Exodus 2:14 · Bible study
Exodus 2:14 Commentary: When Zeal Outruns Authority
Hebrew · 9 what the commentators say
Meaning in one sentence
Study Exodus 2:14: the Hebrew’s challenge, Moses’ fear, and key Hebrew words. Commentary from Calvin, Keil, and more on the rejection of God’s deliverer.
Research Summary
- Meaning: Moses’ attempt to help his people is met with rejection; his secret sin becomes known, forcing him to flee.
- Key words: sar (prince, ruler), shofet (judge), yare (fear), aken (surely), yada (know).
- Main debate: Was Moses’ killing of the Egyptian justified? Commentators divide between seeing it as an act of faith (Keil) or an unjustifiable use of force (Cambridge).
- Theological theme: The rejection of God’s chosen deliverer by his own people, a pattern later repeated with Christ.
- Best use: A lesson on the danger of acting before God’s time, and on how God uses failure and exile to shape leaders.
Translation Comparison
BSB Berean Standard Bible 2020
But the man replied, “Who made you ruler and judge over us? Are you planning to kill me as you killed the Egyptian?” Then Moses was afraid and thought, “This thing I have done has surely become known.”
WEB World English Bible 2000
He said, “Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian?” Moses was afraid, and said, “Surely this thing is known.”
KJV King James Version 1769
And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
ASV American Standard Version 1901
And he said, Who made thee a prince and a judge over us? thinkest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely the thing is known.
YLT Young's Literal Translation 1898
and he saith, `Who set thee for a head and a judge over us? to slay me art thou saying it , as thou hast slain the Egyptian?' and Moses feareth, and saith, `Surely the thing hath been known.'
Darby Darby Bible 1890
And he said, Who made thee ruler and judge over us? dost thou intend to kill me, as thou killedst the Egyptian? Then Moses feared, and said, Surely the matter is known.
Douay-Rheims Douay-Rheims Bible 1899
But he answered: Who hath appointed thee prince and judge over us? wilt thou kill me, as thou didst yesterday kill the Egyptian? Moses feared, and said: How is this come to be known?
Translations in other languages (10 available)
Y él respondió: ¿ Quién te ha puesto á ti por príncipe y juez sobre nosotros? ¿ piensas matarme como mataste al Egipcio? Entonces Moisés tuvo miedo, y dijo: Ciertamente esta cosa es descubierta.
E ele respondeu: Quem te pôs a ti por príncipe e juiz sobre nós? Pensas matar-me como mataste ao egípcio? Então Moisés teve medo, e disse: Certamente esta coisa é descoberta.
Et cet homme répondit: Qui t’ a établi chef et juge sur nous? Penses-tu me tuer, comme tu as tué l’ Égyptien? Moïse eut peur, et dit: Certainement la chose est connue.
Er aber sprach: Wer hat dich zum Obersten oder Richter über uns gesetzt? Willst du mich auch erwürgen, wie du den Ägypter erwürgt hast? Da fürchtete sich Mose und sprach: Wie ist das laut geworden?
Hij dan zeide: Wie heeft u tot een overste en rechter over ons gezet? Zegt gij dit, om mij te doden, gelijk gij den Egyptenaar gedood hebt? Toen vreesde Mozes, en zeide: Voorwaar, deze zaak is bekend geworden!
E quegli rispose: “Chi t’ha costituito principe e giudice sopra di noi? Vuoi tu uccider me come uccidesti l’Egiziano?” Allora Mosè ebbe paura, e disse: “Certo, la cosa è nota”.
Czemuż bijesz bliźniego swego? Ale mu odpowiedział: Któż cię postanowił książęciem i sędzią nad nami? albo mię ty myślisz zabić, jakoś zabił Egipczanina? i zląkł się Mojżesz i rzekł:
А тот сказал: кто поставил тебя начальником и судьею над нами? не думаешь ли убить меня, как убил [вчера] Египтянина? Моисей испугался и сказал: верно, узнали об этом деле.
那人說：「誰 立你作 我們的 首領 和審判官呢？難道你 要 殺我，像 殺 那 埃及人嗎？」摩西 便懼怕，說：「這事 必是 被人知道了。」
And he said, Who made you a ruler and a judge over us? are you going to put me to death as you did the Egyptian? And Moses was in fear, and said, It is clear that the thing has come to light.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 2:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that Moses’ killing of the Egyptian was an act of patriotic zeal rather than cold-blooded murder, but one carried out without proper authority. The Cambridge Bible calls the act “unjustifiable,” noting that Moses “acted without authority” and that the Israelite’s challenge had “cogency.” Calvin sees the Hebrew’s angry reply as the typical rage of the wicked when confronted; he observes that “whoever undertakes to restrain the wicked must expect to meet with these indignities.” Keil and Delitzsch emphasize Moses’ “fiery love to his brethren” but also his “impetuous nature,” which needed discipline. Adam Clarke notes that Moses feared because he saw Israel was not yet ready for deliverance. The consensus holds that the Hebrew’s accusation revealed the secret murder was known, prompting Moses’ flight.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Unjustifiable act: Moses lacked legal or divine authorization; the killing was disproportionate (Cambridge, Augustine).
