Judges 3:19

19. the quarries] Everywhere else (e.g. Isa_21:9; Mic_5:13 etc.), and in the margin of A. and RV. here, the word (pesîlîm) is rendered graven images (cf. pesel ‘graven image’), and such is the meaning in this place; idols, or perhaps in a more general sense, sculptured stones (Moore). They were connected with the sanctuary of Gilgal (see on Jdg_2:1), which was marked by a circle of sacred stones, traditionally those which Joshua set up to commemorate the crossing of the Jordan (Jos_4:20). The rendering quarries goes back to the Targum, and is due to the wish to avoid an objectionable reference. The idols by Gilgal may be mentioned merely as a familiar land-mark on the W. of the Jordan, cf. Jdg_3:26; or rather, perhaps, to account for what follows in Jdg_3:20. Ehud waited at the sanctuary to find a pretext for returning unexpectedly to speak with the king; he had received an oracle there, ‘a message from God,’ which he must communicate to the king personally (so Lagrange). The position of Gilgal, between Jericho and the Jordan, shews that Eglon’s residence must have been not at Jericho, but on the other side of the river, in Moab.

Keep silence] Cf. Amo_6:10. The command is addressed to the courtiers, who are dismissed in order that the king may speak to Ehud in private. Ehud had entered the presence publicly.

20 And Ehud came unto him] i.e. from the public hall to a private room: the king was sitting in his cool roof-chamber, such as is often built on the flat roof of an Eastern house. Ehud’s words in Jdg_3:19, spoken publicly in the king’s presence, contain a request for a private audience; the king thereupon dismisses his attendants, retires to his chamber on the roof, where he receives Ehud in the manner desired. The transition from Jdg_3:19-20 is not clearly expressed: we should gather from Jdg_3:19 that, after the attendants had left, the interview took place in the public room; but in Jdg_3:20 Ehud finds the king alone in his cool chamber. There is no need, however, to regard the two verses as doublets; the narrative is compressed, and the omission of details leaves something to be supplied by the imagination.

a message from God unto thee] i.e. a divine communication. Josephus explains that it had been conveyed by a dream, Ant. Jdg_3:4; Jdg_3:2. The LXX adds O king, which may be right. Out of respect for the oracle the king rises from his chair; cf. Num_23:18.

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.

Jdg 3:19 But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.

Ver. 19. From the quarries that were by Gilgal.] Or, Graven images; stone statues set up there to be worshipped, and haply to vex the Israelites, or to entice them to idolatry: at the sight whereof, saith Fetus, Ehud’s zeal so wrought with him, that he returned and killed the king. Or haply, saith another expositor, he made a show as if he had been at Gilgal to worship before the king’s idols set up there, and something touching the king revealed unto him that he might the better get an opportunity of being alone with him.

Keep silence,] viz., Till I have cleared the room of company. Kings are seldom without suitors and parasites; yet they have their retiring rooms, as here Eglon had a summer parlour for himself alone.

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.

Till all be departed.

Or, as some read from the places of idols.

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

quarries--rather, "graven images" (Deu 7:25; Jer 8:19; Jer 51:52); statues of Moabite idols, the sight of which kindled the patriotic zeal of Ehud to avenge this public insult to Israel on its author.

I have a secret errand unto thee, O king: who said, Keep silence--"Privacy"--a signal for all to withdraw.

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 19. He-turned - from the quarries] פסילים pesilim. Some of the versions understand this word as meaning idols or graven images, or some spot where the Moabites had a place of idolatrous worship. As pasal signifies to cut, hew, or engrave, it may be applied to the images thus cut, or to the place, or quarry whence they were digged: but it is most likely that idols are meant. Some think that trenches are meant, and that pesilim here may mean the boundaries of the two countries: and when Ehud had got thus far, he sent away the people that were with him, under pretense of having a secret message to Eglon, and so got rid of his attendants, in presence of whom he could not have executed his scheme, nor have secured his escape afterwards. But I do not see the evidence of this mode of interpretation.

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

(19) But he himself turned again.—The plan of Ehud was deeply laid. He wished (1) to secure his end, which would be more difficult amid the soldiers and attendants who would guard the king during the presentation of the tribute; (2) to avoid endangering his comrades; (3) to provide, if possible, for his own escape. By going away with the deputation of serfs

which he had introduced, he would still more lull suspicion asleep.

From the quarries.—The Hebrew word is pesilîm. The LXX., followed by our margin, render it “graven images;” and the Vulgate, “from Gilgal, where were idols.” (Luther, Götzen.) Such is the meaning of pesîlîm in Deu_7:5; 2Ki_17:41; Psa_97:7, &c. The rendering, “stone quarries,” is derived from the Chaldee and Rabbi Jarchi; but it probably means idols of some kind—probably those of Moab. Some explain it of the twelve stones which were taken out of Jordan, and pitched at Gilgal (Jos_4:2). The LXX. (in some MSS.) make it mean that Eglon returned, but this is clearly a mistake. Gilgal was near Jericho, and when Ehud had accompanied his comrades to some well-known landmark at Gilgal, he returned to Jericho. Josephus says he had “two attendants” with him; but the word “people” in Jdg_3:18 implies that many more had accompanied him.

