Judges 3:15

Jdg 3:15 But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.

Ver. 15. A Benjamite, a man left-handed.] Scaeva fuit, and no less valiant than that Roman Scaeva, a soldier of Caesar’s, who at the siege of Dyrrachium so long alone resisted Pompey’s army till he had two hundred and twenty darts sticking in his shield,

“ Densam portans in pectore sylvam." ” - Lucan.

And no less famous in his way was Mr William Perkins, lame of his right hand, as Ehud, but yet so as that with a left-handed pen he stabbed the Eglon of Rome to the heart. Of him one writeth thus: -

“ Dextera quantumvis fuerit tibi manca, docendi

Pollebas mira dexteritate tamen. ”

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.

Jdg 3:15. A Benjamite — This tribe was next to Eglon, and doubtless most afflicted by him; and hence God raised a deliverer. Left-handed — Which is here noted as a considerable circumstance in the following story. The Seventy render the word αμφοτεροδεξιον, who could use both his hands alike, which is probably the true meaning, as the same quality is ascribed to seven hundred chosen men of the tribe of Benjamin, chap. Jdg 20:16, all of whom one can hardly believe to have had no use of their right hands. The children of Israel sent a present — Some interpreters understand by this the tribute which had been imposed upon them; but it rather signifies a voluntary present above their usual payments, whereby they hoped to mollify his mind and render him favourable to them. For the Hebrew word mincha is used for such offerings as were presented to God in order to obtain his gracious regards.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Or, Benjamin.

Or, left handed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Ehud the son of Gera--descended from Gera, one of Benjamin's sons (Gen 46:21).

left-handed--This peculiarity distinguished many in the Benjamite tribe (Jdg 20:16). But the original word is rendered in some versions "both-handed," a view countenanced by Ch1 12:2.

by him the children of Israel sent a present unto Eglon the king of Moab--the yearly tribute, which, according to Eastern fashion, would be borne with ostentatious ceremony and offered (Jdg 3:18) by several messengers.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. Ehud the son of Gera - a man left handed] איש אטר יד ימינו ish itter yad yemino, a man lame in his right hand, and therefore obliged to use his left. The Septuagint render it ανδρα αμφοτεροδεξιον, an ambidexter, a man who could use both hands alike. The Vulgate, qui utraque manu pro dextera utebatur, a man who could use either hand as a right hand, or to whom right and left were equally ready. This is not the sense of the original, but it is the sense in which most interpreters understand it. It is well known that to be an ambidexter was in high repute among the ancients: Hector boasts of it: -

Αυταρ εγων εν οιδα μαχας τ,ανδροκτασιας τε·

Οιδ' επι δεξια, οιδ' επ' αριστερα νωμησαι βων

Αζαλεην, το μοι εστι ταλαυρινον πολεμιζειν.

Iliad, lib. vii., ver. 237.

"But am in arms well practiced; many a Greek

Hath bled by me, and I can shift my shield

From right to left; reserving to the last

Force that suffices for severest toil."

COWPER.

Asteropaeus is also represented by Homer as an ambidexter, from which he derives great advantages in fight: -

Ὡς φατ' απειλησας· ὁ δ' ανεσχετο διος Αχιλλευς

Πηλιαδα μελιην· ὁ δ' ὁμαρτη δουρασιν αμφις

Ἡρως Αστεροπαιος, επει περιδεξιος ηε.

Iliad, lib. xxi., ver. 161.

"So threatened he. Then raised Achilles high

The Pelian ash: - and his two spears at once

Alike, (a practised warrior,) with both hands

Asteropaeus hurled."

COWPER.

We are informed by Aristotle, that Plato recommended to all soldiers to acquire by study and exercise an equal facility of losing both hands. Speaking of Plato, he says: Και την εν τοις πολεμικοισασκεσιν, ὁπως αμφιδεξιοι γινωνται κατα την μελετην, ὡς δεον μη την μεν χρησιμον ειναι ταιν χεροιν, την δε αχρηστον. - De Repub., lib. ii., cap. 12. "He (Plato) also made a law concerning their warlike exercises, that they should acquire a habit of using both hands alike; as it is not fit that one of the hands should be useful and the other useless."

