Exegetical and Hermeneutical Commentary of Judges 18:7
Then the five men departed, and came to Laish, and saw the people that [were] therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and [there was] no magistrate in the land, that might put [them] to shame in [any] thing; and they [were] far from the Zidonians, and had no business with [any] man.
7. Laish ] In Jos 19:47 Leshem. After the place was occupied by the Danites and re-named, it became the most northerly of Israelite settlements; cf. 2Sa 24:6, Jer 4:15, and the expression ‘from Dan to Beer-sheba’ Jdg 20:1, 1Sa 3:20 etc. Josephus defines the situation of Laish-Dan as ‘near the springs of the lesser Jordan’ ( Ant. viii. 8, 4, cf. i. 10, 1; Jdg 18:3; Jdg 18:1). Does this mean the source at Tell el-i, or the other source 3 m. to the S.E., at Bnias (the Caesarea Philippi of the Gospels 1 [62] )? Most authorities adopt the identification with Tell el-i, where the Jordan, at this point called by the Arabs Nahr Leddan, gushes in powerful volume out of the western side of the Tell. G. A. Smith, however, prefers the other site ( Hist. Geogr., pp. 473, 480 f.). In the background of the district rises the imposing snow-capped mountain of Hermon; cf. Psa 42:6. The modern names Tell el-i (i = Dan = judge) and Nahr Leddan may preserve a reminiscence of ancient associations, but we cannot be sure.
[62] The reference in Eusebius, Onomasticon 275, 33 and 249, 32 is not decisive.
the people how they dwelt in security ] So LXX, correcting the text; how they dwelt is fem. and cannot agree with the people (mas.). Either, then, read the verb as mas., or suppose that the text originally ran ‘and they found the city inhabited (lit. sitting, cf. Isa 47:8, Zep 2:15) in security, and the people that were therein quiet and secure.’
after the manner of the Zidonians ] of Zidonians; the civilization was Phoenician in character. Apparently Laish was a dependency of Zidon (cf. Jdg 18:28). Though remote from the suzerain city, the inhabitants felt secure enough, and never suspected attack from outside.
for there was in any thing ] The text is overloaded and partially corrupt. Read perhaps quiet and secure, and there was no want of any thing that is in the earth (as in Jdg 18:10), in possession of wealth (?). The phrase possessing authority, lit. restraint (?) cannot be right. The LXX took the word rendered restraint (?), i.e. ‘eer, to mean treasure, i.e. ’ar; altering one letter we might read ‘osher = wealth, but the corruption may well be deeper.
with any man ] The LXX., cod. A and Luc., reads with Syria, i.e. Aram for adam. The change is not necessary but it gives more force to the expression. The people of Laish were not only far from the friendly power of Phoenicia, but they had not allied themselves with their Syrian neighbours (cf. 2Sa 10:6); this explains more distinctly why they fell such an easy prey to the Danites.
Fuente: The Cambridge Bible for Schools and Colleges
Laish – Afterward called Dan Jdg 18:29. The exact site has not been identified, but it was the northern extremity of Israel, near the sources of the Jordan, and about four miles from Panium, or Caesarea-Philippi. It is thought to have stood where the village Tell-el-Kadi now stands.
After the manner of the Zidonians – The genius of the Zidonians being mechanical and commercial, not military, their colonists were apt to neglect fortifications and similar warlike precautions. In Solomons time the Zidonians were especially skillful in hewing timber 1Ki 5:6; 1Ch 22:4, and it is highly probable, from their proximity to Lebanon, that such was the occupation of the men of Laish.
Quiet and secure … – This is a very obscure and difficult passage. Translate thus: Quiet and secure, and none of them doing any injury in the land, possessing wealth, or dominion.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. After the manner of the Zidonians] Probably the people of Laish or Leshem were originally a colony of the Sidonians, who, it appears, were an opulent people; and, being in possession of a strong city, lived in a state of security, not being afraid of their neighbours. In this the Leshemites imitated them, though the sequel proves they had not the same reason for their confidence.
