فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنْصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ قَالَ لَهُ مُوسَى إِنَّكَ لَغَوِيٌّ مُبِينٌ ﴿۱۸﴾ فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَا مُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ ﴿۱۹﴾

﴾18﴿ Fa asbaha fil madeenati khaaa'ifany yataraqqabu fa izal lazis tansarahoo bil amsi yastasrikhuh; qaala lahoo moosaaa innaka laghawiyyum mubeen
﴾19﴿ Falammaaa an araada ai yabtisha billazee huwa 'aduwwul lahumaa qaala yaa Moosaaa atureedu an taqtulanee kamaa qatalta nafsam bil amsi in tureedu illaaa an takoona jabbaaram fil ardi wa maa tureedu an takoona minal musliheen

﴾18﴿ Then Moses was in the city, fearful and vigilant, when suddenly the man who had sought his help the day before cried out to him again. Moses said to him, Indeed, you are clearly a troublemaker
﴾19﴿ Then, when he intended to strike the man who was the enemy to them both, he said, 'O Musa (Moses), do you intend to kill me as you killed a person yesterday, Do you desire nothing but to become a tyrant in this land and do not wish to be among the reformers

[18] This kind of fear is not unlikely for the righteous and the prophets.
“Yataraqqabu” (he was awaiting)—means he was expecting that he would soon be summoned to Pharaoh’s court, or it means he was observing the situation and gathering information.
“Yastasrikhuhu” (he cried out to him for help)—this indicates that the cry for help from this man was louder than the one the day before, because the previous day's cry was simply a call for assistance, but today this person was crying out in panic.
“Musa said to him”—the stronger view is that the pronoun “him” refers to the Israelite.
“Clearly astray (laghawiyyun mubīn)”—either because: You are weak and yet every day you fight with strong people and don’t obey them, or because due to you, a man was killed by me yesterday.
A second interpretation is that the pronoun refers to the oppressive Copt.
[19] There are two possibilities here:
First possibility: The one who accused them both was the Israelite, who was the enemy of the Copt—both the one from yesterday and the one from today.
This Israelite feared that Musa (peace be upon him) would kill him, so he exposed what had happened the previous day.
Second possibility: The one referred to is the Copt, who was an enemy of both Musa (peace be upon him) and the Israelite.
He assumed and accused Musa (peace be upon him), saying perhaps you were also the one who killed the man yesterday.
Musa (peace be upon him) acted cautiously this time—unlike yesterday when he used a wakzah (a punch), today he restrained himself, and this is in line with the authentic hadith: “A believer is not stung from the same hole twice.”
“Jabbāran” means someone who does not accept anyone else’s law above his own.
“From among the reformers (min al-muṣliḥīn)”—the first phrase (jabbāran) is an affirmative attribute, and the second is a negative one.
Mentioning both serves to greatly emphasize the contrast and reinforce the point.