Judges 17 9

Judges 17:9 kjv

And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Bethlehemjudah, and I go to sojourn where I may find a place.

Judges 17:9 nkjv

And Micah said to him, "Where do you come from?" So he said to him, "I am a Levite from Bethlehem in Judah, and I am on my way to find a place to stay."

Judges 17:9 niv

Micah asked him, "Where are you from?" "I'm a Levite from Bethlehem in Judah," he said, "and I'm looking for a place to stay."

Judges 17:9 esv

And Micah said to him, "Where do you come from?" And he said to him, "I am a Levite of Bethlehem in Judah, and I am going to sojourn where I may find a place."

Judges 17:9 nlt

"Where are you from?" Micah asked him. He replied, "I am a Levite from Bethlehem in Judah, and I am looking for a place to live."

Judges 17 verses

Judges 17 9 Meaning

Judges 17:9 describes an encounter between Micah and a young Levite from Bethlehem in Judah. Micah asks the Levite about his origin and destination. The Levite replies that he is journeying from Bethlehem of Judah and is seeking a place to reside permanently. This exchange introduces the Levite into Micah's household and the chaotic religious practices of the time, revealing the disarray and individualistic nature of spiritual leadership in Israel during a period without a central king.

Judges 17 9 Context

Judges 17-21 serve as an epilogue to the Book of Judges, starkly illustrating the spiritual and moral decline of Israel during a period when "there was no king in Israel, and everyone did what was right in his own eyes" (Judg 17:6, 21:25). This specific verse, Judges 17:9, marks the beginning of two key episodes demonstrating this chaos: Micah's idolatry and the tribal conflict with the Benjaminites. Chapter 17 introduces Micah, who creates his own religious system with an ephod, household gods, and even consecrates his own son as a priest. The arrival of the wandering Levite from Bethlehem of Judah provides an opportunity for Micah to "upgrade" his illegitimate priesthood by employing a "proper" Levite, albeit for his personal gain and perceived prestige. This highlights the breakdown of Mosaic law, the neglect of centralized worship as commanded in Deuteronomy, and the mercenary spirit that pervaded even those appointed for spiritual leadership. The historical context reflects a fragmented tribal society lacking strong, unified leadership—both political and spiritual. There is an implicit polemic against syncretism and religious innovation arising from human desires rather than divine revelation.

Judges 17 9 Word analysis

• Whence comest thou? (מֵאַיִן֙ תָּבֹ֣וא – mêʾáyin tāḇōʾ)

  • מֵאַיִן֙ (mêʾáyin): From where? An interrogative adverb indicating origin or source. Micah's question is direct, inquiring about the Levite's background and purpose.
  • תָּבֹ֣וא (tāḇōʾ): You are coming. Second person singular imperfect form of the verb "to come." Emphasizes current movement.
  • Significance: Micah's curiosity sets up the Levite's explanation of his aimless wandering, revealing the broader societal disarray. It also points to a vacuum of authority, as even a Levite's proper station is not immediately evident.

• A Levite (הַלֵּוִי – hallawei)

  • הַלֵּוִי (hallawei): The Levite. The definite article emphasizes his identity.
  • Significance: This identification is crucial. Levites were a designated tribe set apart by God for priestly service and teaching the Law (Num 3:6, Deut 33:10). Their presence in a settled place of worship, reliant on Israel's tithes, was the norm (Deut 18:6-8). His wandering highlights a failure of the system and a departure from their intended role, underscoring the spiritual bankruptcy of the age.

• from Bethlehem-judah (מִבֵּ֥ית לֶ֙חֶם֙ יְהוּדָ֔ה – mibbêṯ léḥem yəhûḏāh)

  • מִבֵּ֥ית לֶ֙חֶם֙ (mibbêṯ léḥem): From Bethlehem. Bethlehem means "house of bread" and holds future prophetic significance as the birthplace of King David and later, the Messiah (Mic 5:2).
  • יְהוּדָ֔ה (yəhûḏāh): Judah. The tribal affiliation, signifying he comes from a major southern tribe.
  • Significance: This place of origin, a part of one of Israel's most prominent tribes, further deepens the tragedy. A Levite from a known area should have a known purpose. That he is from Judah suggests the problem is pervasive, affecting even significant tribes. His departure implies his support from the community had failed, or he was restless for personal gain.

