But when the people of Israel cried to the LORD: See the comments on verse 3.9 for this expression. Since there is a change in time and participants, most versions begin a new paragraph here.
The LORD raised up for them a deliverer: For this crucial step in the judges’ stories, see the comments on verse 3.9. Translators should pay special attention to the keywords raised up and deliverer.
Ehud, the son of Gera, the Benjaminite, a left-handed man: The second judge, Ehud, is introduced in the typical Hebrew way as the son of Gera, that is, through the name of his father. Gera is listed as one of the ten sons of Benjamin (Gen 46.21). The Benjaminite designates a person from the tribe of Benjamin (see verse 1.21). In Hebrew the Benjaminite could be describing Gera, rather than Ehud. But since this is a family line, the Benjaminite refers to both of these men. New International Version has the Benjaminite modifying Gera by saying “Ehud, a left-handed man, the son of Gera the Benjaminite,” while New Jewish Publication Society’s Tanakh has “the Benjaminite Ehud son of Gera, a left-handed man.” It may be easier to follow Good News Translation, which has “Ehud, a left-handed man, who was the son of Gera, from the tribe of Benjamin.” The name “Benjamin” itself means “son of the right [hand],” a meaning that will immediately be significant here.
A left-handed man refers to Ehud. Immediately the play on words becomes clear: a “son of the right [hand]” is left-handed. The phrase left-handed expresses a Hebrew idiom that means “bound/restricted in his right hand.” Some think that Ehud may have actually been physically handicapped, but most see this idiom as a way of stating he was left-handed. Once again, the word “hand” plays an important role in the narrative.
In many cultures left-handed people are subject to mockery, since the left hand is often considered impure or unclean. Care is taken never to greet, wave, or offer an object with the left hand. In some parts of Africa this taboo is so strong that people will even wound a child’s hand in order to “correct” a left-handed child. However, in biblical times and in some cultures still today, left-handedness can convey the idea of dexterity, since many left-handed people are ambidextrous, and can use both hands equally well. These persons are often known for their skills in certain tasks such as warfare. Unfortunately the text does not give an idea of what is meant specifically here. There could be an element of satire as an “unclean” king is killed by an “unclean” hand. There could be mockery as well, as a fat and powerful king is killed by a man with a physical impediment. On the other hand, Ehud’s left-handedness may put emphasis on his dexterity and cleverness in defeating this foreign king. The expression left-handed is part of an inclusio binding together the beginning and end sections of this book (verse 20.16). For left-handed translators should use idiomatic expressions in their language.
The people of Israel sent tribute by him to Eglon the king of Moab: Because Eglon had power over the Israelites, they had to pay him a tribute or a tax. In Old Testament times defeated peoples often had to pay gold, silver, or crops to the foreign overlord. A Hebrew waw conjunction introduces this sentence, but most versions omit it, as in Revised Standard Version. Sent renders the key Hebrew verb shalach, which is often used in connection to Israel’s interaction with the enemy (verse 9.31; verse 11.17). However, many languages will need to use another verb describing the giving of tribute. Possible renderings are “paid,” “put forth,” and even “poured.”
Tribute renders a general word in Hebrew for “offering,” but in this context it has no religious significance. Probably the Israelites were obliged to pay large sums of money or goods to King Eglon. Later in the story it becomes clear that many men carried this tribute, so it could have involved more than just money. While translators might refer to “gifts” (Good News Translation), a word such as “taxes” (Contemporary English Version) may communicate well in this context. However, it is possible that behind the word choice there is again irony, since the “gift” Eglon will receive is not what he is demanding.
By him is literally “by his hand,” referring to Ehud. Ehud carried the gift.
The king of Moab may seem an unnecessary addition in many languages, since Eglon has already been identified, but as noted above, Hebrew prefers this kind of repetition, especially when the narrator wants to mock the person.
These extensive literary features point to the oral origins of this story. While the judges’ stories are meant to teach elements of Israel’s history, they are also meant to entertain. Translators will have to determine how to treat these oral features, by deciding, for example, how much repetition can be kept in the translation. Many of the plays on words will not be picked up by modern-day readers, so some may be explained in footnotes. However, it might also be possible to convey some of these features in the translation itself. For example, this verse may be rendered:
• Once again, the Israelites called to the LORD for help, and he sent them a deliverer, Ehud, the son of Gera. Ehud was left-handed, coming from the Benjaminites, the right-handed ones! The Israelites sent him to pay taxes to Eglon, the king of Moab.
Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .