Judges 18:7

Judges 18:7 in Multiple Translations

Berean Standard Bible BSB

So the five men departed and came to Laish, where they saw that the people were living securely, like the Sidonians, tranquil and unsuspecting. There was nothing lacking in the land and no oppressive ruler. And they were far away from the Sidonians and had no alliance with anyone.

King James Version KJV

¶ 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.

American Standard Version ASV

Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt in security, after the manner of the Sidonians, quiet and secure; for there was none in the land, possessing authority, that might put them to shame in anything, and they were far from the Sidonians, and had no dealings with any man.

Bible in Basic English BBE

Then the five men went on their way and came to Laish and saw the people who were there, living without thought of danger, like the Zidonians, quiet and safe; for they had everything on earth for their needs, and they were far from the Zidonians and had no business with Aram.

Free Bible Version FBV

The five men left and went to the town of Laish. They observed that the people there lived in safety, and followed the customs of the Sidonians. The people were unsuspecting and confident of their security, at home in a productive land. They didn't have a strong ruler, they lived a long way from the Sidonians, and had no other allies to help them.

Geneva Bible 1599 GNV

Then the fiue men departed and came to Laish, and sawe the people that were therein, which dwelt carelesse, after the maner of the Zidonians, quiet and sure, because no man made any trouble in the lande, or vsurped any dominion: also they were farre from the Zidonians, and had no businesse with other men.

Young's Literal Translation YLT

And the five men go, and come in to Laish, and see the people which [is] in its midst, dwelling confidently, according to the custom of Zidonians, quiet and confident; and there is none putting to shame in the land in [any] thing, possessing restraint, and they [are] far off from the Zidonians, and have no word with [any] man.

World English Bible WEB

Then the five men departed and came to Laish and saw the people who were there, how they lived in safety, in the way of the Sidonians, quiet and secure; for there was no one in the land possessing authority, that might put them to shame in anything, and they were far from the Sidonians, and had no dealings with anyone else.

Noah Webster Bible WBS

Then the five men departed, and came to Laish, and saw the people that were in it, 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.

Douay-Rheims 1899 DRV

So the five men going on came to Lais: and they saw how the people dwelt therein without any fear, according to the custom of the Sidonians, secure and easy, having no man at all to oppose them, being very rich, and living separated, at a distance from Sidon and from all men.

Translation for Translators T4T

The next day the five men left. When they came to Laish city, they saw that the people there lived safely, like the people in Sidon city did. The people there thought that they were safe/protected from any enemies, and they had plenty of good fertile land. They lived very far from the people of Sidon, so the people of Sidon would not be able to help defend/protect them. They had no other ◄allies/groups nearby that would help them in battles►.

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Berean Amplified Bible — Judges 18:7

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Judges 18:7 Interlinear (Deep Study)

BIB

HEB וַ/יֵּלְכוּ֙ חֲמֵ֣שֶׁת הָ/אֲנָשִׁ֔ים וַ/יָּבֹ֖אוּ לָ֑יְשָׁ/ה וַ/יִּרְא֣וּ אֶת הָ/עָ֣ם אֲשֶׁר בְּ/קִרְבָּ֣/הּ יוֹשֶֽׁבֶת לָ֠/בֶטַח כְּ/מִשְׁפַּ֨ט צִדֹנִ֜ים שֹׁקֵ֣ט וּ/בֹטֵ֗חַ וְ/אֵין מַכְלִ֨ים דָּבָ֤ר בָּ/אָ֨רֶץ֙ יוֹרֵ֣שׁ עֶ֔צֶר וּ/רְחֹקִ֥ים הֵ֨מָּה֙ מִ/צִּ֣דֹנִ֔ים וְ/דָבָ֥ר אֵין לָ/הֶ֖ם עִם אָדָֽם

