What number verse is Judges 18:27 in the Bible?

Judges 18:27 is the 7,021st verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Judges 18:27 sits at position 7,021.

Translation

King James Version

¶ 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.

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KJV (with Strong's)

And they took ^H3947 the things which Micah ^H4318 had made ^H6213, and the priest ^H3548 which he had, and came ^H935 unto Laish ^H3919, unto a people ^H5971 that were at quiet ^H8252 and secure ^H982: and they smote ^H5221 them with the edge ^H6310 of the sword ^H2719, and burnt ^H8313 the city ^H5892 with fire ^H784.

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Complete Jewish Bible

So they took what Mikhah had made and his cohen. They came to Layish, to a quiet and trusting people. They attacked, killed them and burned down the city.

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Berean Standard Bible

After they had taken Micah’s idols and his priest, they went to Laish, to a tranquil and unsuspecting people, and they struck them with their swords and burned down the city.

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American Standard Version

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

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World English Bible Messianic

They took that which Micah had made, and the priest whom he had, and came to Laish, to a people quiet and secure, and struck them with the edge of the sword; and they burnt the city with fire.

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Geneva Bible (1599)

And they tooke the things which Michah had made, and the Priest which he had, and came vnto Laish, vnto a quiet people and without mistrust, and smote them with the edge of the sworde, and burnt the citie with fire:

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Young's Literal Translation

And they have taken that which Micah had made, and the priest whom he had, and come in against Laish, against a people quiet and confident, and smite them by the mouth of the sword, and the city have burnt with fire,

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Study This Verse

SUMMARY

Judges 18:27 graphically portrays the brutal culmination of the Danite tribe's quest for new territory, serving as a chilling testament to the profound moral and spiritual decay that plagued Israel during the period of the Judges. After brazenly stealing cultic objects and abducting a Levite priest from Micah's household, six hundred Danite warriors arrived at Laish, a city whose inhabitants lived in unsuspecting peace and isolation. Without provocation, the Danites launched a merciless assault, annihilating the entire population with the sword and utterly destroying their city by fire, thereby establishing a new, idolatrous homeland for themselves through acts of extreme violence, lawlessness, and spiritual apostasy.

CONTEXT

Literary Context: Judges 18:27 stands as the grim climax of a two-chapter narrative (Judges 17-18) that functions as a crucial appendix to the main cycles of the Book of Judges. This section, along with Judges 19-21, vividly illustrates the book's recurring refrain: "In those days there was no king in Israel: every man did that which was right in his own eyes" Judges 17:6. The preceding verses detail the Danites' initial failure to secure their divinely allotted inheritance in the south Judges 1:34, prompting them to send spies to find a new homeland. Their journey leads them to Micah's house in Ephraim, where they discover his private sanctuary, complete with an ephod, teraphim, and a carved image. The Danites, seizing the opportunity, not only steal these religious artifacts but also persuade Micah's Levite priest to abandon his post and join them, promising him greater status and reward Judges 18:14-20. This sequence of theft, coercion, and spiritual usurpation sets the stage for the unprovoked violence against Laish, demonstrating a profound disregard for both property rights and covenantal law, foreshadowing the complete moral collapse depicted in this verse.
Historical & Cultural Context: The period of the Judges, roughly spanning 1200-1000 BC, was characterized by tribal decentralization, intermittent foreign oppression, and a significant decline in adherence to the Mosaic covenant. Unlike the unified conquest under Joshua, this era saw individual tribes struggling to secure their territories, often failing or compromising with the indigenous populations. The description of Laish as "quiet and secure" (Hebrew: shaqet and betach) suggests a people living in a state of isolated complacency, perhaps due to their geographical remoteness from major trade routes and potential threats. Their connection to Sidon, a powerful Phoenician city-state, implies a reliance on distant protection rather than robust local defenses. The Danites' actions, particularly the unprovoked attack and complete destruction, reflect a brutal pragmatism common in the ancient Near East during periods of instability. However, it stands in stark contrast to God's commands for righteous warfare and the treatment of non-combatants, especially when compared to the principles of herem (devotion to destruction), which was typically reserved for the utterly corrupt Canaanite nations and commanded by God for specific, redemptive purposes. Here, the violence is driven by land hunger and self-interest, not divine mandate, highlighting Israel's deviation from God's standards.
Key Themes: The events of Judges 18, culminating in verse 27, powerfully illustrate several pervasive themes within the Book of Judges. Firstly, Lawlessness and Moral Decay are paramount; the Danites' actions—theft, coercion, unprovoked slaughter, and the establishment of idolatry—epitomize the spiritual and ethical anarchy that pervaded Israel when "every man did that which was right in his own eyes" Judges 21:25. Secondly, Opportunistic Violence is a stark theme, as the Danites exploit the vulnerability of a peaceful, unsuspecting people purely for territorial gain, demonstrating a brutal pragmatism devoid of divine guidance or ethical consideration. This is not a divinely sanctioned conquest but an act of self-serving aggression. Thirdly, Idolatry and Spiritual Compromise are deeply interwoven; the conquest is carried out by a tribe that has just embraced idolatry, carrying stolen religious objects. This act of conquest, fueled by spiritual apostasy, becomes the foundation for the establishment of a long-standing center of idolatry in Dan Judges 18:30-31, a profound departure from the covenant with God and a source of future spiritual corruption for Israel.