They were far from the Zidonians] Being, as above supposed, a Sidonian colony, they might naturally expect help from their countrymen; but, as they dwelt a considerable distance from Sidon, the Danites saw that they could strike the blow before the news of invasion could reach Sidon; and, consequently, before the people of Laish could receive any succours from that city.
And had no business with any man.] In the most correct copies of the Septuagint, this clause is thus translated: ; and they had no transactions with SYRIA. Now it is most evident that, instead of adam, MAN, they read aram, SYRIA; words which are so nearly similar that the difference which exists is only between the resh and daleth, and this, both in MSS. and printed books, is often indiscernible. This reading is found in the Codex Alexandrinus, in the Complutensian Polyglot, in the Spanish Polyglot, and in the edition of the Septuagint published by Aldus. It may be proper to observe, that Laish was on the frontiers of Syria; but as they had no intercourse with the Syrians, from whom they might have received the promptest assistance, this was an additional reason why the Danites might expect success.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Laish, called also Leshem, Jos 19:47.
After the manner of the Zidonians, who living in a very strong place, and abounding in wealth, and understanding that they were not a part of that land which God gave to his people, and perceiving that the Israelites never attempted any thing against them, were grown secure and careless.
That might put them to shame in any thing, or, that might rebuke or punish any thing, i.e. any crime; Heb. that might put any thing to shame, or, make any thing shameful. Putting to shame seems to be used metonymically for inflicting civil punishment, because shame is generally the adjunct or effect of it.
They were far from the Zidonians, who otherwise could have succoured them, and would have been ready to do it.
Had no business with any man; no league of confederacy, nor much converse with other cities, it being in a pleasant and plentiful soil, between the two rivulets of Jor and Dan, not needing supplies from others, and therefore minding only their own ease and pleasure.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7-10. the five men departed, andcame to Laishor, “Leshem” (Jos19:47), supposed to have been peopled by a colony of Zidonians.The place was very secludedthe soil rich in the abundance andvariety of its produce, and the inhabitants, following the peacefulpursuits of agriculture, lived in their fertile and sequesteredvalley, according to the Zidonian style of ease and security, happyamong themselves, and maintaining little or no communication with therest of the world. The discovery of this northern paradise seemed, tothe delight of the Danite spies, an accomplishment of the priest’sprediction. They hastened back to inform their brethren in the southboth of the value of their prize, and how easily it could be madetheir prey.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the five men departed,…. From Mount Ephraim, and Micah’s house there:
and came to Laish; which, according to Bunting s, was one hundred and four miles from Mount Ephraim, and so many he makes it to be from Jerusalem; it lay at the furthest northern border of the land of Canaan, at the foot of Mount Lebanon, near the fountain of Jordan; it was four miles from Paneas, as Jerom says t, as you go to Tyre; it is the Caesarea Philippi of the New Testament, and the same that is called Leshem, [See comments on Jos 19:47],
and saw the people that were therein; went into the city, and made their observations on the inhabitants of it, their number, strength, and manner of living:
how they dwelt careless, after the manner of the Zidonians, quiet and secure; the inhabitants of Zidon, whose customs they might imitate, whose laws they might use, and might be under their government, since they are said to have no magistrate within themselves; and their carelessness and confidence might arise from their strong fortresses; or rather because they thought their city, and the land adjacent to it, did not belong to the land of Israel, and did not know that the Israelites made any pretensions to it, and therefore were quite easy, and in no fear of them; had no watchmen to guard their city, and did not take care to furnish themselves with weapons of war for their defence, even as the Zidonians; who, besides their city being a strong and fortified one, were in no fear of the Israelites, because their city was not in the land of Canaan, only the border of it reached to it:
and there was no magistrate in the land that might put them to shame in anything; to restrain them from vice, and punish them for it, or even to reprove and correct them, and so put them to shame; or put any mark of infamy and disgrace upon them in a public manner, that might shame them; hence they lived in a disorderly and dissolute manner, whereby they became the more easy prey to others: or the sense is, there was no king, nor an heir of the kingdom, as Kimchi interprets it, so that there were none to contest his right to the government of the place, or to accuse another, and put him to shame for taking it away from him. Jarchi takes the sense to be, that none needed to turn back his neighbour empty, when he asked anything of him for his relief, since there was no want of anything in the land, as after observed; but the first sense seems best:
and they were far from the Zidonians; who were the only people that could help them, being in friendship with them; and it may be they were under their government, as before observed; they are said u to be about eleven miles from them; Josephus w says, a day’s journey:
and had no business with any man; no trade or commerce, but lived independent of others, and within themselves, their land affording them everything sufficient for them. Some understand it of their not being in any league or alliance with any other people, and so had none to call in to their assistance in case of any attack upon them.