וַ/יֵּלְכוּ֙ yâlak H3212 to walk Conj | V-Qal-ConsecImperf-3mp

חֲמֵ֣שֶׁת châmêsh H2568 five Adj

הָ/אֲנָשִׁ֔ים ʼîysh H376 man Art | N-mp

וַ/יָּבֹ֖אוּ bôwʼ H935 Lebo Conj | V-Qal-ConsecImperf-3mp

לָ֑יְשָׁ/ה Layish H3919 Laish N-proper | Suff

וַ/יִּרְא֣וּ râʼâh H7200 Provider Conj | V-Qal-ConsecImperf-3mp

אֶת ʼêth H853 Obj. DirObjM

הָ/עָ֣ם ʻam H5971 Amaw Art | N-ms

אֲשֶׁר ʼăsher H834 which Rel

בְּ/קִרְבָּ֣/הּ qereb H7130 entrails Prep | N-ms | Suff

יוֹשֶֽׁבֶת yâshab H3427 to dwell V-Qal

לָ֠/בֶטַח beṭach H983 security Prep | N-ms

כְּ/מִשְׁפַּ֨ט mishpâṭ H4941 justice Prep | N-ms

צִדֹנִ֜ים Tsîydônîy H6722 Sidonian Ngmpa

שֹׁקֵ֣ט shâqaṭ H8252 to quiet V-Qal

וּ/בֹטֵ֗חַ bâṭach H982 to trust Conj | V-Qal

וְ/אֵין ʼayin H369 nothing Conj | Part

מַכְלִ֨ים kâlam H3637 be humiliated V-Hiphil

דָּבָ֤ר dâbâr H1697 Chronicles N-ms

בָּ/אָ֨רֶץ֙ ʼerets H776 land Prep | N-cs

יוֹרֵ֣שׁ yârash H3423 to possess V-Qal

עֶ֔צֶר ʻetser H6114 magistrate N-ms

וּ/רְחֹקִ֥ים râchôwq H7350 distant Conj | Adj

הֵ֨מָּה֙ hêm H1992 they(masc.) Pron

מִ/צִּ֣דֹנִ֔ים Tsîydônîy H6722 Sidonian Prep | Ngmpa

וְ/דָבָ֥ר dâbâr H1697 Chronicles Conj | N-ms

אֵין ʼayin H369 nothing Part

לָ/הֶ֖ם Prep | Suff

עִם ʻim H5973 with Prep

אָדָֽם ʼâdâm H120 the man (Adam) N-ms

Hebrew Word Study

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Hebrew Word Reference — Judges 18:7

וַ/יֵּלְכוּ֙ yâlak H3212 "to walk" Conj | V-Qal-ConsecImperf-3mp

To walk or go, this verb means to move from one place to another, used literally or figuratively, as in to live or die, or to lead someone.

Definition: 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Hiphil) to lead, bring, lead away, carry, cause to walk

Usage: Occurs in 936 OT verses. KJV: [idiom] again, away, bear, bring, carry (away), come (away), depart, flow, [phrase] follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, [phrase] pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, [idiom] be weak. See also: Genesis 3:14; Exodus 5:8; Deuteronomy 28:14.

חֲמֵ֣שֶׁת châmêsh H2568 "five" Adj

This Hebrew word simply means the number five. It is used throughout the Bible to describe quantities of five, such as five loaves of bread in Matthew 14:17. It can also mean a multiple of five.

Definition: 1) five 1a) five (cardinal number) 1b) a multiple of five (with another number) 1c) fifth (ordinal number)

Usage: Occurs in 272 OT verses. KJV: fif(-teen), fifth, five ([idiom] apiece). See also: Genesis 5:6; Numbers 31:45; Ezra 2:66.

הָ/אֲנָשִׁ֔ים ʼîysh H376 "man" Art | N-mp

The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.

Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)

Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.

וַ/יָּבֹ֖אוּ bôwʼ H935 "Lebo" Conj | V-Qal-ConsecImperf-3mp

This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.

Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter

Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.

לָ֑יְשָׁ/ה Layish H3919 "Laish" N-proper | Suff

Laish is a place in Palestine, meaning lion. It is mentioned in the Bible as a city north of Jerusalem, and its name reflects the area's wild nature.

Definition: Laish = "lion" an early name for Dan, a town in northern Israel Another name of dan (דָּן "Dan" H1835G)

Usage: Occurs in 7 OT verses. KJV: Laish. Compare H3889 (לוּשׁ). See also: Judges 18:7; Judges 18:29; Isaiah 10:30.

וַ/יִּרְא֣וּ râʼâh H7200 "Provider" Conj | V-Qal-ConsecImperf-3mp

The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.

Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after

Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

הָ/עָ֣ם ʻam H5971 "Amaw" Art | N-ms

A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

אֲשֶׁר ʼăsher H834 "which" Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when

Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.