EXPOSITION AND ANALYSIS

Key Word Analysis

quiet (Hebrew, shâqaṭ', H8252): This word (H8252, שָׁקֵט) denotes a state of being "quiet," "at rest," "undisturbed," or "tranquil." In the context of Laish, it signifies a profound lack of alarm, a peaceful existence, and an absence of perceived external threats. The people were not prepared for war; they were living in a state of deep calm and security, making their sudden, violent destruction all the more tragic and the Danites' act all the more heinous. It emphasizes their unsuspecting nature and the unprovoked aggression they faced.
secure (Hebrew, bâṭach', H982): This term (H982, בָּטַח) conveys a sense of "security," "safety," "confidence," or "trust." Coupled with shâqaṭ, it paints a vivid picture of a people who felt utterly safe, perhaps even complacent, due to their isolation and perceived lack of enemies. They had no reason to fear an attack, and thus, no defenses were in place. This deep sense of security highlights the predatory nature of the Danites' assault, preying on a community that had no expectation of danger, making their trust tragically misplaced.
smote (Hebrew, nâkâh', H5221): This primitive root (H5221, נָכָה) means "to strike (lightly or severely, literally or figuratively)." In this context, it signifies a decisive and violent blow, leading to killing or slaughter. The use of "smote" here, particularly "with the edge of the sword," emphasizes the brutality and lethality of the Danite attack, indicating a merciless and comprehensive slaughter of the inhabitants of Laish. It underscores the active, destructive agency of the Danites in their unprovoked act of violence.

