What Does Judges 18:30 Mean in the King James?
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.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The Hebrew for “set up” means “make stand”: the carved image and its inherited priesthood are established together, until the land is carried away.
THE MEANING
A community can give an object made by its own hands a place of sacred authority, then pass its service through a family. That arrangement can stand until displacement reaches the land itself.
WHAT THIS UNDOES
An inherited practice is not permanent simply because it has lasted; the verse marks its limit with “until.”
THE ROOT
וַיָּקִימוּ
wayyaqimu
GROWS FROM
קום
Rise, stand; in the causative form, make stand or establish.
וַיָּקִימוּ (wayyaqimu, “they set up”) is a causative form of קום (qum, “rise, stand”): they make the image stand. The verse then says Jonathan and his sons הָיוּ כֹהֲנִים (hayu kohanim, “were priests”) until exile, the image’s placement and the family’s office form one enduring arrangement.
ALSO GROWS
qum: Rise; stand.
קוּם
This is the root action beneath “set up”: the image is made to stand.
maqom: Place; location.
מָקוֹם
This word shares the root consonants and carries the sense of a position or place made to stand.
פֶּסֶל
pesel
GROWS FROM
פסל
Hew or carve by cutting.
“graven image” in this verse is pesel. The image is named by the work that forms it: this is something deliberately carved. The verse pairs that human-shaped object with a priestly line that gives it an established place.
ALSO GROWS
pasal: To hew; to carve.
פָּסַל
The verb names the shaping that produces the object called a graven image.
pesilim: Carved images; idols.
פְּסִילִים
This plural carries the same carved-object word into other passages, where the deliberate making remains visible in the name.
גְּלוֹת
gelot
GROWS FROM
גלה
Uncover or expose; in a common use, remove or go into exile.
“captivity” in this verse is gelot. The Hebrew phrase is גְּלוֹת הָאָרֶץ (gelot ha’aretz, “the land’s going into exile”). The root ranges from uncovering to exile, so the ending can hold both displacement and exposure: what had been established is laid open and carried away.
ALSO GROWS
higlah: He exiled; carried away.
הִגְלָה
This causative form makes the removal of people or a community explicit.
niglah: Was uncovered; was revealed.
נִגְלָה
This form shows the same root’s sense of exposure alongside its use for exile.
THE PATTERN
A community can give an object made by human hands the standing place of sacred authority, then build shared practice around it.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:THE THREAD
Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.Judges uses גְּלוֹת (gelot, “going into exile”), from גלה (galah, “uncover; go into exile”); Isaiah uses the same root in גָּלָה (galah, “gone into captivity”). Isaiah links that removal with lack of knowledge, letting the shared root echo exile as both departure and exposure.
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