Judges 18:7

Here is, I. The observation which the spies made upon the city of Laish, and the posture of its inhabitants, Jdg 18:7. Never was place so ill governed and so ill guarded, which would make it a very easy prey to the invader.

1. It was ill governed, for every man might be as bad as he would, and there was no magistrate, no heir of restraint (as the word is), that might so much as put them to shame in any thing, much less put them to death, so that by the most impudent immoralities they provoked God's wrath, and by all manner of mutual mischiefs weakened and consumed one another. See here, (1.) What the office of magistrates is. They are to be heirs of restraint, that is, to preserve a constant entail of power, as heirs to an inheritance, in the places where they are, for the restraining of that which is evil. They are possessors of restraint, entrusted with their authority for this end, that they may check and suppress every thing that is vicious and be a terror to evil doers. It is only God's grace that can renew men's depraved minds and turn their hearts; but the magistrate's power may restrain their bad practices and tie their hands, so that the wickedness of the wicked may not be either so injurious or so infectious as otherwise it would be. Though the sword of justice cannot cut up the root of bitterness, it may cut off its branches and hinder its growth and spreading, that vice may not go without a check, for then it becomes daring and dangerous, and the community shares in the guilt. (2.) See what method must be used for the restraint of wickedness. Sinners must be put to shame, that those who will not be restrained by the shamefulness of the sin before God and their own consciences may be restrained by the shamefulness of the punishment before men. All ways must be tried to dash sin out of countenance and cover it with contempt, to make people ashamed of their idleness, drunkenness, cheating, lying, and other sins, by making reputation always appear on virtue's side. (3.) See how miserable, and how near to ruin, those places are that either have no magistrates or none that bear the sword to any purpose; the wicked then walk on every side, Psa 12:8. And how happy we are in good laws and a good government.

2. It was ill guarded. The people of Laish were careless, quiet, and secure, their gates left open, their walls out of repair, because under no apprehension of danger in any way, though their wickedness was so great that they had reason to fear divine vengeance every day. It was a sign that the Israelites, through their sloth and cowardice, were not now such a terror to the Canaanites as they were when they first came among them, else the city of Laish, which probably knew itself to be assigned to them, would not have been so very secure. Though they were an open and inland town, they lived secure, like the Zidonians (who were surrounded with the sea and were well fortified both by art and nature), but were far from the Zidonians, who therefore could not come in to their assistance, nor help to defend them from the danger which, by debauching their manners, they had helped to bring them into. And, lastly, they had no business with any man, which bespeaks either the idleness they affected (they followed no trade, and so grew lazy and luxurious, and utterly unable to defend themselves) or the independency they affected: they scorned to be either in subjection to or alliance with any of their neighbours, and so they had none to protect them nor bring in any aid to them. They cared for nobody and therefore nobody cared for them. Such as these were the men of Laish.

II. The encouragement which they consequently gave to their countrymen that sent them to prosecute their design upon this city, Jdg 18:8-10. Probably the Danites had formed notions of the insuperable difficulties of the enterprise, thought it impossible ever to make themselves masters of Laish, and therefore had kept themselves so long out of the possession of it, perhaps suggesting likewise to one another, in their unbelief, that it was not a country worth going so far and running such a risk for, which jealousies the spies (and they were not, in this, evil spies) had an eye to in their report. 1. They represent the place as desirable: "If you will trust our judgments, we have seen the land, and we are agreed in our verdict upon the view, that, behold, it is very good (Jdg 18:9), better than this mountainous country into which we are here crowded by the Philistines. You need not doubt of living comfortably in it, for it is a place where there is no want of any thing," Jdg 18:10. See what a good land Canaan was, that this city which lay furthest of all northward, in the utmost corner of the country, stood on such a fruitful spot. 2. They represent it as attainable. They do not at all question but, with God's blessing, they may soon get possession of it; for the people are secure, Jdg 18:10. And the more secure always the less safe. "God has given it into your hands, and you may have it for the taking." They stir them up to the undertaking: "Arise, that we may go up against them, let us go about it speedily and resolutely." They expostulate with them for their delays, and chide them out of their sluggishness: Are you still? Be not slothful to go. Men need to be thus stirred up to mind even their interest. Heaven is a very good land, where there is no want of any thing; our God has, by the promise, given it into our hands; let us not then be slothful in making it sure, and laying hold on eternal life, but strive to enter.

