Exodus / Chapter 4

Exodus 4

31 verses • Westminster Leningrad Codex 1 tradition available

Translator's Introduction

What This Chapter Is About

Moses raises further objections to his commission; God provides three signs and appoints Aaron as his spokesman. On the journey back to Egypt, the LORD confronts Moses at a lodging place, and Zipporah performs emergency circumcision. God declares Israel His firstborn son.

What Makes This Chapter Remarkable

Moses's phrase kevad-peh ukhevad lashon ('heavy of mouth and heavy of tongue') uses the same root kaved that will describe Pharaoh's hardened heart — the deliverer's weakness and the tyrant's stubbornness share a single Hebrew word, and both are overcome by God. The declaration 'Israel is My son, My firstborn' (beni vekhori Yisra'el, v22) is the most compressed statement of covenant identity in the Pentateuch, and it sets the theological logic for the tenth plague: firstborn for firstborn.

Translation Friction

We retained 'heavy of mouth and heavy of tongue' as a literal rendering rather than paraphrasing to 'slow of speech,' because the kaved wordplay with Pharaoh's heart is theologically load-bearing. The enigmatic phrase chatan damim ('bridegroom of blood,' v25-26) remains one of the most debated in the Torah. We rendered it literally and let the translator notes carry the interpretive weight, since no single English phrase can capture the intertwined meanings of marriage, blood, and covenant.

Connections

The staff-to-serpent sign in v3 echoes the nachash of Genesis 3:1 and anticipates the contest with Pharaoh's magicians in 7:10-12. 'All the men who sought your life are dead' (v19) echoes Genesis 31:3 and will be echoed in Matthew 2:20. The firstborn declaration (v22-23) sets up the Passover theology of chapters 11-12. **Tradition comparisons:** JST footnote at Exodus 4:24: Subject who sought to kill Moses changed from the Lord to an angel or adversarial figure See the [JST notes](/jst/exodus).

Exodus 4:1

וַיַּ֤עַן מֹשֶׁה֙ וַיֹּ֔אמֶר וְהֵן֙ לֹֽא־יַאֲמִ֣ינוּ לִ֔י וְלֹ֥א יִשְׁמְע֖וּ בְּקֹלִ֑י כִּ֣י יֹֽאמְר֔וּ לֹֽא־נִרְאָ֥ה אֵלֶ֖יךָ יְהֹוָֽה׃

Moses answered, "But what if they do not believe me or listen to my voice? They may say, 'The LORD did not appear to you.'"

KJV And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.

Notes & Key Terms

Translator Notes

Moses's third objection concerns Israel's potential disbelief. Each objection has escalated: 'Who am I?' (3:11) → 'What is Your name?' (3:13) → 'What if they don't believe me?' (4:1). The progression reveals deepening resistance.

Exodus 4:2

וַיֹּ֧אמֶר אֵלָ֛יו יְהֹוָ֖ה [מזה] (מַה־זֶּ֣ה) בְיָדֶ֑ךָ וַיֹּ֖אמֶר מַטֶּֽה׃

The LORD said to him, "What is that in your hand?" He said, "A staff."

KJV And the LORD said unto him, What is that in thine hand? And he said, A rod.

Notes & Key Terms

Translator Notes

God starts with what Moses already holds — an ordinary shepherd's staff. The most powerful sign-instrument in Exodus is not something new but something transformed. God repurposes the mundane.

Exodus 4:3

וַיֹּ֙אמֶר֙ הַשְׁלִיכֵ֣הוּ אַ֔רְצָה וַיַּשְׁלִכֵ֥הוּ אַ֖רְצָה וַיְהִ֣י לְנָחָ֑שׁ וַיָּ֥נׇס מֹשֶׁ֖ה מִפָּנָֽיו׃

He said, "Throw it on the ground." So he threw it on the ground, and it became a serpent, and Moses fled from it.

KJV And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.

Notes & Key Terms

Translator Notes

The staff becomes a nachash ('serpent') — a word loaded with Genesis echoes (Genesis 3:1). The serpent was also a symbol of royal Egyptian power (the uraeus cobra on Pharaoh's crown). God demonstrates mastery over both primordial and political symbols of power.

