King James Version

What Does Judges 18:27 Mean?

Judges 18:27 in the King James Version says “And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were...” — study this verse from Judges chapter 18 with commentary, cross-references, and original Hebrew word analysis.

“And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.”

Judges 18:27 · KJV

Context

25

And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household. angry: Heb. bitter of soul

26

And the children of Dan went their way: and when Micah saw that they were too strong for him, he turned and went back unto his house.

27

And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.

28

And there was no deliverer, because it was far from Zidon, and they had no business with any man; and it was in the valley that lieth by Bethrehob. And they built a city, and dwelt therein.

29

And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city was Laish at the first.

Read Judges 18 full chapter

Commentary

KJV Study Commentary
And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire. This verse narrates the violent conquest of Laish by the Danite tribe, revealing the spiritual and moral chaos that characterized the period of the Judges. The phrase "the things which Micah had made" refers to idolatrous religious objects—carved and molten images—stolen from Micah's private shrine (Judges 17-18). These were not Yahweh-sanctioned worship items but syncretistic idols that violated the second commandment.

The Danites' seizure of both idols and the hired Levite priest demonstrates their corrupted worship. Rather than seeking God's authorized priesthood at Shiloh or consulting the high priest, they established unauthorized worship with stolen religious paraphernalia. The irony is profound: they sought divine blessing (Judges 18:5-6) through objects God explicitly condemned. Their conquest of Laish—"a people that were at quiet and secure"—is presented without the divine sanction that characterized earlier conquests under Joshua. This was not holy war but opportunistic aggression against a peaceful, unsuspecting population.

The brutality—"smote them with the edge of the sword, and burnt the city with fire"—mirrors the language of authorized conquest, but the context indicates this was unauthorized violence. Theologically, this passage illustrates how religious corruption breeds moral corruption. When worship becomes self-serving rather than God-centered, violence and injustice follow naturally. The recurring refrain "In those days there was no king in Israel" (Judges 18:1, 21:25) highlights the spiritual anarchy resulting from rejecting God's kingship.

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Historical & Cultural Context

The events of Judges 18 occurred during the early settlement period (c. 1200-1100 BC), after Joshua's initial conquest but before the monarchy. The tribe of Dan had been allotted territory in the western lowlands between Judah and Ephraim (Joshua 19:40-48), but Amorite resistance prevented them from fully possessing it (Judges 1:34-35). Rather than trust God to give them victory, the Danites sought easier conquest elsewhere, ultimately settling in the far north.

Laish (later renamed Dan) was a prosperous Phoenician/Sidonian city in the fertile northern valley near Mount Hermon. Archaeological excavations at Tel Dan confirm the city's destruction and rebuilding in this period. The biblical description of Laish as 'quiet and secure' matches ancient sources describing Sidonian settlements—wealthy, complacent, and poorly defended due to isolation from their mother city.

The phrase 'after the manner of the Sidonians' (Judges 18:7) indicates Laish followed Phoenician customs, possibly including Baal worship. The Danites' attack was motivated by convenience, not divine command. Establishing their idolatrous shrine at Dan created a lasting center of false worship. Centuries later, King Jeroboam I placed one of his golden calves there (1 Kings 12:28-30), making Dan synonymous with Israel's apostasy. This historical trajectory shows how initial compromise compounds over generations.

Reflection Questions

  1. How does the Danites' choice to seek easier conquest rather than fight for their God-given inheritance mirror our tendency to choose convenience over obedience?
  2. In what ways do we, like the Danites, try to secure God's blessing while simultaneously violating His commands through unauthorized worship or compromised ethics?
  3. What does this passage teach us about the relationship between false worship and injustice toward others?
  4. How might our churches or communities be perpetuating religious traditions that, like Micah's shrine, originated in human innovation rather than divine authorization?
  5. What warning does the long-term impact of Dan's idolatrous shrine (leading to Jeroboam's golden calves) give us about the generational consequences of spiritual compromise?

Original Language Analysis

Hebrew · 26 words
וְהֵ֨מָּה1 of 26
H1992

they (only used when emphatic)

לָֽקְח֜וּ2 of 26

“And they took”

H3947

to take (in the widest variety of applications)

אֵ֧ת3 of 26
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

אֲשֶׁר4 of 26
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

עָשָׂ֣ה5 of 26

“had made”

H6213

to do or make, in the broadest sense and widest application

מִיכָ֗ה6 of 26

“the things which Micah”

H4318

micah, the name of seven israelites

וְֽאֶת7 of 26
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הַכֹּהֵן֮8 of 26

“and the priest”

H3548

literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)

אֲשֶׁ֣ר9 of 26
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

הָֽיָה10 of 26
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

לוֹ֒11 of 26
H0
וַיָּבֹ֣אוּ12 of 26

“which he had and came”

H935

to go or come (in a wide variety of applications)

עַל13 of 26
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

לַ֗יִשׁ14 of 26

“unto Laish”

H3919

laish, the name of two places in palestine

עַל15 of 26
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

עַם֙16 of 26

“unto a people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

שֹׁקֵ֣ט17 of 26

“that were at quiet”

H8252

to repose (usually figurative)

וּבֹטֵ֔חַ18 of 26

“and secure”

H982

properly, to hie for refuge (but not so precipitately as h2620); figuratively, to trust, be confident or sure

וַיַּכּ֥וּ19 of 26

“and they smote”

H5221

to strike (lightly or severely, literally or figuratively)

אוֹתָ֖ם20 of 26
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

לְפִי21 of 26

“them with the edge”

H6310

the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with prepos

חָ֑רֶב22 of 26

“of the sword”

H2719

drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement

וְאֶת23 of 26
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הָעִ֖יר24 of 26

“the city”

H5892

a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

שָֽׂרְפ֥וּ25 of 26

“and burnt”

H8313

to be (causatively, set) on fire

בָאֵֽשׁ׃26 of 26

“with fire”

H784

fire (literally or figuratively)

Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 18:27 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 18:27 from Treasury of Scripture Knowledge

Joshua 19:47Judges 18:7Judges 18:10Deuteronomy 33:22Joshua 11:11

Places in This Verse

DanSettlement · Modern: Tel Dan · 33.25°N, 35.65°E25 verses across 12 books
View all places in Judges 18 →

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