Verse Breakdown

"And they took [the things] which Micah had made, and the priest which he had": This opening clause immediately reminds the reader of the Danites' prior acts of theft and spiritual usurpation. "The things which Micah had made" refers to the cultic images—the carved image, the ephod, and the teraphim—stolen from Micah's private sanctuary. "And the priest which he had" refers to the Levite whom Micah had employed and whom the Danites enticed to join them. This detail underscores that the Danites' expedition was not merely a search for land but a spiritually corrupt enterprise from its inception, carrying the symbols of their apostasy with them as they committed further atrocities. Their actions were rooted in a profound disregard for both divine law and human rights.
"and came unto Laish, unto a people [that were] at quiet and secure": This segment describes the destination and the unsuspecting nature of the victims. Laish was a city in the far north, geographically isolated, which contributed to its inhabitants' sense of peace and security. The repeated emphasis on their "quiet" and "secure" state serves to heighten the moral depravity of the Danites' subsequent actions. It portrays the people of Laish not as a military threat or a wicked nation deserving of judgment, but as a peaceful, vulnerable community, making the Danites' attack an act of pure, unprovoked aggression for territorial gain. Their complacency, while perhaps a strategic weakness, does not justify the horrific violence inflicted upon them.
"and they smote them with the edge of the sword, and burnt the city with fire": This final clause graphically depicts the brutal and complete destruction wrought by the Danites. "Smote them with the edge of the sword" indicates a merciless slaughter of the inhabitants, likely including men, women, and children, leaving no survivors. This was an act of genocide. "Burnt the city with fire" signifies the total annihilation of Laish, ensuring no trace remained, and clearing the way for the Danites to rebuild and settle. This act of herem-like destruction, performed without divine command and for purely selfish motives, stands as a chilling testament to the depths of moral depravity and lawlessness that characterized this period in Israel's history, demonstrating the terrifying consequences when human autonomy supplants divine authority.

Literary Devices

Judges 18:27 employs several powerful literary devices to convey its stark message. The most prominent is Contrast, as the "quiet and secure" state of Laish is juxtaposed sharply with the sudden, brutal violence of the Danites. This contrast amplifies the heinousness of the Danite attack, portraying them as predatory aggressors against an unsuspecting, defenseless people. Irony is also powerfully present: a tribe of Israel, God's covenant people, acts with a ruthlessness that mirrors or even exceeds that of the pagan nations they were meant to dispossess, all while carrying stolen idolatrous objects. This highlights the profound spiritual apostasy and moral inversion within Israel, where those called to be a light instead embody darkness. The graphic description of "smote them with the edge of the sword, and burnt the city with fire" uses Hyperbole or Exaggeration to emphasize the totality and ferocity of the destruction, ensuring the reader grasps the absolute devastation inflicted. Furthermore, the entire narrative of Judges 17-18, culminating here, serves as Foreshadowing for the later division of the kingdom and the establishment of idolatrous worship in the northern kingdom, particularly at Dan, which becomes a lasting center of spiritual rebellion against Yahweh.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 18:27 serves as a stark theological commentary on the devastating consequences of abandoning divine authority and embracing self-interest. The Danites' actions—theft, spiritual compromise, and unprovoked genocide—are a direct affront to God's covenant principles of justice, righteousness, and the sanctity of human life. This episode reveals the terrifying vacuum created when God's law is disregarded and "every man does what is right in his own eyes," leading to a society where might makes right, and spiritual darkness justifies horrific violence. It underscores the biblical truth that true peace and security come from trust in God and adherence to His ways, not from isolation or complacent self-reliance. The Danites' establishment of an idolatrous sanctuary on the ashes of their victims further illustrates the deep spiritual sickness that permeated Israel, demonstrating how moral decay and spiritual apostasy are inextricably linked. This tragic narrative stands as a powerful warning against the dangers of spiritual drift and the corrosive effects of unbridled human autonomy apart from God, emphasizing the urgent need for divine order and righteous leadership.

REFLECTION AND APPLICATION

Judges 18:27 is a chilling reminder of humanity's profound capacity for depravity when disconnected from divine truth and moral accountability. The Danites' actions, driven by a desperate need for territory and justified by their own self-serving logic, illustrate the dangers of prioritizing convenience and personal gain over ethical and spiritual integrity. This passage challenges us to examine our own lives and communities: are we, like the Danites, prone to "doing what is right in our own eyes" when it suits our perceived needs, even if it compromises our values or harms others? The complacency of Laish also serves as a cautionary tale, reminding us that spiritual and moral vigilance is always necessary, even in times of apparent peace. We are called to live by God's standards of justice, compassion, and righteousness, rather than succumbing to the pressures of expediency or self-interest. This means actively seeking God's will, submitting to His authority, and cultivating a community where accountability and biblical truth are upheld, preventing the moral and spiritual decay that plagued Israel in the time of the Judges. It compels us to consider how our choices, both individual and collective, either uphold or undermine God's righteous character in the world.