s Ut supra. (Travels of the Patriarchs, &c. p. 112.) t De loc. Heb. fol. 90. H. u Adrichom. Theatrum Terrae Sanct. p. 105. w Antiqu. l. 5. c. 3. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Thus the five men proceeded to Laish, which is called Leshem in Jos 19:47, and was named Dan after the conquest by the Danites-a place on the central source of the Jordan, the present Tell el Kadi (see at Jos 19:47)-and saw the people of the town dwelling securely after the manner of the Sidonians, who lived by trade and commerce, and did not go out to war. is the predicate to , and the feminine is to be explained from the fact that the writer had the population before his mind (see Ewald, 174, b.); and the use of the masculine in the following words , which are in apposition, is not at variance with this. The connection of with , which Bertheau revives from the earlier commentators, is opposed to the genius of the Hebrew language. , “ living quietly and safely there.” , “ and no one who seized the government to himself did any harm to them in the land.” , to shame, then to do an injury (1Sa 25:7). , shaming with regard to a thing, i.e., doing any kind of injury. , dominion, namely tyrannical rule, from , imperio coercere . The rendering “riches” ( , lxx), which some give to this word, is founded simply upon a confounding of with . does not mean “to possess,” but “to take possession of,” and that by force (as in 1Ki 21:18). “ And they were far from the Sidonians, ” so that in the event of a hostile invasion they could not obtain any assistance from this powerful city. Grotius draws the very probable conclusion from these words, that Laish may have been a colony of the Sidonians. “ And they had nothing to do with (other) men,” i.e., they did not live in any close association with the inhabitants of other towns, so as to be able to obtain assistance from any other quarter.
Fuente: Keil & Delitzsch Commentary on the Old Testament
7 Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and there was no magistrate in the land, that might put them to shame in any thing; and they were far from the Zidonians, and had no business with any man. 8 And they came unto their brethren to Zorah and Eshtaol: and their brethren said unto them, What say ye? 9 And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it is very good: and are ye still? be not slothful to go, and to enter to possess the land. 10 When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where there is no want of any thing that is in the earth. 11 And there went from thence of the family of the Danites, out of Zorah and out of Eshtaol, six hundred men appointed with weapons of war. 12 And they went up, and pitched in Kirjath-jearim, in Judah: wherefore they called that place Mahaneh-dan unto this day: behold, it is behind Kirjath-jearim. 13 And they passed thence unto mount Ephraim, and came unto the house of Micah.
Here is, I. The observation which the spies made upon the city of Laish, and the posture of its inhabitants, v. 7. Never was place so ill governed and so ill guarded, which would make it a very easy prey to the invader.
1. It was ill governed, for every man might be as bad as he would, and there was no magistrate, no heir of restraint (as the word is), that might so much as put them to shame in any thing, much less put them to death, so that by the most impudent immoralities they provoked God’s wrath, and by all manner of mutual mischiefs weakened and consumed one another. See here, (1.) What the office of magistrates is. They are to be heirs of restraint, that is, to preserve a constant entail of power, as heirs to an inheritance, in the places where they are, for the restraining of that which is evil. They are possessors of restraint, entrusted with their authority for this end, that they may check and suppress every thing that is vicious and be a terror to evil doers. It is only God’s grace that can renew men’s depraved minds and turn their hearts; but the magistrate’s power may restrain their bad practices and tie their hands, so that the wickedness of the wicked may not be either so injurious or so infectious as otherwise it would be. Though the sword of justice cannot cut up the root of bitterness, it may cut off its branches and hinder its growth and spreading, that vice may not go without a check, for then it becomes daring and dangerous, and the community shares in the guilt. (2.) See what method must be used for the restraint of wickedness. Sinners must be put to shame, that those who will not be restrained by the shamefulness of the sin before God and their own consciences may be restrained by the shamefulness of the punishment before men. All ways must be tried to dash sin out of countenance and cover it with contempt, to make people ashamed of their idleness, drunkenness, cheating, lying, and other sins, by making reputation always appear on virtue’s side. (3.) See how miserable, and how near to ruin, those places are that either have no magistrates or none that bear the sword to any purpose; the wicked then walk on every side, Ps. xii. 8. And how happy we are in good laws and a good government.
