Exodus 2 13

Exodus 2:13 kjv

And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?

Exodus 2:13 nkjv

And when he went out the second day, behold, two Hebrew men were fighting, and he said to the one who did the wrong, "Why are you striking your companion?"

Exodus 2:13 niv

The next day he went out and saw two Hebrews fighting. He asked the one in the wrong, "Why are you hitting your fellow Hebrew?"

Exodus 2:13 esv

When he went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, "Why do you strike your companion?"

Exodus 2:13 nlt

The next day, when Moses went out to visit his people again, he saw two Hebrew men fighting. "Why are you beating up your friend?" Moses said to the one who had started the fight.

Exodus 2 13 Cross References

VerseTextReference
Lev 19:18You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself...The command to love one's neighbor directly contrasts the strife shown here.
Deut 15:7-8If there is among you a poor man of your brethren, in any of your gates... you shall surely open your hand to him...Emphasizes internal responsibility and care within the community.
Prov 6:16-19...a heart that devises wicked plans, feet that are swift in running to mischief, a false witness who speaks lies, and one who sows discord among brethren.God explicitly condemns sowing discord among brothers.
Ps 133:1Behold, how good and how pleasant it is for brethren to dwell together in unity!A lament for the ideal state of unity contrasted with strife.
Mt 5:23-24Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift... be reconciled...Highlights the New Testament emphasis on reconciling internal conflict among brethren.
Mk 3:25If a kingdom is divided against itself, that kingdom cannot stand.Internal division leads to collapse; applicable to a community.
Lk 12:51-53Do you suppose that I came to give peace on earth? I tell you, no, but rather division. For from now on five in one house will be divided...Highlights potential divisions even within families and groups, though from different causes.
Jn 13:34-35A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.The core New Covenant command, building on the Law, contrasts internal strife.
Rom 12:17-18Repay no one evil for evil... If it is possible, as much as depends on you, live peaceably with all men.Principles of peace and justice that should guide interaction.
Rom 14:13Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother's way.Warning against actions that harm fellow believers.
1 Cor 1:10Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you...Apostolic call for unity in the early church, echoing the underlying principle.
Gal 5:15But if you bite and devour one another, beware lest you be consumed by one another!Direct warning against internal strife among the church community.
Eph 4:1-3...with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace.Exhortation to preserve unity and peace, qualities lacking in the described conflict.
Php 2:2-3Fulfill my joy by being likeminded, having the same love, being of one accord, of one mind. Let nothing be done through selfish ambition or conceit...Promotes unity and selflessness instead of self-serving conflict.
Jas 3:16For where envy and self-seeking exist, confusion and every evil thing are there.Explains the root causes of conflict and their detrimental outcomes.
1 Jn 3:15Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.Strong condemnation of animosity towards a brother.
Num 12:3(Now the man Moses was very humble, more than all men who were on the face of the earth.)His humility here contrasts with the "wrongdoer's" arrogance or lack of humility.
Acts 7:25For he supposed that his brethren would have understood that God would deliver them by his hand, but they did not understand.Stephen's speech attributes a greater purpose to Moses' action, misunderstood by his people.
Heb 11:24-26By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter... choosing rather to suffer affliction with the people of God...Moses' conscious identification with his Hebrew brethren despite their flaws.
Ezek 34:2-4Woe to the shepherds of Israel who feed themselves! ... You have not strengthened the weak nor healed those who were sick, nor bound up the broken...A prophecy against leadership neglecting the people's welfare, relatable to internal neglect.

Exodus 2 verses

Exodus 2 13 Meaning

Exodus 2:13 records Moses' second intervention concerning injustice, but this time, it is among his own Hebrew people. Having gone out on the second day, Moses encounters two Hebrews engaged in a quarrel or fight. He addresses the one in the wrong, questioning why he would strike or harm his fellow Hebrew, implicitly appealing to a sense of kinship and proper conduct. This encounter immediately reveals the internal discord present even among an oppressed people and sets the stage for Moses' subsequent flight.

Exodus 2 13 Context

Exodus chapter 2 narrates Moses' early life, from his miraculous rescue and upbringing in Pharaoh's household to his dawning awareness of his Hebrew identity. The verse immediately follows Moses witnessing an Egyptian striking a Hebrew and his subsequent, decisive intervention, resulting in the Egyptian's death (Exo 2:11-12). Moses' "going out" again on the "second day" suggests a continued awareness and concern for his people's condition. The immediate context of Exodus 2:13 shows Moses attempting to resolve conflict within his own community, presenting a new challenge. While the first incident was a clear-cut case of an oppressor vs. an oppressed, this second incident reveals that the enslaved Hebrews also suffered from internal discord, not just external oppression. This failure to resolve internal conflict and the subsequent accusation against Moses from one of the quarreling men (Exo 2:14) reveals to Moses that his deeds are known, compelling him to flee Egypt. Historically, enslaved populations often experience internal strife, which can be exacerbated by the harshness of their circumstances, a stark reality perhaps unexpected by Moses, who was raised in privilege. This challenges an idealized view of unity under oppression.

