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Text -- Judges 3:20-31 (NET)

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3:20 When Ehud approached him, he was sitting in his well-ventilated upper room all by himself. Ehud said, “I have a message from God for you.” When Eglon rose up from his seat, 3:21 Ehud reached with his left hand, hand, pulled the sword from his right thigh, and drove it into Eglon’s belly. 3:22 The handle went in after the blade, and the fat closed around the blade, for Ehud did not pull the sword out of his belly. 3:23 As Ehud went out into the vestibule, he closed the doors of the upper room behind him and locked them. 3:24 When Ehud had left, Eglon’s servants came and saw the locked doors of the upper room. They said, “He must be relieving himself in the well-ventilated inner room.” 3:25 They waited so long they were embarrassed, but he still did not open the doors of the upper room. Finally they took the key and opened the doors. Right before their eyes was their master, sprawled out dead on the floor! 3:26 Now Ehud had escaped while they were delaying. When he passed the carved images, he escaped to Seirah. 3:27 When he reached Seirah, he blew a trumpet in the Ephraimite hill country. The Israelites went down with him from the hill country, with Ehud in the lead. 3:28 He said to them, “Follow me, for the Lord is about to defeat your enemies, the Moabites!” They followed him, captured the fords of the Jordan River opposite Moab, and did not let anyone cross. 3:29 That day they killed about ten thousand Moabites– all strong, capable warriors; not one escaped. 3:30 Israel humiliated Moab that day, and the land had rest for eighty years. 3:31 After Ehud came Shamgar son of Anath; he killed six hundred Philistines with an oxgoad and, like Ehud, delivered Israel.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Anath father of Shamgar, a judge of Israel
 · Ehud son of Bilhan son of Jediael son of Benjamin; a war chief,son of Gera (Bela Benjamin); a judge of Israel before King Saul
 · Ephraim the tribe of Ephraim as a whole,the northern kingdom of Israel
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jordan the river that flows from Lake Galilee to the Dead Sea,a river that begins at Mt. Hermon, flows south through Lake Galilee and on to its end at the Dead Sea 175 km away (by air)
 · Moab resident(s) of the country of Moab
 · Moabite a female descendant of Moab
 · Philistines a sea people coming from Crete in 1200BC to the coast of Canaan
 · Seirah a town of Ephraim
 · Shamgar son of Anath; judge who killed 600 Philistines with an ox goad


Dictionary Themes and Topics: Parlour | PARLOR | Ox goad | Moabite | MOAB | Judge | JUDGES, PERIOD OF | Israel | Haft | God | GOAD | FORD | EHUD | EGLON (1) | Doors | Deception | Cattle | CRIME; CRIMES | Blade | AGRICULTURE | more
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Word/Phrase Notes
Wesley , JFB , Clarke , TSK

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TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 3:20 - -- Into which he used to retire from company: which is mentioned as the reason why his servants waited so long ere they went in to him, Jdg 3:25.

Into which he used to retire from company: which is mentioned as the reason why his servants waited so long ere they went in to him, Jdg 3:25.

Wesley: Jdg 3:20 - -- To be delivered not in words, but by actions. He designedly uses the name Elohim, which was common to the true God, and false ones; and not Jehovah, w...

To be delivered not in words, but by actions. He designedly uses the name Elohim, which was common to the true God, and false ones; and not Jehovah, which was peculiar to the true God; because Ehud not knowing whether the message came; not from his own false god, he would more certainly rise, and thereby give Ehud more advantage for his blow; whereas he would possibly shew his contempt of the God of Israel by sitting still to hear his message.

Wesley: Jdg 3:20 - -- In token of reverence to God.

In token of reverence to God.

Wesley: Jdg 3:23 - -- With a composed countenance and gait, being well assured, that God, who by his extraordinary call had put him upon that enterprise, would by his speci...

With a composed countenance and gait, being well assured, that God, who by his extraordinary call had put him upon that enterprise, would by his special providence carry him through it.

Wesley: Jdg 3:23 - -- Upon or after himself.

Upon or after himself.

Wesley: Jdg 3:23 - -- Either pulling it close after him, as we do when doors have spring locks; or taking the key with him.

Either pulling it close after him, as we do when doors have spring locks; or taking the key with him.

Wesley: Jdg 3:24 - -- This phrase is used only here, and 1Sa 24:3. A late judicious interpreter expounds it, of composing himself to take a little sleep, as was very usual ...

This phrase is used only here, and 1Sa 24:3. A late judicious interpreter expounds it, of composing himself to take a little sleep, as was very usual to do in the day - time in those hot countries. And when they did so in cool places, such as this summer parlour unquestionably was, they used to cover their feet. And this may seem to be the more probable, both because the summer parlour was proper for this use, and because this was a more likely reason of their long waiting at his door, lest they should disturb his repose. And this sense best agrees with Saul's case in the cave, when being asleep, David could more securely cut off the lap of his garment.

Wesley: Jdg 3:25 - -- Or, confounded, not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him.

Or, confounded, not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him.

Wesley: Jdg 3:25 - -- Another key, it being usual in princes courts to have divers keys for the same door.

Another key, it being usual in princes courts to have divers keys for the same door.

Wesley: Jdg 3:27 - -- Whom doubtless he had prepared by his emissaries gathered together in considerable numbers.

Whom doubtless he had prepared by his emissaries gathered together in considerable numbers.

Wesley: Jdg 3:28 - -- Where they passed over Jordan, that neither the Moabites that were got into Canaan, might escape, nor any more Moabites come over Jordan to their succ...

Where they passed over Jordan, that neither the Moabites that were got into Canaan, might escape, nor any more Moabites come over Jordan to their succour.

Wesley: Jdg 3:30 - -- Chiefly that part of it which lay east of Jordan: for the other side of the country, which lay south - west, was even then infested by the Philistines...

Chiefly that part of it which lay east of Jordan: for the other side of the country, which lay south - west, was even then infested by the Philistines.

Wesley: Jdg 3:31 - -- As Samson did a thousand with the jaw - bone of an ass; both being miraculous actions, and not at all incredible to him that believes a God, who could...

As Samson did a thousand with the jaw - bone of an ass; both being miraculous actions, and not at all incredible to him that believes a God, who could easily give strength to effect this. It is probable Shamgar was following the plough, when the Philistines made an inroad into the country. And having neither sword nor spear, when God put it into his heart to oppose them, he took the instrument that was next at hand. It is no matter how weak the weapon is, if God direct and strengthen the arm.

JFB: Jdg 3:20 - -- Hebrew, "chamber of cooling"--one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the...

Hebrew, "chamber of cooling"--one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the heat of the day.

JFB: Jdg 3:21-26 - -- The whole circumstance of this daring act--the death of Eglon without a shriek, or noise--the locking of the doors--the carrying off the key--the calm...

The whole circumstance of this daring act--the death of Eglon without a shriek, or noise--the locking of the doors--the carrying off the key--the calm, unhurried deportment of Ehud--show the strength of his confidence that he was doing God service.

JFB: Jdg 3:27 - -- Summoned to arms the people of that mountainous region, which, adjoining the territory of Benjamin, had probably suffered most from the grievous oppre...

Summoned to arms the people of that mountainous region, which, adjoining the territory of Benjamin, had probably suffered most from the grievous oppression of the Moabites.

JFB: Jdg 3:28 - -- (See on Jos 2:7). With the view of preventing all escape to the Moabite coast, and by the slaughter of ten thousand men [Jdg 3:29], Ehud rescued his c...

(See on Jos 2:7). With the view of preventing all escape to the Moabite coast, and by the slaughter of ten thousand men [Jdg 3:29], Ehud rescued his country from a state of ignominious vassalage.

JFB: Jdg 3:31 - -- No notice is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public service, the suffering s...

No notice is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public service, the suffering seems to have been local--confined to some of the western tribes.

JFB: Jdg 3:31 - -- This instrument is eight feet long and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and...

This instrument is eight feet long and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may suppose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labor as they could lay hold of at the moment, achieved the heroic exploit recorded.

