Exodus 2:12
After looking this way and that and seeing no one, he struck down the Egyptian and hid his body in the sand.
After looking this way and that and seeing no one
Moses' actions here indicate a premeditated decision. The phrase suggests caution and a desire for secrecy, highlighting Moses' awareness of the potential consequences of his actions. This moment reflects the tension between his Hebrew identity and his Egyptian upbringing. The act of looking around suggests a moment of internal conflict and decision-making, which is a recurring theme in Moses' life. This phrase also foreshadows Moses' future role as a leader who must make difficult decisions, often in isolation.

he struck down the Egyptian
This act of violence is significant as it marks Moses' first recorded action in defense of his Hebrew brethren. It demonstrates his identification with the Israelites and his rejection of Egyptian oppression. The act of striking down the Egyptian can be seen as a precursor to the plagues and judgments that God would later bring upon Egypt. It also reflects the theme of deliverance, as Moses begins to act as a deliverer, albeit prematurely and through his own strength rather than God's guidance.

and hid his body in the sand
The act of hiding the body suggests Moses' awareness of the gravity of his actions and his attempt to conceal them. This reflects the human tendency to cover up sin and wrongdoing, a theme that is prevalent throughout Scripture. The sand of Egypt, a land known for its deserts, serves as a temporary cover, symbolizing the futility of hiding sin from God. This action foreshadows Moses' later flight to Midian, as his attempt to hide the murder ultimately fails. It also connects to the broader biblical narrative of sin and redemption, as Moses' journey from this point leads him to become the leader God uses to deliver His people.

Persons / Places / Events
1. Moses
A Hebrew by birth, raised in Pharaoh's household, who becomes a central figure in the deliverance of Israel from Egypt. At this point in the account, Moses is beginning to identify with his Hebrew heritage.

2. Egyptian
An unnamed taskmaster who was beating a Hebrew slave, prompting Moses to intervene.

3. Hebrew Slave
The oppressed individual whom Moses sought to defend, representing the broader suffering of the Israelites in Egypt.

4. Egypt
The land where the Israelites were enslaved, and where Moses was raised. It serves as the backdrop for Moses' early life and the initial acts of deliverance.

5. The Sand
The place where Moses hid the body of the Egyptian, symbolizing his attempt to cover up his actions and the beginning of his journey into exile.
Teaching Points
Righteous Anger vs. Sinful Action
Moses' anger at the injustice he witnessed was righteous, but his method of dealing with it was not. Believers must discern how to respond to injustice in a way that aligns with God's will.

The Consequences of Impulsive Decisions
Moses' decision to kill the Egyptian led to significant consequences, including his flight from Egypt. This teaches the importance of seeking God's guidance before acting.

God's Sovereignty in Our Failures
Despite Moses' failure, God used this event to begin shaping him into the leader he would become. Our mistakes do not thwart God's plans; He can redeem them for His purposes.

Identity and Calling
Moses' actions reflect his emerging identity as a deliverer of his people. Believers are encouraged to seek and embrace their God-given identity and calling.

The Hiddenness of Sin
Moses attempted to hide his sin by burying the Egyptian in the sand. This illustrates the futility of trying to conceal sin from God, who sees all.
Bible Study Questions
1. How does Moses' action in Exodus 2:12 reflect his internal struggle with his identity as both an Egyptian prince and a Hebrew? How can we relate this to our own struggles with identity?

2. In what ways does Moses' impulsive action serve as a warning for us today? Can you think of a time when acting impulsively led to unintended consequences in your life?

3. How does the account of Moses in Exodus 2:12 connect with the broader biblical theme of God using imperfect people for His purposes? Can you identify other biblical figures who experienced similar situations?

4. Reflect on a time when you witnessed injustice. How did you respond, and how might you respond differently in light of Moses' account and biblical teachings on justice?

5. Considering Proverbs 3:5-6, how can we cultivate a habit of seeking God's guidance before making decisions, especially in situations that provoke strong emotions?
Connections to Other Scriptures
Acts 7:23-29
Stephen recounts Moses' actions, providing insight into Moses' motivations and the consequences of his actions.

Hebrews 11:24-25
Highlights Moses' faith and his choice to identify with the people of God rather than enjoy the fleeting pleasures of sin in Pharaoh's court.

Genesis 4:8-10
The account of Cain and Abel, which parallels the theme of murder and the consequences of taking justice into one's own hands.