In Jdg 20:16 of this book we have an account of seven hundred men of Benjamin, each of whom was אטר יד ימינו itter yad yemino, lame of his right hand, and yet slinging stones to a hair's breadth without missing: these are generally thought to be ambidexters.

Sent a present unto Eglon] This is generally understood to be the tribute money which the king of Moab had imposed on the Israelites.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) Ehud the son of Gera.—In Gen_46:21 Gera is a son of Benjamin; in 1Ch_8:3 he is a son of Bela, son of Benjamin. The name Gera was hereditary in the tribe of Benjamin (see 2Sa_19:18; 1Ch_8:1-7), and the Jews so constantly omit steps in their genealogies that we can never be sure that “son” means more than “descendant.” Ehud seems to be another form of Abihud (1Ch_8:1-8). St. Jerome explains it to mean “one who praises “or “is praised.” Josephus calls him a young man, and even “a youth” (neaniskos).

A Benjamite.—“Ben-ha-jemînî,” as in Psa_7:1. The word is generally written undivided, so that here the LXX., Vulgate, and Luther have “son of Jemini.” No doubt the Syriac, Arabic, and Chaldee rightly understood it to mean a Benjamite, but still there seems to be an intentional play on words, for “Ben-ha-jemînî” may also mean “a son of the right hand, who,” as the writer adds, “was helpless with his right hand” (Ben-ha-jemînî eesh ittêr jad-jemînî).

Lefthanded—Marg., “Shut of his right hand.” Luther also renders it “links” but the LXX. and the Vulgate take it to mean “ambidextrous,” i.e., able to use his left hand as well as his right (LXX., amphoterodexion; Vulg., qui utrague manu pro dexterâ utebatur). Josephus says that he was “best skilled in using his left hand, in which was his whole strength” (Antt. v. 4, § 2). This rendering is merely an inference, from the fact that in Jdg_20:15-16 (comp. 1Ch_12:2) there are “700 chosen men left-handed.” (See the Note on that verse.) The Hebrew ittêr, however, is correctly rendered “shut” in the margin of our version (comp. Psa_69:16, “lest the pit shut her mouth upon me “), and cannot possibly mean “ambidextrous.” No doubt Ehud, like other Benjamites, might have been trained to use the sling with the left hand, but it does not follow that he may not have had some accident which maimed the right hand; and if so it would avert all suspicion from him in his dreadful purpose. Ehud in that case was a Hebrew Scœvola. Stobæus mentions some African tribes which, like the Benjamites, were “left-hand fighters” (aristeromachoi), and for the same cause an Egyptian tribe was known as the Euonymitae. The Greek Laius has the same meaning.

By him.—Either because he was the chief of one of their houses (1Ch_8:6), or perhaps because he had intimated to them his design. The narrative in Judges 20 falls chronologically in the days of Phinehas and, therefore, Ehud’s act occurred at a still earlier period after the conquest; for Ehud would hardly have been chosen for this honourable function after the terrible degradation and decimation of the tribe of Benjamin. Possibly Eglon’s invasion occurred soon after Joshua’s death.

Sent a present.—The Hebrew word is minchah, here euphemistically used for “tribute,” as it is elsewhere. (2Sa_8:6 : “And the Syrians became servants to David, and brought gifts.” 1Ki_4:21 : “They [the Philistines] brought presents and served Solomon.” Psa_72:10 : “The kings of Sheba and Seba shall bring gifts.”)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. Ehud the son of Gera] Both names occur in the Benjamite genealogies, Gen_46:21, 1Ch_7:10; 1Ch_8:3; 1Ch_8:5; 1Ch_8:7; it has been suggested that both belonged to clans and not to individuals. Gera was certainly a clan, 2Sa_16:5 (‘Shimei ben Gera’); but the Chronicler may have adopted (1Ch_7:10) the name of Ehud merely from here, or the clan Ehud may have taken its name from the hero of this story. With the mention of Ehud the ancient narrative probably begins.

a man lefthanded] lit. restricted as to his right hand, the word only again in Jdg_20:16. This peculiarity has a bearing upon what follows: being left-handed he naturally fastened his sword on the right side instead of the left, and thus was able to conceal a weapon without rousing suspicion.

a present] An euphemism for tribute (2Sa_8:2; 2Sa_8:6; 1Ki_4:21 etc.), which was paid in kind, and therefore had to be ‘carried1[29].’