Clarke: Jdg 3:20 - -- He was sitting in a summer parlor - Besides the platforms, says Dr. Shaw, which were upon the ancient houses of the East, and which are found there ...

He was sitting in a summer parlor - Besides the platforms, says Dr. Shaw, which were upon the ancient houses of the East, and which are found there to this day, it is probable that heretofore, as well as at present, most of the great houses had a smaller one annexed, which seldom consisted of more than one or two rooms and a terrace. Others, built as they frequently are above the porch or gateway, have, if we except the ground-floor, all the conveniences belonging to the house, properly so called. There is a door of communication from them into the gallery of the house, kept open or shut at the discretion of the master of the house, besides another door which opens immediately from a privy stairs down into the porch or street, without giving the least disturbance to the house. In these back houses strangers are usually lodged and entertained; hither the men are wont to retire from the hurry and noise of their families, to be more at leisure for meditation or diversions; and they are often used for wardrobes and magazines. These the Arabs call oleah , which exactly answers to the Hebrew word עלית aliyath found in this place; and without doubt such was the apartment in which Eglon received Ehud, by the privy stairs belonging to which he escaped, after having killed Eglon. The doors of the Eastern buildings are large, and their chambers spacious, conveniences well adapted to those hotter climates; but in the present passage something more seems to be meant; at least there are now other conveniences in the East to give coolness to particular rooms, which are very common. In Egypt the cooling their rooms is effected by openings at the top, which let in the fresh air. Mons. Maillet informs us that their halls are made very large and lofty, with a dome at the top, which towards the north has several open windows, so constructed as to throw the north wind down into the rooms; and by this means, though the country is excessively hot, they can make the coolness of those apartments so great, as often not to be borne without being wrapped in furs. Eglon’ s was a chamber; and some contrivance to mitigate the heat of it was the more necessary, as he appears to have kept his court at Jericho, Jdg 3:13, Jdg 3:28, where the heat is so excessive as sometimes to prove fatal. See Harmer’ s Observations

Clarke: Jdg 3:20 - -- I have a message from God unto thee - דבר אלהים לי אליך debar elohim li aleycha , a word of the gods to me, unto thee. It is very lik...

I have a message from God unto thee - דבר אלהים לי אליך debar elohim li aleycha , a word of the gods to me, unto thee. It is very likely that the word elohim is used here to signify idols, or the pesilim mentioned above, Jdg 3:19. Ehud, having gone so far as this place of idolatry, might feign he had there been worshipping, and that the pesilim had inspired him with a message for the king; and this was the reason why the king commanded silence, why every man went out, and why he rose from his seat or throne, that he might receive it with the greater respect. This, being an idolater, he would not have done to any message coming from the God of Israel. I have a message from God unto thee is a popular text: many are fond of preaching from it. Now as no man should ever depart from the literal meaning of Scripture in his preaching, we may at once see the absurdity of taking such a text as this; for such preachers, to be consistent, should carry a two-edged dagger of a cubit length on their right thigh, and be ready to thrust it into the bowels of all those they address! This is certainly the literal meaning of the passage, and that it has no other meaning is an incontrovertible truth.

Clarke: Jdg 3:22 - -- The haft also went in after the blade - As the instrument was very short, and Eglon very corpulent, this might readily take place

The haft also went in after the blade - As the instrument was very short, and Eglon very corpulent, this might readily take place

Clarke: Jdg 3:22 - -- And the dirt came out - This is variously understood: either the contents of the bowels issued through the wound, or he had an evacuation in the nat...

And the dirt came out - This is variously understood: either the contents of the bowels issued through the wound, or he had an evacuation in the natural way through the fright and anguish. The original, פרשדונה parshedonah , occurs only here, and is supposed to be compounded of פרש peresh , dung, and שדה shadah , to shed, and may be very well applied to the latter circumstance; so the Vulgate understood it: Statinque per secreta naturae alvi stercora proruperunt .

Clarke: Jdg 3:24 - -- He covereth his feet - He has lain down on his sofa in order to sleep; when this was done they dropped their slippers, lifted up their feet, and cov...

He covereth his feet - He has lain down on his sofa in order to sleep; when this was done they dropped their slippers, lifted up their feet, and covered them with their long loose garments. But the versions, in general, seem to understand it as implying a certain natural act.

Clarke: Jdg 3:26 - -- Passed beyond the quarries - Beyond the pesilim , which appear to have been the Moabitish borders, where they had set up those hewn stones as landma...

Passed beyond the quarries - Beyond the pesilim , which appear to have been the Moabitish borders, where they had set up those hewn stones as landmarks, or sacred boundary stones.

Clarke: Jdg 3:28 - -- Took the fords of Jordan - It is very likely that the Moabites, who were on the western side of Jordan, hearing of the death of Eglon, were panic-st...

Took the fords of Jordan - It is very likely that the Moabites, who were on the western side of Jordan, hearing of the death of Eglon, were panic-struck, and endeavored to escape over Jordan at the fords near Jericho, when Ehud blew his trumpet in the mountains of Ephraim, and thus to get into the land of the Moabites, which lay on the east of Jordan; but Ehud and his men, seizing the only pass by which they could make their escape, slew ten thousand of them in their attempt to cross at those fords. What is called here the fords was doubtless the place where the Israelites had passed Jordan when they (under Joshua) took possession of the promised land.

Clarke: Jdg 3:29 - -- All lusty, and all men of valor - Picked, chosen troops, which Eglon kept among the Israelites to reduce and overawe them.

All lusty, and all men of valor - Picked, chosen troops, which Eglon kept among the Israelites to reduce and overawe them.

Clarke: Jdg 3:30 - -- The land had rest fourscore years - This is usually reckoned from the deliverance under Othniel, that being a term from which they dated every trans...

The land had rest fourscore years - This is usually reckoned from the deliverance under Othniel, that being a term from which they dated every transaction, as in other cases they dated from the exodus, from the building of Solomon’ s temple, etc., and as other nations did from particular events: the Romans, from the building of the city; the Mohammedans, from the Hijreh, or flight of Mohammed to Medina; the Christians, from the birth of Christ, etc., etc. But see the preface, and the different chronological schemes there mentioned.

Clarke: Jdg 3:31 - -- And after him was Shamgar the son of Anath - Dr. Hales supposes that "Shamgar’ s administration in the West included Ehud’ s administratio...

And after him was Shamgar the son of Anath - Dr. Hales supposes that "Shamgar’ s administration in the West included Ehud’ s administration of eighty years in the East; and that, as this administration might have been of some continuance, so this Philistine servitude which is not noticed elsewhere, might have been of some duration; as may be incidentally collected from Deborah’ s thanksgiving, Jdg 5:6.

Clarke: Jdg 3:31 - -- Slew - six hundred men with an ox-goad - מלמד הבקר malmad habbakar , the instructer of the oxen. This instrument is differently understood ...

Slew - six hundred men with an ox-goad - מלמד הבקר malmad habbakar , the instructer of the oxen. This instrument is differently understood by the versions: the Vulgate has vomere , with the coulter or ploughshare, a dreadful weapon in the hand of a man endued with so much strength; the Septuagint has αροτροποδι των βοων, with the ploughshare of the oxen; the Chaldee, Syriac, and Arabic, understand it of the goad, as does our translation

1.    That the ox-goad, still used in Palestine, is a sufficiently destructive weapon if used by a strong and skillful hand, is evident enough from the description which Mr. Maundrell gives of this implement, having seen many of them both in Palestine and Syria: "It was observable,"says he, "that in ploughing they used goads of an extraordinary size; upon measuring of several I found them about eight feet long, and at the bigger end about six inches in circumference. They were armed at the lesser end with a sharp prickle for driving the oxen, and at the other end with a small spade or paddle of iron, strong and massy, for cleansing the plough from the clay that encumbers it in working."See his Journey from Aleppo, etc., 7th edit., pp. 110, 111. In the hands of a strong, skillful man, such an instrument must be more dangerous and more fatal than any sword. It is worthy of remark that the ox-goad is represented by Homer to have been used prior to this time in the same way. In the address of Diomed to Glaucus, Iliad. lib. vi., ver. 129, Lycurgus is represented as discomfiting Bacchus and the Bacchanals with this weapon. The siege of Troy, according to the best chronologers, happened within the time of the Israelitish judges

Ουκ αν εγωγε θεοισιν επουρανιοισι μαχοιμην·

Ουδε γαρ ουδε Δρυαντος υἱος κρατερος Λυκουργος

Σευε κατ ηγαθεον Νυσσηΐον· αἱ δ ἁμα πασα

Θυσθλα χαμαι κατεχευαν, ὑπ ανδροφονοιο Λυκουργο

Θεινομεναι βουπληγι.