בְּ/קִרְבָּ֣/הּ qereb H7130 "entrails" Prep | N-ms | Suff

This Hebrew word means the inner part or midst of something, whether physical or emotional, and can refer to the entrails of an animal or the seat of thought and emotion. In 1 Kings 17:21, it describes Elijah's emotional plea to God.

Definition: : among/within 1) midst, among, inner part, middle 1a) inward part 1a1) physical sense 1a2) as seat of thought and emotion 1a3) as faculty of thought and emotion 1b) in the midst, among, from among (of a number of persons) 1c) entrails (of sacrificial animals) Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)

Usage: Occurs in 220 OT verses. KJV: [idiom] among, [idiom] before, bowels, [idiom] unto charge, [phrase] eat (up), [idiom] heart, [idiom] him, [idiom] in, inward ([idiom] -ly, part, -s, thought), midst, [phrase] out of, purtenance, [idiom] therein, [idiom] through, [idiom] within self. See also: Genesis 18:12; Joshua 7:12; Psalms 5:10.

יוֹשֶֽׁבֶת yâshab H3427 "to dwell" V-Qal

This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.

Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.

לָ֠/בֶטַח beṭach H983 "security" Prep | N-ms

Security refers to a feeling of safety or refuge, like a place where one can feel protected, as the Bible describes God as a rock or fortress, providing assurance and hope to those who trust in Him.

Definition: 1) security, safety adv 2) securely

Usage: Occurs in 41 OT verses. KJV: assurance, boldly, (without) care(-less), confidence, hope, safe(-ly, -ty), secure, surely. See also: Genesis 34:25; Isaiah 14:30; Psalms 4:9.

כְּ/מִשְׁפַּ֨ט mishpâṭ H4941 "justice" Prep | N-ms

Mishpat means justice or judgment, and is often used to describe God's righteous judgment, as well as human laws and decisions, in books like Deuteronomy and Isaiah.

Definition: : judgement/punishment 1) judgment, justice, ordinance 1a) judgment 1a1) act of deciding a case 1a2) place, court, seat of judgment 1a3) process, procedure, litigation (before judges) 1a4) case, cause (presented for judgment) 1a5) sentence, decision (of judgment) 1a6) execution (of judgment) 1a7) time (of judgment) 1b) justice, right, rectitude (attributes of God or man) 1c) ordinance 1d) decision (in law) 1e) right, privilege, due (legal) 1f) proper, fitting, measure, fitness, custom, manner, plan

Usage: Occurs in 406 OT verses. KJV: [phrase] adversary, ceremony, charge, [idiom] crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence, usest, [idiom] worthy, [phrase] wrong. See also: Genesis 18:19; 1 Kings 2:3; Psalms 1:5.

צִדֹנִ֜ים Tsîydônîy H6722 "Sidonian" Ngmpa

A Sidonian is someone from the city of Sidon, and the term is used in the Bible to describe people from this ancient city, like those who interacted with the Israelites.

Definition: Group of tsi.don (צִידוֹן "Sidon" H6721H) § Sidonians an inhabitant of Sidon

Usage: Occurs in 15 OT verses. KJV: Sidonian, of Sidon, Zidonian. See also: Deuteronomy 3:9; 1 Kings 11:1; Ezekiel 32:30.

שֹׁקֵ֣ט shâqaṭ H8252 "to quiet" V-Qal

To quiet or be at peace is what this Hebrew word means, like the stillness after a storm, as described in Psalm 107:30.

Definition: 1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed 1a) (Qal) 1a1) to be quiet, be undisturbed 1a1a) to be at peace (of land) 1a2) to be quiet, be inactive 1b) (Hiphil) 1b1) to show quietness 1b1a) quietness, display of quietness (subst) 1b2) to quiet, be quiet 1b3) to cause quietness, pacify, allay

Usage: Occurs in 41 OT verses. KJV: appease, idleness, (at, be at, be in, give) quiet(-ness), (be at, be in, give, have, take) rest, settle, be still. See also: Joshua 11:23; Psalms 76:9; Psalms 83:2.

וּ/בֹטֵ֗חַ bâṭach H982 "to trust" Conj | V-Qal

To trust means to have confidence or faith in something or someone, like the Israelites trusting in God to lead them through the desert, as seen in Psalm 23.