Exodus 4:4

וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה שְׁלַח֙ יָֽדְךָ֔ וֶאֱחֹ֖ז בִּזְנָב֑וֹ וַיִּשְׁלַ֤ח יָדוֹ֙ וַיַּ֣חֲזֶק בּ֔וֹ וַיְהִ֥י לְמַטֶּ֖ה בְּכַפּֽוֹ׃

Then the LORD said to Moses, "Reach out your hand and grasp it by the tail" — so he reached out his hand and caught it, and it became a staff in his hand —

KJV And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:

Notes & Key Terms

Translator Notes

Moses must seize the serpent by its tail — the most dangerous way to grasp a snake. The act requires trust: what looks like certain harm becomes, in obedience, restored authority. The staff of a shepherd becomes the staff of God.

Exodus 4:5

לְמַ֣עַן יַאֲמִ֔ינוּ כִּֽי־נִרְאָ֥ה אֵלֶ֛יךָ יְהֹוָ֖ה אֱלֹהֵ֣י אֲבֹתָ֑ם אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵאלֹהֵ֥י יַעֲקֹֽב׃

"so that they may believe that the LORD, the God of their fathers — the God of Abraham, the God of Isaac, and the God of Jacob — has appeared to you."

KJV That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.

Notes & Key Terms

Translator Notes

The signs authenticate Moses's commission by connecting him to the God already known to Israel — 'the God of their fathers.' Legitimacy is grounded in covenant continuity, not novel revelation.

Exodus 4:6

וַיֹּ֩אמֶר֩ יְהֹוָ֨ה ל֜וֹ ע֗וֹד הָֽבֵא־נָ֤א יָֽדְךָ֙ בְּחֵיקֶ֔ךָ וַיָּבֵ֥א יָד֖וֹ בְּחֵיק֑וֹ וַיּ֣וֹצִאָ֔הּ וְהִנֵּ֥ה יָד֖וֹ מְצֹרַ֥עַת כַּשָּֽׁלֶג׃

Then the LORD said to him, "Put your hand inside your cloak." He put his hand inside his cloak, and when he drew it out, his hand was leprous, white as snow.

KJV And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.

Notes & Key Terms

Translator Notes

The leprous hand demonstrates God's power over the body itself — to wound and to restore at command. Leprosy (tsara'at) represents the most severe ritual impurity, making this sign about both power and purity under divine control.

Exodus 4:7

וַיֹּ֗אמֶר הָשֵׁ֤ב יָֽדְךָ֙ אֶל־חֵיקֶ֔ךָ וַיָּ֥שֶׁב יָד֖וֹ אֶל־חֵיק֑וֹ וַיּֽוֹצִאָהּ֙ מֵֽחֵיק֔וֹ וְהִנֵּה־שָׁ֖בָה כִּבְשָׂרֽוֹ׃

He said, "Put your hand back inside your cloak." He put his hand back, and when he drew it out, it was restored like the rest of his flesh.

KJV And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh.

Notes & Key Terms

Translator Notes

Immediate restoration proves that the affliction is demonstration, not punishment. God who wounds is the God who heals. The speed of healing — instant, complete — conveys absolute sovereignty over human flesh.

Exodus 4:8

וְהָיָה֙ אִם־לֹ֣א יַאֲמִ֣ינוּ לָ֔ךְ וְלֹ֣א יִשְׁמְע֔וּ לְקֹ֖ל הָאֹ֣ת הָרִאשׁ֑וֹן וְהֶֽאֱמִ֔ינוּ לְקֹ֖ל הָאֹ֥ת הָאַחֲרֽוֹן׃

"If they do not believe you or heed the first sign, they may believe the second sign.

KJV And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.

Notes & Key Terms

Translator Notes

God provides a second sign as accommodation for weak faith. He does not demand perfect trust before acting; He provides enough evidence to make trust reasonable.