"I fight not with the inhabitants of heaven

That war Lycurgus, son of Dryas, waged

Nor long survived. - From Nyssa’ s sacred height

He drove the nurses of the frantic god

Thought drowning Bacchus: to the ground they cas

All cast, their leafy wands; while, ruthless, h

Spared not to smite them with his murderous goad.

The meaning of this fable is: Lycurgus, king of Thrace, finding his subjects addicted to drunkenness, proscribed the cultivation of the vine in his dominions, and instituted agriculture in its stead; thus θυσθλα, the thyrsi , were expelled, βουπληγι, by the ox-goad. The account, however, shows that Shamgar was not the only person who used the ox-goad as an offensive weapon. If we translate βουπληξ a cart-whip, the parallel is lost

2.    It appears that Shamgar was merely a laboring man; that the Philistines were making an inroad on the Israelites when the latter were cultivating their fields; that Shamgar and his neighbors successfully resisted them; that they armed themselves with their more portable agricultural instruments; and that Shamgar, either with a ploughshare or an ox-goad, slew six hundred of those marauders

3.    The case of Ehud killing Eglon is a very serious one; and how far he was justified in this action is with all a question of importance, and with not a few a question of difficulty. "Is it right to slay a tyrant?"I, without hesitation, answer, No individual has a right to slay any man, except it be in his own defense, when a person attacks him in order to take away his life. "But may not any of his oppressed subjects put an end to the life of a tyrant?"No. The state alone can judge whether a king is ruling contrary to the laws and constitution of that state; and if that state have provided laws for the punishment of a ruler who is endeavoring to destroy or subvert that constitution, then let him be dealt with according to those laws. But no individual or number of individuals in that state has any right to dispose of the life of the ruler but according to law. To take his life in any other way is no less than murder. It is true God, the author of life and the judge of all men, may commission one man to take away the life of a tyrant. But the pretension to such a commission must be strong, clear, and unequivocal; in short, if a man think he have such a commission, to be safe, he should require the Lord to give him as full an evidence of it as he did to Moses; and when such a person comes to the people, they should require him to give as many proofs of his Divine call as the Hebrews did Moses, before they should credit his pretensions. "But had not Ehud a Divine call?"I cannot tell. If he had, he did not murder Eglon; if he had not, his act, however it succeeded, was a murderous act; and if he had no message from God, (and there is no proof that he had), then he was a most base and hypocritical assassin. The sacred historian says nothing of his motives nor call; he mentions simply the fact, and leaves it without either observation or comment, and every reader is left to draw his own inference. The life of any ruler can only be at the disposal of the constitution, or that system of rules, laws, and regulations, by which the people he rules should be governed; if he rule not according to these, he is, ipso facto, deposed from his government. If he break the constitution, to the great injury or ruin of his subjects, then he is to be judged by those laws according to which he must have pledged himself to govern. If a king be deposed on any other account, it is rebellion. If his life be taken away by any means but those provided by the constitution, it is murder. No pretended or proved tyranny can justify his being taken off in any other way, or on any other account. And what constitution in the civilized world provides for the death of the supreme magistrate? It is true the good people, as they were called, of England and France, have each under a pretense of law, beheaded their king; and they endeavored to justify their conduct on the ground that those kings had broken the constitution: this being proved, they should have been deposed. But by what law, either of those nations or of the civilized world, were their lives taken away? Let it be remembered that the inflation of the punishment of death, either against or without law, is murder.

TSK: Jdg 3:20 - -- a summer parlour : Heb. a parlour of cooling, The aleeyah , or upper chamber, seems to have been of the same description as the oleah of the Arab...

a summer parlour : Heb. a parlour of cooling, The aleeyah , or upper chamber, seems to have been of the same description as the oleah of the Arabs, but properly ventilated, described by Dr. Shaw, who says, that to most of their houses there is a smaller one annexed, which sometimes rises one story higher than the house; at other times, it consists of one or two rooms only, and a terrace; while others that are built, as they frequently are, over the porch or gateway, have, if we except the ground floor, which they want, all the conveniences that belong to the house itself. There is a door of communication from them into the gallery of the house; besides another, which opens immediately from a private staircase, down into the porch or street, without giving the least disturbance to the house. In these back houses strangers are usually lodged and entertained; and to them likewise the men are wont to retire from the noise and hurry of their families, to be more at leisure for mediation or diversions. Amo 3:15

I have : Jdg 3:19; 2Sa 12:1-15, 2Sa 24:12; Mic 6:9

he arose : Psa 29:1; Jer 10:7

TSK: Jdg 3:21 - -- thrust it : Num 25:7, Num 25:8; 1Sa 15:33; Job 20:25; Zec 13:3; 2Co 5:16

TSK: Jdg 3:22 - -- the dirt came out : or, it came out at the fundament, Jdg 3:22

the dirt came out : or, it came out at the fundament, Jdg 3:22

TSK: Jdg 3:24 - -- covereth : etc. or, doeth his easement, 1Sa 24:3

covereth : etc. or, doeth his easement, 1Sa 24:3

TSK: Jdg 3:26 - -- the quarries : Jdg 3:19

the quarries : Jdg 3:19

TSK: Jdg 3:27 - -- he blew : Jdg 5:14, Jdg 6:34; 1Sa 13:3; 2Sa 20:22; 2Ki 9:13 mountain : Jdg 7:24, Jdg 17:1, Jdg 19:1; Jos 17:15, Jos 17:18

TSK: Jdg 3:28 - -- Follow : Jdg 4:10, Jdg 7:17 the Lord : Jdg 7:9, Jdg 7:15; 1Sa 17:47 the fords : Jdg 12:5; Jos 2:7

Follow : Jdg 4:10, Jdg 7:17

the Lord : Jdg 7:9, Jdg 7:15; 1Sa 17:47

the fords : Jdg 12:5; Jos 2:7

TSK: Jdg 3:29 - -- lusty : Heb. fat, Jdg 3:17; Deu 32:15; Job 15:27; Psa 17:10

lusty : Heb. fat, Jdg 3:17; Deu 32:15; Job 15:27; Psa 17:10

TSK: Jdg 3:30 - -- And the land : Jdg 3:11, Jdg 5:31

And the land : Jdg 3:11, Jdg 5:31

TSK: Jdg 3:31 - -- Shamgar : Jdg 5:6, Jdg 5:8 an ox goad : This implement, Mr. Maundrell informs us, in Palestine and Syria is of an extraordinary size. He measured sev...

Shamgar : Jdg 5:6, Jdg 5:8

an ox goad : This implement, Mr. Maundrell informs us, in Palestine and Syria is of an extraordinary size. He measured several, and ""found them about eight feet long; and at the bigger end about six inches in circumference. They were armed at the lesser end with a sharp prickle for driving the oxen; and at the other end with a small paddle of iron, strong and massive, for cleansing the plough from the clay. In the hand of a powerful man such an instrument must be more dangerous and fatal than a sword.""Jdg 15:15; 1Sa 13:19-22, 1Sa 17:47, 1Sa 17:50; 1Co 1:17

also : Jdg 2:16

Israel : ""So part is called Israel.""Jdg 4:1, 3-24, Jdg 10:7, Jdg 10:17, 11:4-33; 1Sa 4:1 ""It seems to concern only the country next to the Philistines.""