III. The Danites' expedition against Laish. This particular family of them, to whose lot that city fell, now at length make towards it, Jdg 18:11-13. The military men were but 600 in all, not a hundredth part of that tribe, for when they entered Canaan the Danites were above 64,000, Num 26:43. It was strange that none of their brethren of their own tribe, much less of any other, came in to their assistance; but it was long after Israel came to Canaan before there appeared among them any thing of a public spirit, or concern for a common interest, which was the reason why they seldom united in a common head, and this kept them low and inconsiderable. It appears (by Jdg 18:21) that these 600 were the whole number that went to settle there, for they had their families and effects with them, their little ones and cattle, so confident were they of success. The other tribes gave them a free passage through their country. Their first day's march brought them to Kirjath-jearim (Jdg 18:12), and such rare things had military encampments now become in Israel that the place where they rested that night was thence called Mahaneh-dan, the camp of Dan, and probably the place whence they began their march between Zorah and Eshtaol was called by the same name, and is meant, Jdg 13:25. The second day's march brought them to Mount Ephraim, near Micah's house (Jdg 18:13), and there we must pause awhile.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Jdg 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 Jer 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. {a}

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.

{a} Erasm., Apophtheg. Mr Clark’s Mirr., 549.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jdg 18:7. After the manner of the Zidonians — Who, dwelling in a very strong place, and abounding in wealth, lived securely in peace and luxury, and were imitated therein by the people of Laish, who were grown secure and careless, because they perceived that the Israelites never attempted any thing against them. There was no magistrate that might put them to shame — That is, rebuke or punish them for any thing they did. Putting to shame seems to be used for inflicting civil punishment, because shame is generally the 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 commercial connection, or any alliance with the neighbouring nations, nor much intercourse or converse with other cities, the place 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Hebrew, made them ashamed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the five men departed, and came to Laish--or, "Leshem" (Jos 19:47), supposed to have been peopled by a colony of Zidonians. The place was very secluded--the soil rich in the abundance and variety of its produce, and the inhabitants, following the peaceful pursuits of agriculture, lived in their fertile and sequestered valley, according to the Zidonian style of ease and security, happy among themselves, and maintaining little or no communication with the rest of the world. The discovery of this northern paradise seemed, to the delight of the Danite spies, an accomplishment of the priest's prediction. They hastened back to inform their brethren in the south both of the value of their prize, and how easily it could be made their prey.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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: Και λογος ουκ ην αυτοις μετα Συριας; 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) Laish.—It is called Leshem in Jos_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 (Gen_49:16). It is four miles from Paneas and Cæsarea Philippi, and was the northernmost city of Palestine (Jdg_20:1). As such, its name recurs in Isa_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 Gen_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 Act_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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. Laish] In Jos_19:47 Leshem. After the place was occupied by the Danites and re-named, it became the most northerly of Israelite settlements; cf. 2Sa_24:6, Jer_4:15, and the expression ‘from Dan to Beer-sheba’ Jdg_20:1, 1Sa_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; Jdg_18:3; Jdg_18:1). Does this mean the source at Tell el-Ḳâḍi, or the other source 3½ m. to the S.E., at Bânias (the Caesarea Philippi of the Gospels1[62])? Most authorities adopt the identification with Tell el-Ḳâḍi, 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. Psa_42:6. The modern names Tell el-Ḳâḍi (Ḳâḍi = 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. Isa_47:8, Zep_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. Jdg_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 Jdg_18:10), in possession of wealth (?). The phrase possessing authority, lit. restraint (?) cannot be right. The LXX took the word rendered restraint (?), i.e. ‘eṣer, to mean treasure, i.e. ’ôṣar; 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. 2Sa_10:6); this explains more distinctly why they fell such an easy prey to the Danites.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 it to be from Jerusalem; it lay at the furthest northern border of the land of Canaan, at the foot of Mount Lebanon, near the fountain of Jordan; it was four miles from Paneas, as Jerom says (t), as you go to Tyre; it is the Caesarea Philippi of the New Testament, and the same that is called Leshem; see Gill on Jos 19:47,

