Other evidence allows us to link together the Kenites, Calebites and Danites in a tradition of some movement into Palestine, evidently quite distinct from the great invasion of Israelite tribes which predominates in the existing records.
Xxxiv.), and that a detailed narrative tells of the bloodthirsty though pious Danites who sacked an Ephrairriite shrine on their journey to a new home (Judges xvii.
Apparently it was here, too, that the Danites found a settlement (Judg.
14); and the migration of the Danites is placed after Samson's conflicts with the Philistines (Judges xviii.
Again, in the story of Micah's shrine and the removal of the sacred objects and the Levite priest by the Danites, parallel narratives have been used: the graven and molten images of Judg.
And possibly of v.3 The first narrative, that of Micah and the Danites, is of the highest interest both as a record of the state of religion and for the picture it gives of the way in which one clan passed from the condition of an invading band into settled possession of land and city.
(like the preceding story of Samson) deal with Danites, but the migration can hardly be earlier than David's time; and xix.-xxi., by describing the extermination of Benjamin, form a link between the presence of the tribe in the late narratives of the exodus and its new prominence in the traditions of Saul (q.v.).