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 3:20 - -- Probably Ehud’ s first message Jdg 3:19 had been delivered to the attendants, and by them carried to the king. Now Ehud is admitted to the king...

Probably Ehud’ s first message Jdg 3:19 had been delivered to the attendants, and by them carried to the king. Now Ehud is admitted to the king’ s presence, into the cool upper chamber.

I have a message from God unto thee - Ehud believed himself to be accomplishing the divine mandate, and so his words were true in a certain sense. But it was also a stratagem to cause the king to rise, that the thrust might be sure. (The king rose at once, in true Oriental respect for a divine message, or from fear, compare Jos 9:24.)

Barnes: Jdg 3:22 - -- The King James Version and margin give different explanations of the last words of this verse. Others explain it of a vestibule or chamber, through ...

The King James Version and margin give different explanations of the last words of this verse. Others explain it of a vestibule or chamber, through which Ehud passed into the porch where the entrance doors were. He locked the doors, took the key with him; and then retired through the midst of the attendants below (or: more probably, through the door which communicated directly with the outside).

Barnes: Jdg 3:24 - -- He covereth his feet - Compare the marginal references. The explanation of the phrase as "taking sleep"suits both passages best.

He covereth his feet - Compare the marginal references. The explanation of the phrase as "taking sleep"suits both passages best.

Barnes: Jdg 3:25 - -- A key - literally, "an opener."Probably a wooden instrument with which they either lifted up the latch within, or drew back the wooden bar or b...

A key - literally, "an opener."Probably a wooden instrument with which they either lifted up the latch within, or drew back the wooden bar or bolt. The chief officer of Eglon’ s household probably had a second key (compare Isa 22:15, Isa 22:20-22; Isa 37:2).

Barnes: Jdg 3:26 - -- Seirath - " The forest"or "weald,"which evidently bordered on the cultivated plain near Gilgal, and extended into "the mountain or hill country ...

Seirath - " The forest"or "weald,"which evidently bordered on the cultivated plain near Gilgal, and extended into "the mountain or hill country of Ephraim."Once there, he was safe from pursuit (compare 1Sa 13:6), and quickly collected a strong force of Ephraimires and probably the bordering Benjamites.

Barnes: Jdg 3:28 - -- Ehud "went down"from the mountain of Ephraim into the Jordan valley beneath it, straight to the Jordan fords Jos 2:7, so as to intercept all communi...

Ehud "went down"from the mountain of Ephraim into the Jordan valley beneath it, straight to the Jordan fords Jos 2:7, so as to intercept all communication between the Moabites on the west side and their countrymen on the east.

Barnes: Jdg 3:30 - -- The land - i. e. that portion of it which had suffered from the oppression of Moab, probably Benjamin and Ephraim chiefly (see Jdg 3:11). In ju...

The land - i. e. that portion of it which had suffered from the oppression of Moab, probably Benjamin and Ephraim chiefly (see Jdg 3:11).

In judging of the nature of Ehud’ s act there are many considerations which must greatly modify our judgment. Acts of violence or cunning, done in an age when human society applauded such acts, when the best men of the age thought them right, and when men were obliged to take the law into their own hands in self-defense, are very different from the same acts done in an age when the enlightened consciences of men generally condemn them, and when the law of the land and the law of nations give individuals adequate security. We can allow faith and courage and patriotism to Ehud, without being blind to those defective views of moral right which made him and his countrymen glory in an act which in the light of Christianity is a crime. It is remarkable that neither Ehud nor Jael are included in Paul’ s list in Heb 11:32.

Barnes: Jdg 3:31 - -- From this verse and Jdg 5:6 we may gather that Shamgar was contemporary with Jael, and that he only procured a temporary and partial deliverance for...

From this verse and Jdg 5:6 we may gather that Shamgar was contemporary with Jael, and that he only procured a temporary and partial deliverance for Israel by his exploit. He may have been of the tribe of Judah.

An ox goad - An instrument of wood about eight feet long, armed with an iron spike or point at one end, with which to spur the ox at plow, and with an iron scraper at the other end with which to detach the earth from the plowshare when it became encumbered with it. The fact of their deliverer having no better weapon enhances his faith, and the power of his divine helper. At the same time it shows how low the men of Judah were brought at this time, being disarmed by their oppressors Jdg 5:8, as was also the case later 1Sa 13:19.

Poole: Jdg 3:20 - -- They had divers houses and chambers, some for winter , others for summer . See Jer 36:22 Amo 3:15 . Which he had for himself alone into which he...

They had divers houses and chambers, some for winter , others for summer . See Jer 36:22 Amo 3:15 .

Which he had for himself alone into which he used to retire himself from company; which is mentioned as the reason why his servants waited so long ere they went in to him, Jud 3:25 .

I have a message to be delivered not in words, but by actions; Heb. a word , or thing , or business . So that there is no need to charge Ehud with a lie, as some do.

From God: this he saith to amuse him, by raising his expectation and wonder, to divert him from any apprehension of his danger, and to oblige him to rise out of his seat, which he knew he would do from the common practice of the heathens in their intercourses with God. And he designedly useth the name Elohim, which was common to the true God and false ones, and not Jehovah, which was peculiar to the true God, because Ehud not knowing whether the message came not from his own false god, he would more certainly rise, and thereby give Ehud more advantage for his blow; whereas he would possibly show his contempt of the God of Israel by sitting still to hear his message.

He arose out of his seat in token of humble subjection and reverence to God; see Num 23:18 2Ki 23:3 ; which condemns those Christians that behave themselves irreverently in the presence and service of the true God.

Poole: Jdg 3:22 - -- i.e. His excrements came forth, not at the wound, which closed up, but at the fundament, as is usual when persons die either a natural or violent de...

i.e. His excrements came forth, not at the wound, which closed up, but at the fundament, as is usual when persons die either a natural or violent death.

Poole: Jdg 3:23 - -- Ehud went forth with a composed countenance and gait, without any fear; being well assured that God, who by his extraordinary call had put him upon t...

Ehud went forth with a composed countenance and gait, without any fear; being well assured that God, who by his extraordinary call had put him upon that enterprise, would by his special providence preserve him, and carry him through it.

Upon him either upon the king, or upon or after himself.

Locked them either by pulling it close after him, as we do when doors have spring-locks; or by taking the key with him for more caution; and this he did, that they supposing the king to be retired, might wait till he was gone.

Poole: Jdg 3:24 - -- Covereth his feet: this phrase is used only here and 1Sa 24:3 . It is commonly understood in both places, of easing nature; because the men not then...

Covereth his feet: this phrase is used only here and 1Sa 24:3 . It is commonly understood in both places, of easing nature; because the men not then wearing breeches, as we do, but long coats, they did in that act cover their feet, as women do: but a late judicious interpreter expounds it of composing himself to take a little sleep or rest, as was very usual to do in the day-time in those hot countries, 2Sa 4:5 11:2 . And when they did so in cool places, such as this summer parlour unquestionably was, they used to cover their feet, as appears from Rth 3:7 . And this may seem to be the more probable, both because the summer parlour was more proper for this use than for the former; and because this was a more likely reason of their long waiting at his door, lest they should disturb his repose. And this sense best agrees with Saul’ s case in the cave, when being asleep David could more securely cut off the lap of his garment, 1Sa 24:3 , where See Poole "1Sa 24:3" . annotations.

Poole: Jdg 3:25 - -- Ashamed or, confounded , not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him. A key another...

Ashamed or, confounded , not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him.

A key another key , it being usual in princes’ courts to have divers keys for the same door.

Poole: Jdg 3:27 - -- Doubtless he had prepared the children of Israel and by his emissaries gathered together in considerable numbers.

Doubtless he had prepared

the children of Israel and by his emissaries gathered together in considerable numbers.

Poole: Jdg 3:28 - -- The fords where they passed over Jordan, that neither the Moabites that were got into Canaan might escape, nor any more Moabites come over Jordan to ...