Definition: 1) to trust 1a) (Qal) 1a1) to trust, trust in 1a2) to have confidence, be confident 1a3) to be bold 1a4) to be secure 1b) (Hiphil) 1b1) to cause to trust, make secure 2) (TWOT) to feel safe, be careless

Usage: Occurs in 117 OT verses. KJV: be bold (confident, secure, sure), careless (one, woman), put confidence, (make to) hope, (put, make to) trust. See also: Deuteronomy 28:52; Psalms 118:8; Psalms 4:6.

וְ/אֵין ʼayin H369 "nothing" Conj | Part

This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.

Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of

Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.

מַכְלִ֨ים kâlam H3637 "be humiliated" V-Hiphil

To be humiliated means to be insulted or shamed, as seen in the Bible's use of this word to describe people's reactions to their mistakes. It is about feeling ashamed or reproached.

Definition: 1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated 1a) (Niphal) 1a1) to be humiliated, be ashamed 1a2) to be put to shame, be dishonoured, be confounded 1b) (Hiphil) 1b1) to put to shame, insult, humiliate, cause shame to 1b2) to exhibit shame 1c) (Hophal) 1c1) to be insulted, be humiliated 1c2) to be put to shame, be dishonoured, be confounded

Usage: Occurs in 38 OT verses. KJV: be (make) ashamed, blush, be confounded, be put to confusion, hurt, reproach, (do, put to) shame. See also: Numbers 12:14; Proverbs 25:8; Psalms 35:4.

דָּבָ֤ר dâbâr H1697 "Chronicles" N-ms

A word or thing, like a matter or affair, as seen in the book of Chronicles where it refers to the events and words of kings. It can also mean a cause or reason for something.

Definition: This name means word, speaking

Usage: Occurs in 1290 OT verses. KJV: act, advice, affair, answer, [idiom] any such (thing), because of, book, business, care, case, cause, certain rate, [phrase] chronicles, commandment, [idiom] commune(-ication), [phrase] concern(-ing), [phrase] confer, counsel, [phrase] dearth, decree, deed, [idiom] disease, due, duty, effect, [phrase] eloquent, errand, (evil favoured-) ness, [phrase] glory, [phrase] harm, hurt, [phrase] iniquity, [phrase] judgment, language, [phrase] lying, manner, matter, message, (no) thing, oracle, [idiom] ought, [idiom] parts, [phrase] pertaining, [phrase] please, portion, [phrase] power, promise, provision, purpose, question, rate, reason, report, request, [idiom] (as hast) said, sake, saying, sentence, [phrase] sign, [phrase] so, some (uncleanness), somewhat to say, [phrase] song, speech, [idiom] spoken, talk, task, [phrase] that, [idiom] there done, thing (concerning), thought, [phrase] thus, tidings, what(-soever), [phrase] wherewith, which, word, work. See also: Genesis 11:1; Exodus 23:8; Deuteronomy 18:21.

בָּ/אָ֨רֶץ֙ ʼerets H776 "land" Prep | N-cs

The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.

Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan

Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.

יוֹרֵ֣שׁ yârash H3423 "to possess" V-Qal

To possess means to take control of something, like a piece of land, by driving out others and occupying it. This word is used in the Bible to describe inheriting property or seizing power.

Definition: : possess/inherit 1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir 1a) (Qal) 1a1) to take possession of 1a2) to inherit 1a3) to impoverish, come to poverty, be poor 1b) (Niphal) to be dispossessed, be impoverished, come to poverty 1c) (Piel) to devour 1d) (Hiphil) 1d1) to cause to possess or inherit 1d2) to cause others to possess or inherit 1d3) to impoverish 1d4) to dispossess 1d5) to destroy, bring to ruin, disinherit

Usage: Occurs in 204 OT verses. KJV: cast out, consume, destroy, disinherit, dispossess, drive(-ing) out, enjoy, expel, [idiom] without fail, (give to, leave for) inherit(-ance, -or) [phrase] magistrate, be (make) poor, come to poverty, (give to, make to) possess, get (have) in (take) possession, seize upon, succeed, [idiom] utterly. See also: Genesis 15:3; Joshua 15:63; Psalms 25:13.

עֶ֔צֶר ʻetser H6114 "magistrate" N-ms

In the Bible, this word refers to a magistrate or a person in authority, often associated with restraint or oppression. It appears in the book of Exodus, describing a leader who exercises control over others. The word is used to describe a position of power.

Definition: restraint, oppression

Usage: Occurs in 1 OT verses. KJV: [phrase] magistrate. See also: Judges 18:7.