2. It was ill guarded. The people of Laish were careless, quiet, and secure, their gates left open, their walls out of repair, because under no apprehension of danger in any way, though their wickedness was so great that they had reason to fear divine vengeance every day. It was a sign that the Israelites, through their sloth and cowardice, were not now such a terror to the Canaanites as they were when they first came among them, else the city of Laish, which probably knew itself to be assigned to them, would not have been so very secure. Though they were an open and inland town, they lived secure, like the Zidonians (who were surrounded with the sea and were well fortified both by art and nature), but were far from the Zidonians, who therefore could not come in to their assistance, nor help to defend them from the danger which, by debauching their manners, they had helped to bring them into. And, lastly, they had no business with any man, which bespeaks either the idleness they affected (they followed no trade, and so grew lazy and luxurious, and utterly unable to defend themselves) or the independency they affected: they scorned to be either in subjection to or alliance with any of their neighbours, and so they had none to protect them nor bring in any aid to them. They cared for nobody and therefore nobody cared for them. Such as these were the men of Laish.
II. The encouragement which they consequently gave to their countrymen that sent them to prosecute their design upon this city, v. 8-10. Probably the Danites had formed notions of the insuperable difficulties of the enterprise, thought it impossible ever to make themselves masters of Laish, and therefore had kept themselves so long out of the possession of it, perhaps suggesting likewise to one another, in their unbelief, that it was not a country worth going so far and running such a risk for, which jealousies the spies (and they were not, in this, evil spies) had an eye to in their report. 1. They represent the place as desirable: “If you will trust our judgments, we have seen the land, and we are agreed in our verdict upon the view, that, behold, it is very good (v. 9), better than this mountainous country into which we are here crowded by the Philistines. You need not doubt of living comfortably in it, for it is a place where there is no want of any thing,” v. 10. See what a good land Canaan was, that this city which lay furthest of all northward, in the utmost corner of the country, stood on such a fruitful spot. 2. They represent it as attainable. They do not at all question but, with God’s blessing, they may soon get possession of it; for the people are secure, v. 10. And the more secure always the less safe. “God has given it into your hands, and you may have it for the taking.” They stir them up to the undertaking: “Arise, that we may go up against them, let us go about it speedily and resolutely.” They expostulate with them for their delays, and chide them out of their sluggishness: Are you still? Be not slothful to go. Men need to be thus stirred up to mind even their interest. Heaven is a very good land, where there is no want of any thing; our God has, by the promise, given it into our hands; let us not then be slothful in making it sure, and laying hold on eternal life, but strive to enter.
III. The Danites’ expedition against Laish. This particular family of them, to whose lot that city fell, now at length make towards it, v. 11-13. The military men were but 600 in all, not a hundredth part of that tribe, for when they entered Canaan the Danites were above 64,000, Num. xxvi. 43. It was strange that none of their brethren of their own tribe, much less of any other, came in to their assistance; but it was long after Israel came to Canaan before there appeared among them any thing of a public spirit, or concern for a common interest, which was the reason why they seldom united in a common head, and this kept them low and inconsiderable. It appears (by v. 21) that these 600 were the whole number that went to settle there, for they had their families and effects with them, their little ones and cattle, so confident were they of success. The other tribes gave them a free passage through their country. Their first day’s march brought them to Kirjath-jearim (v. 12), and such rare things had military encampments now become in Israel that the place where they rested that night was thence called Mahaneh-dan, the camp of Dan, and probably the place whence they began their march between Zorah and Eshtaol was called by the same name, and is meant, ch. xiii. 25. The second day’s march brought them to Mount Ephraim, near Micah’s house (v. 13), and there we must pause awhile.