The fords where they passed over Jordan, that neither the Moabites that were got into Canaan might escape, nor any more Moabites come over Jordan to their succour.

Poole: Jdg 3:30 - -- How these are to be understood, See Poole "Jud 3:11" . Instead of eighty , some copies read eight years.

How these are to be understood, See Poole "Jud 3:11" . Instead of eighty , some copies read eight years.

Poole: Jdg 3:31 - -- Slew six hundred men with an ox-goad as Samson did a thousand with the jaw-bone of an ass; both being miraculous actions, and not at all incredible t...

Slew six hundred men with an ox-goad as Samson did a thousand with the jaw-bone of an ass; both being miraculous actions, and not at all incredible to him that believes a God, who could easily give strength both to the persons and to their weapons to effect this.

Haydock: Jdg 3:20 - -- Alone. Hebrew, "Aod approached unto him, and he was sitting in a summer parlour, which he had for himself, alone." It seems to have been a private ...

Alone. Hebrew, "Aod approached unto him, and he was sitting in a summer parlour, which he had for himself, alone." It seems to have been a private closet, to which he retired for greater secrecy, as his officers concluded that he was there only to ease nature. (Haydock) ---

It might be rendered, "a hall of audience." (Calmet) ---

But the place where Aod presented the tribute, was more probably of this description, and Eglon retired thence into a back parlour, and was followed by Aod, alone, ver. 24. (Haydock) ---

A word. What Aod, who was judge and chief magistrate of Israel, did on this occasion, was by a special inspiration of God: but such things are not to be imitated by private men. (Challoner; St. Augustine, q. 20.; Numbers xxv.) Worthington) ---

Hebrew, "a thing (message, &c.) from God, (Aleim) or the gods." Probably the king would imagine that he was speaking of the idols at Galgal, and being full of awe for them, would be off his guard, and rise up out of respect. See Numbers xxiii. 18., and Exodus iii. 5. (Calmet) ---

But as the word Elohim was only abusively applied to idols and to great men, Aod might say with truth, that he had a word or an errand from Elohim to the king, without minding in what sense Eglon would take the expression. See St. Augustine, q. 20., and Origen, hom. 4. Though God permitted this king to attack his people, and to scourge them for a time, he did not approve of his injustice, and now authorized the chief magistrate of Israel to revenge their wrongs. (Haydock) ---

God is the arbiter of our lives, and may order whatsoever he pleases to put us to death. But the doctrine of J. Huss, who preached, "It is lawful for every subject to kill any tyrant," was condemned in the Council of Constance. David severely punished the man wo pretended that he had slain Saul. The first Christians never entered into any revolt against those cruel and impious emperors who oppressed them, and whose title to the throne was evidently unjust. See Romans xiii. 1. Under what government are all satisfied, or of the same religion with the sovereign? Even if any should pretend that they have an order from God to kill a tyrant, they must give proof of their commission to the lawful superiors, or them must expect to be treated as fanatical impostors. (Calmet) ---

Throne; or Hebrew, "seat." The throne of state would not probably be placed in a retired chamber. (Haydock) ---

The king rose up out of respect to the deity; (Menochius) and at the same moment, Aod plunged the dagger into his bowels. (Haydock)

Haydock: Jdg 3:24 - -- Door. Lyranus would prefer porticum, "the porch," as the Chaldean explains the Hebrew by exedra, a portico highly ornamented with pillars and se...

Door. Lyranus would prefer porticum, "the porch," as the Chaldean explains the Hebrew by exedra, a portico highly ornamented with pillars and seats, where the princes formerly used to administer justice. Homer give a grand description of the portico of Alcinous. (Odessey) (Haydock) ---

See that of Solomon described, 3 Kings vii. 6. (Calmet) ---

The Roman Septuagint adds after prostada, what may perhaps be a second version, "and he went through those who were drawn up," of the guards. He shewed no signs of fear. (Haydock) ---

It was not necessary for him to take the key with him, as a common one was used for several chambers, and was necessary only to unloose some bands, with which the doors were fastened. The keys in the East are very large, and of a very different construction from ours. (Calmet) ---

Nature. Hebrew, "he covereth his feet." The ancients did not wear breeches: they covered themselves with great care. (Calmet) See Deuteronomy xxiii. 13. (Haydock) ---

Parlour. Hebrew, "chamber." Septuagint, "bed-chamber."

Haydock: Jdg 3:25 - -- Ashamed, perceiving that their hopes had been vain, (Calmet) and not knowing what to do, (Menochius) they began to fear the worst. (Haydock)

Ashamed, perceiving that their hopes had been vain, (Calmet) and not knowing what to do, (Menochius) they began to fear the worst. (Haydock)

Haydock: Jdg 3:26 - -- Confusion. Hebrew, "tarrying," as they waited a long time before they ventured to open the door.

Confusion. Hebrew, "tarrying," as they waited a long time before they ventured to open the door.

Haydock: Jdg 3:27 - -- Seirath seems to have been on the road from Galgal to Mount Ephraim. Some conjecture that Josephus speaks of it under the name of Syriad, (Calmet) w...

Seirath seems to have been on the road from Galgal to Mount Ephraim. Some conjecture that Josephus speaks of it under the name of Syriad, (Calmet) where he saw the inscriptions, which he asserts were left by the children of Seth before the deluge. (Haydock) ---

They might perhaps be the idols which are mentioned here.

Haydock: Jdg 3:28 - -- Fords. That none, from the other side, might come to the assistance of the Moabites, (Menochius) who were at their prince's court, in the territory ...

Fords. That none, from the other side, might come to the assistance of the Moabites, (Menochius) who were at their prince's court, in the territory of Jericho, and that none of these might make their escape. (Haydock)

Haydock: Jdg 3:29 - -- Strong. Hebrew literally, "the fatness," denoting what is most excellent, Psalm xxi. 30., and lxxvii. 31. (Calmet) --- Eglon would have his chief ...

Strong. Hebrew literally, "the fatness," denoting what is most excellent, Psalm xxi. 30., and lxxvii. 31. (Calmet) ---

Eglon would have his chief nobility and most valiant soldiers round his person. (Haydock)

Haydock: Jdg 3:30 - -- Eighty. The Hebrews use the letter p to express this number; and, as it is very like their c, which stands for 20, Houbigant suspects that he fi...

Eighty. The Hebrews use the letter p to express this number; and, as it is very like their c, which stands for 20, Houbigant suspects that he first number is a mistake of the transcribers. Usher confesses that it is "extremely improbable" that Aod should have governed so long, after he had slain Eglon, as he must have been at that time, about 40 years old; and the Israelites were not often so constant for such a length of time. (Houbigant, Proleg.) ---

But this difficulty does not affect Usher, as he brings Aod forward only in the 80th year from the peace of Othoniel; and instead of allowing him 80 years of peaceful sway, he says Samgar appeared after him; but, it seems, both together did not reign a year, since in that 80th year, he commences the servitude, which Jabin brought upon Israel, from the year of the world 2679 till 2699, and peace was not restored by Barac for about 20 years! (Haydock)

Haydock: Jdg 3:31 - -- Samgar. His reign seems to have been short, and only perhaps extended over the tribes of Juda, Simeon, and Dan, while Debbora governed in another pa...

