Teks -- Judges 18:28-31 (NET)

18:28 No one came to the rescue because the city was far from Sidon and they had no dealings with anyone. The city was in a valley near Beth Rehob. The Danites rebuilt the city and occupied it. 18:29 They named it Dan after their ancestor, who was one of Israel’s sons. But the city’s name used to be Laish. 18:30 The Danites worshiped the carved image. Jonathan, descendant of Gershom, son of Moses, and his descendants served as priests for the tribe of Dan until the time of the exile. 18:31 They worshiped Micah’s carved image the whole time God’s authorized shrine was in Shiloh.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jdg 18:28 - And they built a city

That is, rebuilt it.

Wesley: Jdg 18:29 - Of Dan

That it might be manifest, that they belonged to the tribe of Dan, though they were seated at a great distance from them, in the most northerly part of the land; whereas the lot of their tribe was in the southern part of Canaan.

Wesley: Jdg 18:30 - Image

Having succeeded in their expedition according to the prediction which, as they supposed, they had from this image, they had a great veneration for it.

Wesley: Jdg 18:30 - The captivity

When the whole land of the ten tribes, whereof Dan was one, was conquered, and the people carried captive by the Assyrian, 2Ki 17:6, 2Ki 17:23, which is called by way of eminency, the captivity. It is not said, that the graven image was there so long, for that is restrained to a shorter date, even to the continuance of the ark in Shiloh, Jdg 18:31, which was removed thence, 1Sa 4:3-5. But only that Jonathan's posterity, (so his name is at last mentioned) were priests to this tribe or family of Dan, which they might be under all the changes, even 'till the Assyrian captivity, sometimes more openly, sometimes more secretly, sometimes in one way of idolatry, and sometimes in another.

JFB: Jdg 18:28-29 - they built a city, and . . . call the name of that city Dan

It was in the northern extremity of the land, and hence the origin of the phrase, "from Dan to Beer-sheba."

JFB: Jdg 18:30-31 - the children of Dan set up the graven image

Their distance secluded them from the rest of the Israelites, and doubtless this, which was their apology for not going to Shiloh, was the cause of perpetuating idolatry among them for many generations.

Clarke: Jdg 18:28 - There was no deliverer

There was no deliverer - They had no succor, because the Sidonians, from whom they might have expected it, were at too great a distance.

Clarke: Jdg 18:29 - Called the name of the city Dan

Called the name of the city Dan - This city was afterwards very remarkable as one of the extremities of the promised land. The extent of the Jewish territories was generally expressed by the phrase, From Dan to Beer-Sheba; that is, From the most northern to the southern extremity.

Clarke: Jdg 18:30 - The children of Dan set up the graven image

The children of Dan set up the graven image - They erected a chapel, or temple, among themselves, as Micah had done before; having the same implements and the same priest

Clarke: Jdg 18:30 - And Jonathan the son of Gershom

And Jonathan the son of Gershom - Either this was the name of the young Levite; or they had turned him off, and got this Jonathan in his place

Clarke: Jdg 18:30 - The son Manasseh

The son Manasseh - Who this Manasseh was, none can tell; nor does the reading appear to be genuine. He could not be Manasseh the son of Joseph, for he had no son called Gershom nor could it be Manasseh king of Israel, for he lived eight hundred years afterwards. Instead of מנשה Manasseh , the word should be read משה Mosheh , Moses, as it is found in some MSS., in the Vulgate, and in the concessions of the most intelligent Jews. The Jews, as R. D. Kimchi acknowledges, have suspended the letter: נ nun , over the word משה, thus

נ

משה

which, by the addition of the points, they have changed into Manasseh, because they think it would be a great reproach to their legislator to have had a grandson who was an idolater. That Gershom the son of Moses is here intended, is very probable. See the arguments urged by Dr. Kennicott, Dissertation I., p. 55, etc.; and see the Var. Lect. of De Rossi on this place