Fuente: Matthew Henry’s Whole Bible Commentary
Danites Rob Micah, vs. 7-21
The five spies turned northward in their quest and reached the area of Joshua’s most northern conquests. They settled on the small town of Laish, which was peopled by Phoenician folk from Zidon. These had ventured a considerable distance from other Phoenician settlements, but felt secure, inasmuch as they were in an isolated and unsettled land which no one evidently claimed. They had no magistrate, or form of government, over them, so no laws were enforced in their behalf. Their being quiet and careless means they caused no trouble, expected no trouble, and lived in a carefree manner. They were also a self-sufficient people, carrying on no trade with others.
This seemed to be exactly what the Danites were looking for, so they returned to Zorah and Eshtaol, gathered the elders, and announced their findings. They strongly advised that it be possessed, believing that it was of the will of the Lord they should have it. They may have based this latter on the inquiry of Jonathan the Levite of Micah’s god-house for them. The land was so good, they believed they would find everything they needed in it, and all they needed to do was to rise up, go, and possess it.
Nevertheless, they armed six hundred men for any eventuality. Their trek carried them through the tribe of Judah, where they camped for a time west of Kirjath-jearim. The place got a permanent name, Maheneh-dan, which means “Dan’s Camp.” Then they moved into Ephraim, and as they passed the god-house of Micah the five spies remembered their visit there previously. Informing their compatriots of the “holy things (?)” housed there, they suggested that these might be useful to them in the furtherance of their project. So the entourage turned aside to the house of Micah and accosted the Levite.
While the Levite was engaged in conversing with the six hundred armed men the five spies went into the god-house and began stripping it of its images, teraphim, and ephod. The Levite protested, but was soon quieted by the proffer of a new position which filled him with pride. Instead of remaining a priest for a lone man and his family, why not take the gods and other paraphernalia and come with them, be a father (spiritual adviser) and priest (mediator) to an entire tribe. This appealed to Jonathan’s pride and he readily accepted the offer. He took the things in his personal possession, and went in the midst of the men, protected by them. They now returned on their way, but took the precaution of putting the children and their goods in the forefront lest trouble come upon them from the rear.
Fuente: Garner-Howes Baptist Commentary
(7) Laish.It is called Leshem in Jos. 19:47, and is now called Tel el-Kadi, the mound of the judge, possibly (though not probably) with some reference to the name of Dan (Gen. 49:16). It is four miles from Paneas and Csarea Philippi, and was the northernmost city of Palestine (Jdg. 20:1). As such, its name recurs in Isa. 10:30, if our version is there correct. It is sometimes called el-Leddan, because it is at the source of the Leddan, the chief stream of the Jordan. The position of the town, on a round hill girt with trees, is very striking, and fully bears out the description of this chapter (Robinson, Bible Res. 3:392). The name Dan in Gen. 14:14 may have been altered from Laish at a later date (Ewald, Gesch. 1:73).
After the manner of the Zidoniansi.e., in luxurious commercial ease. There can be little doubt that they were a colony from Zidon.
Quiet and secure . . . There are three peculiarities in this clause:(1) Although the word for people (am) is masculine, yet the word for dwelling (yoshebeth) is feminine, perhaps because the writer had the word city in his mind, just as is feminine in Act. 27:14, though the word for ship has been neuter, because the writer has in his mind. (2) The word for careless and the word for secure are from the same root, and are tautological. (3) The clause no magistrate, &c., is curiously expressed. It is difficult not to suppose that the text is in some way corrupt.
There was no magistrate . . . This difficult clause seems to mean, no one possessing wealth (LXX., heir of treasure) among them doing harm in the land in any matter. The various versions differ widely from each other, and the text is almost certainly corrupt.
