Returning to their father, the young women recount an extraordinary event in the desert, where a complete stranger intervened on their behalf with a mix of bravery and kindness. The primary approach among commentators is that the women identified their savior as an Egyptian based on his clothing and language. Having been raised in Pharaoh's palace, Moses dressed and spoke like an Egyptian, and the Midianite women could not discern the subtle differences between him and the native Egyptian people [העמק דבר, רלב״ג, בכור שור, שטיינזלץ, קאסוטו]. Conversely, some suggest that Moses intentionally disguised himself in Egyptian garments to successfully escape Egypt without detection [הטור הארוך, פרדס יוסף, ברכת אשר על התורה]. A different Midrashic perspective views the reference to an Egyptian not as a description of Moses himself, but as a nod to the catalyst of the event. Had Moses not killed an Egyptian man back in Egypt, he never would have fled to Midian and arrived at the well. In this sense, the women were indirectly saved because of that Egyptian [הטור הארוך, רבנו בחיי, ברכת אשר על התורה].
Moses' silence upon hearing himself described as an Egyptian carried a heavy spiritual cost. Commentators note that because he did not protest or reveal his true Hebrew identity, he was ultimately punished by not being allowed burial in the Land of Israel. This stands in sharp contrast to Joseph, who proudly declared his Hebrew origins even in a foreign land [הטור הארוך, חזקוני, פרדס יוסף].
Regarding the rescue itself, there are differing views on the exact danger the women faced. Moses either saved them from the fatal threat of being thrown into the water, or he protected them from moral harm and violence at the hands of the local shepherds [פרדס יוסף]. His willingness to intervene speaks to his profound moral character. Despite being a vulnerable stranger in an unfamiliar land, Moses refused to stand idly by in the face of injustice, stepping forward to defend the oppressed [מלבי״ם].
After securing their safety, Moses took the extra step of drawing water for them. This raises a question, as the women had already filled the troughs before the shepherds attacked. The original water was evidently no longer available, either because the shepherds had already used it, it had spilled during the struggle, or the women simply had not finished their task [אבן עזרא, שד״ל, ביאור יש״ר, קאסוטו]. Moses acted with great speed [העמק דבר], demonstrating that he was not only driven by a demand for justice but also by a deep sense of kindness. He went beyond merely rescuing them, taking the initiative to draw the water himself and perhaps even providing more than was necessary as a special favor [אבן עזרא, מלבי״ם]. On a spiritual level, a Midrashic approach suggests that Moses drew the women out of falsehood, ultimately guiding them to conversion [תיבת גמא].
When the women conclude their story, they mention that Moses watered the flock in general, rather than specifying their own flock. This subtle detail hints at a great blessing that rested upon the water Moses drew. The water miraculously multiplied, providing more than enough for all the animals around the well, including the flocks of the aggressive shepherds [הטור הארוך, העמק דבר]. With this encounter, Moses fulfills his destiny, becoming the third of the nation's great leaders, alongside Isaac and Jacob, to find his future wife on the road beside a well of water [רבנו בחיי].