Clarke: Jdg 18:30 - Until the day of the captivity of the land

Until the day of the captivity of the land - Calmet observes, "The posterity of this Jonathan executed the office of priest in the city of Dan, all the time that the idol of Micah (the teraphim, ephod, etc). was there. But this was only while the house of the Lord was at Shiloh; and, consequently, the sons of Jonathan were priests at Dan only till the time in which the ark was taken by the Philistines, which was the last year of Eli, the high priest; for after that the ark no more returned to Shiloh."This is evident; and on this very ground Houbigant contends that, instead of הארץ haarets , the Land, we should read הארן haaron , the Ark; for nothing is easier than the ו vau and final nun to be mistaken for the ץ final tsade , which is the only difference between the captivity of the Land and the captivity of the Ark. And this conjecture is the more likely, because the next verse tells us that Micah’ s graven image, etc., continued at Dan all the time that the house of God was at Shiloh; which was, till the ark was taken by the Philistines. Those who wish to see more on this subject may consult Calmet, and the writers in Pool’ s Synopsis. This chapter is an important supplement to the conclusion of the 19th chapter of Joshua, on which it casts considerable light

The Danites were properly the first dissenters from the public established worship of the Jews; but they seem to have departed as little as possible from the Jewish forms, their worship being conducted in the same way, but not in the same place. Surely it was better to have had this, allowing it to be unconstitutional worship, than to have been wholly destitute of the ordinances of God. I think we have not sufficient ground from the text to call these persons idolaters; I believe they worshipped the true God according to their light and circumstances, from a conviction that they could not prosper without his approbation, and that they could not expect that approbation if they did not offer to him a religious worship. They endeavored to please him, though the means they adopted were not the most proper.

Defender: Jdg 18:30 - Gershom, the son of Manasseh

This story involves Micah of the tribe of Ephraim, a young Levite living with the tribe of Judah and the northern settlers from the tribe of Dan. It does not follow the story of Samson chronologically, but took place much earlier (apparently during or soon after Joshua's conquest). In this passage the Danites had not yet completely occupied their promised territory. Some ancient authorities note that "Gershom the son of Moses" was the original reading of this phrase, modified by later printings on the Hebrew letters to read "Gershom the son of Manasseh." Scribes might find it scandalous to associate the grandson of Moses (Jonathan, the Levite who had first built his image for Micah in Ephraim) with the establishment of a semi-idolatrous worship centered in North Dan."

Defender: Jdg 18:31 - in Shiloh

This long-functioning pseudo-worship at Dan may be, as some think, one of the reasons why Dan is omitted from the list of the twelve tribes in Rev 7:4-8."

TSK: Jdg 18:28 - And there // far from // Bethrehob

And there : 2Sa 14:6 *marg. Psa 7:2, Psa 50:22; Dan 3:15-17

far from : Probably the people of Laish were originally a colony of the Zidonians; who being an opulent people, and 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 they appear not to have had the same reason for their confidence; and though they might naturally expect help from their countrymen, yet as they lived at a considerable distance from Sidon, the Danites saw they could strike the blow before the news of the invasion could reach that city. Jdg 18:1, Jdg 18:7; Jos 11:8; Isa 23:4, Isa 23:12

Bethrehob : Num 13:21, Rehob, 2Sa 10:6

TSK: Jdg 18:29 - Dan // who was

Dan : Jdg 20:1; Gen 14:14; Jos 19:47; 2Sa 17:11; 1Ki 12:29, 1Ki 12:30, 1Ki 15:20

who was : Gen 30:6, Gen 32:28; Laish, or Dan, was situated at the northern extremity of the land of Canaan, in a beautiful and fertile plain, at the foot of mount Lebanon, on the springs of Jordan, and, according to Eusebius, four miles from Cesarea Philippi, or Paneas, now Banias (with which some have confounded it), towards Tyre. Burckhardt says, that the source of the river El Dhan, or Jordan, is at an hour’ s distance from Banias, which agrees with Eusebius.

TSK: Jdg 18:30 - set up // until // the land

set up : Exo 20:4; Lev 26:1; Deu 17:2-7, Deu 27:15, Deu 31:16, Deu 31:29; Jos 19:40-48; Psa 78:58-61; God had graciously performed his promise, in putting these Danites in possession of that which fell to their lot, obliging them thereby to be faithful to him who had been so to them; they inherited the labour of the people, that they might observe his statues. Psa 105:44, Psa 105:45. But the first thing they do after they are settled is to break his laws, by setting up the graven image, attributing their success to that idol, which, if God had not been infinitely patient, would have been their ruin. Thus a prosperous idolater goes on to offend, imputing this his power unto his God. Instead of Manasseh, some would read Moses; as it is found in some manuscripts, in the Vulgate and in the concessions of the most intelligent Jews. But Bp. Patrick takes this to be an idle conceit of the Rabbins, and supposes this Jonathan to be of some other family of the Levites. Yet Kimchi acknowledges, that the Jews, deeply concerned for the honour of their lawgiver, to whom they thought it would be a great dishonour to have a grandson who was an idolater, suspended the letter, נ , noon , over the word משׁ [Strong’ s H4872], [Strong’ s H4873], Moses, thus מנשׁה [Strong’ s H4519], as it is found in the Hebrew Bibles; which, by means of the points, they have changed into Manasseh.