• I am journeying/sojourning there (גָּ֣ר אָנֹ֔כִי – gār ʾānōḵî)

  • גָּ֣ר (gār): Sojourner/stranger, derived from gur (to sojourn, dwell as a stranger). Present participle used here indicates an ongoing state of temporary dwelling or wandering.
  • אָנֹ֔כִי (ʾānōḵî): I (first person pronoun).
  • Significance: This self-description starkly contrasts with the Levites' divinely appointed settled role within the tribal territories to teach and minister. His declaration of being a "sojourner" emphasizes his nomadic, rootless state, a clear sign of deviation from God's intended order for the priesthood and Israel as a whole. He is not settling in a designated Levitical city (Num 35), but is without a stable home.

• seeking a place where I may dwell (לָג֣וּר בַּאֲשֶׁ֣ר אֶמְצָ֑א – lāḡûr baʾăšer ʾemṣāʾ)

  • לָג֣וּר (lāḡûr): To sojourn/to reside. Infinitive construct of gur, indicating purpose.
  • בַּאֲשֶׁ֣ר (baʾăšer): Wherever/in which. A conjunction and pronoun, indicating an undetermined place.
  • אֶמְצָ֑א (ʾemṣāʾ): I may find. First person singular imperfect of māṣāʾ (to find).
  • Significance: This phrase highlights the Levite's undirected and self-motivated wandering. He seeks any place he "may find" rather than relying on divine provision or fulfilling a prescribed Levitical function. It exposes the spiritual apathy of the age: even the religious leaders are adrift, prioritizing personal security and dwelling over dedicated service to the Lord. His seeking of a "dwelling" for himself mirrors Micah's self-made religion.

• Word-group Analysis:

  • "Whence comest thou? A Levite from Bethlehem-judah." This exchange immediately sets the stage. The question emphasizes the rootlessness, and the answer identifies the professional (Levite) and the origin (Bethlehem-judah). The juxtaposition highlights the dissonance: a Levite from a recognizable, historically important place should not be aimlessly wandering. This signals a breakdown in societal and religious structure.
  • "I am journeying/sojourning there, seeking a place where I may dwell." This phrase expresses the Levite's condition and his immediate goal. He is not serving God as prescribed, but pursuing his own comfortable residence. This selfish pursuit is antithetical to the Levites' calling to dedicate themselves to the Lord's service for the spiritual good of the nation. It represents a microcosm of Israel's larger problem: everyone was doing what was right in their own eyes, even if it meant abandoning God's established order.

Judges 17 9 Bonus section

The journey of this Levite (unnamed, indicative of the anonymity of unfaithful service) stands in stark contrast to God's precise directions for the Levites' sustenance and service (Num 3:6-9; Num 18:21-24). His very presence as a "sojourner" highlights the widespread abandonment of the covenant provisions that should have provided for his and all Levites' needs within their proper towns. The tragedy deepens when one considers that Bethlehem of Judah, his starting point, was to become the birthplace of the Lord Jesus Christ, the true King and Priest, whose purposeful wandering was for the sake of God's redemptive plan, not personal dwelling. This Levite's subsequent actions in Chapter 18, becoming a mercenary priest for the Danites and participating in establishing idolatry, solidify his character as a symptom of the era's deep spiritual corruption.

Judges 17 9 Commentary

Judges 17:9 serves as a poignant illustration of Israel's spiritual decay during the period of the judges. Micah’s encounter with the young Levite from Bethlehem of Judah immediately spotlights the central themes of the book’s epilogue: spiritual chaos and moral relativism. The Levite, whose tribal duty was to be a consecrated minister of God, upholding the law and leading worship in accordance with Mosaic commands (Deut 12:5), is found in a state of aimless wandering. His declaration, "I am sojourning there, seeking a place where I may dwell," reveals a deep systemic failure. Instead of being supported by the tithes and offerings of a devout Israel (Num 18:21), and residing in their designated Levitical cities (Num 35:2-8), he is a displaced, independent contractor, driven by personal need rather than divine commission.

This incident reveals a critical breakdown in both the people's responsibility towards the Levites and the Levites' faithfulness to their calling. The absence of a king or central authority (Judg 17:6) had allowed spiritual disciplines to erode. Religious leaders like this Levite had become professional itinerants, valuing personal gain and stability (even in idolatrous contexts like Micah's household) over God-ordained service. This paints a dark picture of Israel's religious state, where convenience and individual desire supplanted covenant obedience, foreshadowing the need for a true King who would establish order and righteous worship.