and saw the people that were therein; went into the city, and made their observations on the inhabitants of it, their number, strength, and manner of living:

how they dwelt careless, after the manner of the Zidonians, quiet and secure; the inhabitants of Zidon, whose customs they might imitate, whose laws they might use, and might be under their government, since they are said to have no magistrate within themselves; and their carelessness and confidence might arise from their strong fortresses; or rather because they thought their city, and the land adjacent to it, did not belong to the land of Israel, and did not know that the Israelites made any pretensions to it, and therefore were quite easy, and in no fear of them; had no watchmen to guard their city, and did not take care to furnish themselves with weapons of war for their defence, even as the Zidonians; who, besides their city being a strong and fortified one, were in no fear of the Israelites, because their city was not in the land of Canaan, only the border of it reached to it:

and there was no magistrate in the land that might put them to shame in anything; to restrain them from vice, and punish them for it, or even to reprove and correct them, and so put them to shame; or put any mark of infamy and disgrace upon them in a public manner, that might shame them; hence they lived in a disorderly and dissolute manner, whereby they became the more easy prey to others: or the sense is, there was no king, nor an heir of the kingdom, as Kimchi interprets it, so that there were none to contest his right to the government of the place, or to accuse another, and put him to shame for taking it away from him. Jarchi takes the sense to be, that none needed to turn back his neighbour empty, when he asked anything of him for his relief, since there was no want of anything in the land, as after observed; but the first sense seems best:

and they were far from the Zidonians; who were the only people that could help them, being in friendship with them; and it may be they were under their government, as before observed; they are said (u) to be about eleven miles from them; Josephus (w) says, a day's journey:

and had no business with any man; no trade or commerce, but lived independent of others, and within themselves, their land affording them everything sufficient for them. Some understand it of their not being in any league or alliance with any other people, and so had none to call in to their assistance in case of any attack upon them.

(s) Ut supra. (Travels of the Patriarchs, &c. p. 112.) (t) De loc. Heb. fol. 90. H. (u) Adrichom. Theatrum Terrae Sanct. p. 105. (w) Antiqu. l. 5. c. 3. sect. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Laish - Afterward called “Dan” Jdg 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. It is thought to have stood where the village Tell-el-Kadi now stands.

After the manner of the Zidonians - The genius of the Zidonians being mechanical and commercial, not military, their colonists were apt to neglect fortifications and similar warlike precautions. In Solomon’s time the Zidonians were especially skillful in hewing timber 1Ki 5:6; 1Ch 22:4, and it is highly probable, from their proximity to Lebanon, that such was the occupation of the men of Laish.

Quiet and secure ... - This is a very obscure and difficult passage. Translate thus: “Quiet and secure, and none of them doing any injury in the land, possessing wealth,” or “dominion.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Lais, four miles from Paneas, towards Tyre. It is called Lesem Dan; (Josue xix 47.) both the ancient and the new name being joined together. --- Rich, Hebrew has almost as many different meanings as interpreters. De Dieu, "There was no one to put them to shame, no chief magistrate." (Calmet) --- Protestants, "and there was no magistrate in the land that might put them to shame in any thing." (Haydock) --- The citizens of Lais were perhaps a colony, and followed the manners and religion of Sidon, but were at a day’s journey from their territory; (Josephus) so that the latter could not come to their assistance at a very short warning. The Danites were therefore encouraged to make the attack, (Calmet) particularly as this city was confident in its own strength and riches, and made no alliance with any other. (Haydock) --- Septuagint (Alexandrian, &c.), read, Aram instead of Adam. "They had no commerce with Syria." But the Roman edition (Calmet) has, "they are far off from the Sidonians, and have no (word or) commerce with man." The edition of Grabe repeats a great part of this verse again; ver. 9, with an obelus.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Laish, called also Leshem, Jos 19:47.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Laish — Called Leshem in Jos_19:47, and afterwards Dan. Jdg_18:29, where see note.

