it leaves a definite impression (mention of punishment of some kind follows), but here no such result is mentioned … Rabbi José said to him: As a matter of fact here, too, some definite result is mentioned, viz., … “Is not Aaron the Levite thy brother?” — which implies, that he was destined to be a Levite (an attendant on the priests) and not a priest, — and I intended that the priesthood should proceed from you. Now, however, this shall not be so, but he will be the Priest and you the Levite … AND WHEN HE SEETH THEE, HE WILL BE GLAD IN HIS HEART — not as you believe, that he will be angry with you because you have attained a high position.
Rashi, Commentary on the Torah, on 4:10 and 4:14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 4:24–26AND HE SOUGHT TO PUT HIM TO DEATH — the angel sought etc., because he had not circumcised his son Eliezer; and because he had showed himself remiss in this, he brought upon himself the punishment of death. … Rabbi José said: God forbid that this was so; Moses had not been remiss in this duty; but he thought, “If I circumcise him and immediately proceed on the journey, the child’s life will be in danger for three days. If, on the other hand, I circumcise him and wait three days — the Holy One, blessed be He, has commanded me, “Go return to Egypt!” Consequently, he obeyed His command, intending to circumcise the child as soon as the opportunity presented itself. There was therefore no remissness on his part; why, then, was he threatened with punishment? Because he busied himself with the affairs of the lodging place first … AND SHE SAID, referring to her son: … which means, thou hast brought it about that my bridegroom (Moses) was on the point of being killed because of thee
AND HE SOUGHT TO PUT HIM TO DEATH — the angel sought etc., because he had not circumcised his son Eliezer; and because he had showed himself remiss in this, he brought upon himself the punishment of death. … Rabbi José said: God forbid that this was so; Moses had not been remiss in this duty; but he thought, “If I circumcise him and immediately proceed on the journey, the child’s life will be in danger for three days. If, on the other hand, I circumcise him and wait three days — the Holy One, blessed be He, has commanded me, “Go return to Egypt!” Consequently, he obeyed His command, intending to circumcise the child as soon as the opportunity presented itself. There was therefore no remissness on his part; why, then, was he threatened with punishment? Because he busied himself with the affairs of the lodging place first … AND SHE SAID, referring to her son: … which means, thou hast brought it about that my bridegroom (Moses) was on the point of being killed because of thee
Rashi, Commentary on the Torah, on 4:24–26; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 4:1–7Moses relates in this chapter how hesitatingly he obeyed God, not from stubbornness, but from timidity … I doubt not but that God wished to shew him, that although his condition was abject and despicable, still he would be formidable to the king of Egypt. For his rod was the symbol of a shepherd; and what would be more contemptible than for a keeper of sheep to come up from the desert, and to oppose to the scepter of a most powerful king that crook, by which he could scarcely protect himself and his flock from wild beasts? … It was, so to say, a kind of leprosy, when Moses was banished from the court into the land of Midian, where he led his flock through wild and rough places, among thorns and brambles. After he had passed forty years like one half-dead, having no dignity or name, he regained, as by a restoration, (postliminio) what he had lost. Therefore God now promises him that he would soon restore what He had taken away.
Moses relates in this chapter how hesitatingly he obeyed God, not from stubbornness, but from timidity … I doubt not but that God wished to shew him, that although his condition was abject and despicable, still he would be formidable to the king of Egypt. For his rod was the symbol of a shepherd; and what would be more contemptible than for a keeper of sheep to come up from the desert, and to oppose to the scepter of a most powerful king that crook, by which he could scarcely protect himself and his flock from wild beasts? … It was, so to say, a kind of leprosy, when Moses was banished from the court into the land of Midian, where he led his flock through wild and rough places, among thorns and brambles. After he had passed forty years like one half-dead, having no dignity or name, he regained, as by a restoration, (postliminio) what he had lost. Therefore God now promises him that he would soon restore what He had taken away.
John Calvin, Commentaries, on 4:1, 4:2 and 4:6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 4:22–23He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets … He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer 2:14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused." (3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal 3:17.
He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets … He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer 2:14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused." (3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal 3:17.
Matthew Henry, Commentary on the Whole Bible, on 4:22–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 4:24–26so it was, that the Lord met him, and sought to kill him; not the uncircumcised son of Moses, as some think, but Moses himself, who had neglected the circumcision of his son … and said, surely a bloody husband art thou to me; … which seem plain enough to be spoken to and of Moses; but not in an angry upbraiding way, as if he was a bloody cruel man to oblige her to do such an action, but rather in a congratulatory way, as being thankful and rejoicing, that by this means, through the blood of the circumcision, she had saved her husband's life; and as it were in that way had bought him, and afresh espoused him to herself as her husband … and so the Targums of Jonathan and Jerusalem paraphrase the next verse … then Zipporah gave praise, and said, how amiable is the blood of circumcision, which hath delivered my husband from the hand of the destroying angel.
so it was, that the Lord met him, and sought to kill him; not the uncircumcised son of Moses, as some think, but Moses himself, who had neglected the circumcision of his son … and said, surely a bloody husband art thou to me; … which seem plain enough to be spoken to and of Moses; but not in an angry upbraiding way, as if he was a bloody cruel man to oblige her to do such an action, but rather in a congratulatory way, as being thankful and rejoicing, that by this means, through the blood of the circumcision, she had saved her husband's life; and as it were in that way had bought him, and afresh espoused him to herself as her husband … and so the Targums of Jonathan and Jerusalem paraphrase the next verse … then Zipporah gave praise, and said, how amiable is the blood of circumcision, which hath delivered my husband from the hand of the destroying angel.