They were far from the Zidonians.As Josephus says, the town is a days journey distant from Zidon.
No business with any man.The reading of some MSS. of the LXX., They had no business with Syria, rises from reading Aram for Adam.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Laish Called Leshem in Jos 19:47, and afterwards Dan. Jdg 18:29, where see note.
Manner of the Zidonians That is, as explained in the immediate context, careless, quiet, and secure. The inhabitants of Zidon lived by commerce, and took no interest in war and conquest. They consequently took no thought of danger from armed forces; and in their more peaceful pursuits enriched themselves, while other nations weakened and impoverished themselves by constant wars. It is commonly supposed that these people of Laish were originally a colony of the Zidonians, and hence the resemblance named.
No magistrate in the land, that might put them to shame in any thing A very difficult passage, finding little agreement among critics as to its meaning. The versions all vary, and give little help. Bertheau, as usual, supposes an error in the text, and suggests that possibly the reading originated in overlooking the letters , which, being restored, give, by dropping the ending , the reading in Jdg 18:10, no want of any thing. Furst proposes to amend by joining the to the following word, , a hinderance. He also gives a cognate sense with , want, of Jdg 18:10, and, repeating from the preceding clause, would read, There was no hinderance to any thing in the land; no one had need: (literally, no possessor of want.) But such emendations are not to be followed, except as a last resort. Keil renders it, No one who seized the government to himself did any harm to them in the land; Cassel, No hereditary ruler was in the land, who in any way oppressed. The main difficulty attaches to the word , which occurs here only. Furst, as we have seen, renders it need; Gesenius renders it wealth, riches, after the Septuagint. But the verbal root, , often means to be able, to have strength or power, and hence we incline to substantially the meaning which our common version, and Keil and Cassel, put upon the noun, , namely, power, dominion, rule. The Hebrew text, without any alteration, would then literally read, No one harming a thing in the land a possessor of power; and the meaning, as we take it, is, No possessor of power that is, no neighbouring king, prince, or ruler of any kind, for a ruler or magistrate may aptly be called a possessor of power disturbed or injured any thing in the country belonging to Laish. They acknowledged no allegiance and paid no tribute to any government, nor did any government meddle with any thing in their land. The statements which immediately follow confirm this view of the passage. They were far from the Zidonians, the only people who might lawfully claim allegiance and tribute from them; and because of this their remoteness from Zidon, whence they had originally emigrated as a colony, they were, on the one hand, quietly ignored by the ruling powers of the home government, and could, on the other, expect no help from them in case of danger. Compare Jdg 18:28.
Had no business with any man Not only were they thus separated from the Zidonians, but they formed no alliances with any other people. Hence it was, as stated above, that no possessor of power meddled with them to the injury of a thing in their land.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And the five men departed, and came to Laish and saw the people who were in it, how they dwelt in security, after the manner of the Zidonians, quiet and secure. For there was no one in the land possessing power of restraint who might harm them, and they were far from the Zidonians and had no dealings with any man.’
The men came to Laish and thought that they had found a Paradise. It was inhabited by an isolated people. They kept themselves to themselves, there was no one to restrain them or make demands on them or seek tribute from them, they considered that they enjoyed similar security to the Zidonians in their coastal fortress and were Zidonians themselves. But they were foolish They were far from their fellow-Zidonians, separated by a mountain range, and because they felt quite at peace and secure, did not feel any need for treaties with anyone. Thus they were ripe for plucking, for they were full of optimism and totally unaware of the dangers that were looming, and yet were mainly defenceless.
It has been suggested that ‘with any man (adam)’ should be ‘with Aram’ to the north (‘r’ and ‘d’ are very similar in Hebrew) but such an emendation, while always possible, is unnecessary.
Laish (Leshem – Jos 19:47) was at the foot of Mount Hermon by the source of the River Jordan, on the northern borders of Israel. Even at that time it was four thousand years old. It was seemingly wealthy for it had well furnished tombs. It was a prosperous urban centre with an arched three metre high gateway (found intact) and earthen ramparts, but not walls. And it thought that it dwelt securely. But the men from Dan had surveyed the city, assessed its population and fighting ability and would report back their recommendations to their tribal leaders.
