SEV Biblia, Chapter 7:24
Y como vio a uno que era injuriado, le defendió, e hiriendo al egipcio, vengó al injuriado.
Clarke's Bible Commentary - Acts 7:24
Verse 24. Smote the Egyptian] See this explained, Exod. ii. 11, 12.
John Gill's Bible Commentary
Ver. 24. And seeing one of them suffer wrong , etc.] Beza’s Cambridge copy, and one of Stephens’s, and one in the Bodleian library add, “of his own kindred”: and so ( Exodus 2:11) he is said to be “one of his brethren”; which Aben Ezra explains, wtjpçmm , “of his family”, one of the tribe of Levi; and so another Jewish writer is very particular, and says, “Moses went out to the camp of the Israelites, and saw an Egyptian smite one of the sons of Kohath, who was of his brethren of the tribe of Levi, as it is said, ( Exodus 2:11).” This man, according to some of the Jewish writers f324 , was the husband of Shelomith, the daughter of Dibri, ( Leviticus 24:11) but, according to others, it was Dathan f325 : the cause and manner of his suffering wrong was this, as they report f326 ; one of the taskmasters having set his eyes upon his wife, who was a beautiful woman, came early one morning, and got him out of his house to work, and then went into his wife, and lay with her; which when the man understood, he made some disturbance about it, for which he caused him to serve in very hard bondage, and beat him severely; who flying to Moses for protection, he defended him, and avenged him that was oppressed ; he took his part, and screened him from the insults and blows of the officer, and avenged his cause: and smote the Egyptian ; and killed him: it is commonly said by the Jews f327 , that he killed him by the sword of his mouth, by making use of the word Jehovah; though others say, he smote him with his fist, which is more likely; or rather with his sword; the Ethiopic version adds, “and buried him in the sand”. Beza’s ancient copy, and one of Stephens’s, add, “and he hid him in the sand”, as it is in ( Exodus 2:12) and which the Jews understand not literally of any sand pit, into which he might cast him, and cover him; or of the sand of the sea, near which he was, and which does not appear; but mystically of the people of Israel, comparable to the sand of the sea, among whom he hid him. So in one of their Midrashes f329 it is observed on these words, “and “he hid him in the sand”; though there were none there but the Israelites — -who are like to sand: he said unto them, ye are like the sand; take this man here and put him there, and his voice is not heard; so this thing will be hid among you, and not heard. And so you find that the thing was not heard but by the means of the Hebrews, as it is said, “and he went out on the second day, and two men of the Hebrews”, etc.”
And another of their writers, says, that when Moses saw the Egyptian smiting the Hebrew, “he began to curse him, and took the sword of his lips, and killed him, and hid him in the camp of the Israelites, as it is said, ( Exodus 2:12) not in the sand, but among the Israelites: hence it is said, “the number of the children of Israel shall be as the sand of the sea”, ( Hosea 1:10).”
To which may be added what one of their chronologers affirms, that “Moses slew the Egyptian with the ineffable name of God, and hid him among the children of Israel, who are like to sand.”
This Egyptian is said, by Jarchi, to be one of the taskmasters who was appointed over the officers of Israel, who, from the cockcrowing, kept them to their work, which is very probable.
Matthew Henry Commentary
Verses 17-29 - Let us not be discouraged at the slowness of the fulfilling of God' promises. Suffering times often are growing times with the church. God is preparing for his people's deliverance, when their day is darkest and their distress deepest. Moses was exceeding fair, "fair towar God;" it is the beauty of holiness which is in God's sight of grea price. He was wonderfully preserved in his infancy; for God will tak special care of those of whom he designs to make special use. And di he thus protect the child Moses? Much more will he secure the interest of his holy child Jesus, from the enemies who are gathered togethe against him. They persecuted Stephen for disputing in defence of Chris and his gospel: in opposition to these they set up Moses and his law They may understand, if they do not wilfully shut their eyes agains the light, that God will, by this Jesus, deliver them out of a wors slavery than that of Egypt. Although men prolong their own miseries yet the Lord will take care of his servants, and effect his own design of mercy.
Greek Textus Receptus
και 2532 CONJ ιδων 1492 5631 V-2AAP-NSM τινα 5100 X-ASM αδικουμενον 91 5746 V-PPP-ASM ημυνατο 292 5662 V-ADI-3S και 2532 CONJ εποιησεν 4160 5656 V-AAI-3S εκδικησιν 1557 N-ASF τω 3588 T-DSM καταπονουμενω 2669 5746 V-PPP-DSM παταξας 3960 5660 V-AAP-NSM τον 3588 T-ASM αιγυπτιον 124 A-ASM
Vincent's NT Word Studies
24. Defended (hmunato). Only here in New Testament. The word means originally to ward off from one's self, with a collateral notion of requital or revenge.
Robertson's NT Word Studies
7:24 {Suffer wrong} (adikoumenon). Present passive participle of adikeo. By blows (#Ex 2:11). {Avenged} (epoiesen ekdikesin). First aorist active indicative of poiew. this idiom occurs in #Lu 18:7 with ekdikesin ( this from ekdikew and that from ekdikos without right or law dike and qen exacting law of right out of ek one, exacting vengeance). {Him that was oppressed} (twi kataponoumenwi). Present passive articular participle in the dative case of kataponeo, to tire down with toil, to treat roughly, common in late Greek, in the N.T. only here and #2Pe 2:7 (sore distressed). The man was on the point of being overcome. {Smiting} (pataxas). First aorist active participle of patassw, in the old Greek the beat of the heart, only in the LXX and N.T. to smite a deadly blow as here like plessw.
