Judges 18 19

Judges 18:19 kjv

And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?

Judges 18:19 nkjv

And they said to him, "Be quiet, put your hand over your mouth, and come with us; be a father and a priest to us. Is it better for you to be a priest to the household of one man, or that you be a priest to a tribe and a family in Israel?"

Judges 18:19 niv

They answered him, "Be quiet! Don't say a word. Come with us, and be our father and priest. Isn't it better that you serve a tribe and clan in Israel as priest rather than just one man's household?"

Judges 18:19 esv

And they said to him, "Keep quiet; put your hand on your mouth and come with us and be to us a father and a priest. Is it better for you to be priest to the house of one man, or to be priest to a tribe and clan in Israel?"

Judges 18:19 nlt

"Be quiet and come with us," they said. "Be a father and priest to all of us. Isn't it better to be a priest for an entire tribe and clan of Israel than for the household of just one man?"

Judges 18 verses

Judges 18 19 Meaning

Judges 18:19 records the enticing proposal made by the Danites to the Levite who served as priest to Micah. They forcefully command him to be silent and consider their offer: to abandon his limited role serving one household and instead become a revered "father" and "priest" to an entire tribe and clan in Israel. This proposition cynically appeals to his ambition, promising him greater status, influence, and security, thereby orchestrating the acquisition of both the priest and the idolatrous objects to legitimize their migration and future settlement.

Judges 18 19 Context

Judges 18 occurs during a spiritually dark period in Israelite history, characterized by a lack of central authority and a pervasive "every man did what was right in his own eyes" mentality (Judg 17:6, 21:25). The tribe of Dan had failed to fully secure their allotted inheritance in the southwest and, facing Philistine pressure, sent spies north to find new territory. Their journey leads them to the household of Micah in the Ephraimite hills, where they discover a unique spiritual setup: Micah has an idol shrine, an Ephod, Teraphim, and a private Levite priest. The Danite spies, seeking assurance for their mission, use Micah's religious implements to inquire of God, receiving a favorable, though false, divination. Upon their return, the entire Danite migration party sets out for Laish. Along the way, they detour back to Micah's house, not just to steal his cultic objects, but to recruit his priest. Verse 19 encapsulates their direct and persuasive pitch to the Levite, highlighting the spiritual pragmatism and disregard for God's true law prevalent in this era of syncretism and opportunism.

Judges 18 19 Word analysis

• And they said to him, 'Hold your peace, lay your hand on your mouth,':

  • "Hold your peace" (הֶחְשֵׁה - hehchesh): An imperative, meaning "Be silent!" or "Hush!" It is a demand, not a request, indicating the Danites' determination to prevent the Levite from resisting, questioning, or calling out to Micah.
  • "lay your hand on your mouth" (שִׂים יָדְךָ עַל פִּיךָ - sheem yadekha al pikha): A gesture symbolizing enforced silence, submission, or an inability to speak due to being overwhelmed. Here, it implies stifling any potential objection or loyalty the Levite might have. The Danites want immediate compliance and no protest. This phrase reflects their coercive approach, aiming to control the narrative and the Levite's reaction.

• 'and come with us and be a father and a priest to us.':

  • "father" (אָב - av): Metaphorically signifies a respected leader, counselor, or authority figure. In this context, it implies a role of spiritual and moral guidance for the community. The Danites are not just seeking ritual services but also legitimacy and perhaps wisdom from someone holding a perceived spiritual status.
  • "priest" (כֹּהֵן - kohen): A religious functionary, traditionally belonging to the Levitical tribe and descended from Aaron for true service to YHWH. Here, it refers to one who performs religious rites and perhaps divination through the idols they intend to steal.
  • Word-group Analysis: "a father and a priest": This dual title highlights the comprehensive leadership role offered. It appealed to the Levite's desire for broader influence beyond just ritual duties. It also underscores the blend of human tradition and self-appointed religious practice prevalent during this era, where a person could be recognized for their wisdom ("father") and also perform cultic acts ("priest") in the absence of a proper, centrally recognized system.

