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?

KJV (with Strong's)

And when he went out {H3318} the second {H8145} day {H3117}, behold, two {H8147} men {H582} of the Hebrews {H5680} strove {H5327} together: and he said {H559} to him that did the wrong {H7563}, Wherefore smitest {H5221} thou thy fellow {H7453}?

Complete Jewish Bible

The next day, he went out and saw two Hebrew men fighting with each other. To the one in the wrong he said, "Why are you hitting your companion?"

Berean Standard Bible

The next day Moses went out and saw two Hebrews fighting. He asked the one in the wrong, “Why are you attacking your companion?”

American Standard Version

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

Commentary

### SUMMARY
Exodus 2:13 presents Moses' second day of engagement with his Hebrew kinsmen, where he encounters two men in violent conflict. His direct confrontation with the aggressor, questioning the reason for striking his "fellow," serves as a pivotal moment, revealing Moses' burgeoning sense of justice and his identification with his oppressed people, while simultaneously exposing the internal strife and disunity within the Hebrew community itself. This incident further shapes Moses' character, preparing him for his future, divinely appointed role as a mediator and judge for Israel.

### CONTEXT
* **Literary Context:** This verse immediately follows Moses' decisive and violent intervention on behalf of a Hebrew slave against an Egyptian taskmaster in [Exodus 2:12](/exodus/2-12 "Moses slays the Egyptian"). The narrative shifts from an external conflict with an oppressor to an internal conflict within the oppressed community. This transition is crucial, as it broadens the scope of Moses' emerging leadership, demonstrating that his concern for justice extends beyond the master-slave dynamic to encompass interpersonal relations among his own people. The subsequent verses ([Exodus 2:14-15](/exodus/2-14-15 "Moses' flight after being discovered")) reveal the immediate consequences of Moses' intervention, as the aggressor's retort exposes Moses' previous act, forcing him to flee Pharaoh's wrath. This sequence highlights the swift and often complex repercussions of seeking justice, both externally and internally.
* **Historical & Cultural Context:** The Hebrews were enslaved in Egypt, subjected to harsh labor and oppression, a situation detailed in [Exodus 1](/exodus/1 "The Oppression of Israel in Egypt"). Despite their shared suffering and ethnic identity, this verse reveals that their plight did not automatically foster perfect unity. Internal disputes and violence were likely exacerbated by the dehumanizing conditions of slavery, where frustration and desperation could easily boil over. Moses, having been raised in Pharaoh's court ([Exodus 2:10](/exodus/2-10 "Moses adopted by Pharaoh's daughter")), would have been acutely aware of Egyptian law and justice, but his intervention here is rooted in a deeper, emerging identification with his Hebrew heritage and a nascent understanding of divine justice that transcends imperial decrees. His questioning of the aggressor also subtly foreshadows the need for a divinely ordained law and judicial system to govern the community, which would later be established at Sinai.
* **Key Themes:** Exodus 2:13 contributes to several key themes within the broader narrative of Exodus. It underscores the theme of **Divine Providence in Leadership Development**, showing how seemingly spontaneous acts by Moses are part of God's preparation for his role as deliverer. The incident also highlights the **Pervasiveness of Sin and Injustice**, demonstrating that even an oppressed people can harbor internal strife and wrongdoing, necessitating a mediator. Furthermore, it introduces the theme of **Internal Strife as an Obstacle to Liberation**, foreshadowing the challenges Moses would face in leading a fractious and often rebellious people through the wilderness, as seen in numerous accounts of their complaining and disobedience (e.g., [Exodus 16](/exodus/16 "Manna and Quail in the Wilderness")). Moses' question also implicitly raises the theme of **Brotherhood and Accountability**, emphasizing the moral obligation to treat one's kinsman justly.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **went out (Hebrew, _yâtsâʼ'_):** (H3318) This primitive root signifies "to go out" or "to bring out" in a wide variety of applications, both literal and figurative. In this context, it literally describes Moses' physical departure from his dwelling or the palace, but it also carries a figurative sense of his stepping out into the public sphere, actively engaging with the plight of his people. His "going out" is not merely a casual stroll but an intentional act of observation and involvement, indicative of his growing sense of mission.
* **strove (Hebrew, _nâtsâh'_):** (H5327) This root primarily means "to go forth" or "to be expelled," but specifically in this context, it means "to quarrel" or "to strive together." It denotes a physical altercation, a violent dispute, rather than a mere verbal disagreement. The use of this word emphasizes the severity of the internal conflict among the Hebrews, highlighting a breakdown in communal harmony and the presence of physical aggression within the oppressed group.
* **smitest (Hebrew, _nâkâh'_):** (H5221) A primitive root meaning "to strike," whether lightly or severely, literally or figuratively. This is the same verb used in [Exodus 2:12](/exodus/2-12 "Moses kills the Egyptian") to describe Moses' action against the Egyptian. Its repetition here creates a powerful **parallelism**, drawing a moral equivalence between the Egyptian's violence against a Hebrew and a Hebrew's violence against his own "fellow." Moses' challenge implicitly questions the legitimacy of such violence, regardless of the perpetrator's identity, emphasizing the inherent wrongness of striking another.
* **fellow (Hebrew, _rêaʻ'_):** (H7453) This term denotes an "associate," "companion," "friend," or "neighbor." It emphasizes the close bond of kinship and shared identity among the Hebrews. Moses' use of "thy fellow" appeals to this shared relationship, underscoring the impropriety and betrayal inherent in one Hebrew striking another. It highlights the moral expectation of solidarity and mutual support within the community, especially in the face of external oppression.