[29] The Black Obelisk of Shalmaneser II (860–825 b.c.) in the Brit. Mus., Nimroud Central Saloon, No. 98, contains a sculptured relief of Israelites carrying tribute in the time of Jehu: an illustration of the obelisk is given in the Brit. Mus. Guide to Bab. and Assyr. Antiquities, Plate ii.

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.

But Ehud made him a dagger, which had two edges, of a cubit length,.... A little sword, as Josephus calls it (y), with two edges, that it might cut both ways, and do the execution he designed by it, and was about half a yard long; which he could the more easily conceal, and use for his purpose:

and he did gird it under his raiment; that it might not be seen, and give occasion of suspicion; this was a military garment, the "sagum", as the Vulgate Latin version, which was coarse, and made of wool, and reached to the ankle, and was buttoned upon the shoulder, and put over the coat (z); the Septuagint makes use of a word Suidas (a) interprets a coat of mail:

upon his right thigh; whereas a sword is more commonly girt upon the left; though some observe, from various writers, that the eastern people used to gird their swords on their right thigh; or this was done that it might be the less discernible and suspected, and chiefly as being most convenient for him, a lefthanded man, to draw it out upon occasion.

(y) Ibid. (Antiqu. l. 5. c. 4. sect. 2.) (z) Vid. Valtrinum de re militar. Roman. l. 3. c. 13. (a) In voce

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer - The very same words as are used at Jdg 3:9. See, too, Jdg 2:16, Jdg 2:18, and Neh 9:27.

Ehud “the Benjamite” was of the family or house of Gera 2Sa 16:5, the son of Bela, Benjamin’s first-born, born before Jacob’s descent into Egypt Gen 46:21, and then included among “the sons of Benjamin.” The genealogy in 1Ch 8:6 intimates that Ehud (apparently written Abihud in Jdg 3:3) became the head of a separate house.

Left-handed - See the margin. The phrase is thought to describe not so much a defect as the power to use left and right hands equally well (compare Jdg 20:16; 1Ch 12:2).

A present - i. e. tribute 2Sa 8:2, 2Sa 8:6; 1Ki 4:21; Psa 72:10. The employment of Ehud for this purpose points him out as a chief of some distinction. He would be attended by a numerous suite Jdg 3:18. We may conclude that the destruction of the Benjamites Judg. 20 had not taken place at this time.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Aod, signifies "praise," whence perhaps Josephus calls him Judes which has the same import. (Menochius) --- He was a descendant of Jemini or Benjamin, by his son Gera, Genesis xlvi. 1. --- Right. Septuagint and many interpreters agree, that Aod was "Ambidexter," a quality which Plato exhorted those who were designed for war, to strive to acquire. Several of the heroes before Troy are praised on this account; and the Scripture takes particular notice of 700 citizens of Gabaa, who could use both hands alike, and could hit even a hair with a stone, chap. xx. 16. The Jews explain itter, very absurdly; Aod "had his right hand maimed or tied:" (Calmet) and Protestants render "a man left-handed." (Haydock) --- This would be a very awkward recommendation for a warrior, though it is pretended that such are more resolute, and more difficult to encounter than others. The number of the men at Gabaa who are praised for their skill, as well as the brave men of David, (1 Paralipomenon xii. 2,) shews sufficiently that the term does not mean left-handed. But the Scripture here takes notice that Aod could use his left hand so well, because he placed his dagger, contrary to custom, on his right side, and the motions of his left hand would not be so narrowly watched. Rufin does not agree with the present text of Josephus, which indeed seems very confused saying, "that all the strength of Aod lay in his left hand." Gelenius also translates, utraque manu ex æquo promptus; (Antiquities v. 5,) so that perhaps the Greek of Josephus may have been altered. --- Presents; that is, tribute; an odious expression, instead of which the Scripture often puts presents, 1 Kings x. 27., and 1 Paralipomenon xviii. 2. No tribute was imposed in Persia till the reign of Darius Hystaspes; the subject had to make presents to the king. (Herodotus iii. 89.) (Calmet)

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).