until : Jdg 13:1; 1Sa 4:2, 1Sa 4:3, 1Sa 4:10, 1Sa 4:11; Psa 78:60-62

the land : Houbigant contends, that, instead of haaretz , ""the land,""we should read haaron , ""the ark;""for the ו , wav , and ן , noon final , might easily be mistaken for ץ , tzadday final ; which is the only difference between the two words. This conjecture is the more likely, as the next verse tells us, that Micah’ s graven image continued at Dan ""all the time that the house of God was at Shiloh;""which was till the ark was taken by the Philistines.

TSK: Jdg 18:31 - all the time

all the time : Jdg 19:18, Jdg 21:21; Jos 18:1; 1Sa 1:3, 1Sa 4:4; Jer 7:12

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jdg 18:28 - Beth-rehob

Beth-rehob a place near Libanus and Hamath; of which see Num 13:21 Jos 19:28 21:31 Jud 1:31 .

Poole: Jdg 18:29 - After the name of Dan their father

After the name of Dan their father that it might be manifest that they belonged to the tribe of Dan, though they were seated at a great distance from them, even in the most northerly part of the land; whereas the lot of their tribe was in the southern part of Canaan.

Poole: Jdg 18:30 - Until the day of the captivity of the land // Answ

Having succeeded in their expedition according to the prediction which, as they supposed, they had from this image, they had a great veneration for it.

Until the day of the captivity of the land either,

1. When the ark and the Israelites were taken captives by the Philistines, 1Sa 4:10,11 ; though there is no mention of any who were then taken captives, or that the Philistines did pursue the victory, and conquer the land at that time, for their victory was quickly damped, and turned to mourning, 1Sa 5 . Or,

2. After that time, when the Philistines slew Saul and Jonathan, and discomfited the whole host of Israel, and made the rest of the people flee out of their cities, and took possession of their cities and land. Or,

3. When the whole land of the ten tribes, whereof Dan was one, was conquered, and the people carried captive by the Assyrian, 2Ki 17:6,23 . which is called by way of eminency the captivity , 1Ch 5:22 . But against this it is objected, that it is not probable that this idolatry should continue so long in such a public place and manner; or that David and Solomon would suffer it.

Answ It is not said that the graven image was there so long, for that is restrained to a shorter date, even to the continuance of the ark in Shiloh, Jud 18:31 , which was removed thence, 1Sa 4 ; but only that Jonathan’ s posterity were priests to this tribe or family of Dan, which they might be under all the changes, even till the Assyrian captivity, sometimes more openly and allowedly, sometimes more cunningly, sometimes more secretly, sometimes in one way of superstition or idolatry, and sometimes in another; and in and after Jeroboam’ s time, in the worship of the calves, for which service, though he did make priests of the meanest of the people, 1Ki 12:31 , yet that was not by choice, but out of necessity, because the priests and Levites generally forsook him, 2Ch 11:13,14 ; and therefore when he could engage any of the priests or Levites in that service, he was doubtless very glad of them to gain reputation to his impious and absurd device.

Haydock: Jdg 18:28 - Rohob

Rohob, which stood at the foot of Libanus. The vale belonging to this city, extended for about twenty miles.

Haydock: Jdg 18:29 - Lais // Dan

Lais. Hebrew Ulam Layish, as the Septuagint express it. (Calmet) ---

But the former term is explained by the Alexandrian and other copies in the sense of the Vulgate, before. (Haydock) ---

Dan is often placed for the northern boundary of Palestine. (Calmet)

Haydock: Jdg 18:30 - Idol // Captivity

Idol. Hebrew pasel. (Worthington) ---

Grabe's Septuagint, "the graven thing of Michas, and Jonathan the son of Gersam, of the son of Manasses." The Roman copy omits "of Michas," but retains Manasses, as the present Hebrew reads, instead of Moses. (Haydock) ---