Exodus 4:9

וְהָיָ֡ה אִם־לֹ֣א יַאֲמִ֡ינוּ גַּם֩ לִשְׁנֵ֨י הָאֹת֜וֹת הָאֵ֗לֶּה וְלֹ֤א יִשְׁמְעוּן֙ לְקֹלֶ֔ךָ וְלָקַחְתָּ֙ מִמֵּימֵ֣י הַיְאֹ֔ר וְשָׁפַכְתָּ֖ הַיַּבָּשָׁ֑ה וְהָי֤וּ הַמַּ֙יִם֙ אֲשֶׁ֣ר תִּקַּ֣ח מִן־הַיְאֹ֔ר וְהָי֥וּ לְדָ֖ם בַּיַּבָּֽשֶׁת׃

But if they do not believe even these two signs or listen to your voice, you shall take some water from the Nile and pour it on the dry ground, and the water that you take from the Nile shall become blood on the ground."

KJV And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.

Notes & Key Terms

Translator Notes

The water-to-blood sign foreshadows the first plague and targets the Nile — Egypt's source of life and object of worship. What sustains Egypt will testify against Egypt.

Exodus 4:10

וַיֹּ֨אמֶר מֹשֶׁ֣ה אֶל־יְהֹוָה֮ בִּ֣י אֲדֹנָי֒ לֹא֩ אִ֨ישׁ דְּבָרִ֜ים אָנֹ֗כִי גַּ֤ם מִתְּמוֹל֙ גַּ֣ם מִשִּׁלְשֹׁ֔ם גַּ֛ם מֵאָ֥ז דַּבֶּרְךָ֖ אֶל־עַבְדֶּ֑ךָ כִּ֧י כְבַד־פֶּ֛ה וּכְבַ֥ד לָשׁ֖וֹן אָנֹֽכִי׃

Then Moses said to the LORD, "Please, Lord, I have never been a man of words — not yesterday, not the day before, and not since You have spoken to Your servant. I am heavy of mouth and heavy of tongue."

KJV And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.

Notes & Key Terms 1 term

Key Terms

כְבַד־פֶּה וּכְבַד לָשׁוֹן kevad-peh ukhevad lashon

"heavy of mouth and heavy of tongue" — slow of speech, impeded speech, heavy-mouthed

The root kaved ('heavy') is the same root used for Pharaoh's hardened (kaved) heart. Moses's mouth is 'heavy'; Pharaoh's heart will be 'heavy.' The wordplay links the deliverer's weakness to the tyrant's stubbornness — both are overcome by God.

Translator Notes

'Heavy of mouth and heavy of tongue' (kevad-peh ukhevad lashon) — the word kaved ('heavy') is the same root used for Pharaoh's 'hardened' (kaved) heart later in Exodus. Moses's mouth is 'heavy'; Pharaoh's heart will be 'heavy.' The wordplay links the deliverer's weakness to the tyrant's stubbornness — both are overcome by God.

Exodus 4:11

וַיֹּ֨אמֶר יְהֹוָ֜ה אֵלָ֗יו מִ֣י שָׂ֣ם פֶּה֮ לָֽאָדָם֒ א֚וֹ מִֽי־יָשׂ֣וּם אִלֵּ֔ם א֣וֹ חֵרֵ֔שׁ א֥וֹ פִקֵּ֖חַ א֣וֹ עִוֵּ֑ר הֲלֹ֥א אָנֹכִ֖י יְהֹוָֽה׃

The LORD said to him, "Who gave man his mouth? Who makes a person mute or deaf, seeing or blind? Is it not I, the LORD?

KJV And the LORD said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?

Notes & Key Terms

Translator Notes

God's response reframes the objection entirely. Moses says 'I can't speak'; God says 'I made the mouth.' The Creator of speech does not need an eloquent messenger — He needs a willing one.

Exodus 4:12

וְעַתָּ֖ה לֵ֑ךְ וְאָנֹכִי֙ אֶֽהְיֶ֣ה עִם־פִּ֔יךָ וְהוֹרֵיתִ֖יךָ אֲשֶׁ֥ר תְּדַבֵּֽר׃

Now go. I Myself will be with your mouth and will teach you what to say."

KJV Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.