By Gilgal.—Ewald thinks that Gilgal belonged to Ephraim, and that “he went to see if all was safe at this frontier-post.” If the pesîlîm were sacred stones to mark a boundary (cp. Jdg_5:26), they would, like the Greek Hermæ, have been condemned by the Jews as idolatrous.

I have a secret errand unto thee, O king.—Something in Ehud’s position and antecedents enabled him to reckon on the king’s credulity. Eglon, aware of discontent among the Israelites, may have supposed that Ehud had some secret to betray. Similarly Darius obtained an interview with the Pseudo-Smerdis, for the purpose of assassinating him, by pretending to have a secret message to him; and, in explaining it to his comrade, says, “When lying is necessary, lie” (Herod, iii. 72). In Josephus’s version of the story, Ehud pretends that he has a dream to narrate.

Who said, Keep silence.—Rather, “And he said, Hush!” (Heb., Hâs.) The narrative is very graphic, but it does not appear whether the “Hush!” was addressed to Ehud, to prevent him from saying any more in the presence of the attendants, or as an intimation to the attendants to retire. They at once understood that the king wished to be left alone.

All that stood by him.—Courtiers always stand in the presence of Eastern kings.

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

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.

(c) 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.

Gilgal was in the immediate neighborhood of Jericho Jdg 2:1, where doubtless Eglon held his court at this time Jdg 3:13.

Quarries - Some take the original of this word in its common meaning of carved images or idols (see the margin).

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

Idols. Hebrew pesilim. Some take these to be only heaps of stones. Protestants, "quarries." (Haydock) --- But the Septuagint, &c., represent them as "carved" idols. The same expression is used [in] Exodus xx. 4., &c. The Moabites had probably placed idols here, to profane that sacred place, which was resorted to out of devotion by the Israelites, Osee iv. 14., and Amos iv. 5. Here also the prophets inform us that the ten tribes adored and consulted idols; resembling perhaps that of Michas, chap. xvii. 4. --- Silence to Aod, (Calmet) that none of the people might be able to divulge the secret. Hebrew, "be thou silent." (Menochius)

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).

He turned again, as if he had forgot and neglected some important business.

From the quarries; either, first, Whence they hewed stones. Or, secondly, The twelve stones which Joshua set up there; by the sight whereof he was animated to his work. Or, thirdly, The idols, as the word also signifies, which that heathen king might place there, either in spite and contempt to the Israelites, who had that place in great veneration; or that he might ascribe his conquest of the land to his idols, as the Israelites did to the true God, by setting up this monument in the entrance or beginning of it.

Keep silence till my servants be gone; whom he would not have acquainted with a business which he supposed to be of great and close importance.

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

19. He himself turned again — At the ceremony of offering the present to Eglon “Ehud had no opportunity to attempt anything, for he neither came near the king nor saw him alone; nor yet was he willing, among so many bystanders, to involve his companions in the consequences of a possible failure. On the contrary, he accompanied them back to the border, in order to be sure that he was alone when making the dangerous attempt.” — Cassel.

The quarries — Our version follows the Chaldee in this rendering of the Hebrew word פסילים, pesilim, and Keil adopts this interpretation. But the word elsewhere always means graven images, or idols, and so the Septuagint and Vulgate here translate it. These pesilim were graven images set up by Gilgal, probably by the Moabites, to commemorate their conquests in that part of Palestine. It would especially vex and trouble the better part of Israel to have the site of their ancient camp profaned by idolatrous images. Some suggest that the sight of these images nerved Ehud for his daring work.

A secret errand — Ehud affects to be Eglon’s friend, and seems to the king to have gone to such pains to favour him with a secret that his deadly purpose is not suspected.

Keep silence — הס, hist! hush! To the king’s attendants it implied that they should leave the room.

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

The quarries. It is uncertain whether this is the meaning of the Hebrew word. Its common meaning is images, as Deu_7:25, and elsewhere.

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

Turned again - As if he had forgot some important business. Keep silence - 'Till my servants be gone: whom he would not have acquainted with a business which he supposed to be of great importance.

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

when he reached the place where the carved images were made near Gilgal

This can be stated in active form. AT: "when he arrived at the place near Gilgal where people made carved images" (See: Active or Passive)

in the coolness of the upper room

This is a room above the lower level that was used for rest and to remain cool during the hot part of the day.

The king got up out of his seat

Standing up was a sign of honoring God will listening to his message. (See: Symbolic Action)

translationWords

image

Gilgal

king

servant

God

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

He then returned alone.

From the quarries. An area where stones were excavated from the mountain. Similarly, Yonasan renders "from the quarries." Then he went to Eglon, and declared to him.

He said, "Hsst." Eglon said, "Silence everyone near me!" Yonasan renders, "Leave!"—remove everyone. Still, the term connotes silence.

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.