Fuente: Commentary Series on the Bible by Peter Pett
Jdg 18:7. Came to Laish See on Jos 19:47 where this history is briefly told by way of anticipation. The Zidonians were a powerful people in a strong city; and therefore they indulged securely in peace and luxury, and in these particulars were imitated by the men of Laish, who had not the same reasons for their security. The people of Laish were probably a colony of the Zidonians.
Fuente: Commentary on the Holy Bible by Thomas Coke
Is it not strange, that only 600 men went up armed on this occasion, when we know that the tribe of Dan when they first entered Canaan, were more than 64 thousand? Had sin and a departure from the Lord thinned their numbers? A solemn question!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jdg 18:7 Then the five men departed, and came to Laish, and saw the people that [were] therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and [there was] no magistrate in the land, that might put [them] to shame in [any] thing; and they [were] far from the Zidonians, and had no business with [any] man.
Ver. 7. Careless, quiet and secure.] And so, ripe for ruin. See Jer 49:31 . They lived in all pleasure, plenty, and prosperity, like so many Sodomites or Sybarites; or as those Roman nobles at Caprea, which Augustus was wont to call A , the city of Do-noughts; or lastly, as the nobles of Naples at this day, who are said of all men to live the most idle and careless lives; having, like the tyrant Polycrates, nothing to trouble them, but that they are troubled with nothing. a
And there was no magistrate in the land.
That might put them to shame in anything.
And they were far from the Zidonians.
a Erasm., Apophtheg. Mr Clark’s Mirr., 549.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Laish. Called Leshem. Jos 19:47.
quiet and secure. Probably arising from the enervating effects of malaria now endemic there. If so, it may be identified with Tel-el-kadi in the feverridden district at the head of the Jordan.
man = Hebrew. ‘adam. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Laish
called Leshem. Jos 19:47.
Fuente: Scofield Reference Bible Notes
Laish: Jos 19:47, called Leshem
how they: Jdg 18:27, Jdg 18:28, Rev 18:7
magistrate: Heb. possessor, or, heir of restraint, 1Sa 3:13, 1Ki 1:6, Rom 13:3, 1Pe 2:14
and had no: In the most correct copies of the LXX this clause stands thus; ; “and they had no transactions with Syria;” evidently reading instead of [Strong’s H120], adam, man, [Strong’s H758], aram, Syria; words so nearly similar that the only difference between them is in the , raish, and , daleth, which in both manuscripts and printed books is sometimes indiscernible. Laish was situated on the frontiers of Syria.
Reciprocal: Jdg 3:3 – Sidonians Jdg 18:10 – secure Jdg 21:25 – right 1Ki 16:31 – the Zidonians 1Ch 4:40 – the land Isa 10:30 – Laish Isa 47:8 – given Jer 49:31 – that Eze 30:9 – careless Eze 38:11 – go to Eze 39:6 – carelessly Amo 6:1 – to them
Fuente: The Treasury of Scripture Knowledge
Jdg 18:7. After the manner of the Zidonians Who, dwelling in a very strong place, and abounding in wealth, lived securely in peace and luxury, and were imitated therein by the people of Laish, who were grown secure and careless, because they perceived that the Israelites never attempted any thing against them. There was no magistrate that might put them to shame That is, rebuke or punish them for any thing they did. Putting to shame seems to be used for inflicting civil punishment, because shame is generally the effect of it. They were far from the Zidonians Who otherwise could have succoured them, and would have been ready to do it. Had no business with any man No commercial connection, or any alliance with the neighbouring nations, nor much intercourse or converse with other cities, the place being in a pleasant and plentiful soil, between the two rivulets of Jor and Dan; not needing supplies from others, and therefore minding only their own ease and pleasure.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The report of the spies 18:7-10
The five Danites continued northward about 100 miles and finally came upon an area they felt would be ideal for their needs. They discovered the isolated town of Laish (Leshem, Jos 19:47) that they believed they could capture fairly easily. [Note: See John C. H. Laughlin, "Dan," Biblical Illustrator 9:4 (Summer 1983):40-46; and "Avraham Biram-Twenty Years of Digging at Tell Dan," Biblical Archaeology Review 13:4 (July-August 1987):12-25.] It occupied a beautiful location on the southwestern foothills of Mt. Hermon.
