Judges 18:29

Translation
King James Version
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.
Ask
KJV (with Strong's)
And they called H7121 the name H8034 of the city H5892 Dan H1835, after the name H8034 of Dan H1835 their father H1, who was born H3205 unto Israel H3478: howbeit H199 the name H8034 of the city H5892 was Laish H3919 at the first H7223.
Ask
Complete Jewish Bible
They named the city Dan, after Dan their ancestor, who was born to Isra'el; although the city had previously been called Layish.
Ask
Berean Standard Bible
They named it Dan, after their forefather Dan, who was born to Israel—though the city was formerly named Laish.
Ask
American Standard Version
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.
Ask
World English Bible Messianic
They called the name of the city Dan, after the name of Dan their father, who was born to Israel: however the name of the city was Laish at the first.
Ask
Geneva Bible (1599)
And called the name of the citie Dan, after the name of Dan their father which was borne vnto Israel: howbeit the name of the city was Laish at the beginning.
Ask
Young's Literal Translation
and call the name of the city Dan, by the name of Dan their father, who was born to Israel; and yet Laish is the name of the city at the first.
Ask
See also
Joshua 19:47Genesis 14:141 Kings 15:20Judges 20:11 Kings 12:291 Kings 12:30Genesis 32:28
See on the biblical-era map
Micah
Micah View full PDF
Judges and Enemies Overview
Judges and Enemies Overview View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 7,023 of 31,102

Study This Verse

SUMMARY

Judges 18:29 narrates the climactic moment of the Danite migration, describing their violent conquest and subsequent renaming of the peaceful city of Laish to "Dan." This act marks the establishment of a new, permanent tribal center in the far northern reaches of Canaan, a move driven by human initiative and self-reliance rather than divine guidance. Tragically, this relocation is inextricably linked to the introduction and perpetuation of idolatry within Israel, solidifying a self-made destiny far removed from the covenant faithfulness expected of God's chosen people.

CONTEXT

  • Literary Context: Judges 18:29 serves as the concluding statement to the narrative of the Danite migration, which forms the latter half of the two-chapter appendix (Judges 17-18) to the main body of the Book of Judges. This appendix is crucial for illustrating the profound spiritual and moral decay that characterized Israel during the period when "every man did that which was right in his own eyes," a refrain explicitly stated in Judges 17:6 and powerfully reiterated in Judges 21:25. Chapter 17 introduces the private idolatry of Micah and his personal Levite priest, while chapter 18 meticulously details the Danites' search for new territory, their appropriation of Micah's idols and priest, and their brutal, unprovoked conquest of the unsuspecting city of Laish. Verse 29, therefore, marks the culmination of this violent and unfaithful journey, solidifying the new, idolatrous home of the Danites and setting the stage for centuries of spiritual compromise.
  • Historical & Cultural Context: The events depicted in Judges unfold during a tumultuous era in Israel's history, situated between the initial conquest of Canaan under Joshua and the eventual establishment of the monarchy. The tribe of Dan was originally allotted territory in the central coastal plain, bordering formidable adversaries such as the Philistines and Amorites, as outlined in Joshua 19:40-48. However, they proved unable or unwilling to dispossess these powerful inhabitants, leading to a constricted and insecure existence. The city of Laish (also referred to as Leshem in Joshua 19:47) was a prosperous, isolated, and peaceful Phoenician city situated in the far north, near the source of the Jordan River. Its remote location and lack of alliances made it an easy and vulnerable target for the Danites' violent expansion. The practice of renaming conquered cities was a widespread custom in the ancient Near East, serving as a powerful declaration of complete change of ownership, the imposition of the conqueror's identity, and often, the establishment of their cultural or religious dominance.
  • Key Themes: Judges 18:29 profoundly contributes to several overarching themes woven throughout the Book of Judges and the broader Old Testament narrative. Firstly, it starkly illustrates the theme of Territorial Displacement and Conquest, highlighting the Danites' failure to fully possess their God-given inheritance and their subsequent violent acquisition of new land. This stands in sharp contrast to the Lord's intended means of possessing the land through covenant obedience and trust, rather than self-reliance and aggression. Secondly, the act of renaming Laish to "Dan" powerfully underscores themes of Identity and Renaming, as the tribe asserted their claim and reinforced their tribal identity in this new, self-acquired territory, distinct from God's original provision. Most significantly, this verse is deeply intertwined with the pervasive theme of Spiritual Compromise and Apostasy. The entire narrative of Judges 17-18 details the Danites' adoption of idolatry, as they took Micah's graven image and his Levite priest with them (Judges 18:30-31), establishing a center of idolatry that would persist for centuries and later become a notorious site for Jeroboam's golden calves (1 Kings 12:29-30). This tragic decline in faithfulness serves as a potent cautionary tale about the dangers of spiritual drift and the consequences of a nation where "there was no king in Israel."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Dan (Hebrew, Dân, H1835): The name of the tribal patriarch, meaning "judge" or "he judged." This name carries profound theological weight, recalling Jacob's prophetic words over Dan in Genesis 49:16: "Dan shall judge his people, as one of the tribes of Israel." The irony is striking: a tribe named "Judge" acts with extreme injustice, violence, and establishes idolatry, betraying the very essence of righteous judgment and their prophetic calling.
  • called (Hebrew, qârâʼ, H7121): A primitive root meaning "to call out to," "address by name," or "proclaim." In this context, it signifies the deliberate act of naming or renaming, which in ancient Near Eastern culture was a powerful assertion of authority, ownership, and the imposition of a new identity. The Danites' "calling" of the city by their own name was a definitive declaration of their dominion over the conquered territory.
  • name (Hebrew, shêm, H8034): An appellation, mark, or memorial of individuality, by implication referring to honor, authority, or character. The "name" of the city was its identity. By changing Laish's name to Dan, the tribe sought to erase its previous identity and history, replacing it with their own, thereby embedding their legacy and claim into the very fabric of the place. This act was a symbolic appropriation, not just of land, but of identity.