Notes & Key Terms

Translator Notes

'I Myself will be with your mouth' (anokhi ehyeh im-pikha) — the verb ehyeh ('I will be') is the same word from the divine name in 3:14. 'I AM' will be with Moses's mouth. God's identity and God's promise of presence are inseparable.

Exodus 4:13

וַיֹּ֖אמֶר בִּ֣י אֲדֹנָ֑י שְֽׁלַֽח־נָ֖א בְּיַד־תִּשְׁלָֽח׃

But Moses said, "Please, Lord, send someone else."

KJV And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.

Notes & Key Terms

Translator Notes

Moses's final plea — 'send someone else' (shelach na beyad-tishlach) — drops all pretense of legitimate objection. This is bare refusal. It provokes the only moment of divine anger in the call narrative.

Exodus 4:14

וַיִּֽחַר־אַ֨ף יְהֹוָ֜ה בְּמֹשֶׁ֗ה וַיֹּ֙אמֶר֙ הֲלֹ֨א אַהֲרֹ֤ן אָחִ֙יךָ֙ הַלֵּוִ֔י יָדַ֕עְתִּי כִּֽי־דַבֵּ֥ר יְדַבֵּ֖ר ה֑וּא וְגַ֤ם הִנֵּה־הוּא֙ יֹצֵ֣א לִקְרָאתֶ֔ךָ וְרָאֲךָ֖ וְשָׂמַ֥ח בְּלִבּֽוֹ׃

Then the anger of the LORD burned against Moses. He said, "Is not Aaron the Levite your brother? I know that he can speak well. He is already on his way to meet you, and when he sees you, his heart will be glad.

KJV And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.

Notes & Key Terms

Translator Notes

God's anger flares but does not consume. The provision of Aaron is both accommodation and consequence — Moses gets help but also shares a role that was offered to him alone. Grace and discipline arrive together.

Exodus 4:15

וְדִבַּרְתָּ֣ אֵלָ֔יו וְשַׂמְתָּ֥ אֶת־הַדְּבָרִ֖ים בְּפִ֑יו וְאָנֹכִ֗י אֶֽהְיֶ֤ה עִם־פִּ֙יךָ֙ וְעִם־פִּ֔יהוּ וְהוֹרֵיתִ֣י אֶתְכֶ֔ם אֵ֖ת אֲשֶׁ֥ר תַּעֲשֽׂוּן׃

You shall speak to him and put the words in his mouth, and I will be with your mouth and with his mouth, and I will teach you both what to do.

KJV And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

Notes & Key Terms

Translator Notes

God promises to be with both mouths — Moses's and Aaron's. The prophetic team is underwritten by the same divine presence that sustains the individual prophet.

Exodus 4:16

וְדִבֶּר־ה֥וּא לְךָ֖ אֶל־הָעָ֑ם וְהָ֤יָה הוּא֙ יִֽהְיֶה־לְּךָ֣ לְפֶ֔ה וְאַתָּ֖ה תִּֽהְיֶה־לּ֥וֹ לֵֽאלֹהִֽים׃

He shall speak for you to the people, and he will be your mouth, and you will be as God to him.

KJV And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.

Notes & Key Terms

Translator Notes

'You will be as God to him' (vehayita lo le'Elohim) — Moses stands in the God-role relative to Aaron, who serves as his 'prophet' (navi). This arrangement previews the Moses-Pharaoh relationship: Moses will also be 'as God to Pharaoh' (7:1).

Exodus 4:17

וְאֶת־הַמַּטֶּ֥ה הַזֶּ֖ה תִּקַּ֣ח בְּיָדֶ֑ךָ אֲשֶׁ֥ר תַּעֲשֶׂה־בּ֖וֹ אֶת־הָאֹתֹֽת׃ {פ}

Take this staff in your hand, for with it you shall perform the signs."

KJV And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

Notes & Key Terms

Translator Notes

The staff — now called 'this staff' and later 'the staff of God' (v20) — is a shepherd's tool transformed into a sign-bearing instrument. It bridges Moses's pastoral past and prophetic future.

