Judges 3:27
And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.
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EXPOSITORY (ENGLISH BIBLE)
(27) He blew a trumpet.—The word for “trumpet” is shophar. The LXX. have “he trumpeted with a horn” (Esalpisen en keratine).

In the mountain of Ephraim.—The hill country of Ephraim was always the fastness of Israelitish freedom (Judges 4:5; Judges 10:1; 1Samuel 1:1; 1Samuel 13:6; 1Samuel 14:22).

He before them.—He assumed the leadership.

Jdg 3:27-28. He blew a trumpet — In order to summon those who were disposed to recover their liberty to take arms and follow him. And the children of Israel went down with him — Whom doubtless he had prepared by his emissaries, and gathered together in considerable numbers. With these he attacked the Moabites who were in garrisons on the west of Jordan, and slew ten thousand of their best men; which utterly broke the power of Moab, and freed the Israelites from the yoke of that nation. They took the fords of Jordan — Where that river was usually passed, that neither the Moabites that were in Canaan might escape, nor any more Moabites come over Jordan to their succour.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 own people in this world, Israel is weakened, and Moab strengthened against them. If lesser troubles do not do the work, God will send greater. When Israel prays again, God raises up Ehud. As a judge, or minister of Divine justice, Ehud put to death Eglon, the king of Moab, and thus executed the judgments of God upon him as an enemy to God and Israel. But the law of being subject to principalities and powers in all things lawful, is the rule of our conduct. No such commissions are now given; to pretend to them is to blaspheme God. Notice Ehud's address to Eglon. What message from God but a message of vengeance can a proud rebel expect? Such a message is contained in the word of God; his ministers are boldly to declare it, without fearing the frown, or respecting the persons of sinners. But, blessed be God, they have to deliver a message of mercy and of free salvation; the message of vengeance belongs only to those who neglect the offers of grace. The consequence of this victory was, that the land had rest eighty years. It was a great while for the land to rest; yet what is that to the saints' everlasting rest in the heavenly Canaan.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 1 Samuel 13:6), and quickly collected a strong force of Ephraimires and probably the bordering Benjamites. 27. he blew a trumpet in the mountain of Ephraim—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. Doubtless he had prepared

the children of Israel, and by his emissaries gathered together in considerable numbers. And it came to pass, when he was come, That is, to Seirath, Judges 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 Jeremiah 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.

And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.
EXEGETICAL (ORIGINAL LANGUAGES)
27. when he was come] If Se‘îrah was meant, ‘thither’ should have been written. Some indication of the place is needed; the LXX. cod. B adds ‘unto the land of Israel,’ shewing that the obscurity was felt. Perhaps the simplest course is to suppose that the original order of words has been disturbed, and to read when he was come to (omit in) the highlands of Ephraim he blew a trumpet. For the summons to arms cf. Jdg 6:34; 1 Samuel 13:3.

the hill country of E.… the hill country] Cf. Jdg 2:9, Jdg 4:5, Jdg 7:24, Jdg 17:1; Joshua 17:15. The Highlands, which extend continuously from the Great Plain to the S. of Judah, were occupied in the northern half by W. Manasseh, Ephraim, and Benjamin (‘the hill country of E.’), in the southern half by Judah (‘the hill country of J.’ Joshua 21:11); at this period a line of Canaanite strongholds separated the territories of Joseph and Judah. The country between Ramah and Beth-el lay ‘in the hill country of E.’ Jdg 4:5; it was the Israelites of this neighbourhood, i.e. the Benjamites, who responded to their clansman’s call.Verse 27. - He blew a trumpet. Like Alfred in the marshes of Somerset, he gathered a host around him in the shelter of the forest; and then, full of faith in his Divine mission, "strong in the Lord, and in the power of his might," dashed down boldly into the plain, and, seizing the fords, cut off all communication between the Moabites at Jericho and their countrymen east of the Jordan. They could neither escape into Moab nor get help from Moab. Thrown into confusion by the death of their king and the suddenness of the attack, the Moabites fell to the number of 10,000 men; and so ended the second servitude, to be followed by a rest (if the numeral in the text is sound) of eighty years. 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 blade, and the fat closed upon the blade (so that there was nothing to be seen of it in front, because he did not draw the sword again out of his body), and the blade came out between the legs. The last words have been rendered in various ways. Luther follows the Chaldee and Vulgate, and renders it "so that the dirt passed from him," taking the ἁπ. λεγ. פּרשׁדנה as a composite noun from פּרשׁ, stercus, and שׁדה, jecit. But this is hardly correct, as the form of the word פּרשׁדנה, and its connection with יצא, rather points to a noun, פּרשׁדן, with ה local. The explanation given by Gesenius in his Thes. and Heb. lex. has much more in its favour, viz., interstitium pedum, the place between the legs, from an Arabic word signifying pedes dissitos habuit, used as a euphemism for anus, podex. The subject to the verb is the blade.

(Note: At any rate the rendering suggested by Ewald, "Ehud went into the open air, or into the enclosure, the space in front of the Alija," is untenable, for the simple reason that it is perfectly irreconcilable with the next clause, "Ehud went forth," etc. (consequently Fr. Bttcher proposes to erase this clause from the text, without any critical authority whatever). For if Ehud were the subject to the verb, the subject would necessarily have been mentioned, as it really is in the next clause, Judges 3:23.)

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