The Transformation of Moses: An Exegetical Study of Exodus 4:24-26 by Laura Mary Elizabeth Hare A Thesis submitted to the Faculty of Knox College and the Biblical Department of the Toronto School of Theology In partial fulfilment of the requirements for the degree of Master of Arts in Theology awarded by the University of St. Michael's College © Copyright by Laura Hare 2013 The Transformation of Moses: An Exegetical Study of Exodus 4:24-26 Laura Mary Elizabeth Hare Master of Arts in Theology Knox College and Biblical Department University of St. Michael’s College 2013 Abstract This thesis examines Exodus 4:24-26 in its context in order to determine the function and meaning of the passage. The thesis argues that Ex 4:24-26 acts as a parallel to Ex 2:3-10. The circumcision of Moses’ son acts as a vicarious circumcision of Moses. This circumcision has two results: the symbolic death and rebirth of the ritual transforms Moses back into a Hebrew (after having been transformed into an Egyptian in Ex 2:3-10), and the circumcision is also a rite of passage which transforms Moses into a confident, decisive adult. As a result of the attack and circumcision in Ex 4:24-26, Moses becomes an appropriate leader for the Hebrews, and leads them out of slavery. ii Table of Contents INTRODUCTION .......................................................................................................................... 1 CHAPTER ONE ............................................................................................................................. 4 Ancient Interpretations ................................................................................................................ 4 Modern Interpretations ................................................................................................................ 7 Theories about the Original Meaning ...................................................................................... 8 CHAPTER TWO .......................................................................................................................... 15 A Close Reading of Exodus 4:24-26 ......................................................................................... 15 A Linguistic Study ..................................................................................................... 20 :חתן-דמים Biblical Tales of Endangerment ................................................................................................ 24 CHAPTER THREE ...................................................................................................................... 29 Table 1: Parallels Between Exodus 2:3-10 and Exodus 4:24-26 .............................................. 30 Comment ................................................................................................................................... 31 CHAPTER FOUR ......................................................................................................................... 35 CONCLUSION ............................................................................................................................. 40 Solutions for the Issues of Exodus 4:24-26 ............................................................................... 40 Conclusion ................................................................................................................................. 43 BIBLIOGRAPHY ......................................................................................................................... 46 Primary Sources ........................................................................................................................ 46 Secondary Sources .................................................................................................................... 46 iii INTRODUCTION Exodus 4:24-26 is one of the most obscure and enigmatic passages in the Hebrew Bible. It seems to be an archaic snippet from a different tradition (perhaps a tradition that had nothing to do with Moses, since his name is never mentioned in the pericope) that has been placed into a new context.1 Although the grammar of the passage is straightforward, the syntax is unclear—the use of pronouns without clear antecedents creates numerous ambiguities. Moreover, some of the vocabulary is unusual or even unique in the Hebrew Bible, and because the passage is so short there is little context for interpreting this vocabulary. Also, the narrative raises several questions that it does not seem to answer. The difficulties that this passage poses for exegetes include the following: (1) it is not clear whom YHWH attacks—Moses or his son (and if the latter, which son)—or why he attacks him; (2) the narrative does not specify which of her