And seeing one of them'suffer wrong, he defended him, and avenged him that was oppressed, smiting the Egyptian:

And when he had seen one of them suffer wrong, he defended him; and striking the Egyptian, he avenged him who suffered the injury.

and seeing a certain one wronged, he defended him, and avenged him that was being oppressed, smiting the Egyptian.

And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, smiting the Egyptian:

and having seen a certain one suffering injustice, he did defend, and did justice to the oppressed, having smitten the Egyptian;

Seeing one of them wrongfully treated he took his part, and secured justice for the ill-treated man by striking down the Egyptian.

And seeing one of them being attacked, he went to his help and gave the Egyptian a death-blow:

And when he had seen a certain one suffering injury, he defended him. And striking the Egyptian, he wrought a retribution for him who was enduring the injury.

and, seeing an Israelite ill-treated, he defended him, and avenged the man, who was being wronged, by striking down the Egyptian.

When he saw a certain man. Moses came not to this spectacle by chance, but forasmuch as God had appointed him to be the deliverer of his people, he would have him show forth this token, and, as it were, make this beginning. For Stephen doth plainly express that he did attempt nothing unadvisedly, but did that which became him that was appointed to be a deliverer of the people, knowing that he was thereunto called. For unless God had armed him, (and made him puissant,) it had been a thing altogether unlawful for him to kill any man, how wicked soever he had been. It is a godly deed, and praiseworthy, for a man to set himself against the wicked, to defend the good against the injuries of the wicked, to bridle their violence; but it is not for a private person to punish, (or take vengeance.) Therefore, it was unlawful for Moses to slay the Egyptian, save only inasmuch as the Lord had put the sword in his hand according to the right of his calling. But this heroical courage and nobleness of heart [1] was a work of the Holy Ghost; because God doth mightily show forth his power in those whom he appointeth unto great matters, that they may be able to fulfill their function. In sum, Stephen meaneth that Moses was even then offered to be the minister of deliverance when the day was at hand, according to the covenant made with Abraham, yet did the people hope for nothing less.

Footnotes

1 - "Haec heroica animi magnitudo," this heroic magnanimity.

Suffer wrong - The wrong or injury was, that the Egyptian was smiting the Hebrew, Exodus 2:11-12.
Smote the Egyptian - He slew him, and buried him in the sand,

Smote the Egyptian - See this explained, Exodus 2:11, Exodus 2:12 (note).

And seeing one of them suffer wrong,.... 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, "of his family", one of the tribe of Levi; and so another Jewish writer (m) 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 (n), was the husband of Shelomith, the daughter of Dibri, Leviticus 24:11 but, according to others, it was Dathan (o): the cause and manner of his suffering wrong was this, as they report (p); 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 (q), that he killed him by the sword of his mouth, by making use of the word Jehovah; though others (r) 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 (s) 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", &c.''
And another of their (t) 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 (u) 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.
(m) Pirke Eliezer, c. 48. (n) Jarchi in Exod. ii. 12. (o) Shemot Rabba, sect. 1. fol. 91. 4. Shalshalet Hakabala, fol. 5. 2. (p) Shemot Rabba, & Shalshalet, ib. & Chronicon Mosis, fol. 5. 2. & Jarchi in Exod. ii. 12. (q) Pirke Eliezer, c. 48. Shalshalet, ib. Clement. Alex. Strom. l. 1. p. 344. (r) Shemot Rabba, ib. (s) Shemot Rabba, sect. 1. fol. 9l. 4. (t) Pirke Eliezer, c. 48. (u) R. Gedaliah, Shalshalet Hakabala, fol. 5. 2.

avenged him that was oppressed, and smote the Egyptian--going farther in the heat of his indignation than he probably intended.

Seeing one wronged - Probably by one of the task masters.