The Function of Judges 17 By Dr, Gerard Young November 2001 Abstract: ‘This short paper examines the structure and purpose of Judges 17 in the pericope of Judges 17:1 — 21:25. Many scholars believe chapter 17 falls in a section of text referred to as a double epilogue. I will argue in this paper the repetitive phrase, “In those days there was no king in Israel; everyone did what was right in their own eyes” functions as an inclusio between Judges 17:6 and Judges 21:25. The reader will also see Judges 17: 1-13 serves as half of a delta chiasm with Judges 18: 7-10 functioning as the main point the chiastic structure. The section not only fulfills its role as a bookend, but explains how individual sin became institutionalized during the period of the Judges, continually violating Deuteronomy 12:8-9 — resulting in the apostasy of the nation,amr tay BEY wv] Judges 17:1 ay rigs CoD ship Tey PBT my ge wR? IRN 2 nerd sya Fria way TORR PAD WS AR PPITTBT NS PBS perry cnafapn Wapr ‘BR TaN ws? FRET mABTAayn aS sqb pray ny) mppDI SOB nitayy yao “ra myn? bop an ap snmp BIND TY TPAD sos Appin age 4 wD MBB MT MPO Simg Teng No OIA TA DYED OTR wb n>p wn 5 ays form 1239 sy smigyy vpn war the Sapna 729 TS OTT Ber 6 ogy am Tb aT) TT NB" TAT, ond reap Dy kan xget aga Ta) TPT on? a PTD ORT aon 8 SDya nip mp7) Maw OBE TT mopman map vax 2 Was pet wip TSP 722 sb 9 ARBOR TwES TEP APT DAT gy Ts pa) See awe TT rgd mov tb wR 10 bn apm ora 3) Oe BP emyap Tnep so ATT) wT Nag? NPT Dagrn 14 sp 3am qob wan om sab trng mp XDD 12 gasd yon sony 12 72 my STP HPT, TBD ripy Taps) 13D lation: (17:1) Now he was a man from the hill country of Ephraim, and his name was Micah. (2) And he said to his mother, the eleven hundred shekels of silver that were taken from you and bout which you also uttered a curse in my ears, behold ave the silver with me ~1 fos it ‘Then his mother said, “Be blessed, my son, by YHWHL.” (2) When he retamed the eleven hundred shekels of silver to his mother, his mother said, “In sonseerang 1 consecrate the silver from my hand to YEWH for my son to make a carved and molten image’, Apd now I will give it back to you.” (4) So he returned the silver to his mother, and his mother took two hundred shekels of silver and gave it to the silversmith, and he made it into a carved and molten image, and it was in Micah’s house. (5) Now te man Miah done of godine) nde made an nod anes an fled? ‘he hand of one of his sons, and he was like a priest for him, (6 In those days there was no king in Israel everyone di ashe saw itn his own eves. (1) And there was a young man from Betnlebem of Suh, from the clan of Zudah, and he vas 2 Levite, but he lived there. (@) And the man left from the city of Bethlehem of Judah to stay in whatever place he would find, and he came to the mount of Ephraim, tothe house of Micah to carry on his way- (©) And Micah asked him, “Where did you come from?” od he sid to him, “Tam a Levit from Bethlehem of Judah, and I am going to stay wherever I find @ place.” es + Following the Granville-Sharp rule for hendiadys. 2 Metonymy following the idiomatic HD re expression for installation to priesthood, here and in verse 12. Cf. Bullingss Figures of Speech, p. 607; Se footnotes for further citations 2(10) Micah seid to him, “Live with me, and be as a father and a priest for me, and I will give to you ten shekels of silver for the days, and a set of clothes and your food.” ‘And the Levite came.’ (11) 80 the Levite agreed to live with the man, and the young man was like one of his sons to him. (12) Micah then filled the hand of the Levite, and the young man became like a priest for him, and he lived in Micah’s house. (43) And Micah sid “Now [know tht YHWH wil be good to me because the Levite Became like a priest for me.” Commentary: Tn any work of translation shink it is important to discover the structure of a text, if any is discemible, since structure caxbe a good indicator of the author's original intention in writing. Such a structure helps to ofient the translator towards that correct understanding before eisegesis has an opportunity to“reep into the translation. Our target passage in Judges 17 is n0 exception to this mle. Sorwe begin by asking the question, Can any structure be seen in Judges 17, and, if so, what purpose might it indicate for the writing? In detailing some practical guidelines to performing rhetorical analysis ina text, Phyllis ‘Trible has outlined some of the key components in a text to which we need to be sensitive. ‘Those components include: Beginnings and endings, repetitions of words, phrases and sentences, types of discourse and how they illuminate the characters, design and structure, plot development, character portrayals, syntax and particles.’ Most scholars have identified at least a ee eee 2 Taken as synecdoche ofthe part forthe whole yea, Bullinger, Figures of Speech, p. 655. “A possible dittography, but retain based on lectio difficilior. 2 ARO pyllis, Rural Criticism, Old Testament Series, Minneapolis: Fortress Press, 1994, pp. 101-106 3three-fold division for the Book of Judges.’ The sections commonly detailed include a double prologue in Judges 1:1 to 3:6, the main body of narratives in Judges 3:7 to 16:31, and a double epilogue in Judges 17:1 to 21:25.” This outline points us to the possibility that Judges 17 may belong to a discrete unit that is composed of the entire section of text from 17:1 to 21:25. The occurrence of the repetitive phrase, Tous Twa WaT whe beyina 729 PS OT Ow, “ln those days there was no king in Israel; everyone did what was right in their own eyes”, occurs in its entirety as an inclusio at 17:6 and 21:25. Abbreviated forms of the same phrase also mark off Judges 18:1 and 19:1 as connectors to the story line? This lends credence to the idea that what wwe have in Judges 17 is the beginning of a pericope that runs to 21:25. In confirming this unit, Dorsey deals with his literary analysis on two levels: One level that socks to understand the correspondence between the prologue and the epilogue, and then lexically within the confines of Judges 17 and 18. His findings point out the following patterns:!° ‘A. [Prologue] Israel’s holy war against the Canaanites (1:1-2:5) B Israel's cyclical, idolatrous decline during the period of Judges (2:6-3:6) B’ [Epilogue] Isracl’s permanent idolatrous revolt at Dan (17:1-18:31) ‘A? Ierael’s unholy civil war against wicked Benjaminites (19: 21:25) 6 See Sweeney, Marvin A. “Davidie Polemics in the Book of Judges,” 7Txivii (1997), pp. 517-29 for an opposing view of a two-fold division; also Younger, SOT 68 (1995) p. 76 for «similar two-fold pattern "Dorsey, David A. Literary Strcture of the Old Testament, Grand Rapids: Baker Books, 1999, p. 1138, Cf Davi Dale Ralph, Judges Such a Great Salvation, p. 197; Exura CBO 52 (1990), pp. 4135 Hudson, JSOT 62 (1994), p50. YBambral JSOP 25 (1985), p. 23; CE Sweeney, p. 525 and Note 19, Guest, p. 56; Greenspan, 7 x20 (1986). 386. * Dumbrel, pp. 23-24 ' Dorsey, prologue and epilogue structure, pp. 118-20.‘The specific details of our chapter 17 target, Dorsey sees as a chiasm:"* A. Micah sets up an idolatrous shrine for his private use (17:1-6) B Micah secures the services of a Levite (17: 13) C __Danites spies visit Micah’s house in peace (18:1-6) D _Ceiiter: Danites carry out their mission and return to propose hostility (18:7-10) C* —_Danite spies visit Micah’s house in hostility (18:11-17) B ‘Micah loses services of the Levite (18:18-26) ‘A? Danites set up an idolatrous shrine to serve their entire tribe (18:27-31) ‘What the correspondence between the prologue and the epilogue seems to indicate is that the idolatrous behavior which was cyclical at the beginning of Judges becomes a permanent, institutionalized idolatry by the close of the book.” The chapter 17 text will lay the groundwork to make some assertions about the Danites later in the pericope. Such is the state of constant spiritual decline in Israel that towards the end of the period of the Judges, Isracl uses a grandson ‘of Moses to oversee their idolatrous practices (18:30-31)!"