John Gill, An Exposition of the Old and New Testament, on 4:24–26; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 4:10–13But how could it be said that Moses was not eloquent, when St. Stephen asserts, Act 7:22, that he was mighty in words as well as in deeds? There are three ways of solving this difficulty: 1. Moses might have had some natural infirmity, of a late standing, which at that time rendered it impossible for him to speak readily, and which he afterwards overcame … 2. It is possible he was not intimately acquainted with the Hebrew tongue, so as to speak clearly and distinctly in it. The first forty years of his life he had spent in Egypt, chiefly at court … 3. Though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came and the plagues were stayed; thus was he mighty in words as well as in deeds … He felt the importance of the charge, his own insufficiency, and the awful responsibility under which he should be laid if he received it. Who then can blame him for hesitating?
But how could it be said that Moses was not eloquent, when St. Stephen asserts, Act 7:22, that he was mighty in words as well as in deeds? There are three ways of solving this difficulty: 1. Moses might have had some natural infirmity, of a late standing, which at that time rendered it impossible for him to speak readily, and which he afterwards overcame … 2. It is possible he was not intimately acquainted with the Hebrew tongue, so as to speak clearly and distinctly in it. The first forty years of his life he had spent in Egypt, chiefly at court … 3. Though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came and the plagues were stayed; thus was he mighty in words as well as in deeds … He felt the importance of the charge, his own insufficiency, and the awful responsibility under which he should be laid if he received it. Who then can blame him for hesitating?
Adam Clarke, Commentary on the Holy Bible, on 4:10 and the end of the chapter; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 4:24–26The account in this and the following verse is very obscure. … The meaning of the whole passage seems to be this: - The son of Moses, Gershom or Eliezer, (for it does not appear which), had not been circumcised, though it would seem that God had ordered the father to do it; but as he had neglected this, therefore Jehovah was about to have slain the child, because not in covenant with him by circumcision, and thus he intended to have punished the disobedience of the father by the natural death of his son. Zipporah, getting acquainted with the nature of the case and the danger to which her first-born was exposed, took a sharp stone and cut off the foreskin of her son. By this act the displeasure of the Lord was turned aside, and Zipporah considered herself as now allied to God because of this circumcision. … Moses therefore, for neglecting to circumcise the child, exposed him to this cutting off, and it was but barely prevented by the prompt obedience of Zipporah.
The account in this and the following verse is very obscure. … The meaning of the whole passage seems to be this: - The son of Moses, Gershom or Eliezer, (for it does not appear which), had not been circumcised, though it would seem that God had ordered the father to do it; but as he had neglected this, therefore Jehovah was about to have slain the child, because not in covenant with him by circumcision, and thus he intended to have punished the disobedience of the father by the natural death of his son. Zipporah, getting acquainted with the nature of the case and the danger to which her first-born was exposed, took a sharp stone and cut off the foreskin of her son. By this act the displeasure of the Lord was turned aside, and Zipporah considered herself as now allied to God because of this circumcision. … Moses therefore, for neglecting to circumcise the child, exposed him to this cutting off, and it was but barely prevented by the prompt obedience of Zipporah.
Adam Clarke, Commentary on the Holy Bible, on 4:24–26; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Exodus 4
Exodus 4:1–26, World English Bible
Exodus 4 in the Bible · Told in the Story: Chapter 2, The Burning Bush
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 4:1–8AND IT BECAME A SERPENT — This was an indication to him, that he had slandered the Israelites by saying (v. 1) “But, behold they will not believe me etc.”, and that he had made the serpent’s occupation (slander) his own (cf. Genesis 3:5) (Exodus Rabbah 3:12). … LEPROUS AS SNOW — … By this sign, too, he indicated that he had made a slanderous statement when he said, (v. 1) “But, behold, they will not believe me”. Therefore He smote him with leprosy (Exodus Rabbah 3:13) even as Miriam was so smitten for the slander she had spoken (cf. Shabbat 97a). … AND HE BROUGHT IT OUT OF HIS BOSOM AND, BEHOLD, IT HAD RETURNED AS HIS OTHER FLESH — From this we may infer that the measure of Divine good comes more quickly than the measure of the punishment He inflicts … THEY WILL BELIEVE THE VOICE OF THE LATTER SIGN — As soon as you say to them, “On your account have I been smitten — because I uttered slander about you”, they will believe you
Rashi, Commentary on the Torah, on 4:3 and 4:6–8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 4:10–14All this reluctance was because he was unwilling to assume any dignity that would make him superior to his brother Aaron who was older than he and was also a prophet … AND [THE LORD’S] WRATH GLOWED — Rabbi Joshua the son of Korcha said: wherever the term “and God’s wrath glowed” occurs in the Scriptures it leaves a definite impression (mention of punishment of some kind follows), but here no such result is mentioned … Rabbi José said to him: As a matter of fact here, too, some definite result is mentioned, viz., … “Is not Aaron the Levite thy brother?” — which implies, that he was destined to be a Levite (an attendant on the priests) and not a priest, — and I intended that the priesthood should proceed from you. Now, however, this shall not be so, but he will be the Priest and you the Levite … AND WHEN HE SEETH THEE, HE WILL BE GLAD IN HIS HEART — not as you believe, that he will be angry with you because you have attained a high position.