Samgar. His reign seems to have been short, and only perhaps extended over the tribes of Juda, Simeon, and Dan, while Debbora governed in another part. Some exclude him from the list of judges. But Josephus, Origen, &c., allow his title, with most of the moderns. (Calmet) ---

The Alex.[Alexandrian?] Chronicle gives his reign of 24 years, which Salien would understand, as if he had acted under the orders of Aod, when the latter was grown too old, if the author had not said that "after the death of Aod, Samgar, his son, judged Israel 24 years," which he subtracts from the 80 years allotted to Aod. He makes Bocci succeed Abisue in the pontificate, at the same time, which Salien admits, in the year of the world 2696. ---

Hundred. Septuagint, "as far as 600," which might be at different times, when the Philistines were dispersed through the country in order to plunder. ---

Plough-share. Septuagint aratropodi. (Haydock) ---

Some translate the Hebrew, "an ox-goad." Maundrell describes those, which are used in Palestine, as eight feet long; and, at the thick end, 10 inches round, with a kind of spade, to clean the plough, while the other end is very sharp. Samgar might probably use such an instrument. From its being mentioned, we may gather that he did not engage the enemy in a pitched battle, (Calmet) but as he could find an opportunity. Thus Samson slew 1000 of the same nation with the jaw-bone of an ass, chap xv. (Haydock) ---

Defended. Hebrew and Septuagint, "saved," which shews that he was a proper judge. (Menochius) ---

It is true, he did not rescue the Israelites entirely, but he stood up in their defence. (Calmet) ---

The duration of his government is not specified, nor is it said that the land rested, because he ruled for a short time only: Josephus says not quite a year; and the roads were continually infested with the incursions of the Philistines on the south, and of the Chanaanites on the North, chap. v. 6. Samgar seems to have been a ploughman, and he seized the first weapon that came to hand. The Hungarians and Spaniards formerly defended themselves against the attacks of the Turks and Moors with their plough-shares, in memory of which the Spaniards long after went armed to plough. The most valiant Roman generals, Camillus, Curius, Cincinnatus, and Fabricius, were called from the plough to the Dictatorship; and Pliny ([Natural History?] xviii.) observes, that "countrymen make the best soldiers."

Gill: Jdg 3:20 - -- And Ehud came unto him,.... Somewhat nearer him than he was before; it seems probable that Eglon retired from the presence chamber, where he received ...

And Ehud came unto him,.... Somewhat nearer him than he was before; it seems probable that Eglon retired from the presence chamber, where he received company, into his summer parlour; which was smaller and more private, and in which he had used to be alone, as follows, and whither Ehud went in unto him, as he directed him:

and he was sitting in a summer parlour, which he had for himself alone: into which he was wont to go and sit alone, for the sake of coolness and refreshment in the hot season of the year, which it seems it now was; a room this was, in which, as Kimchi and others observe, were many windows to let in air to cool and refresh; or it was in such a part of the palace that was cool, and sheltered from the heat of the sun; see Amo 3:15,

and Ehud said, I have a message from God unto thee; which was to kill him; and undoubtedly he was sent of God on this errand to him: whether it be rendered a "word" or "thing" from God, as it signifies both, it was true, and no lie; for it was the Lord that spoke to him by an impulse on his spirit, and the thing was from the Lord he was to do, for nothing less could have justified him in such an action; and therefore this instance can be no warrant for the assassination of princes; as Ehud did not this of himself, but of the Lord, so neither did he do it as a private man, but as a judge of Israel. Josephus c says, he told him that he had a dream at the order of God to declare unto him; but for this there is no warrant; however it seems pretty plain that his view in making mention of the name of God, and of Elohim, a name given to false gods as well as the true, rather than Jehovah, was to strike his mind with awe and reverence, and cause him to rise from his seat, that he might the better thrust him with his dagger; and it had the desired effect:

and he arose out of his seat; in reverence of God, from whom he expected to receive a message; this he did, though in his mind a blind ignorant idolater; in his body fat, corpulent, and unwieldy; and in his office a king, and a proud and tyrannical man. The above writer says, that, for joy at the dream he was to hear, he rose from his throne.

Gill: Jdg 3:21 - -- And Ehud put forth his left hand, and took the dagger from his right thigh,.... Being, as before observed, a lefthanded man; Jdg 3:15, and this he cou...

And Ehud put forth his left hand, and took the dagger from his right thigh,.... Being, as before observed, a lefthanded man; Jdg 3:15, and this he could the better do, without being taken notice of by the king, who, if he saw him move his left hand, would have no suspicion of his going to draw a dagger with it, and which also was hidden under his raiment, Jdg 3:16,

and thrust it into his belly; Josephus d says into his heart; it is certain the wound was mortal, and must have been in a part on which, life depended.

Gill: Jdg 3:22 - -- And the haft went in, after the blade,.... The handle of the dagger, as well as the blade; so strong and violent was the thrust, he determining to do ...

And the haft went in, after the blade,.... The handle of the dagger, as well as the blade; so strong and violent was the thrust, he determining to do his business effectually:

and the fat closed upon the blade; being an excessive fat man, the wound made by the dagger closed up at once upon it, through the fat:

so that he could not draw the dagger out of his belly; being not able to take hold of the haft or handle, that having slipped in through the fat after the blade, so that he was obliged to leave it in him:

and the dirt came out; the margin of our Bibles is, "it came out at the fundament"; that is, the dagger did, the thrust being so strong and vehement; but that is not so likely, the dagger being so short, and Eglon a very fat man. The Targum is,"his food went out;''which was in his bowels; but as the wound was closed up through fat, and the dagger stuck fast in it, it could not come out that way: rather therefore this is to he understood of his excrements, and of their coming out at the usual place, it being common for persons that die a violent death, and indeed others, to purge upon it; some, as Kimchi observes, interpret it of the place where the guards were, the guard room, through which Ehud went out, but that is expressed in another word in Jdg 3:23; the Syriac and Arabic versions read, "he went out in haste", that is, Ehud.

Gill: Jdg 3:23 - -- Then Ehud went forth through the porch,.... Which the Targum interprets by "exedra", a place, as Kimchi, where there were many seats, either for the p...

Then Ehud went forth through the porch,.... Which the Targum interprets by "exedra", a place, as Kimchi, where there were many seats, either for the people to sit in while waiting to have admittance into the presence of the king, or where the guards sat, and may be called the guard room; through this Ehud passed with all serenity and composure of mind imaginable, without the least show of distress and uneasiness in his countenance, being fully satisfied that what he had done was right, and according to the will of God:

and shut the doors of the parlour upon him, and locked them; joined the doors of the parlour, as the Targum, the two folds of the door, shut them close together upon Eglon within the parlour, and bolted them within, or drew the bolt on the inside, which he was able to do with a key for that purpose; of which see more on Jdg 3:25; and which it is probable he took away along with him; this must be understood as done before he went through the porch, and therefore should be rendered, "when" or "after he had shut the doors", &c. e; wherefore in the Vulgate Latin version this clause is put first.

Gill: Jdg 3:24 - -- When he was gone out, his servants came,.... When Ehud was gone through the porch, and out of the palace, the servants of Eglon, who had been put out,...

When he was gone out, his servants came,.... When Ehud was gone through the porch, and out of the palace, the servants of Eglon, who had been put out, came to the parlour door to reassume their former place, and finish their business with the king, or in order to wait upon him as usual:

and when they saw that behold the doors of the parlour were locked; which they supposed were done by the king himself with inside, having no suspicion of Ehud:

they said, surely, or "perhaps", as Noldius f renders it:

he covereth his feet in his summer chamber; that is, was easing nature; and, as the eastern people wore long and loose garments, when they sat down on such an occasion, their feet were covered with them; or they purposely gathered them about their feet to cover them, and so this became a modest expression for this work of nature, see 1Sa 24:3; though some think that in that place, and also in this, is meant lying down to sleep; and that Eglon's servants supposed that he had laid himself down on his couch in his summer chamber to take sleep, when it was usual to cover the feet with long garments, to hide those parts of nature which otherwise might be exposed; and it must be owned that this seems more agreeable to a summer parlour than the former, and better accounts for the servants waiting so long as they did; and Josephus g is express for it, that his servants thought he had fallen asleep. Indeed, the Jews in later times used the phrase in the first sense h, which seems to be taken from hence.

Gill: Jdg 3:25 - -- And they tarried until they were ashamed,.... And knew not what to think of it, or what methods to take to be satisfied of the truth of the matter, an...