* This cycle of decline is prominent, then, in the Book of Judges. Scholars are divided, however, over many aspects of the structure and meaning of Judges. In speaking about the individual narratives contained in Judges, Wellhausen says, " Dorsey, structure of chapters 17-18, pp. 116-17. 12 Wellheusen, lulivs, Prolegomena fo the History of Ancient Israel, New York: Meridian Books, 1958, says, “They did what was evil in the sight of Jehovah, they went a-whoring after strange gods~ such is the uninterrupted key- ote,” p.231; See Younger JSOT 68 (1995) p. 83, for an excellent representation drawn from Judges 11-36 of the spiritual decline from the occurrence ofthe verb UW"; Amit, bx (1990), p. 7. Bauer, JSOT 88 (2000), p. 44. 5“These {narratives} stand beside one another unconnectedly and without regard to order or sequence, like isolated points of light which emerge here and there out of the darkness of forgetfulness ... in truth, it is hardly the dim resemblance of a continuity that is imparted to the tradition by the empty framework of the scheme. ‘The conception of a period of the judges between Joshua and Saul, during which judges ruled over Israel and succeeded one another almost as regularly as did the kings at a later period, is quite foreign to that tradition. It is impossible to doubt that Judges i, xvii., xvili. have the best right to be reckoned as belonging to the original stock; but these portions are excluded from reception within the scheme, because they have nothing to say about any judges, and give a picture of the general state of affairs which accords but ill with that plan.*"* His undermining of any “period of the judges” is still followed by some modem scholars inate libesatemtiston.'® With the idea firmly planted in our minds that Judges deals in some way with. the degeneration of Israel into idolatry, and that chapter 17 is part of a discrete unit (17:1 - 21:25) let us take a closer look at the some of the important data specific to the verses of text in Judges 17. ‘O°Connell recognizes four plot levels in the narrative of chapters 17 to 18 that include: 1. ‘The execution of the curse on the thief who stole the silver which belonged to Micah’s mother (17: 1-2a, 3a, 46-5 and 8b-13), 2. The Levite’s illegitimate search for a place of service (17: 7- 12), 3. The Danite’s illegitimate search for a tribal homeland (18: 1-22, 7-12, 21, 27-29), 4. The Danite’s adoption of a pagan cult (18: 2b-6, 13-20, 22-26, 30a, 31)! Block sees a carefully composed narrative that goes to great lengths to relate the private apostasy of Micah in (17:5) to the official adoption of the apostasy tribally in (18:30-31).'” The two units are woven together in such a way in order to reinforce in the reader’s mind that the entire nation of Israel did not just wake up one moming and decide to become apostate. Corporate sin always begins with % Welthausen, pp. 232-33. © gee Sweeney, p. 519, following Noth; Guest, JSOT 78 (1998), pp. 43, 37-61; Williams, JSOT 49 (1991), pp. 80- 85, for Judges ox representation of en anciont solar calendar and Ancient Near Faster sun gods as “judges.” Block, Judges, Ruth, p47. ™ Block, p. 477.individual sin. : ae ‘The narrative begins with the naming of Micah, whose formal name is an obtnodox Yahwistic name, Mikayehu, which means, “Who is like Yahweh?""* More than one author has seen the ironic usage of this name, i. the story begins in an orthodox manner, but, following the theme of the rest of Judges, quickly degenerates into common, profane usage.'