Judges 17 8

Judges 17:8 kjv

And the man departed out of the city from Bethlehemjudah to sojourn where he could find a place: and he came to mount Ephraim to the house of Micah, as he journeyed.

Judges 17:8 nkjv

The man departed from the city of Bethlehem in Judah to stay wherever he could find a place. Then he came to the mountains of Ephraim, to the house of Micah, as he journeyed.

Judges 17:8 niv

left that town in search of some other place to stay. On his way he came to Micah's house in the hill country of Ephraim.

Judges 17:8 esv

And the man departed from the town of Bethlehem in Judah to sojourn where he could find a place. And as he journeyed, he came to the hill country of Ephraim to the house of Micah.

Judges 17:8 nlt

He had left Bethlehem in search of another place to live, and as he traveled, he came to the hill country of Ephraim. He happened to stop at Micah's house as he was traveling through.

Judges 17 verses

Judges 17 8 Meaning

Judges 17:8 describes a young Levite man who departed from Bethlehem-Judah to seek a place to reside. He eventually came to the hill country of Ephraim, specifically to the house of a man named Micah. This verse sets the stage for a critical narrative in the book of Judges, highlighting the spiritual and social breakdown in Israel during a time when "every man did what was right in his own eyes" (Jdg 17:6). It underscores the Levite's economic desperation and lack of proper provision, leading him to seek sustenance and position through his own means rather than through the established divine order.

Judges 17 8 Context

Judges chapter 17 is part of an appendix (chapters 17-21) to the main narrative of the book of Judges. Unlike the preceding chapters which describe the cyclical pattern of sin, oppression, cries for deliverance, and the rise of judges, this appendix depicts a profound internal collapse within Israel itself, illustrating the moral and spiritual depths to which the nation had descended without proper leadership ("no king in Israel").

Chapter 17 focuses on a single family—Micah's household in Ephraim. It details Micah's theft from his mother, her subsequent blessing turned curse and offering to the Lord, and Micah's creation of an idol and household shrine. He initially appoints one of his sons as a priest, demonstrating a clear violation of God's law regarding who could serve as a priest (Levites from Aaron's line). Verse 8 then introduces the Levite, a crucial figure for legitimizing Micah's illicit worship in Micah's eyes. The movement of this Levite from Bethlehem-Judah to Ephraim symbolizes the disintegration of central authority and the fragmentation of true worship across the land. The cultural context reveals a desperate time marked by idolatry, lawlessness, and a distorted understanding of divine law. Levites, meant to be teachers and guardians of God's law, were instead scattered, often destitute, and willing to serve anyone for personal gain, betraying their sacred calling.

Judges 17 8 Word analysis

• And the man (וַיְהִי֩ הָאִ֨ישׁ / wa·yə·hî hā·’îš):

  • וַיְהִי֩ / wa·yə·hî (And it was/happened): A common narrative transition in Hebrew, signaling the commencement of a new event or character's action.
  • הָאִ֨ישׁ / hā·’îš (the man): The definite article indicates a specific individual already implied or known in the narrative. While seemingly generic, this is not just any man but "the" Levite whose journey is about to be detailed. The text avoids naming him directly, perhaps to underscore his representativeness of the period's compromised Levites, or simply focusing on his role in the narrative rather than his identity.

• departed (הֹלֵ֣ךְ / hō·lêḵ):

  • From halak (הלכ), "to walk," "to go," "to depart." This active participle suggests he was in the process of departing, on his way. It emphasizes continuous movement rather than a single event. This Levite was on an itinerating journey, lacking a stable base.

• out of the city (מֵהָעִיר֙ / mê·hā·‘îr):

  • מֵ / mê (from): A preposition indicating origin or departure.
  • הָעִיר֙ / hā·‘îr (the city): While 'city' (ir) is a general term, its mention here is specific due to the following geographical tag. It points to a distinct urban center, in this case, Bethlehem.

• from Bethlehem-judah (מִבֵּ֥ית לֶ֙חֶם֙ יְהוּדָֽה׃ / mi·bêṯ le·ḥem Yə·hū·ḏāh):

  • מִבֵּ֥ית לֶ֙חֶם֙ / mi·bêṯ le·ḥem (from Bethlehem): Literally, "house of bread." This city, later renowned as David's birthplace and Messiah's nativity, appears here as a simple dwelling place. Its designation points to its being part of the tribal territory.
  • יְהוּדָֽה׃ / Yə·hū·ḏāh (Judah): Specifies the tribe to which Bethlehem belonged, differentiating it from a potential Bethlehem in Zebulun (Josh 19:15) and indicating its southern location within Israel.

• to sojourn (לָגוּר֮ / lā·ḡūr):

  • From gur (גור), "to sojourn," "to dwell temporarily," "to be a stranger or alien." This term is crucial, highlighting his nomadic or unsettled state. A Levite, by divine ordinance, should have been settled in one of the Levitical cities (Num 35) and sustained by tithes, but this Levite is portrayed as without fixed abode, seeking lodging like a migrant laborer. This illustrates the decay of Israel's tribal and religious systems.