Proverbs 3:5-6
Encourages trust in the Lord rather than relying on one's own understanding, contrasting Moses' impulsive action.
Moses and ChristJ. Orr Exodus 2:1-25
Blood Thicker than WaterH. O. Mackey.Exodus 2:11-12
Brotherly SympathyJohn Lobb.Exodus 2:11-12
Hidden SinJ. S. Exell, M. A.Exodus 2:11-12
LessonsG. Hughes, B. D.Exodus 2:11-12
Moses' Rash HasteW. M. Taylor, D. D.Exodus 2:11-12
Moses' Sympathy with His BrethrenA. Nevin, D. D.Exodus 2:11-12
Moses, the Ardent But Mistaken PatriotD. Young Exodus 2:11-12
Retributive JusticeHomilistExodus 2:11-12
Some People Will Never Look on the Burdens of Their BrethrenJ. S. Exell, M. A.Exodus 2:11-12
Strife, Intervention, and Flight of MosesJ. C. Gray.Exodus 2:11-12
Sympathy with Burden BearersGood Words.Exodus 2:11-12
The Chivalry of MosesJ. Parker, D. D.Exodus 2:11-12
The Choice of MosesJ. Orr Exodus 2:11, 12
The Inquiring Look of ConscienceJ. S. Exell, M. A.Exodus 2:11-12
The Inquiring Look of ConscienceJ. S. Exell, M. A.Exodus 2:11-12
The Oppressor Slain; or a Wrong Way of Reproving InjuryJ. S. Exell, M. A.Exodus 2:11-12
The Prince and the SerfsExodus 2:11-12
The Upward Look BestC. H. Mackintosh.Exodus 2:11-12
Mistake in Life's MorningH.T. Robjohns Exodus 2:11-15
Moses was GrownG.A. Goodhart Exodus 2:11-15
Unfruitful EffortJ. Urquhart Exodus 2:11-15
Unpurified ZealJ. Orr Exodus 2:11-15
People
Gershom, Isaac, Israelites, Jacob, Levi, Moses, Pharaoh, Reuel, Zipporah
Places
Egypt, Midian, Nile River
Topics
Body, Covering, Death, Egyptian, Hid, Hideth, Hither, Killed, Sand, Seeing, Slew, Smiteth, Smote, Struck, Thither, Turneth, Turning
Dictionary of Bible Themes
Exodus 2:12

     4360   sand

Exodus 2:10-15

     5102   Moses, life of

Exodus 2:11-12

     5925   rashness

Exodus 2:11-13

     5040   murder

Exodus 2:11-14

     5822   criticism, against believers

Library
The Ark among the Flags
'And there went a man of the house of Levi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4. And his sister stood afar off, to wit what would be done to him. 5. And the daughter of Pharaoh came
Alexander Maclaren—Expositions of Holy Scripture

Home as a Stewardship.
"Take this child away, and nurse it for me, and I will give thee thy wages."--EXODUS II., 9. "For look, how many souls in thy house be, With just as many souls God trusteth thee!" The Christian home is a stewardship. The parents are stewards of God. A steward is a servant of a particular kind, to whom the master commits a certain portion of his interest to be prosecuted in his name and by his authority, and according to his laws and regulations. The steward must act according to the will of his
Samuel Philips—The Christian Home

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain
Mildred Duff—The Bible in its Making

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Faith of Moses.
"By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Consolations against Impatience in Sickness.
If in thy sickness by extremity of pain thou be driven to impatience, meditate-- 1. That thy sins have deserved the pains of hell; therefore thou mayest with greater patience endure these fatherly corrections. 2. That these are the scourges of thy heavenly Father, and the rod is in his hand. If thou didst suffer with reverence, being a child, the corrections of thy earthly parents, how much rather shouldst thou now subject thyself, being the child of God, to the chastisement of thy heavenly Father,
Lewis Bayly—The Practice of Piety

Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending;
Thomas Watson—A Body of Divinity

Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the
J. W. McGarvey—The Four-Fold Gospel

Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies
Thomas Watson—A Body of Divinity

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

Links
Exodus 2:12 NIV
Exodus 2:12 NLT
Exodus 2:12 ESV
Exodus 2:12 NASB
Exodus 2:12 KJV

Exodus 2:12 Commentaries

Bible Hub
Exodus 2:11
Top of Page
Top of Page