this passage it is the uncircumcised themselves who are threatened with death, yet in the case of children the punishment fell upon the parents, and first of all upon the father, who had neglected to keep the commandment of God. Now, though Moses had probably omitted circumcision simply from regard to his Midianitish wife, who disliked this operation, he had been guilty of a capital crime, which God could not pass over in the case of one whom He had chosen to be His messenger, to establish His covenant with Israel. Hence He threatened him with death, to bring him to a consciousness of his sin, either by the voice of conscience or by some word which accompanied His attack upon Moses; and also to show him with what earnestness God demanded the keeping of His commandments. Still He did not kill him; for his sin had sprung from weakness of the flesh, from a sinful yielding to his wife, which could both be explained and excused on account of his position in the Midianite's house. That Zipporah's dislike to circumcision had been the cause of the omission, has been justly inferred by commentators from the fact, that on Jehovah's attack upon Moses, she proceeded at once to perform what had been neglected, and, as it seems, with inward repugnance. The expression, “She threw (the foreskin of her son) at his (Moses') feet,” points to this (ל הגּיע, as in Isa 25:12). The suffix in רגליו (his feet) cannot refer to the son, not only because such an allusion would give no reasonable sense, but also because the suffix refers to Moses in the immediate context, both before (in המיתו, Exo 4:24) and after (in ממּנּוּ, Exo 4:26); and therefore it is simpler to refer it to Moses here. From this it follows, then, that the words, “a blood-bridegroom art thou to me,” were addressed to Moses, and not to the boy. Zipporah calls Moses a blood-bridegroom, “because she had been compelled, as it were, to acquire and purchase him anew as a husband by shedding the blood of her son” (Glass). “Moses had been as good as taken from her by the deadly attack which had been made upon him. She purchased his life by the blood of her son; she received him back, as it were, from the dead, and married him anew; he was, in fact, a bridegroom of blood to her” (Kurtz). This she said, as the historian adds, after God had let Moses, go, למּוּלות, “with reference to the circumcisions.” The plural is used quite generally and indefinitely, as Zipporah referred not merely to this one instance, but to circumcision
