19But he himself turned back at the sculptured stones near Gilgal and said, “I have a secret message for you, O king.” So the king said, “Silence!” and all his attendants went out from his presence.
Following are a number of back-translations as well as a sample translation for translators of Judges 3:19:
Kupsabiny: “Ehud went with those people but when they had reached where the idols were in a place which was near Gilgal, he returned to where Eglon was. When he reached there, he was saying to (him/them), ‘King, I have a word that I want to tell you alone in secret.’ Then that king said to his servants, ‘Go (plur.) outside.’ They went outside.” (Source: Kupsabiny Back Translation)
Newari: “But he returned to king from Idols of stone near Gilgal and he said to king, ‘O Great King, there is a secret message that I must discuss with your honor." So the king, telling his servants to keep silent, sent them all outside.” (Source: Newari Back Translation)
Hiligaynon: “He went with them first, but when they arrived at the carved stones near Gilgal, Ehud returned to the king and said, ‘Beloved king, I have a secret to tell you (sing.).’ Therefore the king said to his servants, ‘[You (plur.)] leave us (excl.) for a-while.’ And all his servants left.” (Source: Hiligaynon Back Translation)
English: “When they arrived at the stone carvings near Gilgal, he told the other men to go on, but he himself turned around and went back to the king of Moab. When he arrived at the palace, he said to the king, ‘Your majesty, I have a secret message for you.’ So the king told all his servants to be quiet, and sent them out of the room.” (Source: Translation for Translators)
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))
Faye Edgerton retells how the term in Navajo (Dinė) was determined:
“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way to do this is through the usage of appropriate suffix title referred to as keishō (敬称) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017 by using –sama. Here, ō-sama (王様) “king” is a combination of the nominal title ō “king” and the suffix title –sama.
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The concept of “informing” (“may it be known,” “good tidings” etc.) is translated in the Shinkaiyaku Bible as o-shirase (お知らせ), combining “inform” (shirase) with the respectful prefix o-.
But he himself turned back at the sculptured stones near Gilgal: This clause confirms that Ehud went part of the way back with his men, since it says he turned back. But he himself (literally “And he”) renders the Hebrew waw conjunction plus an independent pronoun. This phrase expresses a contrast, singling out Ehud as the only one to return to the king. Thus Revised Standard Version correctly translates the waw conjunction as But, showing the contrast between what the tribute bearers did and what Ehud himself did.
Here Ehud turns around or goes back to where he came from, that is, the court of the Moabite king. The Hebrew verb shuv rendered turned back is an important one that occurs throughout this book with a variety of meanings (see comments on verse 2.19). We might also say “turned around” or “went back.”
The sculptured stones seems to indicate a place that was known by the first hearers or readers of this book. However, biblical scholars are not unanimous as to what this phrase refers to. The Hebrew term here is pesilim, which also occurs in verse 3.26, forming an inclusio. This word is usually rendered “images” or “idols” (New International Version, New Jerusalem Bible, New American Bible). However, in this context some think it refers to the stones that were set up as a memorial at Gilgal (verse 4.20). In some older versions the word is rendered “quarries” (King James Version, ver Revised Versionver*). But the word pesilim seems rather to refer to “carved stones” (Good News Translation, Revised English Bible) or “statues” (Contemporary English Version). A general expression such as “stone monuments” may be the best solution.
For Gilgal see comments on verse 2.1.
Just as the storyteller seems to have left out Ehud’s first arrival at the king’s court, here Ehud’s return journey to Eglon is not mentioned. To help readers, the translator might add “and went back to the king [or, the king’s court/presence].” Without much transition, Ehud is presented speaking to Eglon.
And said may be made rendered “and he said to the king” for clarity. In some languages Ehud’s direct speech may have to appear in an indirect speech style, but translators should be sure that this is the best choice in this context.
I have a secret message for you, O king is literally “A word [or, thing] of secrecy I have for you, the king.” The Hebrew word rendered secret comes from a verb that means “hide” or “conceal.” Ehud’s choice of words is brilliant because of its double meaning. A secret message can mean “a secret word” or “a hidden thing.” Eglon, the powerful king of the Moabites, thinks that Ehud has yet another gift to offer to him, but Ehud’s words have another meaning. If possible, translators should try to imitate this Hebrew play on words using the word “hidden,” saying for example, “a hidden message,” “a hidden word,” or “something hidden.”
The pronoun you is singular in Hebrew, referring to the king. However, in some languages respect is shown by using a plural “you” to address kings and other authorities. O king renders a Hebrew vocative expression (literally “the king”). Translators can use appropriate forms, such as “your majesty,” “sir,” or “chief.” Some languages may even use a word that means “boss.” This vocative expression can be placed wherever it is most natural, at the end or at the beginning of the statement.
And he commanded, “Silence”: The pronoun he could refer to Ehud or the king, but the majority of versions say it is the king. The Hebrew verb rendered commanded is literally “said,” but if the king is speaking, this translation would be appropriate. Silence renders a rare Hebrew interjection (has), whose meaning is not very clear. Most think it is equivalent to the English “Hush!” (compare Amos 6.10; verse 8.3). Others interpret this sentence as the king telling his servants to leave. For example, Good News Translation has “So the king ordered his servants, ‘Leave us alone!’ ” Contemporary English Version makes another interpretation, with the king speaking to Ehud and telling him to refrain from speaking until the servants leave. Its translation is “Eglon replied, ‘Don’t say anything yet!’ ” Translators will have to decide which interpretation to follow. Whichever interpretation is followed, it is clear that the king’s servants leave him alone with Ehud.
And all his attendants went out from his presence: This sentence is crucial to the plot. In order for his plan to work, Ehud needs to be alone with the king. The departure of the king’s attendants also seems to parallel the departure of Ehud’s men in the previous verse. All his attendants is literally “all those [who were] standing with him.” They are the king’s “officials” (Contemporary English Version). They appear to be more than simple servants, and were probably people with some rank. Another possible translation is “all the king’s people.”
There is a textual problem concerning the verb went out, since some versions propose that the king “dismissed” his officials. However, Hebrew Old Testament Text Project gives a {B} rating to the reading went out. The Hebrew verb rendered went out (yatsaʾ) reoccurs throughout this book. See verse 1.24, where it is translated “coming out.” This verb is especially frequent in passages concerning Abimelech and in the last sections of the book. Here translators may simply say “left [the room].” From his presence translates a combination of two prepositions in Hebrew, literally “from upon him.” Translators can use natural equivalents, for example, “left the presence of the king” or “left the king alone.”
Some translation possibilities for this verse are:
• But Ehud returned from the stone memorial near Gilgal, went in to the king, and said, “Your majesty, I have a secret message for you.”
The king said, “Wait!” And he sent all his officials away.
• Ehud went with his men to the memorial stones at Gilgal. Then he returned to the king’s court and said, “O king, I have a secret for you.” So the king ordered his officials to leave and they left him alone.
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 .
3:19a But upon reaching the idols near Gilgal, he himself turned back and said,
But when Ehud reached the gods made of stone near Gilgal he turned and came back to the king. He said,
-or-
⌊Ehud left with them,⌋ but when he came near the stone idols that were near Gilgal, he went back to King Eglon and said to him:
3:19b “I have a secret message for you, O king.”
“I have a secret message to tell you, my king.”
-or-
“Oh king, I need to talk with you in private.”
3:19c “Silence,” said the king,
The king ordered his servants to leave
-or-
The king then told his officials to leave him
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