And they tarried until they were ashamed,.... And knew not what to think of it, or what methods to take to be satisfied of the truth of the matter, and what should be the meaning of the doors being kept locked so long:

and, behold, he opened not the doors of the parlour; this was what surprised them, and threw them into this confusion of mind, that they knew not what course to take for fear of incurring the king's displeasure, and yet wondered the doors were not opened for so long a time:

therefore they took a key and opened them; this is the first time we read of a key, which only signifies something to open with; and the keys of the ancients were different from those of ours; they were somewhat like a crooked sickle i, which they put in through a hole in the door, and with it could draw on or draw back a bolt, and so could lock or unlock with inside, see Son 5:4; and at this day the keys in the eastern countries are unlike ours. Chardin k says, that a lock among the eastern people is like a little harrow, which enters half way into a wooden staple, and the key is a wooden handle with points at the end of it, which are pushed into the staple, and so raise this little harrow:

and, behold, their lord was fallen dead on the earth; lay prostrate on the floor of the parlour, dead.

Gill: Jdg 3:26 - -- And Ehud escaped while they tarried,.... While the servants of the king of Moab tarried waiting for the opening of the doors of the parlour, this gave...

And Ehud escaped while they tarried,.... While the servants of the king of Moab tarried waiting for the opening of the doors of the parlour, this gave him time enough to make his escape, so as to be out of the reach of pursuers; or else the sense is, that even when they had opened the doors, and found the king dead, while they were in confusion at it, not knowing what to ascribe it to, the dagger being enclosed in the wound, and perhaps but little blood, if any, issued out, being closed up with fat, and so had no suspicion of his being killed by Ehud; but rather supposing it to be an accidental fall from his seat, and might call in the physicians to examine him, and use their skill, if there were any hopes of recovery; all which prolonged time, and facilitated the escape of Ehud:

and passed beyond the quarries, and escaped to Seirath; he got beyond the quarries, which were by Gilgal, which shows that it could not be at Jericho where the king of Moab was, as Josephus thinks, but either in his own country beyond Jordan, though no mention is made of Ehud's crossing Jordan, or however some place nearer the fords of Jordan; since Gilgal, from whence he returned, and whither he came again after he had killed the king of Moab, lay on that side of Jericho which was towards Jordan; and this Seirath he escaped to was in or near the mountain of Ephraim, as appears from Jdg 3:27,, but of it we have no account elsewhere; but it is thought by some learned men l to be the place where Seth's pillars stood, and they to be the engravings here spoken of, which we translate "quarries": the words of Josephus m are, that the posterity of Seth, who very much studied astronomy, having heard that Adam foretold the destruction of the universe at one time by fire, and at another by water, erected two pillars, one of stone, and the other of brick, on which they inscribed their inventions (in astronomy), that they might be preserved, and which remain to this day in the land of Siriad; but this account of Josephus seems to be taken from a fabulous relation of Manetho, the Egyptian, and is abundantly confuted by Dr. Stillingfleet n. Jarchi interprets this of Seirath, a thick wood or forest, the trees of which grew as thick as the hair on a man's head, and so a proper place to escape to, and hide in: it may be it was the woody part of the mount Ephraim, see Jos 17:18.

Gill: Jdg 3:27 - -- And it came to pass, when he was come, That is, to Seirath, Jdg 3:26, in the tribe of Ephraim: that be blew a trumpet in the mountain of Ephraim; w...

And it came to pass, when he was come, That is, to Seirath, Jdg 3:26, in the tribe of Ephraim:

that be blew a trumpet in the mountain of Ephraim; which being an high mountain, the sound of the trumpet was heard afar off; and if Ehud's design was known to the Israelites, what he intended to do, this might be the token agreed on, should he succeed, to call them together, see Jer 31:6,

and the children of Israel went down with him from the mount, and he before them; being there assembled together, and which might be the place before appointed for their rendezvous, and where and when he took the command of them, and went before them as their general.

Gill: Jdg 3:28 - -- And he said unto them, follow after me,.... This he said to encourage them, putting himself at the head of them showing himself ready to expose his ow...

And he said unto them, follow after me,.... This he said to encourage them, putting himself at the head of them showing himself ready to expose his own life, if there was any danger:

for the Lord hath delivered your enemies the Moabites into your hands; which he concluded from the success he had had in cutting off the king of Moab which had thrown the Moabites into great confusion and distress, and from an impulse on his mind from the Lord, assuring him of this deliverance:

and they went down after him: from the mountain of Ephraim:

and took the fords of Jordan towards Moab; where the river was fordable, and there was a passage into the country of Moab, which lay on the other side Jordan; this they did to prevent the Moabites, which were in the land of Israel, going into their own land upon this alarm, and those in the land of Moab from going over to help them:

and suffered not a man to pass over; neither out of Israel into Moab, nor out of Moab into Israel.

Gill: Jdg 3:29 - -- And they slew of Moab at that time about ten thousand men,.... Who had been sent into the land of Israel to keep it in subjection, or had settled them...

And they slew of Moab at that time about ten thousand men,.... Who had been sent into the land of Israel to keep it in subjection, or had settled themselves there for their better convenience, profit, and pleasure; it is very probable there were some of both sorts:

all lusty, and all men of valour; the word for "lusty" signifies "fat", living in ease for a long time, and in a plentiful country were grown fat; and, according to Ben Gersom, it signifies rich men, such as had acquired wealth by living in the land of Canaan; or who came over Jordan thither and settled about Jericho, because of the delightfulness of the place, and others were stout and valiant soldiers, whom the king of Moab had placed there to keep the land in subjection he had subdued, and to subdue what remained of it; but they were all destroyed:

and there escaped not a man; for there being no other way of getting into the land of Moab but at the fords of Jordan they fell into the hands of the Israelites possessed of them, as they made up unto them.

Gill: Jdg 3:30 - -- So Moab was subdued that day under the hand of Israel,.... Or the Moabites were broken, as the Targum, that is, their forces in the land of Israel; fo...

So Moab was subdued that day under the hand of Israel,.... Or the Moabites were broken, as the Targum, that is, their forces in the land of Israel; for the land of Moab itself was not subdued and brought into subjection to the Israelites; but they were so weakened by this stroke upon them, that they could not detain the Israelites under their power any longer:

and the land had rest fourscore years; eighty years, which, according to Ben Gersom, are to be reckoned from the beginning of their servitude, and that the rest properly was but sixty two years, and so both rest and servitude were eighty years, as R. Isaiah; and, according to Abarbinel, the rest was from the death of Othniel; and our Bishop Usher o reckons this eightieth year from the former rest restored to it by Othniel; but others p are of opinion that there were several judges at a time in several parts of the land, and that the land was at rest in one part when there was war in another; and so that at this time it was only the eastern part of the land that had rest, while the western parts were distressed by the Philistines, and the northern parts by Jabin king of Canaan, as in Jdg 3:31.

Gill: Jdg 3:31 - -- And after him was Shamgar the son of Anath,.... That is, after the death of Ehud, when the people of Israel were in distress again from another quarte...

And after him was Shamgar the son of Anath,.... That is, after the death of Ehud, when the people of Israel were in distress again from another quarter, this man was raised up of God to be a judge and deliverer of them; but who he was, and who his father, and of what tribe, we nowhere else read:

which slew of the Philistines six hundred men; who invaded the land, and came in an hostile manner into it; or rather, as it seems from Jdg 5:6; they entered as a banditti of thieves and robbers, who posted themselves in the highways, and robbed travellers as they passed, so that they were obliged to leave off travelling, or go through bypaths, and not in the public road; and this man, who seems to have been called from the plough to be a judge of Israel, as some among the Romans were called from thence to be dictators and deliverers of them from the Gauls:

with an ox goad; which he had used to push on his oxen with at ploughing, cleared the country of them, and with no other weapon than this slew six hundred of them, either at certain times, or in a body together; which is no ways incredible, being strengthened and succeeded by the Lord, any more than Samson's slaying a thousand men with the jawbone of an ass, Jdg 15:15. So Lycurgus is said to put to flight the forces of Bacchus with an ox goad q which is said to be done near Carmel, a mountain in Judea, which makes it probable that this is hammered out of the sacred history; or that Shamgar and Lycurgus are the same, as Bochart conjectures r. The ox goad, as now used in those parts, is an instrument fit to do great execution with it, as Mr. Maundrell s, who saw many of them, describes it; on measuring them, he found them to be eight feet long, at the bigger end six inches in circumference, at the lesser end was a sharp prickle for driving the oxen, and at the other end a small spade, or paddle of iron, for cleansing the plough from the clay:

and he also delivered Israel, from those robbers and plunderers, and prevented their doing any further mischief in the land, and subjecting it to their power, and so may very properly be reckoned among the judges of Israel; but how long he judged is not said, perhaps his time is to be reckoned into the eighty years of rest before mentioned; or, as Abarbinel thinks, into the forty years of Deborah, the next judge; and who also observes, that their Rabbins say, Shamgar judged but one year.