Exodus 4:18

וַיֵּ֨לֶךְ מֹשֶׁ֜ה וַיָּ֣שׇׁב ׀ אֶל־יֶ֣תֶר חֹֽתְנ֗וֹ וַיֹּ֤אמֶר לוֹ֙ אֵ֣לְכָה נָּ֗א וְאָשׁ֙וּבָה֙ אֶל־אַחַ֣י אֲשֶׁר־בְּמִצְרַ֔יִם וְאֶרְאֶ֖ה הַעוֹדָ֣ם חַיִּ֑ים וַיֹּ֧אמֶר יִתְר֛וֹ לְמֹשֶׁ֖ה לֵ֥ךְ לְשָׁלֽוֹם׃

Moses went back to Jethro his father-in-law and said to him, "Please let me go back to my brothers in Egypt to see whether they are still alive." Jethro said to Moses, "Go in peace."

KJV And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.

Notes & Key Terms

Translator Notes

Moses's request to Jethro is diplomatically understated — 'to see if they are still alive' — concealing the full scope of his divine commission. The dangerous political dimension remains implicit.

Exodus 4:19

וַיֹּ֨אמֶר יְהֹוָ֤ה אֶל־מֹשֶׁה֙ בְּמִדְיָ֔ן לֵ֖ךְ שֻׁ֣ב מִצְרָ֑יִם כִּי־מֵ֙תוּ֙ כׇּל־הָ֣אֲנָשִׁ֔ים הַֽמְבַקְשִׁ֖ים אֶת־נַפְשֶֽׁךָ׃

The LORD said to Moses in Midian, "Go back to Egypt, for all the men who sought your life are dead."

KJV And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.

Notes & Key Terms

Translator Notes

'All the men who sought your life are dead' echoes the announcement to Jacob (Genesis 31:3) and will echo in the infancy narrative of Jesus (Matthew 2:20). God clears the immediate human threat before the divine mission begins.

Exodus 4:20

וַיִּקַּ֨ח מֹשֶׁ֜ה אֶת־אִשְׁתּ֣וֹ וְאֶת־בָּנָ֗יו וַיַּרְכִּבֵם֙ עַֽל־הַחֲמֹ֔ר וַיָּ֖שׇׁב אַ֣רְצָה מִצְרָ֑יִם וַיִּקַּ֥ח מֹשֶׁ֛ה אֶת־מַטֵּ֥ה הָאֱלֹהִ֖ים בְּיָדֽוֹ׃

So Moses took his wife and his sons, set them on a donkey, and went back to the land of Egypt. And Moses took the staff of God in his hand.

KJV And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.

Notes & Key Terms

Translator Notes

Moses departs with his family and the staff of God. Household and mission travel together — there is no separation between personal life and prophetic calling. The 'staff of God' (matteh ha'Elohim) signals that the ordinary tool has been permanently claimed for divine use.

Exodus 4:21

וַיֹּ֣אמֶר יְהֹוָה֮ אֶל־מֹשֶׁה֒ בְּלֶכְתְּךָ֙ לָשׁ֣וּב מִצְרַ֔יְמָה רְאֵ֗ה כׇּל־הַמֹּֽפְתִים֙ אֲשֶׁר־שַׂ֣מְתִּי בְיָדֶ֔ךָ וַעֲשִׂיתָ֖ם לִפְנֵ֣י פַרְעֹ֑ה וַאֲנִי֙ אֲחַזֵּ֣ק אֶת־לִבּ֔וֹ וְלֹ֥א יְשַׁלַּ֖ח אֶת־הָעָֽם׃

The LORD said to Moses, "When you return to Egypt, see that you perform before Pharaoh all the wonders I have placed in your hand. But I will harden his heart, and he will not let the people go.

KJV And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

Notes & Key Terms

Translator Notes

God announces Pharaoh's hardening before any confrontation. The Hebrew uses chazaq ('strengthen, make firm'), suggesting that Pharaoh's existing resistance will be judicially confirmed rather than artificially imposed. God's foreknowledge encompasses human stubbornness.

Exodus 4:22

וְאָמַרְתָּ֖ אֶל־פַּרְעֹ֑ה כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה בְּנִ֥י בְכֹרִ֖י יִשְׂרָאֵֽל׃

Then you shall say to Pharaoh, 'Thus says the LORD: Israel is My son, My firstborn.

