The interpretation timeline

Judg 3:22

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

1 Jewish · 1 Catholic

Judg 3:22 · Douay-Rheims
“With such force that the haft went in after the blade into the wound, and was closed up with the abundance of fat. So that he did not draw out the dagger, but left it in his body as he had struck it in. And forthwith by the secret parts of nature the excrements of the belly came out.”
Scholastic c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“The hilt. The iron into which the blade is inserted, called 'hulot' in old French. This balances the sword in its scabbard. The blade. The sharpened section, called "brant" and "lama" in old French. The fat closed. His fat. He was extremely corpulent, so that he enclosed the entire length of the dagger. Waste matter oozed. Yonasan renders, "Spilled waste matter oozed." He reads this as a contraction of two words with the 'shin' serving both. "spilled waste matter" [oozed].שְׁפַךְ, "spilled", is the translation of שְׁדָא according to Yonasan.”
Source
744 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1849
A.D.
1774–1849
“With, &c. Hebrew [and] Protestants, “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.” By the word belly, the Jews mean all the vital parts. (Calmet) —- The wound was so deep, that Aod did not think proper to strive long to extract his sword; and indeed, being all bloody, it would have only tended to excite suspicion. (Haydock) — The Chaldean agrees with the Vulgate in rendering parshedona “excrements,” though it seem to be rather irregularly in construction with a masculine [], &c. If we should read peristana, “a porch,” the difficulty would be avoided. (Calmet) — Septuagint, “( 23 ) and Aod went out into the porch, ( prostada ) and he shut the doors of the upper chamber….( 24 ) and he himself went out.” (Haydock)”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.