- Faithful but impetuous act: Moses’ choice to identify with his people shows faith (Hebrews 11:24-26), but his method was hasty (Keil).
What is clear: Whatever the moral assessment of Moses’ act, the Hebrew’s rejection and Moses’ fear led directly to his flight to Midian, where God would later call him to lead Israel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Moses’ killing of the Egyptian | The act was motivated by a desire to help his fellow Hebrew and reflected his identification with God’s people. | Some (Keil, Hebrews 11) see it as an expression of faith, though impetuous; others (Cambridge, Augustine) view it as an unjustifiable act of violence lacking divine or legal authorization. |
| The Hebrew’s rejection | The Hebrew’s question challenges Moses’ authority to intervene and reveals that the killing is known. | Calvin sees it as the typical rage of the wicked against correction; Gill suggests the Hebrew (possibly Dathan) was ungrateful and treacherous; Luke’s account in Acts 7:25-27 treats it as a national rejection of God’s deliverer. |
| Moses’ fear | Moses was afraid that his deed was exposed, which led him to flee Egypt. | Some (Clarke) emphasize prudence and a realistic assessment of the people’s unreadiness; others view the fear as a sign that Moses’ confidence was shaken, yet it did not negate his later faith (Hebrews 11:27). |
| The role of the Exodus 2:14 in Acts 7 | Stephen uses this incident to show that Israel rejected Moses from the beginning, just as they later rejected Jesus. | The extent to which the Hebrew represents the whole nation is debated; some see him as a particular troublemaker, while Stephen’s speech applies the incident to all Israel. |
Historical & Cultural Context
Moses had spent forty years in Pharaoh’s court, raised as the son of Pharaoh’s daughter, surrounded by Egyptian privilege. Yet his heart was with his own people, the Hebrew slaves (Exodus 2:11). When he saw an Egyptian beating a Hebrew, he intervened, looking “this way and that way” to be sure no one was watching, and killed the Egyptian, burying the body in the sand (v.12). The next day he tried to break up a quarrel between two Hebrews, only to be confronted with the question that shattered his plan: “Who made you a prince and a judge over us?” The Hebrew’s words echo the skepticism of Joseph’s brothers in Genesis 37:8 (“Will you indeed reign over us?”) and foreshadow later rebellions against Moses’ authority (Numbers 16:3).
In the ancient Near East, the combination “prince and judge” (sar we shofet) spoke of someone with recognized governing and judicial authority. Moses held no such official title from either Pharaoh or the Hebrew community. The Hebrew’s question was by what right did Moses presume to arbitrate? Even more, he twisted Moses’ peacemaking into a threat: “Do you plan to kill me, as you killed the Egyptian?”
Moses’ response, “Surely this thing is known”, reveals his sudden terror. The Hebrew word aken (“surely”) carries strong assertion: Moses realizes his secret is out. The verb “is known” (nodha, Niphal perfect from yada) emphasizes that the act has become public. Moses’ fear is not cowardice but a realistic assessment that his life is now in danger. Pharaoh soon hears and seeks to kill Moses (v.15), forcing him to flee to Midian, a wilderness exile that would become God’s training ground.
Textual Notes
The supplied sources note no significant textual variants for Exodus 2:14. The verse is consistent across the Masoretic Text and the ancient versions (Septuagint, Vulgate, Syriac). The reading “surely this thing is known” is well-attested, and no alternative readings affect the interpretation.
Reception History
The earliest Christian reading of Exodus 2:14 is found in Stephen’s speech (Acts 7:25-29) and in Hebrews 11:24-26, where Moses’ choice to suffer with God’s people is presented as an act of faith. Augustine (quoted in the Cambridge Bible) pointed out both the good and bad in Moses’ act: his zeal was commendable, but he exceeded the rule of justice by killing without authority. Calvin used the verse to warn against stubborn resistance to correction. In Jewish tradition, the episode is often seen as Moses’ first attempt at deliverance, which failed because the time was not right. Later commentators have used the passage to illustrate the difference between righteous anger and sinful execution.
Preaching This Verse
Three-point outline
- Good intentions are not enough without God’s timing and authorization. Moses wanted to help, but his method relied on human strength and secrecy.
- The very people you want to help may reject your methods. The Hebrew’s angry question shows that even well-meaning intervention can be misunderstood.
- Failure can become the classroom for future ministry. Moses’ flight to Midian is where God shaped him into the leader Israel needed.
Five-point outline
- Moses’ hidden act (v.12), sin in secret rarely stays hidden.
- Moses’ attempt at peacemaking (v.13), the desire to help is commendable, but the approach matters.
- The Hebrew’s rejection (v.14a), the pain of being misunderstood by those you love.
- Moses’ fear and confession (v.14b), the weight of a discovered secret and the humility it brings.
- The flight to Midian (v.15), God uses exile to prepare leaders for their calling.
Illustration hooks
- A volunteer at a community conflict mediation is told to mind his own business and accused of having a hidden agenda.
- An employee discovers a past mistake resurface just when they are trying to do good at work.