• where he could find a place (בַּאֲשֶׁ֣ר יִמְצָ֔א / ba·’ă·šer yim·ṣā...):

  • בַּאֲשֶׁ֣ר / ba·’ă·šer (wherever, in whatever place): Indicates an indefinite search.
  • יִמְצָ֔א / yim·ṣā (he might find): From matsa (מצא), "to find," "to encounter." The imperfect verb form here (yimṣa') emphasizes a future contingency or purpose, reinforcing his aimless search for an available living situation. This reveals his focus on finding a suitable economic opportunity rather than fulfilling a divine mission or finding a designated Levitical city. It paints a picture of self-directed wandering, contrary to divine guidance.
  • מָקוֹם / mā·qōm (place - implicitly): Though not explicitly in the Hebrew immediately following yimṣa, it's strongly implied in the phrasing and supplied in translations like ESV, NASB.

• and he came (וַיָּבֹ֣א / wa·yā·ḇō):

  • From bo' (בוא), "to come," "to enter." A common verb indicating arrival.

• to mount Ephraim (הַר־אֶפְרַ֗יִם / har-’Ep̄·ra·yim):

  • הַר־ / har (mount/hill country): A common geographic term for elevated terrain.
  • אֶפְרַ֗יִם / ’Ep̄·ra·yim (Ephraim): Refers to the central hill region, largely associated with the tribe of Ephraim. This region often held strategic and religious significance but in this period also symbolized decentralization away from Shiloh.

• to the house of Micah (בֵּ֣ית מִיכָֽה׃ / bêṯ Mî·ḵāh):

  • בֵּ֣ית / bêṯ (house of): Signifies a family dwelling, implying connection to the household.
  • מִיכָֽה׃ / Mî·ḵāh (Micah): The name of the specific individual who figures prominently in this narrative of private, irregular worship. His home becomes the scene of religious compromise.

• Words-group by words-group analysis:

  • "The man departed... from Bethlehem-Judah to sojourn": This phrase immediately establishes the Levite's transient and unsettled status. It contradicts the Mosaic Law's provision for Levites to reside in designated cities and be supported by the tithes of the Israelites (Num 35:1-8, Deut 18:6-8). His homelessness reflects a broken covenant community, where the tribe responsible for upholding God's law is instead destitute.
  • "where he could find a place": This specific wording (ba'asher yimtsa makom) is highly significant. It implies a search driven by pragmatism and personal need ("finding a place to settle down and find work") rather than divine calling or adherence to God's directives. It underlines the absence of seeking God's will and the presence of human self-reliance in a degenerate era.
  • "he came to Mount Ephraim to the house of Micah": The arrival signifies the providential-yet-corrupt intersection of this wandering Levite with Micah's equally corrupt private worship system. Ephraim was a major central tribal area, yet here it harbors a lawless spiritual anomaly. The stage is set for a false religious arrangement based on human desires rather than divine command.

Judges 17 8 Bonus section

• The irony of a Levite from Bethlehem: Bethlehem means "house of bread," suggesting provision. Yet, this Levite is forced to leave, hungry for sustenance. Furthermore, Bethlehem would later become the birthplace of King David and Jesus Christ, signifying true spiritual sustenance and leadership, directly contrasting the chaotic "no king" period this Levite lives in.
• The Levite's move northward from Judah to Ephraim also reflects a symbolic fracturing of Israel. While Ephraim was prominent, it was also the tribal heartland of later Northern Kingdom idolatry, subtly foreshadowing future schism.
• This verse, and the subsequent narrative, subtly challenges the idea that having a priest or ritual objects automatically brings God's blessing. It shows that mere externals of worship, without the correct God-ordained authority, divine guidance, and true heart, are worthless, even destructive.
• The Levite, though of the designated priestly tribe, acts out of self-preservation and expediency, much like the broader populace. He becomes another example of "doing what was right in his own eyes" rather than relying on the divine provisions for his office or seeking God's true will.

Judges 17 8 Commentary

Judges 17:8 introduces the wandering Levite, a character who embodies the spiritual and societal disarray of the "no king" era. Rather than serving at the Tabernacle or teaching God's law from an assigned Levitical city, this Levite is economically destitute, reduced to an itinerant search for basic sustenance. His departure from Bethlehem-Judah, later famed for its messianic connection, ironically precedes the coming of the true spiritual King, underscoring the deep spiritual blindness of the time. His journey to the hill country of Ephraim, ultimately leading him to Micah's house, signifies the collision of individual desperation with an equally misguided, man-made religious system. The Levite's willingness "to sojourn where he could find a place" speaks volumes about the pragmatic, mercenary mindset prevalent. His sacred priestly identity, meant for holy service and instructing Israel, is here commodified, becoming available to anyone offering the right price, setting the stage for an unauthorized and illegitimate form of worship in Israel.