It is suspected that the Jews have inserted an n over the word Mose[Moses?], that it might not be known that a grandson of their lawgiver had been guilty of such impiety. They have not dared, however, to place the letter in the same rank as the others, but have suspended it, (Calmet) as if it were suspected, says Michaelis. Abendana relates, that by (or on) the authority of the ancients, this nun was added from the honour of Moses, lest his granson might appear to be the first little sacrificing priest of an idol. The Latin Vulgate reads the name of Moses; and I am convinced that Moses, and not Manasses, ought to be understood: for how could a Levite have Manasses for his ancestor? (Grotius, Comm. 1753.) The Jews pretend that this relationship to the idolatrous king of Juda was not real, but figurative, in as much as Jonathan acted like him. But thus the reproach would fall on Gersam, who is said to be the son of Manasses, while the idolatrous priest is only placed as the son of Gersam. It is surely very absurd to say that he was the son of Manasses, because Manasses acted like him 800 years afterwards; and Sol. Jarchi honestly confesses that, "for the honour of Moses nun was written, on purpose to change the name, and it was written suspended, to indicate that it was not Manasses, but Moses." See Talmud Bava. fol. 109. The letter has, however, sometimes been suspended half way, and sometimes uniformly inserted, so that it has at last supplanted the genuine word. Some copies of the Septuagint agree with the Vulgate. (Brug.) ---

Theodoret reads, "Jonathan, the son of Manasses, of the son ( Greek: uiou ) of Gersam, of the son of Moses," retaining both words, in order to be sure the right one, as the copies varied. (Kennicott, Dis. 2., see Deuteronomy xxvii. 4.) Here we have a plain proof of the liberties which the Jews have taken with their text. But the providence of God has left us means to detect their fraud, by the Vulgate, &c. In other difficulties of a like nature, the collation of ancient manuscripts and versions will generally remove the uncertainty, and we may pronounce that the word of God has not been adulterated, though perhaps no one copy may now represent it in all its genuine beauty and integrity. See Prœlog. in SS. Mariana, C. xxiii. T. iii.; Menochius, &c. Protestants here follow the corrupted Hebrew, "Manasseh." (Haydock) ---

Captivity, under the Philistines, when many of their brethren were taken prisoners, (Psalm lxxvii. 61.; Tirinus) and when Samuel obliged all Israel to renounce idolatry, 1 Kings vii. 4. (Estius) ---

Serarius, (q. 7.) or the sacred penman, speaks of a captivity, the particulars of which are not recorded. Salien understands it of the captivity of Nephthali, 35 years before the rest of the kingdom of Israel was destroyed: (4 Kings xv. 29.; Haydock) though Lyranus and Bonfrere explain it of the latter event, under Salmanaser, 4 Kings xvii. (Menochius) ---

We may allow that some interruptions took place under Samuel, David, &c. (Salien) ---

In effect, Jonathan and his posterity might serve the idol of Michas till it was destroyed, at the same time as the ark was removed from Silo; (ver. 31.) and afterwards they might relapse into their wonted impiety, and act in the character of priests to the golden calves of Jeroboam; who, no doubt, would prefer such of the tribe of Levi as would come over to him, (Ezechiel xliv. 10.) though he was generally forced to select his priests from the dregs of the people, 3 Kings xii. In this sense they might be priests in Dan, till Salmanaser led them captives. But substituting galoth or geloth, we might translate, "till the deliverance of the land," which was effected by Samuel; (Calmet) who not only repressed the Philistines, (1 Kings vii. 13.) but also persuaded all Israel to renounce the service of idols, 1 Kings vii. 4. (Haydock)

Haydock: Jdg 18:31 - In Silo // In those

In Silo. The ark was taken by the Philistines, (1 Kings iv.) after remaining at Silo 349 years, and 217 from the idolatry of Michas and of Dan. (Salien) (Haydock) ---

In those. The Hebrew here commences the following chapter, which contains an account of another instance of licentiousness, which probably took place after the two former. Phinees was high priest; but there was no civil head. (Calmet)

Gill: Jdg 18:28 - 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 to dwell there

And there was no deliverer, because it was far from Zidon,.... Under whose government and protection they seem to have been; and that city being at a distance from them, and the Danites coming upon them suddenly, there was no time to send to them for help, or any to come in to their assistance, and save them from their enemies, see Jdg 18:7.

and they had no business with any man; that could have given them notice of the design of the children of Dan against them, nor to the Zidonians to come soon enough for their protection and defence; none there were in alliance with them except them:

and it was in the valley that lieth by Bethrehob; which lay in the northern border of the land of Canaan, as you go to Hamath of Syria; see Gill on Num 13:21.

and they built a city to dwell there; not a new one altogether, but they rebuilt and enlarged Laish, and made it convenient for them to dwell in.