? “The writer changes the name in the course of the story to downplay the responsibility of Yahweh for what transpires. The fact that most of the characters in chapters 17 to 18 are anonymaus ig significant. ‘The process of naming held a place of honor in ancient Israel, and anonymity in this narrative should be read as an indictment of the larger population, and not simply an individual rebuke.” “The devotioi expressed by the anonymous mother (17:2-4) is a “very thin veneer,” while her actions condone bebavior which runs counter to the Sinai covenant in its prohibition against any graven images of YHWH (CE. Exodus 20:4-5; Deuteronomy 5:8-9).”" She also invokes a blessing using terminology usually reserved for priestly consecration (U7P).”" The wording ppm) bop in (17:3) is a hendiadys whici follows the Granville-Sharp rule in the Greek translation (cob roujjoat yhurrbv Kai ytaveutév), and should be translated as a single image. This is made plain by verse four’s wording, “and it was in Micah’s house.” In either case, the ‘occurrence of 7120191 DOB together here also echoes the probibitior. of Deuteronomy 27:15. It "Block, p. 478; See Bauer, p. 39, Note 9; " Davis, p. 202. 2 Reinhartz, pp. 27ff, Cf also Hudson, p. 59ff. 2 Block, p. 480; Most of the mothers in Judges are negative (Cf. 5:28; 9:1; 14:2,6,16), and giving riso to Deborah as “mother in IaraeP” (5:7); In Tg, Mieah's mother is identified with Delilah, Smelik, Targum of Judges, p. 593.. ® Kurtz, Offerings, Sacrifice and Worship in the Old Testament, pp. 322, 340; Moore, pp. 373-74, 380. ® Block, p. 480; CE Bullinger, Figures of Speech, p. 657ff, Soggin, p. 265; Moore, p. 377; Bumey, Book of Judges, p-419; Simpson, Composition of Judges, p. 64; Boling, p-256. 1 joling, Judges, p. 255, Note 1‘amounts to a technical term for idolatry under the covenant.”* It is possible that the words of the mother (17:2-3) are a speech-act which the writer sees as marking out the fate of Micah and the Levite/Danite priests, that they will in essence divine for money (Cf. the rebuke in Micah 3:6-11; Malachi 2:1-9)."* In (175) the phrase “house of gods”, without the definite article, occurs only six times in the Old Testament, and only three times in the prose literature: Here and in the story of Jacob at Bethel in Genesis 28: 17, 22 (o'vi>¥ nv). Amit sces such usage as part of the hidden polemic against the false shrine at Bethel,”* while Davis notes the juxtaposition of the false worship sites in the North against the true “House of God” in (18:31).7 The language used to consecrate the priest in (17: 5, 12) is also reminiscent of that used by Jeroboam in setting up the idols at Bethel and Dan in 1 Kings 13:332% In both cases, the language calls the reader to equate what is happening with false worship of YHWH. ‘The appearance of the repetitive phrase, “") sty? TPA “wh we SIA TD TS Div} O22,” in (17:6) at this point, then, is both commentary and inclusio” It should be ‘viewed as a harsh criticism.” I agree with Block that the phrase is not a ringing endorsement for kingship in Israel, but is nearly wistful in use, i.e. no human king would have made a difference in the apostasy of the nation, since by her actions, Israel denied allegiance to her true King." ‘From the perspective of the Manassite abominations, the author of Judges observes that in the * See Boling, p.256; Soggin, pp. 268-69; Dumbrell, p.32 and Davis, p. 206; Moore, p. 375. 2 Rel * Davis, p. 201 ® Amit, p. 14 ® ‘Amit, p. 5-6; Dumbrell, p.24; Moore, Judges, p. 369. * ‘Amit, p. 6; Dumbrel, pp. 23-4; Block, pp. 482-3. 51 Block, p. 483; Cf. also Dumbrell, pp. 27-28.dark days of the ‘judges’ (governors), Israel did not need kings to lead them into idolatry, since the people did it on their own.” In fact, the language is drawn from a specific prohibition in Deuteronomy 12:8-9 that Israel was not to do as everyone saw fit if they hoped to secure the resting place of the Lord and their inheritance in the land. I think it is precisely this idea that invokes the inclusio book-ending (17:6) and (21:25); Dan's failure to find their tribal homeland is directly tied to their covenant unfaithfulness™ ... they are doing what seems right in their own eyes, and it will ultimately lead to the dissolution of the entire nation™. ‘The anonymity of the Levite in (17:7-13) should be considered commentary that extends to the entire Levitical priesthood.