"Unlike most Canaanite cities of the time, Laish was not defended by stone walls but by huge ramparts consisting of alternating layers of soil from the surrounding region and debris from previous settlements." [Note: Block, Judges . . ., p. 501.]
"The Bible refers to the country as Phoenicia only in the New Testament (Mar 7:26; Act 11:19; Act 15:3; Act 21:2). The Old Testament regularly uses merely the name of either or both of its principal two cities, Tyre and Sidon. These two cities, both prominent in merchandising activity, continue to the present day and are only twenty miles apart. They never seem to have enjoyed any real political cohesion, however, which means that the country never did either. In fact, the boundaries of the country, at any given time, are difficult to fix because this was true. The people often are called simply ’Sidonians’ in the Old Testament (Deu 3:9: Jos 13:4; Jos 13:6; Jdg 3:3; Jdg 18:7; 1Ki 5:6; etc.). This is because Sidon was more important than Tyre in early history." [Note: Wood, Distressing Days . . ., p. 79.]
Encouraged by the Levite’s report these spies persuaded their fellow Danites to believe that God would give them this new "promised land." Its advantages were three (Jdg 18:7). It was a "quiet and secure" site (cf. Jdg 18:27). There was no dominating ruler under whom the Danites would have to submit; they could continue to do as they pleased. Third, it enjoyed an isolated location that also suggested no interference from people who might object to the Danites’ practices. Obviously the Danites wanted to continue to live as they chose rather than submitting to God’s will for His people. The name "Dan" is similar to the Hebrew word that means "justice." How ironic it was that the tribe that was to judge Israel (Gen 49:16) should participate is such a miscarriage of justice.
One writer suggested the following translation of Jdg 18:7 on the basis of the Arabic cognate of the Hebrew word translated "humiliating" in the NASB: "there was no one speaking with authority in the land, no one in possession of control." [Note: A. A. MacIntosh, "The Meaning of MKLYM in Judges XVIII 7," Vetus Testamentum 35:1 (1985):76.] This translation is possible but probably not as accurate as the NASB marginal reading that suggests that there was no ruler who exercised restraining influence in that area.
The spies’ use of the phrase "to possess the land" (Jdg 18:9) appears to have been a pious ploy to convince their brethren that this self-seeking plan was God’s will. Moses and Joshua had repeatedly urged the Israelites to "possess the land," but only the land that was God’s will for them to possess. The Danite spies were trying to provide security for their tribe contrary to God’s previous directions. Likewise the phrase "for God has given it into your hand" (Jdg 18:10) had previously been Joshua’s battle cry (cf. Jos 6:16; et al.).
"Although the use of spies recalls Numbers 13, the report of the spies in Judges 18 differs significantly. Whereas the spies in Numbers 13 had encountered intimidating giants, the spies in Judges 18 suggest that the inhabitants of Laish are a pushover. The effect of the report in Numbers 13 is to affirm the people’s need for God’s help against a superior opponent. There is no such need in Judges 18; and this difference is in keeping with the Danites’ orientation throughout the story." [Note: McCann, p. 123.]
"There are a number of elements common to the two accounts: the sending of spies; the mustering of fighting men; the named places where the Danites camped along the way; the capture and renaming of a non-Israelite city at the end. But everything about this exodus and conquest is wrong: the Danites are unscrupulous plunderers, their cult is corrupt, and they destroy an innocent people." [Note: Satterthwaite, p. 84.]
The Danites were unable, or unwilling, to claim their God-appointed territory in which no city was larger than Laish. But they were eager to march miles north and battle other Canaanites for a town that suited them better. The fact that Laish lay within the Promised Land, the full extent of the land that God had said He would give the Israelites, does not justify the Danites’ action. It was God’s will for His people first to settle in their appointed tribal allotments. Then He would give them the rest of the land later.