• 'Is it better for you to be a priest to the household of one man, or to be a priest to a tribe and a clan in Israel?':

  • "Is it better for you" (הֲטוֹב הֱיוֹתְךָ - hator heyotecha): A rhetorical question, designed to guide the Levite to the "obvious" conclusion that the Danites' offer is superior. It presents a stark contrast aimed at maximizing the perceived benefit of their proposal.
  • "to the household of one man" (לְבֵית אִישׁ אֶחָד - le'veit ish echad): Refers to Micah's household. This emphasizes the limited scope, perhaps instability, and lack of prominence in his current role.
  • "to a tribe and a clan in Israel" (לְשֵׁבֶט וּלְמִשְׁפָּחָה בְּיִשְׂרָאֵל - le'shevet ule'mishpachah be'Yisrael): Signifies a vast increase in status, influence, and the number of people he would serve. A shevet (tribe) is one of the twelve major divisions of Israel, and a mishpachah (clan) is a sub-division within it. This directly appeals to the Levite's ambition for greater reach, security, and prestige within the broader Israelite society, albeit for an unholy purpose.
  • Word-group Analysis: "household of one man" vs. "a tribe and a clan in Israel": This dichotomy forms the core of the Danites' cynical persuasion. It frames the choice as a career advancement, a worldly opportunity for power and fame, over faithfulness and the true (though misguided) service he had been hired for. This appeal to pragmatism and self-advancement reveals the material motivations driving actions in a period lacking spiritual discernment. The phrase "in Israel" further dignifies the illicit offer with a veneer of tribal legitimacy.

Judges 18 19 Bonus section

• The Levite in this account is later identified as Jonathan, son of Gershom, son of Moses (Judg 18:30 in the KJV, though many Hebrew texts and modern translations read "Manasseh" due to a scribal modification, likely to spare Moses' reputation from this association). This makes the priest's actions particularly scandalous, showing a descendant of Israel's greatest prophet falling into such spiritual disrepute for mere wages.
• This narrative is often seen as foreshadowing the schism between Judah and Israel, and specifically Jeroboam's establishment of false worship centers at Bethel and Dan (1 Kgs 12:28-30). The idol and priesthood established by the Danites at Dan endured for centuries "all the time that the house of God was in Shiloh" (Judg 18:31) and possibly until the Assyrian exile. This highlights the long-term, detrimental consequences of these early compromises in spiritual authority and worship.
• The episode underscores the concept of spiritual bankruptcy, where convenience and worldly gain, rather than fidelity to the Mosaic Law or the true worship of YHWH, dictated religious practices. The Danites weren't seeking righteousness but good fortune, believing that an authorized priest and religious artifacts would ensure their success.

Judges 18 19 Commentary

Judges 18:19 captures a pivotal moment of spiritual compromise and the allure of worldly advancement. The Danites, embodying the self-serving spirit of the Judges period, strategically target the Levite, whose prior willingness to be hired by Micah reveals his own mercenary inclination. Their proposition isn't a humble request but a calculated, almost coercive, offer designed to appeal to ambition and perceived security. By demanding silence and presenting the dramatic contrast between serving "one man" versus an entire "tribe and clan," they skillfully highlight the material and social benefits. The offer to be both a "father" (a position of respect and counsel) and a "priest" (a role of cultic authority) creates a powerful draw, promising not just a living but genuine influence. This entire episode serves as a powerful illustration of the deep moral and spiritual degradation in Israel. Priestly roles, once divinely instituted and designed for the worship of the one true God, were commoditized and corrupted for personal gain and tribal convenience. It underlines how easily human desires for prominence and comfort can override divine mandates, leading to widespread syncretism and an "every man did what was right in his own eyes" form of religion, laying the groundwork for greater apostasy in Israel's future.