- A church leader tries to force a change before the congregation is ready, only to face rejection and retreat.
Questions your congregation is asking
- Did Moses sin by killing the Egyptian? Different traditions see it as either an act of faith despite its flaws, or a sinful use of violence.
- Why did the Hebrew accuse Moses of murder when Moses was only trying to help? The accusation reveals both the Hebrew’s guilt and his misunderstanding of Moses’ role.
- How does this story show the need for God’s timing? Moses acted too soon, in his own strength; God later sent him back after forty years in the wilderness.
Leading a Discussion
This passage captures a painful turning point in Moses’ life. He tries to help his people but is met with rejection and threat. The Hebrew’s question, “Who made you a prince and a judge over us?”, strikes at the heart of Moses’ identity and his undelegated authority. As you discuss, notice how Moses’ hidden act becomes known, and how fear drives him away from his calling for a season.
Discussion questions
- What did Moses hope to accomplish by killing the Egyptian and then trying to reconcile the two Hebrews?
- Why do you think the Hebrew immediately accused Moses of planning to kill him? What does that reveal about the Hebrew’s state of mind?
- How does the word aken (“surely”) and the Niphal form of “known” affect your understanding of Moses’ fear?
- Read Genesis 37:8 and Numbers 16:3. How are these rejections of authority similar to what Moses experienced?
- When have you tried to help someone and been accused of wrong motives? How did you respond?
- What does this story teach about the relationship between God’s calling and human timing?
- How might Moses’ forty years in Midian have prepared him for the work God later gave him?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 13:8 | Abram said to Lot, “Please, let there be no strife between you and me, and between your herdsmen and my herdsmen; for we are relatives. |
| Genesis 19:9 | They said, “Stand back!” Then they said, “This one fellow came in to live as a foreigner, and he appoints himself a judge. Now we will deal worse with you than with them!” They pressed hard on the man Lot, and came near to break the door. |
| Genesis 37:8 | His brothers asked him, “Will you indeed reign over us? Will you indeed have dominion over us?” They hated him all the more for his dreams and for his words. |
| Genesis 37:11 | His brothers envied him, but his father kept this saying in mind. |
| Genesis 37:19 | They said to one another, “Behold, this dreamer comes. |
| Genesis 37:20 | Come now therefore, and let’s kill him, and cast him into one of the pits, and we will say, ‘An evil animal has devoured him.’ We will see what will become of his dreams.” |
| Numbers 16:3 | They assembled themselves together against Moses and against Aaron, and said to them, “You take too much on yourself, since all the congregation are holy, everyone of them, and Yahweh is among them! Why do you lift yourselves up above Yahweh’s assembly?” |
| Numbers 16:13 | Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but you must also make yourself a prince over us? |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke treats Moses' fear as prudent discernment rather than cowardice. Moses saw that the Israelites were not yet prepared to leave Egypt and that God's providence had not fully opened the way, so fleeing to Midian was a wise step to preserve his life for future service.
Calvin's Commentaries Reformed 1564
Calvin observes that the Hebrew slave's angry retort reveals the nature of those who reject correction: their stubbornness, like an anvil against a hammer, only hardens under reproof. He notes the irony that the same man who rages at Moses would have meekly endured abuse from an Egyptian, showing that pride fuels rebellion against God's servants.
Cambridge Bible for Schools and Colleges Anglican 1880
CAMBRIDGE BIBLE FOR SCHOOLS observes that Moses acted from praiseworthy motives of justice and patriotism, yet his killing of the Egyptian was unjustifiable because he had no authority. The commentator, citing Augustine, notes that Moses had fine qualities that needed discipline and training, as his impetuous passion required purification.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes highlight that Moses' fear came not from the threat of the Hebrew man, but from the sudden realization that his secret killing of the Egyptian was now known among his own people. The exposure of what he thought was hidden made him afraid.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the ingratitude of the Hebrew who rebuked Moses, noting it was ungenerous for the man he had rescued to upbraid him. He also observes that Moses feared the killing would become known, concluding that his secret was now exposed and might reach Pharaoh.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch see Moses' actions as driven by genuine love for his people, not mere ambition. Yet they insist his killing of the Egyptian was still a crime, an unauthorized and deliberate act of a nature prone to rule. His faith is shown not in the flight itself, but in renouncing Egypt and trusting God with his future.
Lange's Commentary Reformed 1857
Lange emphasizes the mixture of faith and human frailty in Moses’ early life. The mother’s preservation of her child showed bold faith, yet Moses’ killing of the Egyptian, though an act of faith, was an illegal deed done in anticipation of God’s providence. God worked through these imperfect human actions.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry emphasizes that Moses' decision to go out to his oppressed people was an act of holy contempt for the honors of Egypt. By faith, Moses considered it far greater honor to be a son of Abraham than to be called the son of Pharaoh's daughter.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that a simple, well-meaning reproof is often twisted by malice into an act of arrogance or dominion. The man dismisses Moses’ friendly correction by calling it an imperious assumption of authority, even charging Moses with murderous intent. This shows how sin perverts even the best intentions.