Questions for Reflection

How do we, individually and corporately, guard against the temptation to prioritize convenience or personal gain over ethical and spiritual integrity?
In what ways might we be "doing what is right in our own eyes" rather than seeking God's will and wisdom for our decisions, and what are the potential consequences?
What is the role of strong, godly leadership and adherence to biblical truth in preventing societal and spiritual decay, both within the church and in broader society?

FAQ

Why did the Danites choose Laish, and why was it so vulnerable?

Answer: The Danites chose Laish because their spies reported it was a fertile, spacious land with no one to oppress its inhabitants and no one nearby to rescue them. The city's vulnerability stemmed from its extreme isolation and its people's profound complacency. They were "quiet and secure," far removed from Sidon, their supposed protectors, and had no alliances with neighboring peoples. This meant they lacked local defenses and were completely unprepared for an attack, making them an easy target for the Danites' opportunistic aggression, as described in Judges 18:7. Their geographic remoteness, combined with a lack of vigilance, proved fatal.

What was the significance of stealing Micah's idols and priest?

Answer: The theft of Micah's cultic images (ephod, teraphim, carved image) and the recruitment of his Levite priest were profoundly significant acts of spiritual corruption. It demonstrated the Danites' willingness to embrace syncretism and idolatry, rather than relying on the true God of Israel, Yahweh. By taking these objects and the priest, they sought to establish their own "legitimate" religious center, providing a false sense of divine approval for their violent expansion. This act foreshadowed the lasting idolatry that would be established in Dan, becoming a spiritual snare for the northern tribes for centuries, as noted in Judges 18:30-31. It highlighted the spiritual chaos of a time when even a Levite priest could be swayed by personal gain over faithfulness to God's covenant.

How does this event relate to the overall message of the Book of Judges?

Answer: The conquest of Laish in Judges 18:27 is a quintessential illustration of the central theme of the Book of Judges: the tragic consequences of Israel's spiritual decline and the absence of a righteous king. The repeated refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" Judges 17:6 and Judges 21:25, finds its most vivid and disturbing expression in this narrative. The Danites' actions—their failure to fully conquer their inheritance, their resort to idolatry, their theft, and their unprovoked violence—epitomize the moral anarchy, tribal disunity, and spiritual apostasy that plagued Israel when there was no central authority to enforce God's law. This episode serves as a powerful argument for the necessity of righteous leadership and adherence to God's covenant for the well-being of the nation.

CHRIST-CENTERED FULFILLMENT

The brutal narrative of Judges 18:27, with its portrayal of opportunistic violence, spiritual compromise, and profound lawlessness, powerfully underscores humanity's desperate need for a true and righteous King. The Danites, driven by self-interest and operating without divine guidance, exemplify the chaos that ensues when "everyone did what was right in his own eyes." In stark contrast to this predatory conquest, Jesus Christ is revealed as the ultimate King who came not to destroy but to save John 3:17. Unlike the Danites who preyed on the "quiet and secure" people of Laish, Jesus is the Good Shepherd who lays down His life for His sheep, offering true security and rest to those who are weary and burdened John 10:11; Matthew 11:28-30. The stolen idols and hired priest of Judges 18 highlight the futility of human-made religion and the corruption of false worship; Christ, however, is the true and perfect High Priest who offered Himself as the ultimate sacrifice, cleansing us from sin and establishing a new covenant based on grace and truth Hebrews 9:11-14. His kingdom is founded on righteousness, peace, and joy in the Holy Spirit, not on violence or territorial acquisition Romans 14:17. The spiritual and moral vacuum depicted in Judges 18:27 finds its complete and glorious fulfillment in Christ, who alone brings order to chaos, redeems humanity from its self-destructive tendencies, and establishes a kingdom where justice and true worship prevail eternally.