וּ/רְחֹקִ֥ים râchôwq H7350 "distant" Conj | Adj

This Hebrew word means something or someone is far away, either physically or in time. It is often used to describe distant lands or events that happened long ago. In the Bible, it appears in books like Genesis and Psalms.

Definition: adj 1) remote, far, distant, distant lands, distant ones 1a) of distance, time n m 2) distance 2a) from a distance (with prep) Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)

Usage: Occurs in 85 OT verses. KJV: (a-) far (abroad, off), long ago, of old, space, great while to come. See also: Genesis 22:4; Psalms 65:6; Psalms 10:1.

הֵ֨מָּה֙ hêm H1992 "they(masc.)" Pron

This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.

Definition: they, these, the same, who

Usage: Occurs in 524 OT verses. KJV: it, like, [idiom] (how, so) many (soever, more as) they (be), (the) same, [idiom] so, [idiom] such, their, them, these, they, those, which, who, whom, withal, ye. See also: Genesis 3:7; Deuteronomy 19:17; 2 Kings 1:18.

מִ/צִּ֣דֹנִ֔ים Tsîydônîy H6722 "Sidonian" Prep | Ngmpa

A Sidonian is someone from the city of Sidon, and the term is used in the Bible to describe people from this ancient city, like those who interacted with the Israelites.

Definition: Group of tsi.don (צִידוֹן "Sidon" H6721H) § Sidonians an inhabitant of Sidon

Usage: Occurs in 15 OT verses. KJV: Sidonian, of Sidon, Zidonian. See also: Deuteronomy 3:9; 1 Kings 11:1; Ezekiel 32:30.

וְ/דָבָ֥ר dâbâr H1697 "Chronicles" Conj | N-ms

A word or thing, like a matter or affair, as seen in the book of Chronicles where it refers to the events and words of kings. It can also mean a cause or reason for something.

Definition: This name means word, speaking

אֵין ʼayin H369 "nothing" Part

This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.

Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of

לָ/הֶ֖ם "" Prep | Suff

עִם ʻim H5973 "with" Prep

This Hebrew word means with or together, like when God is with his people in Exodus 33:14-15. It's used to describe accompaniment or association, and can also mean against or beside. The word is used to convey a sense of relationship or proximity between people or things.

Definition: 1) with 1a) with 1b) against 1c) toward 1d) as long as

Usage: Occurs in 919 OT verses. KJV: accompanying, against, and, as ([idiom] long as), before, beside, by (reason of), for all, from (among, between), in, like, more than, of, (un-) to, with(-al). See also: Genesis 3:6; Exodus 21:14; Deuteronomy 29:11.

אָדָֽם ʼâdâm H120 "the man (Adam)" N-ms

Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.

Definition: The first named man living at the time before the Flood, first mentioned at Gen.2.19; married to Eve (H2332); father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33; Another spelling of a.dam (אָדָם "Adam" H0121) man, human being

Usage: Occurs in 526 OT verses. KJV: [idiom] another, [phrase] hypocrite, [phrase] common sort, [idiom] low, man (mean, of low degree), person. See also: Genesis 1:26; Judges 18:7; Psalms 8:5.

Study Notes — Judges 18:7

Show Verse Quote Highlights

Context
Cross References
Judges 18:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Judges 18:7
Jamieson-Fausset-Brown on Judges 18:7
Matthew Poole's Commentary on Judges 18:7
Trapp's Commentary on Judges 18:7
Ellicott's Commentary on Judges 18:7
Adam Clarke's Commentary on Judges 18:7
Cambridge Bible on Judges 18:7
Barnes' Notes on Judges 18:7
Whedon's Commentary on Judges 18:7
Sermons on Judges 18:7

Context — The Danites Settle in Laish

5Then they said to him, “Please inquire of God to determine whether we will have a successful journey.” 6And the priest told them, “Go in peace. The LORD is watching over your journey.”

7So the five men departed and came to Laish, where they saw that the people were living securely, like the Sidonians, quiet and unsuspecting. There was nothing lacking in the land and no oppressive ruler. And they were far away from the Sidonians and had no alliance with anyone.

8When the men returned to Zorah and Eshtaol, their brothers asked them, “What did you find?” 9They answered, “Come on, let us go up against them, for we have seen the land, and it is very good. Why would you fail to act? Do not hesitate to go there and take possession of the land!