A Benjamite, Heb. the son of Gemini, who was of the tribe of Benjamin, 2Sa 16:11; 19:17; 1Ki 2:8. This tribe was next to him and doubtless most afflicted by him; and hence God raiseth a deliverer.

Left-handed; which is here noted, partly as a mark of his courage, and strength, and activity; see Jdg 20:16; and principally as a considerable circumstance in the following story, whereby he might more advantageously and unsuspectedly give the deadly blow.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Cried unto the Lord — History repeats itself, because like causes produce like effects. A second oppression calls forth a second cry.

Left-handed — Heb, lamed (margin, shut) in the right hand. The Septuagint reads, αμφοτεροδεξιον, which is well translated in the Vulgate by, who used either hand for a right hand. “The phrase,” says Hervey, “must originally have described an accidental defect; but when we read of seven hundred chosen men of Benjamin all left-handed, (Jdg_20:16; 1Ch_12:2,) and skilful slingers, it is obvious that this was no accidental defect, but an acquired art.” The name Benjamin, son of my right hand, seems to have been a misnomer in the case of his numerous left-handed progeny.

A present unto Eglon — Either the annual tribute, brought with formality and parade, or a gratuity, to soften the severity of Eglon.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Left-handed. It was a peculiarity of the warriors of the tribe of Benjamin to be left-handed. (see Jud_1:20:16 1Ch_12:2) A left-handed man wearing no sword or dagger on his left side, and using his right hand for other purposes, would naturally throw a man off his guard. Thus Joab took Amasa by the beard with his right hand to kiss him, and then smote him with the sword in his left hand. (2Sa_20:10) A deliverer. Hebrew, a saviour (ver. 9). A present, i.e. their tribute.

Vers. 15-26. Ehud.

There is no grandeur of character about Ehud, nor can he boast of an illustrious descent; yet he is sufficient for the purpose of delivering Israel. The defectiveness of the instrument makes the Divine agent the more conspicuous. We see here:

I GOD"S USE OF OBSCURE AGENTS AND INSTRUMENTALITIES. He was of the less important tribe; personally obscure; physically defective. So God uses the weak things of this world to confound the mighty, etc., that the praise may be given to the true source of power and wisdom. On the present occasion the choice was singularly felicitous, as it emphasised both subjection and deliverance as Divine. The left-handedness of Ehud also becomes curiously and instructively prominent. His very defect proved his fitness for the special task he had to accomplish. Is his power but a one-sided one, and hardly available for regular service? If he be in earnest an opportunity will be given for its effective use. It is exacted by God"s servants that they do what they can; the rest is to be left with himself.

II DEFECTIVE POWERS AND CHARACTER RESTRICTED TO THEIR PROPER SPHERE. We can see from the history that the moral character of Ehud is not high. His success, humanly speaking, depended on duplicity, boldness, sleight of hand. He has decision enough to improve upon the advantage which he has thus obtained, and to weaken the enemy by a terrible blow. But there is no sign of the judicial faculty, nor even of great military skill. He rendered a signal service, and then apparently retired into obscurity. He held no high office, or great public responsibility. M.

HOMILIES BY W.F. ADENEY Ver. 15. A man left-handed.

The left-handed man may be regarded as a type of the abnormal, the eccentric. The existence and position of such people deserves notice.

I THE PROVIDENTIAL GOODNESS OF GOD PERMITS PECULIAR VARIATIONS FROM THE NORMAL TYPE OF HUMANITY. God does not form all men according to one exact pattern. There is great variety in the nature, capacity, position, and vocation of men. While most are more or less near to the central type, some are far removed from it.

1. Such people should be treated with delicacy and consideration. In the present instance the variation is too slight to be an affliction, but in more severe cases the sufferers are likely to be painfully conscious of their peculiarity. Christian courtesy will devise means of making this as little apparent as possible.

2. The common human likeness which belongs to all men should be recognised beneath the few discrepancies which strike us forcibly just because they contrast with the multitudinous points of agreement. The peculiarities are superficial. The deeper nature is true to the normal type of the great human family. The left-handed man has the same heart as the right-handed man. If we had more breadth of sympathy, more care for real and deep human qualities, and less regard for superficial and trivial points, we should recognise more genuine humanity in the most eccentric people.