#### Verse Breakdown
* **"And when he went out the second day":** This clause establishes the temporal setting, indicating that Moses' intervention among his kinsmen is not a one-off event but a continued pattern of engagement. The "second day" connects this incident directly to the previous day's confrontation with the Egyptian, suggesting a deliberate and sustained interest in the welfare of his people. It marks a continued outward movement, signifying his active observation and involvement.
* **"behold, two men of the Hebrews strove together":** This phrase introduces the immediate scene Moses encounters. The word "behold" (Hebrew: *hinnēh*) draws attention to the unexpected or significant nature of the discovery. The fact that "two men of the Hebrews" are "striving together" (a violent quarrel) is deeply significant, revealing that the oppression from without has not forged perfect unity within. This internal conflict presents a new, perhaps more complex, challenge to Moses' burgeoning sense of justice.
* **"and he said to him that did the wrong, Wherefore smitest thou thy fellow?":** This is the climax of the verse, showcasing Moses' direct and authoritative intervention. He identifies and confronts "him that did the wrong" (Hebrew: *râshâʻ*, H7563, meaning "wicked" or "guilty"), demonstrating his nascent role as a judge. His rhetorical question, "Wherefore smitest thou thy fellow?", is a powerful challenge to the aggressor's actions, appealing to a higher moral standard and the bond of kinship. It underscores the injustice of internal violence and the responsibility each person has towards their community.

#### Literary Devices
Exodus 2:13 employs several significant literary devices. **Parallelism** is evident in the use of the verb "smitest" (*nâkâh*) for both Moses' action against the Egyptian in [Exodus 2:12](/exodus/2-12 "Moses kills the Egyptian") and the Hebrew's action against his kinsman here. This parallel implicitly draws a connection between external and internal violence, highlighting Moses' consistent stance against injustice regardless of the perpetrator. The incident also serves as **Foreshadowing**, hinting at Moses' future role as a judge and lawgiver for Israel, a function he would formally assume later ([Exodus 18:13](/exodus/18-13 "Moses judging the people")). Furthermore, there is a subtle **Irony** in the fact that the very people Moses seeks to deliver are themselves engaged in conflict, underscoring the pervasive nature of sin and the challenges of leadership even within a chosen community. The direct, rhetorical question "Wherefore smitest thou thy fellow?" functions as a form of **Direct Address** and **Moral Interrogation**, immediately establishing Moses' authority and moral conviction.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Moses' intervention in this internal conflict is a crucial step in his divine preparation, revealing that God's chosen leaders are often forged in the crucible of both external oppression and internal strife. This incident underscores the biblical truth that sin's corrupting influence extends beyond external enemies, manifesting even within the covenant community. It highlights the deep need for divine law and righteous judgment to bring order and justice, not just to the world, but to God's own people. Moses' question, "Wherefore smitest thou thy fellow?", echoes the foundational principle of brotherly love and accountability that would later be codified in the Mosaic Law, emphasizing the sanctity of human relationships within the community of faith.