KJV And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:

Notes & Key Terms 1 term

Key Terms

בְּנִי בְכֹרִי יִשְׂרָאֵל beni vekhori Yisra'el

"My son, My firstborn" — my son, my firstborn, my firstborn son

The most compressed statement of Israel's covenant identity. Firstborn status implies both privilege and responsibility, both intimacy and claim. God calls an entire nation 'My son' — language of kinship, not merely contract.

Translator Notes

'Israel is My son, My firstborn' (beni vekhori Yisra'el) — the most compressed statement of Israel's covenant identity in the entire Pentateuch. Sonship language establishes both intimacy and obligation. God claims Israel with a father's authority and a father's tenderness.

Exodus 4:23

וָאֹמַ֣ר אֵלֶ֗יךָ שַׁלַּ֤ח אֶת־בְּנִי֙ וְיַֽעַבְדֵ֔נִי וַתְּמָאֵ֖ן לְשַׁלְּח֑וֹ הִנֵּה֙ אָנֹכִ֣י הֹרֵ֔ג אֶת־בִּנְךָ֖ בְּכֹרֶֽךָ׃

I said to you, Let My son go so that he may serve Me, but you have refused to let him go. Now I will kill your son, your firstborn.'"

KJV And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.

Notes & Key Terms

Translator Notes

The firstborn-for-firstborn threat creates the theological logic of the tenth plague. If Pharaoh refuses to release God's firstborn (Israel), God will take Pharaoh's firstborn. The measure-for-measure principle structures the entire plague narrative.

Exodus 4:24

וַיְהִ֥י בַדֶּ֖רֶךְ בַּמָּל֑וֹן וַיִּפְגְּשֵׁ֣הוּ יְהֹוָ֔ה וַיְבַקֵּ֖שׁ הֲמִיתֽוֹ׃

On the way, at a lodging place, the LORD met him and sought to put him to death.

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

Notes & Key Terms

Translator Notes

This is one of the most enigmatic passages in the Bible. The LORD 'met him and sought to put him to death' — the God who just commissioned Moses now threatens to kill him. The most likely reading connects this to circumcision: Moses's son is uncircumcised, and the covenant sign must be applied before the covenant mission can proceed.

Joseph Smith Translation (Footnotes)theological

Subject who sought to kill Moses changed from the Lord to an angel or adversarial figure

One of the most theologically significant OT footnotes. The KJV states that 'the LORD met him, and sought to kill him,' creating the disturbing image of God attempting to kill Moses. The JST reassigns this action away from God, consistent with JST's consistent effort to remove passages that depict God as violent, capricious, or contradictory toward his own servants.

Exodus 4:25

וַתִּקַּ֨ח צִפֹּרָ֜ה צֹ֗ר וַתִּכְרֹת֙ אֶת־עׇרְלַ֣ת בְּנָ֔הּ וַתַּגַּ֖ע לְרַגְלָ֑יו וַתֹּ֕אמֶר כִּ֧י חֲתַן־דָּמִ֛ים אַתָּ֖ה לִֽי׃

Zipporah took a flint knife and cut off her son's foreskin and touched it to his feet. She said, "You are a bridegroom of blood to me."

KJV 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.

Notes & Key Terms 1 term

Key Terms

חֲתַן דָּמִים chatan damim

"bridegroom of blood" — bridegroom of blood, blood-related bridegroom

One of the most debated phrases in the Torah. It ties marriage (chatan), blood (damim), and covenant (circumcision) into a single declaration. The household must bear the covenant sign before the covenant mission can proceed.

Translator Notes

Zipporah acts with decisive urgency, performing emergency circumcision with a flint knife. She saves Moses's life through the covenant act he has neglected. The phrase chatan damim ('bridegroom of blood') ties marriage, blood, and covenant into a single declaration — the household must be covenantally ordered before the deliverer can confront Pharaoh.

Exodus 4:26

וַיִּ֖רֶף מִמֶּ֑נּוּ אָ֚ז אָֽמְרָ֔ה חֲתַ֥ן דָּמִ֖ים לַמּוּלֹֽת׃ {פ}

So the LORD let him alone. It was then that she said "bridegroom of blood," referring to the circumcision.

