Ehud came to him; and he was sitting by himself alone in the cool upper room. Ehud said, “I have a message from God to you.” He arose out of his seat. Ehud put out his left hand, and took the sword from his right thigh, and thrust it into his body. The handle also went in after the blade; and the fat closed on the blade, for he didn’t draw the sword out of his body; and it came out behind. Then Ehud went out onto the porch, and shut the doors of the upper room on him, and locked them.
Parallel Translations
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Ehud came to him; and he was sitting by himself alone in the cool upper room. Ehud said, “I have a message from God to you.” He arose out of his seat.
Ehud put out his left hand, and took the sword from his right thigh, and thrust it into his body.
The handle also went in after the blade; and the fat closed on the blade, for he didn’t draw the sword out of his body; and it came out behind.
Then Ehud went out onto the porch, and shut the doors of the upper room on him, and locked them.
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And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.
And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.
Show all 3 translations
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And Ehud came unto him; and he was sitting by himself alone in his cool upper chamber. And Ehud said: 'I have a message from God unto thee.' And he arose out of his seat.
And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his belly.
And the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his belly; and it came out behind.
Then Ehud went forth into the porch, and shut the doors of the upper chamber upon him, and locked them.
Cross-references (12)
- Jeremiah 10:7 (v20) Who shouldn’t fear you, King of the nations? For it belongs to you. Because among all the wise men of the nations, and in all their royal…
- 1 Samuel 15:33 (v21) Samuel said, “As your sword has made women childless, so your mother will be childless among women!” Then Samuel cut Agag in pieces before…
- Amos 3:15 (v20) I will strike the winter house with the summer house; and the houses of ivory will perish, and the great houses will have an end,” says…
- Numbers 25:7-8 (v21) When Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the middle of the congregation, and took a spear in…
- Judges 3:19 (v20) But he himself turned back from the stone idols that were by Gilgal, and said, “I have a secret message for you, O king.” The king said,…
Show all 12 cross-references
- 2 Samuel 12:1-15 (v20) Yahweh sent Nathan to David. He came to him, and said to him, “There were two men in one city; the one rich, and the other poor. The rich…
- 2 Samuel 24:12 (v20) “Go and speak to David, ‘Yahweh says, “I offer you three things. Choose one of them, that I may do it to you.” ’ ”
- Job 20:25 (v21) He draws it out, and it comes out of his body. Yes, the glittering point comes out of his liver. Terrors are on him.
- Psalms 29:1 (v20) Ascribe to Yahweh, you sons of the mighty, ascribe to Yahweh glory and strength.
- Micah 6:9 (v20) Yahweh’s voice calls to the city, and wisdom sees your name: “Listen to the rod, and he who appointed it.
- Zechariah 13:3 (v21) It will happen that, when anyone still prophesies, then his father and his mother who bore him will tell him, ‘You must die, because you…
- 2 Corinthians 5:16 (v21) Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On v23 Or, hall.
Or, hall.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–23 Jdg 3:20 And Ehud came unto him; and he…
Jdg 3:20 And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat.
Ver. 20. I have a message from God unto thee.] Or, From the gods, for the word is plural; thy gods at Gilgal: but Elohim is commonly used for the true God. This message was his dagger. Not only the vocal admonitions of God, but also the real judgments are his errands to the world.
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And he arose out of his seat.] To show his respect to the divine majesty: this he did though a heathen, a king, a fat and unwieldy man. It is a witty note that one {a} here maketh: Eglon that had risen up in arms against God’s people, now riseth up in reverence to his name. God would have liked well to have had less of his courtesy and more of his obedience.
{a} Bishop Hall.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv20, 22, 23 They had divers houses and chambers, some for winter,…
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, Jdg 3:25.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv20–23 And Ehud put forth his left hand, and took…
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.
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(d) Antiqu. l. 5. c. 4. sect. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv20, 23 A summer parlor - Into which he used to…
A summer parlor - 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, ver. 25. A message - 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. He arose - In token of reverence to God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20, 22 Verse 20. He was sitting in a summer parlour]…
Verse 20. He was sitting in a summer parlour] 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.