Cross References

	Reference	Text (BSB)
1	Joshua 19:47	(Later, when the territory of the Danites was lost to them, they went up and fought against Leshem, captured it, and put it to the sword. So they took possession of Leshem, settled there, and renamed it after their father Dan.)
2	Judges 18:27–28	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. There was no one to deliver them, because the city was far from Sidon and had no alliance with anyone; it was in a valley near Beth-rehob. And the Danites rebuilt the city and lived there.
3	1 Samuel 3:13	I told him that I would judge his house forever for the iniquity of which he knows, because his sons blasphemed God and he did not restrain them.
4	Romans 13:3	For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Then do what is right, and you will have his approval.
5	Revelation 18:7	As much as she has glorified herself and lived in luxury, give her the same measure of torment and grief. In her heart she says, ‘I sit as queen; I am not a widow and will never see grief.’
6	1 Peter 2:14	or to governors as those sent by him to punish those who do wrong and to praise those who do right.
7	1 Kings 1:6	(His father had never once reprimanded him by saying, “Why do you act this way?” Adonijah was also very handsome, born next after Absalom.)

Judges 18:7 Summary

[The people of Laish were living in a state of peace and security, with no major threats or dangers, similar to the promise of peace found in Psalm 4:8. This is a picture of what it means to be at peace, and it's something we can all strive for in our own lives, as described in Matthew 11:28-30. The fact that they had no oppressive ruler and were isolated from other cities made them more vulnerable, but it also meant they had a sense of freedom and autonomy. As we reflect on this verse, we can think about what it means to live in peace and security, and how we can trust in God's promise to be our rock and refuge, as seen in Psalm 46:1-3.]

Frequently Asked Questions

What does it mean for the people of Laish to be living securely and tranquil?

This means they felt safe and at peace, with no immediate threats or dangers, much like the people of Sidon, as described in Judges 18:7, and it is similar to the promise of peace found in Psalm 4:8.

Why is it significant that the people of Laish had no oppressive ruler?

The absence of an oppressive ruler in Laish, as seen in Judges 18:7, indicates a time of relative freedom and prosperity, similar to the period of peace described in 1 Chronicles 22:9, where God gives Solomon a promise of peace.

What can we learn from the fact that Laish was far away from the Sidonians and had no alliance with anyone?

This isolation, mentioned in Judges 18:7, made Laish more vulnerable to attack, as they had no external support or protection, highlighting the importance of alliances and community, as seen in Ecclesiastes 4:12.

How does this verse relate to the broader context of the Israelites' journey?

Judges 18:7 provides a snapshot of the people of Laish, which the Israelites would soon encounter, and it sets the stage for the events that will unfold, as the Israelites seek to conquer and settle the land, as commanded in Deuteronomy 1:8.

Reflection Questions

What are some areas in my life where I feel 'securely and tranquil', and how can I use those areas to glorify God?
How can I apply the principle of being aware of my surroundings, like the men in this verse, to my own life and spiritual journey?
What are some 'alliances' or relationships in my life that are helping or hindering my walk with God, and how can I nurture or adjust them accordingly?
In what ways can I be a source of peace and security for those around me, as a reflection of God's peace and security in my life?

Gill's Exposition on Judges 18:7

And the five men departed,.... From Mount Ephraim, and Micah's house there: and came to Laish; which, according to Bunting (s), was one hundred and four miles from Mount Ephraim, and so many he makes

Jamieson-Fausset-Brown on 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

Matthew Poole's Commentary on Judges 18:7

Laish, called also Leshem, . After the manner of the Zidonians, who living in a very strong place, and abounding in wealth, and understanding that they were not a part of that land which God gave to his people, and perceiving that the Israelites never attempted any thing against them, were grown secure and careless. That might put them to shame in any thing, or, that might rebuke or punish any thing, i.e. any crime; Heb. that might put any thing to shame, or, make any thing shameful. Putting to shame seems to be used metonymically for inflicting civil punishment, because shame is generally the adjunct or effect of it. They were far from the Zidonians, who otherwise could have succoured them, and would have been ready to do it. Had no business with any man; no league of confederacy, nor much converse with other cities, it being in a pleasant and plentiful soil, between the two rivulets of Jor and Dan, not needing supplies from others, and therefore minding only their own ease and pleasure.