* In this narrative, installation of a Levite is a parody of the apostasy that is killing the nation. In Exodus 32:25-29, the Levites had stood with Moses against idolatry, and here they are pictured as condoning its spread.** Block sees the notation of the Levite as a sojoumer in Bethlehem (oY~2 Xi) as making a mockery of Moses” instruction in Deuteronomy 18:6-9 that a Levite could go anywhere YHWH chooses, and this Levite is seeking any place that he might find.” The idiom, “Fill or install his hand,” in (17:12) is a play on the familiar concept of consecrating a priest for service (Cf. Exodus 28:3; 30:30: 1 Sam. 7:1), and ‘the intersection of the ideas of consecration, filling the hands and anointing come together in Exodus 28:41 with the consecration of Aaron and his sons.** The use in (17:12) pokes fun at the sanctity of the concept by implying the Levite is filling his hands with silver. ® Block, p. 483. © Cf. Van Der Hart, p. 728, Note 21; Cf. usage of phrase in 2 Samm. 19:7; Jer. 40:5. % Hudson, p. 53 and Note 11; Also CE Rowiett, JSO7 55 (1992) pp. 20-21, “Otherness” as failure to submit to existing power structures. ® Block, p. 487; Hudson, pp. 59-60. > Bauer, p. 43. Block, p. 486; For an opposing view see Soggin, - 266; Boling, p. 257 » Blonkinsopp, pp. 79-80; Soggin, p. 265; Burney, p. 421; Simpson sees this as historically impossible, p. 63; Smelik, p. 596. 9(17:13) is part of the sad commentary on the era of the Judges. The mere presence of a Levite is considered a talisman that will ensure the blessing of YHWH regardless of the faithfulness of his service or their devotion. The people had departed from YHWH in heart and in action, and no mere external will suffice to protect the nation of Israel from the judgment of God Judges 17, then, has a very real function in the context of the book. In its own pericope, it serves to help book-end the section in chapter 17 to 21, characterizing what Dan and Ephraim are doing as violation of the Deuteronomy 12:8-9 passage. Further than that, it works together with ‘the double prologue to show the downward spiral of sin during the period of the Judges.” What ‘was cyclical at the beginning of the period becomes institutionalized for the nation thanks to Dan and Ephraim by the close of the book. The material also serves a timeless purpose for the modem church.“' The Apostle Paul said in 1 Corinthians 10:6-12, “Now these things occurred as examples to keep us from setting our hearts on evil things as they did. Do not be idolaters, as some of them were ... these things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come, So, if you think you are standing firm, be careful that you don’t fall? The challenge to us as modern day people of God remains firm ... we must also follow the Lord closely, and in the way which He prescribes. The mere outward form of holiness will serve us no greater benefit than it served Israel, if, like them, our hearts are far away from God (Cf. 2 Tim. 5, “Having a form of godliness but denying its power”). > See Greenspan, pp. 390-96 for opposing view - Judges has no real cycle of idolatry and repentance, but only ‘vague notions of “sin; Younger, p. 80, 82 ‘© Murtonen, VP 1 (1951), p.224; Williams, p. 82; Van Der Hart, p. 723, 728, Note: * umney, pp. cxvili-exi, a section on “the pormancat religious value of Judge.” 