Exodus 2 13 Word analysis

  • went out (וַיֵּצֵא - vayyētse): Literally, "and he went out." This echoes "And it came to pass in those days, when Moses was grown, that he went out to his brethren" (Exo 2:11). The repetition implies a continued, possibly deliberate, engagement or observation on Moses' part. It signifies Moses stepping outside his comfortable surroundings into the reality of his people's lives.
  • second day (הַיּוֹם הַשֵּׁנִי - hayyôm haššēnî): The mention of the "second day" signifies a sequence and continuation of Moses' observation and engagement. It suggests this was not an isolated event but part of Moses' growing immersion into the struggles of his kinsmen. This temporal marker hints at his routine or renewed resolve.
  • behold (וְהִנֵּה - v'hinneh): An interjection used to draw attention to something suddenly seen or perceived, indicating an immediate and often surprising observation. It cues the reader to an important turn of events.
  • two men (שְׁנֵי אֲנָשִׁים - sheney 'anashim): While "two men" seems straightforward, the absence of an Egyptian highlights a key shift from the previous verse. This is not about outside oppressors but internal issues.
  • of the Hebrews (עִבְרִים - 'Ivrim): Emphasizes that the conflict is among those with whom Moses identifies as his brethren (Exo 2:11). This highlights the ironic and distressing nature of internal strife among an oppressed people who should be united.
  • strove together (נִצִּים - nissim): From the root נָצָה (natsah), meaning "to contend," "to strive," "to fight," or "to quarrel." It indicates active contention, a dispute that had escalated beyond mere words. The Hebrew often implies mutual conflict.
  • he said to him that did the wrong (וַיֹּאמֶר לָרָשָׁע - vayyo'mer larasha'): Crucial. "That did the wrong" is a translation of לָרָשָׁע (larasha'), meaning "to the wicked one" or "to the unrighteous/guilty one." Moses is not just intervening; he discerns and confronts the aggressor. This shows Moses' emerging role as a judge or arbiter of justice among his people, based on an internal moral compass. It foreshadows his later role as lawgiver and judge.
  • Why (לָמָּה - lamah): A direct question, conveying dismay and a challenge to the wrongdoer's actions. It implies an expectation of better behavior within the community.
  • strike you (תַּכֶּה - takkeh): From הִכָּה (hikkah), to "strike," "hit," "smite," "wound," or even "kill." While it could indicate physical violence, in the context of "fellow," it carries the broader implication of unjust harm or abuse against a kinsman. It conveys an act of aggression.
  • your fellow (רֵעֶךָ - re'eka): From רֵעַ (rea') meaning "companion," "friend," "neighbor," or "another person." This term underscores the intimate communal bond that should preclude such aggression. It points to the shared identity and destiny that was being violated by the wrongdoer. This word echoes the later commandment to love one's "neighbor."

Words-group by words-group analysis:

  • "And when he went out the second day": Implies Moses' continued attention and engagement with his people, highlighting a period of active observation or integration. His concern for their welfare persists after the initial dramatic event.
  • "behold, two men of the Hebrews strove together": This immediate visual emphasizes the startling revelation for Moses – conflict wasn't only external (Egyptian vs. Hebrew) but internal. The internal strife within the oppressed Hebrew community would become a persistent challenge throughout Moses' leadership.
  • "and he said to him that did the wrong, 'Why strike you your fellow?'": This reveals Moses' discerning nature; he doesn't merely intervene but identifies and confronts the offender. His question, "Why strike you your fellow?", appeals to the innate expectation of brotherhood and mutual support that should exist among those of shared heritage and suffering. It highlights a violation of communal solidarity, something particularly grievous among those under oppressive rule.

Exodus 2 13 Bonus section

The Hebrew word rasha' (wicked, unrighteous, guilty one) applied to one of the enslaved Hebrews underscores that oppressive conditions do not automatically produce virtue or solidarity. This man was not simply misguided, but characterized as having done something morally wrong. Moses, being raised in the enlightened environment of Pharaoh's court, likely held an idealist view of justice that was quickly challenged by the practical complexities and internal corruptions of his own people. This incident, therefore, serves as Moses' first practical lesson in the difficulty of leading and shepherding a people burdened by both external oppression and internal sinfulness, a theme that would dominate his entire career as a deliverer. His question, "Why strike you your fellow?", encapsulates the ideal of communal responsibility and brotherly love, which was tragically absent in this situation, highlighting the profound moral and social work that would be necessary for Israel to become God's holy nation.

Exodus 2 13 Commentary

Exodus 2:13 provides a critical insight into Moses' early character and the realities of his people. Fresh from avenging a Hebrew against an Egyptian oppressor, Moses encounters an even more disheartening scenario: conflict from within. This second intervention, confronting an aggressor among his own people, highlights Moses' burgeoning sense of justice and his willingness to stand against wrongdoing regardless of the source. His direct address to "him that did the wrong," identifying him as "the wicked one" (from the Hebrew rasha), indicates a keen moral discernment and a readiness to administer justice. However, unlike his previous successful, though secret, intervention, this one immediately unravels. The wrongdoer's indignant retort ("Who made you a prince and a judge over us?" Exo 2:14) is a rejection of Moses' self-appointed authority and reveals a fundamental misunderstanding, as described in Acts 7:25, of God's redemptive plan through Moses. This exchange demonstrates the deep-seated brokenness and division within the Israelite community, issues that would plague Moses throughout their wilderness journey. It teaches that even among those suffering oppression, sin and conflict can flourish, underscoring the necessity of divine law and the ultimate need for spiritual transformation, which a leader alone cannot fully impart. It also serves as a poignant reminder that while external enemies exist, internal strife can be equally, if not more, destructive.