Trapp's Commentary on Judges 18:7

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. Ver. 7. Careless, … quiet and secure.] And so, ripe for ruin. See Jeremiah 49:31. They lived in all pleasure, plenty, and prosperity, like so many Sodomites or Sybarites; or as those Roman nobles at Caprea, which Augustus was wont to call Aπραγοπολις, the city of Do-noughts; or lastly, as the nobles of Naples at this day, who are said of all men to live the most idle and careless lives; having, like the tyrant Polycrates, nothing to trouble them, but that they are troubled with nothing. And there was no magistrate in the land.] Heb., No heir of restraint to repress wickedness, to turn the wheel over the enormous: no officer, but such as they could make and unmake at pleasure. That might put them to shame in anything.] Shame is instanced, because many stand more upon shame, than upon either sin or smart. And they were far from the Zidonians.] Who should have been their protectors, but could not save them from a sudden surprise, because far remote. Erasm., Apophtheg. Mr Clark’ s Mirr., 549.

Ellicott's Commentary on Judges 18:7

(7) Laish.—It is called Leshem in Joshua 19:47, and is now called Tel el-Kadi, “the mound of the judge,” possibly (though not probably) with some reference to the name of Dan (Genesis 49:16). It is four miles from Paneas and Cζsarea Philippi, and was the northernmost city of Palestine (Judges 20:1). As such, its name recurs in Isaiah 10:30, if our version is there correct. It is sometimes called el-Leddan, because it is at the source of the Leddan, the chief stream of the Jordan. The position of the town, on a round hill girt with trees, is very striking, and fully bears out the description of this chapter (Robinson, Bible Res. 3:392). The name “Dan” in Genesis 14:14 may have been altered from Laish at a later date (Ewald, Gesch. 1:73). After the manner of the Zidonians—i.e., in luxurious commercial ease. There can be little doubt that they were a colony from Zidon. Quiet and secure . . . There are three peculiarities in this clause:—(1) Although the word for “people” (am) is masculine, yet the word for “dwelling” (yoshebeth) is feminine, perhaps because the writer had the word “city” in his mind, just as αὺτὴν is feminine in Acts 27:14, though the word for “ship” has been neuter, because the writer has ναῦς in his mind. (2) The word for “careless” and the word for “secure” are from the same root, and are tautological. (3) The clause “no magistrate,” &c., is curiously expressed. It is difficult not to suppose that the text is in some way corrupt. There was no magistrate . . . This difficult clause seems to mean, “no one possessing wealth” (LXX., “heir of treasure”) “among them doing harm in the land in any matter.” The various versions differ widely from each other, and the text is almost certainly corrupt. They were far from the Zidonians.—As Josephus says, the town is a day’s journey distant from Zidon. No business with any man.—The reading of some MSS. of the LXX., “They had no business with Syria,” rises from reading Aram for Adam.

Adam Clarke's Commentary on Judges 18:7

Verse 7. After the manner of the Zidonians] Probably the people of Laish or Leshem were originally a colony of the Sidonians, who, it appears, were an opulent people; and, being 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 the sequel proves they had not the same reason for their confidence. They were far from the Zidonians] Being, as above supposed, a Sidonian colony, they might naturally expect help from their countrymen; but, as they dwelt a considerable distance from Sidon, the Danites saw that they could strike the blow before the news of invasion could reach Sidon; and, consequently, before the people of Laish could receive any succours from that city. And had no business with any man.] In the most correct copies of the Septuagint, this clause is thus translated: ΚαιλογοςουκηναυτοιςμεταΣυριας; and they had no transactions with SYRIA. Now it is most evident that, instead of אדם adam, MAN, they read ארם aram, SYRIA; words which are so nearly similar that the difference which exists is only between the ר resh and ד daleth, and this, both in MSS. and printed books, is often indiscernible. This reading is found in the Codex Alexandrinus, in the Complutensian Polyglot, in the Spanish Polyglot, and in the edition of the Septuagint published by Aldus. It may be proper to observe, that Laish was on the frontiers of Syria; but as they had no intercourse with the Syrians, from whom they might have received the promptest assistance, this was an additional reason why the Danites might expect success.