3. Peculiarities of constitution should be borne with calm faith in the wisdom and goodness of God. They may be severe enough to constitute a heavy cross. Yet they come from the hand of our Father who will not willingly afflict. It is well therefore to proceed to see how they may be turned to good accounts or how the evil of them may be ameliorated.

II DIRECT ADVANTAGES MAY BE DERIVED FROM THE PECULIARITIES OF ABNORMAL CONSTITUTIONS. Ehud is able to effect his terrible purpose the more securely through the surprise occasioned by his unexpected action (ver. 21). It is foolish to aim at eccentricity, because such an aim would result in abnormal habits without abnormal capacities. But where the peculiarity is natural it must be regarded as providential, and we should then cast about to see if it may not be turned to some advantage, so that the thing which appears at first as nothing but a hindrance may be found a source of some special aptitude. If the peculiarity be a positive affliction, it may enable those who suffer from it to sympathise with and help their companions in similar affliction. Thus the blind may have a mission to the blind. If the peculiarity compel an unusual manner of acting it may be the means of accomplishing some special but much-needed work.

III PECULIAR DISADVANTAGES IN ONE DIRECTION ARE OFTEN COMPENSATED FOR BY PECULIAR ADVANTAGES IN ANOTHER. The man who is weak in the right band, is left-handed, i.e. he has special strength and skill with his left hand. The blind often have a rare skill in music. Muscular weakness is often accompanied by intellectual. strength, deficient health by fine spiritual powers. Therefore instead of complaining of the peculiarity with which he is tried it would be well if the person who suffered under it were to be thankful for the special advantages with which he may be favoured. No peculiarity which may seem to exclude from the advantages of human society will sever from the love of God or from the sympathy of Christ the Good Physician. A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A Benjamite - This tribe was next to Eglon, and doubtless most afflicted by him; and hence God raiseth a deliverer. Left handed - Which is here noted, as a considerable circumstance in the following story.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

But when the Israelites cried to the Lord for help, He set them free through the Benjaminite Ehud, whom He raised up as their deliverer. Ehud was "the son of Gera." This probably means that he was a descendant of Gera, since Gera himself, according to Ch1 8:3, was a son of Bela the son of Benjamin, and therefore was a grandson of Benjamin; and Shimei the contemporary of David, a man belonging to the tribe of Benjamin, is also called a son of Gera in Sa2 16:5; Sa2 19:17. At the same time, it is possible that the name Gera does not refer to the same person in these different passages, but that the name was repeated again and again in the same family. "A man shut with regard to his right hand," i.e., hindered in the use of his right hand, not necessarily crippled, but in all probability disabled through want of use from his youth upwards. That the expression does not mean crippled, is confirmed by the fact that it is used again in connection with the 700 brave slingers in the army of the Benjaminites in Jdg 20:16, and it certainly cannot be supposed that they were all actual cripples. So much is certain, however, that it does not mean ἀμφοτεροδέξιος, qui utraque manu pro dextera utebatur (lxx, Vulg.), since אטר signifies clausit (shut) in Psa 69:16. It is merely with reference to what follows that this peculiarity is so distinctly mentioned. - The Israelites sent a present by him to king Eglon. בידו does not mean in, but through, his hand, i.e., through his intervention, for others were actually employed to carry the present (Jdg 3:18), so that Ehud merely superintended the matter. Minchah, a gift or present, is no doubt a euphemism for tribute, as in Sa2 8:2, Sa2 8:6; Kg1 5:1.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

called out to Yahweh

Here this means to shout or speak loudly to someone far away. It can also mean to ask someone for help, especially God.

raised up someone

Yahweh appointing someone to do a special service for him is spoken of as if he raised or lifted up the person. (See: Metaphor)

Ehud ... Gera

These are names of men. (See: How to Translate Names)

left-handed

Ehud was better able to hold a sword with his left hand.

translationWords

people group

Israel

call

Yahweh

raise

Benjamin

send

tribute

Moab

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Whose right arm was immobile. Yonasan renders "A man whose right arm was shrunken." "Gamid" in the Aramaic always indicates something shrunken by disease, "retrait", "shrunk" in old French. He could not utilize his right arm. In Hebrew, "closed", as in "Let not the well close its mouth over me." His right arm was "closed"—he could not utilize it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.