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv20–23 Jdg 3:20. He was sitting in a summer parlour…
Jdg 3:20. He was sitting in a summer parlour — Into which, it is probable, 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. I have a message from God unto thee — To be delivered, not in words, but by actions. This was true if Ehud was stirred up to this, as it appears he was, by a divine influence. Ehud, however, expressed himself in this manner to remove from the king any apprehensions of danger; and likewise to oblige him to rise from his seat, which Ehud knew he would do, since such was the common practice of the heathen, when receiving, or expecting to receive, messages from the gods they worshipped. He designedly made use of the word Elohim, which was common both to the true God and the pagan deities; and not the Word Jehovah, which was peculiar to the true God; because thus Eglon, not knowing whether the message came not from his own false god, would have the greater inclination to rise, whereby Ehud would have an opportunity of directing his blow in the most advantageous manner: whereas he would possibly have shown his contempt of the God of Israel, by sitting still to hear his message. And he arose out of his seat — In token of reverence to God. This is a remarkable instance of the ancient veneration men paid to whatsoever carried the name and authority of God in it, and it reproaches those who can now presume to behave themselves irreverently, even in the time and place of divine worship.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv20, 22 Probably Ehud’s first message Jdg 3:19 had been delivered…
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.)
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv20, 22 Alone. Hebrew, "Aod approached unto him, and he was…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv20–21 a summer parlour--Hebrew, "chamber of cooling"--one of those retired…
a summer parlour--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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv20, 22, 23 20. Summer parlour — Literally, a loft for cooling;…
20. Summer parlour — Literally, a loft for cooling; an alijah, or upper chamber, which served both for retirement and coolness. “The alijah,” says Thomson, “is the most desirable part of the establishment, and is best fitted up, and is still given to guests who are to be treated with honour.” See note on 2Ki_4:10; 1Ki_17:19.
For himself alone — For his own private comfort and refreshment. Eglon’s private room opened into a hall, and the hall had a porch. See on Jdg_3:22.
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A message from God — Literally, a word of God; a bitter irony to designate the deadly dagger. Every act and word of Ehud seems to have disarmed the king of all suspicion of danger.
He arose — Out of reverence for God, whose ambassador he supposed stood before him. The upright posture of his victim was more favourable to the purpose of Ehud.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–23 22. and it came out behind] i.e. the sword;…
22. and it came out behind] i.e. the sword; but this is hardly grammatical, for sword is fem. and came out is mas. The marg. he went out into the ante-chamber is merely based upon a guess of the LXX (τὴν προστάδα). The AV. renders and the dirt came out, so Vulgate statimque per secreta naturae alvi stercora proruperunt, Targ., Jews, and many moderns, correcting the unknown and corrupt Hebr. word parshìdon to peresh = dung. “This somewhat drastic touch is altogether in the vein of the narrator” (Moore); cf. Jdg_3:16-17; Jdg_3:24 b. On the other hand the clause is so much like the words at the beginning of the next verse in Hebr., that it may be a dittograph, a miswritten form of what follows.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv20–23 (20) Ehud came unto him.—The previous message had either…
(20) Ehud came unto him.—The previous message had either been spoken at some distance, in a loud voice, or had been merely a message sent to the king by the attendants.
In a summer parlour.—Literally, a parlour of cooling (comp. Amo_3:15). The room is one of the kind known in the East as alijah (Greek, huperôon; Mar_14:15), the coolest part of an Eastern house. Obergemache der Kühlung (De Wette). Sommer-laube (Luther). The expression reminds us that the scene of the incident is placed in the Ghôr—the Jordan valley, which lies nearly a thousand feet below the level of the Mediterranean, and is probably the hottest district in the world. Eglon had retired into this room after the public reception of the present, and Ehud had anticipated this as part of his deeply-laid design.
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Which he had for himself alone.—Rather, “in his solitude.” The words merely mean (as in the LXX. and Vulg.) that he was sitting alone.
I have a message from God unto thee.—Josephus makes him say that he had a dream to impart to Eglon, by command of God. The whole narrative implies that Ehud was, to some extent, an honoured person even among the Moabites. Probably he was reckoned as a prophet. In the East sacred claims are readily conceded, even to enemies. The Mohammedans received St. Francis of Assisi with entire respect.
He arose out of his seat.—Probably out of reverence, to receive the Divine message, which would naturally be delivered in low and reverent tones. “He rose from his throne (and came) near him” (LXX.). Josephus says that he “leaped out of his throne for joy of the dream.” Thus Cimber pressed close upon Cæsar (Plut. Cœs. 86), and Cleander upon Parmenio (Curt. 72, 27) (Cassel).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20, 22 For himself alone. It seems to have been Eglon"s…
For himself alone. It seems to have been Eglon"s habit to sit quite alone in this summer parlour for coolness sake, his attendants waiting in the adjoining antechamber. On this occasion he appears to have dismissed them from the antechamber, for greater privacy, while Ehud spake to him.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v21 The tip of the sword came out of his…
The tip of the sword came out of his back
"The sharp end of the sword came out of his back"
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porch
an outside room with low walls and a roof covering
translationWords
sword
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.