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

Notes & Key Terms

Translator Notes

The crisis resolves when the covenant sign is applied. The passage, however brief and obscure, establishes a non-negotiable principle: the one who carries God's mission must first carry God's covenant mark. Ministry without covenant obedience is mortal danger.

Exodus 4:27

וַיֹּ֤אמֶר יְהֹוָה֙ אֶֽל־אַהֲרֹ֔ן לֵ֛ךְ לִקְרַ֥את מֹשֶׁ֖ה הַמִּדְבָּ֑רָה וַיֵּ֗לֶךְ וַֽיִּפְגְּשֵׁ֛הוּ בְּהַ֥ר הָאֱלֹהִ֖ים וַיִּשַּׁק־לֽוֹ׃

The LORD said to Aaron, "Go into the wilderness to meet Moses." So he traveled and met him at the mountain of God and kissed him.

KJV 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.

Notes & Key Terms

Translator Notes

God orchestrates the meeting of Moses and Aaron at the mountain of God — the same location as the burning bush. The kiss of reunion bonds the prophetic partnership at the site of revelation.

Exodus 4:28

וַיַּגֵּ֤ד מֹשֶׁה֙ לְאַֽהֲרֹ֔ן אֵ֛ת כׇּל־דִּבְרֵ֥י יְהֹוָ֖ה אֲשֶׁ֣ר שְׁלָח֑וֹ וְאֵ֥ת כׇּל־הָאֹתֹ֖ת אֲשֶׁ֥ר צִוָּֽהוּ׃

Moses told Aaron all the words of the LORD with which He had sent him and all the signs He had commanded him to perform.

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

Notes & Key Terms

Translator Notes

Moses transmits God's words and signs to Aaron — the chain of revelation runs from God to Moses to Aaron to the people. This communication structure will define Israel's prophetic office throughout the Torah.

Exodus 4:29

וַיֵּ֥לֶךְ מֹשֶׁ֖ה וְאַהֲרֹ֑ן וַיַּ֣אַסְפ֔וּ אֶת־כׇּל־זִקְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃

Then Moses and Aaron went and gathered all the elders of the sons of Israel.

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

Notes & Key Terms

Translator Notes

The gathering of elders reconstitutes Israel's covenant leadership after centuries of slavery. Corporate witness precedes corporate action.

Exodus 4:30

וַיְדַבֵּ֣ר אַהֲרֹ֔ן אֵ֚ת כׇּל־הַדְּבָרִ֔ים אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֑ה וַיַּ֥עַשׂ הָאֹתֹ֖ת לְעֵינֵ֥י הָעָֽם׃

Aaron spoke all the words that the LORD had spoken to Moses, and he performed the signs in the sight of the people.

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

Notes & Key Terms

Translator Notes

Aaron speaks and performs signs before the people — the dual commission (word and sign) authenticates the message. Israel has been given evidence sufficient for trust.

Exodus 4:31

וַֽיַּאֲמֵ֖ן הָעָ֑ם וַֽיִּשְׁמְע֡וּ כִּֽי־פָקַ֨ד יְהֹוָ֜ה אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְכִ֤י רָאָה֙ אֶת־עׇנְיָ֔ם וַֽיִּקְּד֖וּ וַיִּֽשְׁתַּחֲוֽוּ׃

The people believed. When they heard that the LORD had visited the sons of Israel and that He had seen their affliction, they bowed their heads and worshipped.

KJV 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.

Notes & Key Terms 1 term

Key Terms

וַיִּשְׁתַּחֲווּ vayyishtachavu

"worshipped" — bowed down, prostrated themselves, worshipped

The people's first response to the news of divine visitation is worship — not planning, not organizing, but prostration before the God who has seen their suffering and chosen to act.

Translator Notes

The people's response combines belief, bowing, and worship. When they hear that God has 'visited' (paqad) them and 'seen' (ra'ah) their affliction, their response mirrors the four divine verbs of 2:24-25: God heard, remembered, saw, knew — and now the people believe, bow, and worship. The divine initiative produces human response.

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