sons Zipporah circumcises; (3) we are not told Zipporah touches with the foreskin—Moses’, her son’s, or perhaps YHWH’s; (4) it רַ גְלַיִם whose ,should be translated in the passage (it can have the meaning of feet, legs רַ גְלַיִם is uncertain how occurs only חֲתַן-דָמִים means in this context, since the phrase חָתָן or genitals); (5) it is unclear what here in the Hebrew Bible2 and its meaning is far from clear; (6) we are not told whom Zipporah is a hapax legomenon and it is not מּוֹלת (Moses? her son? YHWH?); (7) חֲתַן-דָמִים is addressing as (8) 3;לַּמּוֹלת has in the phrase ל clear how it should be interpreted or what function the preposition it is strange that Zipporah, rather than Moses, is circumcising her son; (9) we are not told why 1 Adam J. Howell, “The Firstborn Son of Moses as the 'Relative of Blood' in Exodus 4.24-26,” Journal for the Study of the Old Testament 35, no. 1 (September 2010): 64. 2 Howell, “The Firstborn Son,” 64. 3 Cornelis Houtman, Exodus (trans. Johan Rebel and Sierd Woudstra; Historical Commentary on the Old Testament; Kampen: Kok Publishing House, 1993), 1:438. 1 2 Zipporah thought that circumcising her son would stop the attack or why the circumcision (or was it the application of blood, or was it the phrase Zipporah said?) caused YHWH to withdraw from attacking. Any interpretation of Ex 4:24-26 must engage with these problems and must offer an explanation that is coherent, consistent, and plausible. Only then is it possible to propose an interpretation either of the original meaning of the passage or of its meaning and function in its present context in the Moses story. This thesis will use a synchronic reading of the Biblical text, examining the text as it has been passed down rather than trying to determine what earlier versions looked like. Thus the thesis will not try to determine what Ex 4:24-26 may have meant “originally” (i.e., before being included in the Torah). The thesis will adopt a literary approach, performing a close reading of Ex 4:24-26 and the surrounding material. By examining this pericope in its context and particularly in comparison with Ex 2:3-10, and by building on Bradley Embry’s argument that the episode is a rite of passage wherein an episode of endangerment brings about a transformation in the hero,4 this thesis will offer a suggestion for interpreting the function of the pericope in the larger context of the Moses story. The thesis will demonstrate that Ex 4:24-26 functions as a parallel to Ex 2:3-10, transforming Moses back into a Hebrew through the symbolic death and rebirth of the ritual of circumcision in preparation for his role as the leader of the Hebrews. The thesis will also show that this circumcision functions as a rite of passage, bringing about Moses’ maturation from an unconfident young man who runs 4 Bradley Embry, “The Endangerment of Moses: Towards a New Reading of Exodus 4:24-26,” Vetus Testamentum 60, no. 2 (2010): 177-196. 3 away rather than face his problems to a full adult who faces up to his people, the Pharaoh, and even God and thus is able to lead the Hebrews out of slavery. 4 CHAPTER ONE THE HISTORY OF INTERPRETATION OF EXODUS 4:24-26 Ancient Interpretations The ancient versions offer the earliest interpretations of the passage that we have; their variations from the Masoretic text reflect early Jewish attempts to make sense of the pericope. The Syriac text inserts the name “Moses” into verse 24 as both the subject of the verse (“Moses was on the way”) and the object whom the Lord met.5 This insertion is presumably an attempt to deal with the ambiguity regarding who is being attacked. The Septuagint identifies the attacker as an angel of the Lord instead of the Lord himself, since “It could not be accepted that the Lord in person would threaten the life of any man, and particularly not the life of his elect.”6 The Septuagint also has Zipporah fall at the feet of the angel and say, “The blood of the circumcision of my son has stood,” rather than making a statement about a bridegroom of blood; v. 26 specifies that it was because she said this that the angel left.7 The Armenian version reads, “Behold the blood of the circumcision of my son,” and the Ethiopic version has “May the blood of the circumcision of my son be in his place.” All three of these versions emphasize the sacrificial aspect of this circumcision: Moses is saved by his son’s blood.8 5 William Henry Propp, Exodus 1-18: A New Translation with Introduction and Commentary (Anchor Bible; New York: Doubleday, 1998), 189. 6 Géza Vermes, “Baptism and Jewish Exegesis: A New Light from Ancient Sources,” New Testament Studies 4, no. 4 (July 1958): 310. 7 Vermes, “Baptism,” 310. 8 Vermes, “Baptism,” 310. 5 Targum Onkelos agrees with the Septuagint in v. 24. In v. 25, Zipporah