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The story of Zipporah at the Inn occurs through Exodus 4:24–26, when Moses, his wife Zipporah and their son Gershom reach an inn on their way to Egypt. Moses and his family have been tasked to travel from Midian to announce the plagues to the Pharaoh, but are interrupted by the Lord: Leningrad Codex text: 24.
On the road, they stayed at an inn, where God came to kill Moses. Zipporah quickly circumcised her son with a sharp stone and touched Moses' feet with the foreskin, saying "Surely you are a husband of blood to me!" God then left Moses alone (Exodus 4:24–26). The details of the passage are unclear and subject to debate.
Notably, it addresses Pharaoh's request to not go far outside of Egypt (three days from the border as prescribed in Exodus 3:24). (j) There is a widespread presence of chalk and flint in Wadi Suder. (Exodus 4:24–26 records that Moses' son was circumcised on short notice using flint at the base of the mountain.) (k)
The English name Exodus comes from the Ancient Greek: ἔξοδος, romanized: éxodos, lit. 'way out', from ἐξ-, ex-, 'out' and ὁδός, hodós, 'path', 'road'.'. In Hebrew the book's title is שְׁמוֹת, shemōt, "Names", from the beginning words of the text: "These are the names of the sons of Israel" (Hebrew: וְאֵלֶּה שְׁמֹות בְּנֵי יִשְׂרָאֵ
According to the Bible, Gershom (גֵּרְשֹׁם Gēršōm, "a sojourner there"; Latin: Gersam) was the firstborn son of Moses and Zipporah. [1] The name means "a stranger there" in Hebrew, (גר שם ger sham), which the text argues was a reference to Moses' flight from Egypt.
In Talmudic times, readings from the Torah within the synagogues were rendered, verse-by-verse, into an Aramaic translation. To this day, the oldest surviving custom with respect to the Yemenite Jewish prayer-rite is the reading of the Torah and the Haftara with the Aramaic translation (in this case, Targum Onkelos for the Torah and Targum Jonathan ben 'Uzziel for the Haftarah).
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Most commentators divide Numbers into three sections based on locale (Mount Sinai, Kadesh-Barnea and the plains of Moab), linked by two travel sections; [7] an alternative is to see it as structured around the two generations of those condemned to die in the wilderness and the new generation who will enter Canaan, making a theological distinction between the disobedience of the first ...