10 ; Sweeney, p. 527Bibliography Amit, Yairah, “Hidden Polemic in the Conquest of Dan: Judges XVI-XVIIL.” Vetus Testamentum lx (1990), pp. 4-20. Bauer, Uwe F.W. “Judges 18 as an Anti-Spy Story in the Context of an Anti-Conquest Story: The Creative Usage of Literary Genres.” Journal for the Study of the Old Testament 88 (2000), pp. 37-47. Blenkinsopp, Joseph. Sage, Priest, Prophet: Religious and Intellectual Leadership in Ancient Israel. Library of Ancient Israel. Louisville: Westminster John Knox Press, 1995. Block, Daniel I. Judges, Ruth. New American Commentary. Nashville: Broadman & Holman Publishers, 1999. Boling, Robert G. Judges. The Anchor Bible. New York: Doubleday, 1975. Brooke, Alan England, ed. The Old Testament in Greek. London: Cambridge University Press, 1917. Brotaman, Ellis R. Old Testament Textual Criticism. Grand Rapids: Baker Books, 1994. Bullinger, E'W. Figures of Speech Used in the Bible. Grand Rapids: Baker Book House, 1968. Bumey, CF. The Book of Judges. New York: Ktav Publishing House, Inc., 1970. Coats, George W. “The Book of Joshua: Heroic Saga or Conquest Theme?” Journal for the ‘Study of the Old Testament 38 (1987), pp. 15-32. Davis, Dale Ralph. Judges: Such a Great Salvation. Focus on the Bible. Ross-Shire: Christian Focus Publications, 2000. De Vries, Simon J. “Temporal Terms as Structural Elements in the Holy-War Tradition.” Vetus Testamentum wx (1975), pp. 80-92. Dorsey, David A. The Literary Structure of the Old Testament: A Commentary on Genesis- ‘Malachi, Grand Rapids: Baker Books, 1999. Dumbrell, W.J. “In Those Days There was No King in Israel; Every Man Did What was Right in His Own Byes. The Purpose of the Book of Judges Reconsidered.” Journal for the Study of the Old Testament 25 (1983), pp. 23-33 Exum, J. Cheryl. “The Centre Cannot Hold: Thematic and Textual Instabilities in Judges.” Catholic Biblical Quarterly 52 (1990), pp. 410-31. iWGreenspahn, Frederick E. “The Theology of the Framework of Judges.” Vetus Testamentum roxxvi (1986), pp. 385-96. Guest, P. Deryn. “Can Judges Survive Without Sources?: Challenging the Consensus.” Journal Jor the Study of the Old Testament 78 (1998), pp. 43-61. Hatch, Edwin, and Henry A. Redpath. A Concordance to the Septuagint. Grand Rapids: Baker Books, 1998. ‘Hudson, Don Michael. “Living in a Land of Bpithets: Anonymity in Judges 19-21." Journal Sar the Study of the Old Testament 62 (1994), pp. 49-66. Kurtz, J.H. Offerings, Sacrifices and Worship in the Old Testament. Tr. James Martin. Peabody: Hendrickson Publishers, 1998. ‘MeCarter, P. Kyle. Textual Criticism: Recovering the Text of the Hebrew Bible. Guides to Biblical Scholarship. Gene M. Tucker, ed. Philadelphia: Fortress Press, 1986. Moore, George F. Judges. International Critical Commentary. Edinburgh: T&T Clark, 1908. Murtonen, A. “Some Thoughts on Judges XVII” Vetus Testamentum 1 (1951), pp. 223-24. Reinhartz, Adele. “Samson's Mother: An Unnamed Protagonist.” Journal for the Study of the Old Testament 55 (1992), pp. 25-37. Rowlett, Lori. “Inclusion, Exclusion and Marginality in the Book of Joshua.” Journal for the Study of the Old Testament 55 (1992), pp. 15-23. Simpson, C.A. Composition of the Book of Judges. Oxford: Basil Blackwell, 1958. ‘Smelik, Willem F. The Targum of Judges. New York: BJ. Brill, 1995. Soggin, J. Alberto. Judges. Old Testament Library. ‘Translated by J. Bowden. Philadelphia: ‘Westminster Press, 1981. ‘Stuart, Douglas. Old Testament Exegesis. Philadelphia: The Westminster Press, 1984. Sweeney, Marvin A. “Davidic Polemics in the Book of Judges.” Vetus Testamentum xlvii (1997), pp. 517-29. Taylor, Bernard A. The Analytical Lexicon to the Septuagint. Grand Rapids: Zondervan Publishing House, 1994. Trible, Phyllis. Rhetorical Criticism. Old Testament Series. Minneapolis: Fortress Press, 1994. 12‘Van Der Hart, R. “The Camp of Dan and the Camp of Yahweh.” Vetus Testamentum xxv (1975), pp. 720-28. Waltke, Bruce K., and M. O’Connor. An Introduction to Biblical Hebrew Syntax. Winona Lake: Eisenbrauns, 1990. ‘Wellhausen, Julius. Prolegomena to the History of Ancient Israel. New York: Meridian Books, 1958. Williams, Jay G. “The Structure of Judges 2.6-16.31.” Journal for the Study of the Old Testament 49 (1991), pp. 77-85. ‘Wurthwein, Emst. The Text of the Old Testament. Erroll F. Rhodes, tr. Grand Rapids: Wm. B. Eerdmans, 1995. ‘Younger, Jr., K. Lawson. “The Configuring of Judicial Preliminaries: Judges 1.1-2.5 and Its Dependence on the Book of Joshua.” Journal for the Study of the Old Testament 68 (195), pp. 75-92. 13