King James Version

What Does Judges 3:20 Mean?

Judges 3:20 in the King James Version says “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 ...” — study this verse from Judges chapter 3 with commentary, cross-references, and original Hebrew word analysis.

“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. a summer: Heb. a parlour of cooling”

Judges 3:20 · KJV

Context

18

And when he had made an end to offer the present, he sent away the people that bare the present.

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. quarries: or, graven images

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. a summer: Heb. a parlour of cooling

21

And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:

22

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. the dirt: or, it came out at the buttocks

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Commentary

KJV Study Commentary
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.

This passage relates to early judges: Othniel, Ehud, and Shamgar, demonstrating God's sovereign choice and empowerment of deliverers. The judges themselves display varying degrees of faith and character flaws, yet God works through these imperfect human instruments to accomplish His purposes. This illustrates the biblical pattern that God's power is made perfect in human weakness (2 Corinthians 12:9).

Theologically, these early judges establish the pattern of divine deliverance through unlikely means. God chooses the weak, marginalized, and flawed to demonstrate that victory comes from His power, not human strength. This anticipates Paul's teaching that "God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty" (1 Corinthians 1:27).

The military victories recorded here serve spiritual purposes—they deliver Israel from physical oppression but more importantly provide opportunity for spiritual renewal. Each deliverance creates space for Israel to return to covenant faithfulness. However, the repeated cycles show these deliverances provided only temporary relief, pointing to the need for the ultimate Deliverer who would provide permanent victory over sin and spiritual oppression through His death and resurrection.

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Historical & Cultural Context

Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.

Cultural Context: This passage relates to early judges: Othniel, Ehud, and Shamgar. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.

The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.

Reflection Questions

  1. How does this passage about early judges: Othniel, Ehud, and Shamgar reveal God's character in dealing with persistent human rebellion and incomplete obedience?
  2. What patterns of spiritual compromise or incomplete obedience in your own life mirror Israel's failures during the judges period?
  3. How does understanding the cyclical nature of sin and deliverance in Judges help you appreciate Christ's perfect and final deliverance from sin's power?

Original Language Analysis

Hebrew · 19 words
אֵה֔וּד1 of 19

“And Ehud”

H164

ehud, the name of two or three israelites

בָּ֣א2 of 19

“came”

H935

to go or come (in a wide variety of applications)

אֵלָ֗יו3 of 19
H413

near, with or among; often in general, to

וְהֽוּא4 of 19
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

יֹ֠שֵׁב5 of 19

“unto him and he was sitting”

H3427

properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry

בַּֽעֲלִיַּ֨ת6 of 19

“parlour”

H5944

something lofty, i.e., a stair-way; also a second-story room (or even one on the roof); figuratively, the sky

הַמְּקֵרָ֤ה7 of 19

“in a summer”

H4747

a cooling off

אֲשֶׁר8 of 19
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

לוֹ֙9 of 19
H0
לְבַדּ֔וֹ10 of 19
H905

properly, separation; by implication, a part of the body, branch of a tree, bar for carrying; figuratively, chief of a city; especially (with preposit

וַיֹּ֣אמֶר11 of 19

“said”

H559

to say (used with great latitude)

אֵה֔וּד12 of 19

“And Ehud”

H164

ehud, the name of two or three israelites

דְּבַר13 of 19

“I have a message”

H1697

a word; by implication, a matter (as spoken of) or thing; adverbially, a cause

אֱלֹהִ֥ים14 of 19

“from God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

לִ֖י15 of 19
H0
אֵלֶ֑יךָ16 of 19
H413

near, with or among; often in general, to

וַיָּ֖קָם17 of 19

“unto thee And he arose”

H6965

to rise (in various applications, literal, figurative, intensive and causative)

מֵעַ֥ל18 of 19
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

הַכִּסֵּֽא׃19 of 19

“out of his seat”

H3678

properly, covered, i.e., a throne (as canopied)

Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 3:20 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 3:20 from Treasury of Scripture Knowledge

Jeremiah 10:7Amos 3:15Judges 3:192 Samuel 12:1-15Psalms 29:12 Samuel 24:12

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