Manner of the Zidonians — That is, as explained in the immediate context, careless, quiet, and secure. The inhabitants of Zidon lived by commerce, and took no interest in war and conquest. They consequently took no thought of danger from armed forces; and in their more peaceful pursuits enriched themselves, while other nations weakened and impoverished themselves by constant wars. It is commonly supposed that these people of Laish were originally a colony of the Zidonians, and hence the resemblance named.

No magistrate in the land, that might put them to shame in any thing — A very difficult passage, finding little agreement among critics as to its meaning. The versions all vary, and give little help. Bertheau, as usual, supposes an error in the text, and suggests that possibly the reading מכלים originated in overlooking the letters חסור, which, being restored, give, by dropping the ending ים, the reading in Jdg_18:10, no want of any thing. Furst proposes to amend מכלים דבר by joining the מ to the following word, מכליא, a hinderance. He also gives עצר a cognate sense with מחסור, want, of Jdg_18:10, and, repeating אין from the preceding clause, would read, There was no hinderance to any thing in the land; no one had need: (literally, no possessor of want.) But such emendations are not to be followed, except as a last resort. Keil renders it, No one who seized the government to himself did any harm to them in the land; Cassel, No hereditary ruler was in the land, who in any way oppressed. The main difficulty attaches to the word עצר, which occurs here only. Furst, as we have seen, renders it need; Gesenius renders it wealth, riches, after the Septuagint. But the verbal root, עצר, often means to be able, to have strength or power, and hence we incline to substantially the meaning which our common version, and Keil and Cassel, put upon the noun, עצר, namely, power, dominion, rule. The Hebrew text, without any alteration, would then literally read, No one harming a thing in the land — a possessor of power; and the meaning, as we take it, is, No possessor of power — that is, no neighbouring king, prince, or ruler of any kind, for a ruler or magistrate may aptly be called a possessor of power — disturbed or injured any thing in the country belonging to Laish. They acknowledged no allegiance and paid no tribute to any government, nor did any government meddle with any thing in their land. The statements which immediately follow confirm this view of the passage. They were far from the Zidonians, the only people who might lawfully claim allegiance and tribute from them; and because of this their remoteness from Zidon, whence they had originally emigrated as a colony, they were, on the one hand, quietly ignored by the ruling powers of the home government, and could, on the other, expect no help from them in case of danger. Compare Jdg_18:28.

Had no business with any man — Not only were they thus separated from the Zidonians, but they formed no alliances with any other people. Hence it was, as stated above, that no possessor of power meddled with them to the injury of a thing in their land.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