Gill: Jdg 18:29 - And they called the name of the city Dan // after the name of Dan their father, who was born unto Israel // however, the name of the city was Laish at first

And they called the name of the city Dan,.... The name of their tribe, and to show that though they were at the furthest part of the land northward, and at such a distance from their tribe, which lay to the southwest, yet they belonged to it:

after the name of Dan their father, who was born unto Israel; one of the twelve sons of Jacob or Israel:

however, the name of the city was Laish at first; which signifies a "lion", and might be so called from its being infested with lions, which might come from the mountain of Lebanon, near to which it was, and whither Dan, as a lion's whelp, leaped, Deu 33:22 and now the prophecy had its accomplishment. This place was also called Leshem, Jos 19:47 and it is remarkable that Leshem is the name of the precious stone in the high priest's breastplate, on which the name of Dan was engraved, which was done many years before this city fell into the hands of the Danites, though that might portend it.

Gill: Jdg 18:30 - And the children of Dan set up the graven image // and Jonathan the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan // until the day of the captivity of the land

And the children of Dan set up the graven image,.... In their new city Dan, and very probably had a house built for it, peculiar to it, in the same place where Jeroboam, in later times, set up one of his golden calves. The Danites having succeeded, according to the oracle in Micah's house, they had a very great veneration for the images they brought away with them from thence, and set them up for religious worship in a proper place; for though only mention is made of the graven image, yet no doubt the molten image, and the teraphim, with the ephod, were all placed together for devotion and consultation:

and Jonathan the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan: not to the whole tribe, but to that part of it which resided in this city, called Dan; and this Jonathan seems to be no other than the Levite Micah took into his house, and made a priest of; and whom the Danites took with them to Laish, to be their priest, who is said to be the son of Gershom, the son of Manasseh: now Gershom was the son of Moses, and this man is thought by some to be a grandson of his; and with this agrees the time in which he lived, for as Phinehas the grandson of Aaron was now living, Jdg 20:28 so might a grandson of Moses; and though he is called a young man, he might be a younger son of Gershom's; nor is his being a Levite any objection, since it is a clear case that Moses made no provision for his family, so disinterested was he, which may be observed against the deists: and it is remarkable that the "nun", or "N" in Manasseh, is suspended over the other letters in our printed copies of the Hebrew Bible, and so without it may be read, Moses; and the Jews ^c have a notion, that this was done for the honour of Moses, and to observe that he was more like a son of Manasseh than of Moses; though rather this being the first letter of נשה, "to forget", may suggest, as Alting ^d observes, that he had forgot the virtues of his grandfather; and the Vulgate Latin version reads, the son of Moses; and some ^e are of opinion that this is the true reading of the text; though it may be that another Gershom than the son of Moses, and another Manasseh we know nothing of, are here intended, so Marcus Marinus ^f: however, this man, and his sons in succession after him, were priests in Dan:

until the day of the captivity of the land; not till the captivity of Sennacherib or Salmaneser, when Dan, with the rest of the ten tribes, were carried captives, as Jarchi; for this idolatry, and these idolatrous priests, can hardly be thought to be continued here through the times of Samuel, David, and Solomon: nor is it to be understood of the captivity of Israel by Jabin king of Canaan, as Ben Gersom; for as the other is too long a time, this is too short, since it is clear, by the next verse, that this idolatry continued all the time the house of God was at Shiloh; and which directs us to the captivity here spoken of, when the ark was carried captive by the Philistines, and the house of Shiloh was forsaken; which is the sense of Kimchi, R. Isaiah, and Abarbinel; and may be illustrated and confirmed by some passages in Psa 78:58.

Gill: Jdg 18:31 - And they set them up Micah's graven image, which he made // all the time the house of God was in Shiloh

And they set them up Micah's graven image, which he made,.... Which is repeated for the sake of the time of its continuance next expressed:

all the time the house of God was in Shiloh; which, according to some Jewish writers ^g, was three hundred and sixty years; that is, so long as the tabernacle was there, which was afterwards removed to Nob.