Rashi, Commentary on the Torah, on 4:10 and 4:14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 4:24–26AND HE SOUGHT TO PUT HIM TO DEATH — the angel sought etc., because he had not circumcised his son Eliezer; and because he had showed himself remiss in this, he brought upon himself the punishment of death. … Rabbi José said: God forbid that this was so; Moses had not been remiss in this duty; but he thought, “If I circumcise him and immediately proceed on the journey, the child’s life will be in danger for three days. If, on the other hand, I circumcise him and wait three days — the Holy One, blessed be He, has commanded me, “Go return to Egypt!” Consequently, he obeyed His command, intending to circumcise the child as soon as the opportunity presented itself. There was therefore no remissness on his part; why, then, was he threatened with punishment? Because he busied himself with the affairs of the lodging place first … AND SHE SAID, referring to her son: … which means, thou hast brought it about that my bridegroom (Moses) was on the point of being killed because of thee
Rashi, Commentary on the Torah, on 4:24–26; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 4:1–7Moses relates in this chapter how hesitatingly he obeyed God, not from stubbornness, but from timidity … I doubt not but that God wished to shew him, that although his condition was abject and despicable, still he would be formidable to the king of Egypt. For his rod was the symbol of a shepherd; and what would be more contemptible than for a keeper of sheep to come up from the desert, and to oppose to the scepter of a most powerful king that crook, by which he could scarcely protect himself and his flock from wild beasts? … It was, so to say, a kind of leprosy, when Moses was banished from the court into the land of Midian, where he led his flock through wild and rough places, among thorns and brambles. After he had passed forty years like one half-dead, having no dignity or name, he regained, as by a restoration, (postliminio) what he had lost. Therefore God now promises him that he would soon restore what He had taken away.
John Calvin, Commentaries, on 4:1, 4:2 and 4:6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 4:22–23He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets … He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer 2:14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused." (3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal 3:17.
Matthew Henry, Commentary on the Whole Bible, on 4:22–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 4:24–26so it was, that the Lord met him, and sought to kill him; not the uncircumcised son of Moses, as some think, but Moses himself, who had neglected the circumcision of his son … and said, surely a bloody husband art thou to me; … which seem plain enough to be spoken to and of Moses; but not in an angry upbraiding way, as if he was a bloody cruel man to oblige her to do such an action, but rather in a congratulatory way, as being thankful and rejoicing, that by this means, through the blood of the circumcision, she had saved her husband's life; and as it were in that way had bought him, and afresh espoused him to herself as her husband … and so the Targums of Jonathan and Jerusalem paraphrase the next verse … then Zipporah gave praise, and said, how amiable is the blood of circumcision, which hath delivered my husband from the hand of the destroying angel.
John Gill, An Exposition of the Old and New Testament, on 4:24–26; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 4:10–13But how could it be said that Moses was not eloquent, when St. Stephen asserts, Act 7:22, that he was mighty in words as well as in deeds? There are three ways of solving this difficulty: 1. Moses might have had some natural infirmity, of a late standing, which at that time rendered it impossible for him to speak readily, and which he afterwards overcame … 2. It is possible he was not intimately acquainted with the Hebrew tongue, so as to speak clearly and distinctly in it. The first forty years of his life he had spent in Egypt, chiefly at court … 3. Though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came and the plagues were stayed; thus was he mighty in words as well as in deeds … He felt the importance of the charge, his own insufficiency, and the awful responsibility under which he should be laid if he received it. Who then can blame him for hesitating?
Adam Clarke, Commentary on the Holy Bible, on 4:10 and the end of the chapter; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 4:24–26The account in this and the following verse is very obscure. … The meaning of the whole passage seems to be this: - The son of Moses, Gershom or Eliezer, (for it does not appear which), had not been circumcised, though it would seem that God had ordered the father to do it; but as he had neglected this, therefore Jehovah was about to have slain the child, because not in covenant with him by circumcision, and thus he intended to have punished the disobedience of the father by the natural death of his son. Zipporah, getting acquainted with the nature of the case and the danger to which her first-born was exposed, took a sharp stone and cut off the foreskin of her son. By this act the displeasure of the Lord was turned aside, and Zipporah considered herself as now allied to God because of this circumcision. … Moses therefore, for neglecting to circumcise the child, exposed him to this cutting off, and it was but barely prevented by the prompt obedience of Zipporah.
Adam Clarke, Commentary on the Holy Bible, on 4:24–26; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.