Verse Breakdown

  • "And they called the name of the city Dan,": This clause describes the decisive and assertive act of renaming the conquered city. It signifies the Danites' complete appropriation of Laish, asserting new ownership and identity over the territory. This act is not merely administrative but deeply symbolic of their self-reliance and their departure from their original, divinely appointed inheritance.
  • "after the name of Dan their father,": This specifies the origin of the new name, directly linking the conquered territory to the tribal patriarch and, by extension, to the identity of the tribe itself. It underscores the tribal cohesion and the desire to establish a lasting legacy in this new location, even though it was acquired through violence and profound unfaithfulness to God's commands.
  • "who was born unto Israel:": This seemingly simple phrase serves as a poignant reminder that these actions were carried out by a legitimate tribe of Israel, a part of the covenant community. It grounds the tribe of Dan within the larger national narrative, making their profound deviation from covenant faithfulness all the more tragic and emphasizing the widespread spiritual decline within the nation.
  • "howbeit the name of the city [was] Laish at the first.": This final clause provides crucial historical context, highlighting the original name of the city. It serves as a stark contrast to the new name, emphasizing the violent change that occurred and the complete erasure of the city's former identity. It also subtly underscores the injustice and unprovoked nature of the conquest, as a peaceful and unsuspecting city was brutally taken and its identity obliterated.

Literary Devices

Judges 18:29 employs several potent literary devices that deepen its impact and underscore its theological message. Irony is particularly prominent, especially in the stark contrast between the names "Dan" (meaning "judge") and "Laish" (likely meaning "lion"). The tribe named "Judge" acts with profound injustice, violence, and spiritual compromise, while the city named "Lion" is depicted as peaceful, unsuspecting, and easily preyed upon. This highlights the complete moral inversion and spiritual anarchy of the Judges period. There is also significant Contrast between the city's original name and its new one, symbolizing the complete transformation and violent appropriation of the land. The act of renaming itself functions as powerful Symbolism, representing the Danites' complete break from their divinely appointed inheritance and their establishment of a new, self-determined identity rooted in human effort and, tragically, idolatry. Furthermore, the verse serves as a subtle Foreshadowing of the lasting spiritual consequences of this act; the city of Dan would become a permanent center of idolatry for centuries, ultimately contributing to the spiritual decay and division of the kingdom, as vividly seen later in 1 Kings 12.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 18:29 stands as a profound theological statement on the devastating consequences of human autonomy and unfaithfulness to God's covenant. The Danites' abandonment of their divinely allotted inheritance (Joshua 19:40-48) and their violent seizure of new territory, coupled with their adoption of idolatry, epitomizes the spiritual anarchy of the Judges period where "every man did that which was right in his own eyes." This act of renaming, while asserting human dominion, also symbolizes a tragic spiritual displacement – a self-made destiny chosen over God's perfect provision. It underscores that seeking security and prosperity outside of God's will, even if seemingly successful in worldly terms, inevitably leads to spiritual compromise, the erosion of true identity, and long-term deviation from divine purposes. The narrative serves as a stark warning against the dangers of prioritizing perceived ease or worldly gain over covenant obedience and trust in divine provision.