To Laish. Called in Jos_19:47 Leshem, which is perhaps a corruption caused by the statement that they called it after the name (Keshem) of Dan, or it may be only another form. The name is strangely corrupted in the Septuagint of ver. 29 of this chapter into Oulamais, and in Jos_19:47 into Lesem-dan. St. Jerome, misled by the Septuagint, has Lesem Dan. Laish was situated four Roman miles from Bahias, on the road to. Tyre, on one of the sources of the Jordan. Robinson identifies it unhesitatingly with Tell-el-Kady, "the mount of the judge" (where Kady has the same meaning as Dan), close to the great fountain, "one of the largest fountains in the world," called el-Leddan, which is the source of the lesser Jordan (Josephus), and which may very possibly be the ultimate form of ed-Dan, corrupted into Eddan, el-Eddan, Led-dan, el-Leddan, by successive incorporations of the article el into the word itself, of which there are other examples. The remainder of this verse is exceedingly obscure; a probable translation is as follows: "And they saw the people that was in the midst of it dwelling in security after the manner of the Zidonians, quiet and secure, and none doing any injury to any one in the land, possessing wealth;" and they were far from the Zidonians, and had no business with any man." The words in italics are probably a poetical quotation, descriptive of the people of Laish, which would account for the peculiar diction and the grammatical changes; for whereas the word dwelling is in the feminine gender, agreeing with people, the words quiet and secure and possessing are in the masculine, which can be readily accounted for if they are a quotation. This would also account for the tautology, "dwelling in security," "quiet and secure," and for the poetical character of the phrase possessing wealth," and for the unusual form of the word here rendered wealth (etzer with an ain, instead of the usual otzar with an aleph), in accordance with the Septuagint and Vulgate and Gesenius, who derive the meaning of wealth from collecting, from which the common word atzereth derives its meaning of a collection or congregation of people.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Manner of the Zidonians - Who living in a very strong place, and abounding in wealth, and perceiving that the Israelites never attempted anything against them, were grown secure and careless. Put to shame - Or, that might rebuke or punish any thing, that is, any crime. Putting to shame seems to be used for inflicting civil punishment, because shame is generally the effect of it. Zidonians - Who otherwise could have succored them, and would have been ready to do it. No business-No league or confederacy, nor much converse with other cities, it being in a pleasant and plentiful soil, between the two rivulets of Jor and Daniel, not needing supplies from others, and therefore minding only their own ease and pleasure.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Thus the five men proceeded to Laish, which is called Leshem in Jos 19:47, and was named Dan after the conquest by the Danites-a place on the central source of the Jordan, the present Tell el Kadi (see at Jos 19:47)-and saw the people of the town dwelling securely after the manner of the Sidonians, who lived by trade and commerce, and did not go out to war. יושׁבת is the predicate to את־העם, and the feminine is to be explained from the fact that the writer had the population before his mind (see Ewald, 174, b.); and the use of the masculine in the following words וּבטח שׁקט, which are in apposition, is not at variance with this. The connection of יושׁבת with בּקרבּהּ, which Bertheau revives from the earlier commentators, is opposed to the genius of the Hebrew language. וּבטח שׁקט, "living quietly and safely there." וגו ואין־מכלים, "and no one who seized the government to himself did any harm to them in the land." הכלים, to shame, then to do an injury (Sa1 25:7). דּבר מכלים, shaming with regard to a thing, i.e., doing any kind of injury. עצר, dominion, namely tyrannical rule, from עצר, imperio coercere. The rendering "riches" (θησαυρός, lxx), which some give to this word, is founded simply upon a confounding of עצר with אוצר. ירשׁ does not mean "to possess," but "to take possession of," and that by force (as in Kg1 21:18). "And they were far from the Sidonians," so that in the event of a hostile invasion they could not obtain any assistance from this powerful city. Grotius draws the very probable conclusion from these words, that Laish may have been a colony of the Sidonians. "And they had nothing to do with (other) men," i.e., they did not live in any close association with the inhabitants of other towns, so as to be able to obtain assistance from any other quarter.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Laish

called Leshem. Jos 19:47.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Laish

This is the name of a city. (See: How to Translate Names)

There was no one who conquered

"There were no enemies living in their land who had conquered them"

had no dealings with anyone

"had no contact with any outsiders." This means they lived far enough away from any other city that they lived secluded from other people.

Zorah

Translate the name of this city the same as you did in Judges 13:2.

Eshtaol

Translate the name of this city the same as you did in Judges 13:25.

translationWords

people group

Sidon

trouble

report

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

With nothing to put them to shame. No one ever needed anothers' help, who might have rebuffed him empty handedly, thus humiliating him, as stated below, "Nothing is lacking." So I have heard.

There is a dearth of heirs. There are few heirs, so that if they should be killed, no other claimants will wage war against those who occupy the territory.

They were distant. From the support of the Tzidonians.

And they were not allied with anyone. They had not entered into any treaty requiring others to come to their assistance in times of need.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.