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Commentary on Judges 18 verses 27–31

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.

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.

31 And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh.

Here is, I. Laish conquered by the Danites. They proceeded on their march, and, because they met with no disaster, perhaps concluded they had not done amiss in robbing Micah. Many justify themselves in their impiety by their prosperity. Observe, 1. What posture they found the people of Laish in, both those of the city and those of the country about. They were quiet and secure, not jealous of the five spies that had been among them to search out the land, nor had they any intelligence of the approach of this enemy, which made them a very easy prey to this little handful of men that came upon them, Jdg 18:27. Note, Many are brought to destruction by their security. Satan gets advantage against us when we are careless and off our watch. Happy therefore is the man that feareth always. 2. What a complete victory they obtained over them: They put all the people to the sword, and burnt down so much of the city as they thought fit to rebuild (Jdg 18:27, Jdg 18:28), and, for aught that appears, herein they met with no resistance; for the measure of the iniquity of the Canaanites was full, that of the Danites was but beginning to fill. 3. How the conquerors settled themselves in their room, Jdg 18:28, Jdg 18:29. They built the city, or much of it, anew (the old buildings having gone to decay), and called the name of it Dan, to be a witness for them that, though separated so far off from their brethren, they were nevertheless Danites by birth, which might hereafter, by reason of their distance, be called in question. We should feel concerned not to lose the privilege of our relation to God's Israel, and therefore should take all occasions to own it and preserve the remembrance of it to ours after us.

II. Idolatry immediately set up there. God had graciously performed his promise, in putting them 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 statues. As soon as they began to settle themselves they set up the graven image (Jdg 18:30), perversely 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, Hab 1:11. Their Levite, who officiated as priest, is at length named here - Jonathan, the son of Gershom, the son of Manasseh. The word Manasseh, in the original, has the letter n, set over the head, which, some of the Jewish rabbin say, is an intimation that it should be left out, and then Manasseh will be Moses, and this Levite, they say, was grandson to the famous Moses, who indeed had a son named Gershom; but, say they, the historian, in honour of Moses, by a half interposition of that letter, turned the name into Manasseh. The vulgar Latin reads it Moses. And if indeed Moses had a grandson that was rakish, and was picked up as a fit tool to be made use of in the setting up of idolatry, it is not the only instance (would to God it were!) of the unhappy degenerating of the posterity of great and good men. Children's children are not always the crown of old men. But the learned bishop Patrick takes this to be an idle conceit of the rabbin, and supposes this Jonathan to be of some other family of the Levites. How long these corruptions continued we are told in the close. 1. That the posterity of this Jonathan continued to act as priests to this family of Dan that was seated at Laish, and in the country about, till the captivity, Jdg 18:30. After Micah's image was removed this family retained the character of priests, and had respect paid them as such by that city, and it is very probable that Jeroboam had an eye to them when he set up one of his calves there (which they could welcome at Can, and put some reputation upon, when the priests of the Lord would have nothing to do with them), and that this family officiated as some of his priests. 2. That these images continued till Samuel's time, for so long the ark of God was at Shiloh; and it is probable that in him time effectual care was taken to suppress and abolish this idolatry. See how dangerous it is to admit an infection, for spiritual distempers are not so soon cured as caught.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–31. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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Cross-References

Joshua 19:47
And the coast of the children of Dan went out too little for them: therefore the children of Dan went up to fight against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelt therein, and called Leshem, Dan, after the name of Dan their father.
Judges 18:7
¶ Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and there was no magistrate in the land, that might put them to shame in any thing; and they were far from the Zidonians, and had no business with any man.
Judges 18:10
When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where there is no want of any thing that is in the earth.
Deuteronomy 33:22
¶ And of Dan he said, Dan is a lion's whelp: he shall leap from Bashan.
Joshua 11:11
And they smote all the souls that were therein with the edge of the sword, utterly destroying them: there was not any left to breathe: and he burnt Hazor with fire.