Cambridge Bible on Judges 18:7

7. Laish] In Joshua 19:47 Leshem. After the place was occupied by the Danites and re-named, it became the most northerly of Israelite settlements; cf. 2 Samuel 24:6, Jeremiah 4:15, and the expression ‘from Dan to Beer-sheba’ Judges 20:1, 1 Samuel 3:20 etc. Josephus defines the situation of Laish-Dan as ‘near the springs of the lesser Jordan’ (Ant. viii. 8, 4, cf. i. 10, 1; Judges 18:3; Judges 18:1). Does this mean the source at Tell el-Ḳ ?βḍ ?i, or the other source 3½ m. to the S.E., at Bβnias (the Caesarea Philippi of the Gospels1[62])? Most authorities adopt the identification with Tell el-Ḳ ?βḍ ?i, where the Jordan, at this point called by the Arabs Nahr Leddan, gushes in powerful volume out of the western side of the Tell. G. A. Smith, however, prefers the other site (Hist. Geogr., pp. 473, 480 f.). In the background of the district rises the imposing snow-capped mountain of Hermon; cf. Psalms 42:6. The modern names Tell el-Ḳ ?βḍ ?i (Ḳ ?βḍ ?i = Dan = judge) and Nahr Leddan may preserve a reminiscence of ancient associations, but we cannot be sure.[62] The reference in Eusebius, Onomasticon 275, 33 and 249, 32 is not decisive. the people … how they dwelt in security] So LXX, correcting the text; how they dwelt is fem. and cannot agree with the people (mas.). Either, then, read the verb as mas., or suppose that the text originally ran ‘and they found the city inhabited (lit. sitting, cf. Isaiah 47:8, Zephaniah 2:15) in security, and the people that were therein … quiet and secure.’ after the manner of the Zidonians] of Zidonians; the civilization was Phoenician in character. Apparently Laish was a dependency of Zidon (cf. Judges 18:28). Though remote from the suzerain city, the inhabitants felt secure enough, and never suspected attack from outside. for there was … in any thing] The text is overloaded and partially corrupt. Read perhaps … quiet and secure, and there was no want of any thing that is in the earth (as in Judges 18:10), in possession of wealth (?). The phrase possessing authority, lit. restraint (?) cannot be right. The LXX took the word rendered restraint (?), i.e. ‘eṣ ?er, to mean treasure, i.e. ’τṣ ?ar; altering one letter we might read ‘osher = wealth, but the corruption may well be deeper. with any man] The LXX., cod. A and Luc., reads with Syria, i.e. Aram for adam. The change is not necessary but it gives more force to the expression. The people of Laish were not only far from the friendly power of Phoenicia, but they had not allied themselves with their Syrian neighbours (cf. 2 Samuel 10:6); this explains more distinctly why they fell such an easy prey to the Danites.

Barnes' Notes on Judges 18:7

Laish - Afterward called “Dan” Judges 18:29. The exact site has not been identified, but it was the northern extremity of Israel, near the sources of the Jordan, and about four miles from Panium, or Caesarea-Philippi.

Whedon's Commentary on Judges 18:7

7. Laish — Called Leshem in Joshua 19:47, and afterwards Dan. Judges 18:29, where see note. Manner of the Zidonians — That is, as explained in the immediate context, careless, quiet, and secure.

Sermons on Judges 18:7

	Sermon	Description
	Maintaining Ministerial Fervor by Don Currin	Don Currin delivers a powerful sermon on the lethal effects of clerical complacency, emphasizing the danger of passionless ministers contributing to spiritual deadness and formalit
	The Ark of the Covenant and the Cross of Christ by Major Ian Thomas	In this sermon, the preacher focuses on the story of Eli, the last judge in Israel. Eli was a weary old man who excused sin in his own family and condoned it in the priesthood. He
	Homily 17 on Matthew by St. John Chrysostom	John Chrysostom preaches about the importance of upholding God's commandments, focusing on the seriousness of committing adultery not only physically but also in the heart by lusti
	The Guilt and Consequences of Parental Unfaithfulness. by Edward Payson	Edward Payson preaches on the consequences of neglecting the moral and religious education of children, using the story of Eli and his sons as a warning. He emphasizes the importan
	The Scattered Sheep Sought After by Isaac Penington	The preacher delves into the concept of provoking children to anger, emphasizing the detrimental effects of nurturing bitterness, resentment, and grudges through harshness, favorit
	Homily 8 on the Acts of the Apostles by St. John Chrysostom	John Chrysostom preaches on the miraculous healing of a lame man by Peter and John at the temple, emphasizing the power of faith and the compassion of God. The man, who had been la
	The Sin of Silence by Laurence White	In this sermon, the speaker urges Christians in America to take action against evil and fight for righteousness. He references the story of the White Rose, a group of university st