* [Leviticus 19:18](/leviticus/19-18 "Love your neighbor as yourself")
* [Deuteronomy 1:16-17](/deuteronomy/1-16-17 "Moses appoints judges")
* [Psalm 133:1](/psalm/133-1 "The blessing of unity")

### REFLECTION AND APPLICATION
Exodus 2:13 serves as a profound call for believers to actively engage with and address injustice, not solely when it originates from external forces or societal structures, but perhaps even more critically, when it manifests within our own spiritual families, churches, and personal relationships. Moses' courage to confront wrongdoing, even among his own "fellows," challenges us to cultivate a similar moral fortitude. We are called to be peacemakers and agents of reconciliation, speaking truth in love and upholding the dignity of every individual, especially those within the body of Christ. This passage reminds us that internal strife can be a significant hindrance to the collective witness and mission of God's people, urging us to prioritize unity, pursue genuine reconciliation, and actively work to resolve conflicts in a manner that honors God and strengthens our communal bonds. It compels us to ask ourselves: Where are the "strivings" within our own communities, and how are we, like Moses, called to intervene for justice and peace?

#### Questions for Reflection
* **In what ways do I tend to overlook or avoid confronting internal conflicts within my own community (family, church, workplace)?**
* **How does Moses' willingness to challenge "him that did the wrong" inspire me to act with greater moral courage in difficult situations?**
* **What practical steps can I take to promote unity and reconciliation among my "fellows" in Christ, especially when disagreements or injustices arise?**
* **How does the idea of "smiting thy fellow" manifest in subtle, non-physical ways within modern relationships and communities, and how can I address these?**

### FAQ

**Why did Moses intervene in this specific conflict?**

Answer: Moses intervened because he was developing a deep, divinely-instilled sense of justice and a profound identification with his Hebrew people. Having already acted against external oppression by an Egyptian taskmaster the day before ([Exodus 2:12](/exodus/2-12 "Moses kills the Egyptian")), he now confronted internal violence among his own kinsmen. This demonstrated his burgeoning role as a mediator and judge, seeking to establish righteousness and order within his community, recognizing that injustice was wrong regardless of who perpetrated it. His intervention was a natural outflow of his growing compassion and moral conviction.

**What does "Wherefore smitest thou thy fellow?" reveal about Moses?**

Answer: This direct and challenging question reveals several key aspects of Moses' character. Firstly, it showcases his **moral courage** and conviction; he was not afraid to confront wrongdoing directly, even when it involved his own people, who might resent his intervention. Secondly, it highlights his **nascent leadership qualities** and his commitment to justice, indicating his readiness to assume a role of authority and judgment. Thirdly, it underscores his understanding of the **bond of kinship** ("thy fellow") and the inherent impropriety of violence within that sacred bond. Moses' question is not merely an inquiry but a moral condemnation, demonstrating his deep concern for the well-being and unity of his people.

**Does this incident suggest disunity among the Hebrews?**

Answer: Yes, the incident unequivocally suggests a significant degree of disunity and internal strife among the Hebrews, despite their shared oppression under Egyptian bondage. Their "striving together" indicates that even under extreme hardship, human sin, conflict, and aggression persisted within the community. This internal discord foreshadows the numerous challenges Moses would face in leading a people often prone to complaining, rebellion, and infighting throughout their wilderness journey ([Numbers 14:1-4](/numbers/14-1-4 "Israel's rebellion at Kadesh Barnea")). It highlights that liberation from external tyranny does not automatically resolve internal moral and relational brokenness.

### CHRIST-CENTERED FULFILLMENT
Moses' intervention in Exodus 2:13, acting as a mediator and judge among his quarreling brethren, profoundly foreshadows the ultimate work of Jesus Christ. While Moses' authority was questioned and his attempts at deliverance were initially rejected by his own people ([Exodus 2:14](/exodus/2-14 "The Hebrew's rejection of Moses")), Christ, the greater Moses prophesied in [Deuteronomy 18:15](/deuteronomy/18-15 "Prophecy of a Prophet like Moses"), came not only as a judge but primarily as the rejected Messiah who would reconcile humanity to God and to one another. Jesus confronts the root of all "striving" and "smiting"—sin itself—by offering Himself as the atoning sacrifice, thereby bringing true peace and unity. He is the one who truly heals the internal divisions of humanity, breaking down the "dividing wall of hostility" ([Ephesians 2:14](/ephesians/2-14 "Christ our Peace")) and uniting all who believe into one body, the Church, where there is no longer "Jew nor Gentile, slave nor free, male nor female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Unity in Christ in Galatians 3:28")). Through Christ, we become true "fellow" heirs with Him, bound by a spiritual kinship far deeper than any earthly tie, called to live in harmony and mutual love ([Romans 12:5](/romans/12-5 "One body in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 7:26

And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?

Acts 7:28

Wilt thou kill me, as thou diddest the Egyptian yesterday?

1 Corinthians 6:7

Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?

1 Corinthians 6:8

Nay, ye do wrong, and defraud, and that [your] brethren.