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Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 3:20 Or “throne.”

NET Notes: Jdg 3:21 Heb “his”; the referent (Eglon) has been specified in the translation for clarity.

NET Notes: Jdg 3:22 The Hebrew text has “and he went out to the [?].” The meaning of the Hebrew word פַּרְשְׁ&...

NET Notes: Jdg 3:23 Again the precise meaning of the Hebrew word, used only here in the OT, is uncertain. Since it is preceded by the verb “went out” and the ...

NET Notes: Jdg 3:24 The Hebrew expression translated “well-ventilated inner room” may refer to the upper room itself or to a bathroom attached to or within it...

NET Notes: Jdg 3:25 Heb “See, their master, fallen to the ground, dead.”

NET Notes: Jdg 3:27 Heb “now he was before them.”

NET Notes: Jdg 3:28 Or “against Moab,” that is, so as to prevent the Moabites from crossing.

NET Notes: Jdg 3:29 Heb “They struck Moab that day – about ten thousand men.”

NET Notes: Jdg 3:31 Heb “also he”; the referent (Ehud) has been specified in the translation for clarity.

Geneva Bible: Jdg 3:30 So Moab was subdued that day under the hand of Israel. And the ( k ) land had rest fourscore years. ( k ) Meaning, the Israelites.

Geneva Bible: Jdg 3:31 And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox ( l ) goad: and he also delivered Israel. ( l ) ...

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Commentary -- Verse Range Notes

TSK Synopsis: Jdg 3:1-31 - --1 The nations which were left to prove Israel.5 By communion with them they commit idolatry.8 Othniel delivered them from Chushan-rishathaim;12 Ehud f...

MHCC: Jdg 3:12-30 - --When Israel sins again, God raises up a new oppressor. The Israelites did ill, and the Moabites did worse; yet because God punishes the sins of his ow...

MHCC: Jdg 3:31 - --The side of the country which lay south-west, was infested by the Philistines. God raised up Shamgar to deliver them; having neither sword nor spear, ...

Matthew Henry: Jdg 3:12-30 - -- Ehud is the next of the judges whose achievements are related in this history, and here is an account of his actions. I. When Israel sins again God ...

Matthew Henry: Jdg 3:31 - -- When it is said the land had rest eighty years, some think it meant chiefly of that part of the land which lay eastward on the banks of Jordan, wh...

Keil-Delitzsch: Jdg 3:18-20 - -- After presenting the gift, Ehud dismissed the people who had carried the present to their own homes; namely, as we learn from Jdg 3:19, after they h...

Keil-Delitzsch: Jdg 3:21-22 - -- But when the king stood up, Ehud drew his sword from under his garment, and plunged it so deeply into his abdomen that even the hilt followed the bl...

Keil-Delitzsch: Jdg 3:23 - -- As soon as the deed was accomplished, Ehud went out into the porch or front hall, shut the door of the room behind him ( בּעדו , not behind him...

Keil-Delitzsch: Jdg 3:24-25 - -- When the servants of Eglon came (to enter in to their lord) after Ehud's departure and saw the door of the upper room bolted, they thought "surely (...

Keil-Delitzsch: Jdg 3:26-28 - -- Ehud had escaped whilst the servants of Eglon were waiting, and had passed the stone quarries and reached Seirah. Seirah is a place that is never m...

Keil-Delitzsch: Jdg 3:29 - -- Thus they smote at that time about 10,000 Moabites, all fat and powerful men, i.e., the whole army of the enemy in Jericho and on this side of the J...

Keil-Delitzsch: Jdg 3:30 - -- Thus Moab was subdued under the hand of Israel, and the land had rest for eighty years.

Keil-Delitzsch: Jdg 3:31 - -- After him (Ehud) was, i.e., there rose up, Shamgar the son of Anath. He smote the Philistines, who had probably invaded the land of the Israelites,...

Constable: Jdg 3:7--17:1 - --II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31   ...

Constable: Jdg 3:12-30 - --1. Oppression under the Moabites and deliverance through Ehud 3:12-30 The Moabites and Ammonites...

Constable: Jdg 3:31 - --2. Oppression under the Philistines and deliverance through Shamgar 3:31 Several factors suggest...

Guzik: Jdg 3:1-31 - --Judges 3 - The First Three Judges A. The pagan nations left in Israel's midst. 1. (1-2) God's reason for allowing these nations to continue in Israe...

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Commentary -- Other

Critics Ask: Jdg 3:20 JUDGES 3:20-21 —Does the Bible approve of assassinations? PROBLEM: The Bible says “the Lord raised up a deliverer” ( Jud. 3:15 ) for Israel...

Critics Ask: Jdg 3:21 JUDGES 3:20-21 —Does the Bible approve of assassinations? PROBLEM: The Bible says “the Lord raised up a deliverer” ( Jud. 3:15 ) for Israel...

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Introduction / Outline

JFB: Judges (Book Introduction) JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua...

JFB: Judges (Outline) THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3) ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21) SOME CANAANITES LEFT. (Jdg 1:22-26) AN ANGEL SENT TO REBUKE THE ...

TSK: Judges (Book Introduction) The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled...

TSK: Judges 3 (Chapter Introduction) Overview Jdg 3:1, The nations which were left to prove Israel; Jdg 3:5, By communion with them they commit idolatry; Jdg 3:8, Othniel delivered th...

Poole: Judges (Book Introduction) BOOK OF JUDGES THE ARGUMENT THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it mate...

Poole: Judges 3 (Chapter Introduction) CHAPTER 3 The nations left to prove Israel mentioned, Jud 3:1-4 . The Israelites marrying their daughters, and serving their gods, they are deliver...

MHCC: Judges (Book Introduction) The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel fro...

MHCC: Judges 3 (Chapter Introduction) (Jdg 3:1-7) The nations left to prove Israel. (Jdg 3:8-11) Othniel delivers Israel. (v. 12-30) Ehud delivers Israel from Eglon. (Jdg 3:31) Shamgar ...

Matthew Henry: Judges (Book Introduction) An Exposition, with Practical Observations, of The Book of Judges This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syria...

Matthew Henry: Judges 3 (Chapter Introduction) In this chapter, I. A general account of Israel's enemies is premised, and of the mischief they did them (Jdg 3:1-7). II. A particular account of...

Constable: Judges (Book Introduction) Introduction Title The English title, Judges, comes to us from the Latin translation (...

Constable: Judges (Outline) Outline I. The reason for Israel's apostasy 1:1-3:6 A. Hostilities between the Israelites an...

Constable: Judges Judges Bibliography Aharoni, Yohanan. Land of the Bible. Phildelphia: Westminster Press, 1962. ...

Haydock: Judges (Book Introduction) INTRODUCTION. THE BOOK OF JUDGES. This Book is called Judges, because it contains the history of what passed under the government of the judge...

Gill: Judges (Book Introduction) INTRODUCTION TO JUDGES The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters ...

Gill: Judges 3 (Chapter Introduction) INTRODUCTION TO JUDGES 3 This chapter gives an account of the nations left in Canaan to prove Israel, and who became a snare unto them, Jdg 3:1; an...

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