REFLECTION AND APPLICATION

Judges 18:29, though a historical account of ancient Israel's profound failures, offers timeless and profound lessons for contemporary believers. The Danites' journey from their divinely appointed inheritance to a self-acquired territory, marked by violence and the establishment of idolatry, serves as a powerful cautionary tale against seeking our own way when God has already provided. It challenges us to examine where we might be tempted to rely on our own strength, ingenuity, or even subtle forms of spiritual aggression or self-assertion to secure what we believe we need, rather than trusting in God's provision and faithfully obeying His commands. The "success" of the Danites in finding a new home was ultimately a spiritual catastrophe, establishing a center of idolatry that plagued Israel for centuries. This reminds us that true security, lasting identity, and genuine prosperity are found not in self-made achievements or earthly possessions, but in faithful obedience to God's will and His covenant promises. Our spiritual inheritance in Christ is infinitely more valuable than any earthly acquisition, and protecting its purity requires constant vigilance against compromise, self-reliance, and the insidious pull of idolatry in all its forms.

Questions for Reflection

  • Where might I be tempted to seek security or identity outside of God's perfect will, relying on my own efforts rather than His provision?
  • How can seemingly minor compromises in faith or ethics lead to significant spiritual deviation over time, as seen in the Danites' journey?
  • In what ways does this account challenge my understanding of "success" from a biblical perspective, especially when it comes at the cost of spiritual integrity and faithfulness?

FAQ

Why did the Danites move so far north, away from their original inheritance?

Answer: The Danites' original inheritance, as detailed in Joshua 19:40-48, was in the central coastal plain of Canaan. However, they struggled to dispossess the strong indigenous populations, particularly the Philistines and Amorites, who possessed chariots of iron (Judges 1:34). Rather than trusting God to empower them to conquer their allotted territory, they sought an easier path. Their spies found the city of Laish in the far north to be isolated, peaceful, and vulnerable (Judges 18:7-10), presenting an opportunity for an unresisted conquest and the establishment of a new, secure home. This move, however, was a departure from God's intended plan for their settlement and a reflection of their lack of faith.

What was the significance of renaming Laish to Dan?

Answer: Renaming a conquered city was a common and highly significant practice in the ancient Near East. Firstly, it was a powerful assertion of dominion and ownership by the conquerors, signifying that the previous inhabitants' identity and claim to the land had been completely superseded. Secondly, it served to erase the old identity and establish a new one, often linking the city directly to the conqueror's lineage, deity, or tribal identity, as was the case with the Danites naming it after their father. For the tribe of Dan, it solidified their claim to this new, self-acquired territory and marked the establishment of their permanent tribal center, distinct from the inheritance they failed to secure. This act, however, also symbolized their spiritual departure from God's covenant and their reliance on human strength and initiative rather than divine leading.

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

Answer: Judges 18:29 is a microcosm of the entire Book of Judges, powerfully illustrating the pervasive themes of spiritual and moral decline in Israel during this period. The Danites' actions—their failure to trust God for their inheritance, their violent conquest, and their establishment of idolatry—epitomize the tragic consequences of a nation where "there was no king in Israel: every man did that which was right in his own eyes" (Judges 17:6 and Judges 21:25). This verse highlights the breakdown of covenant faithfulness, tribal disunity, and the insidious nature of idolatry, which became deeply entrenched in the northern kingdom due to the Danites' actions (Judges 18:30-31). It underscores the urgent need for righteous leadership and a return to God's commands, setting the stage for the later establishment of the monarchy.

CHRIST-CENTERED FULFILLMENT

The narrative of the Danites' restless search for an inheritance and their violent, unfaithful acquisition of a new home in Judges 18:29 finds its profound Christ-centered fulfillment in the person and work of Jesus. Where the Danites sought an earthly inheritance through human strength and compromise, ultimately establishing a center of idolatry, Christ offers a spiritual, eternal inheritance that is secured not by violence or human effort but by His perfect obedience and sacrificial love. Jesus, the true Son of David and the ultimate "Judge" (a profound contrast to the unrighteous actions of the tribe of Dan), perfectly fulfills God's covenant promises. He establishes His kingdom, which is "not of this world" (John 18:36), but one that brings true rest and an incorruptible inheritance to His people. In Christ, believers receive an "inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven" (1 Peter 1:4), a stark and glorious contrast to the earthly, compromised inheritance the Danites sought. He invites all who are weary from self-reliance and seeking their own way to find true rest and identity in Him, the one who truly takes away the sin of the world and offers abundant, eternal life (Matthew 11:28-30).

Copy as

Commentary on Judges 18 verses 27–31

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.
Copy as
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.
Copy as

Continue studying Judges 18:29 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.