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The Book of Judges (Hebrew: ספר שופטים, romanized: Sefer Shoftim; Greek: Κριτές; Latin: Liber Iudicum) is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders. The stories follow a consistent pattern: the people are unfaithful to Yahweh; he therefore delivers them into the hands of their enemies; the people repent and entreat Yahweh for mercy, which he sends in the form of a leader or champion (a "judge"; see shophet); the judge delivers the Israelites from oppression and they prosper, but soon they fall again into unfaithfulness and the cycle is repeated. Scholars consider many of the stories in Judges to be the oldest in the Deuteronomistic history, with their major redaction dated to the 8th century BCE and with materials such as the Song of Deborah dating from much earlier. Contents Judges can be divided into three major sections: a double prologue (chapters 1:1–3:6), a main body (3:7–16:31), and a double epilogue (17–21). Prologue The book opens with the Israelites in the land that God has promised to them, but worshiping "foreign gods" instead of Yahweh, the God of Israel, and with the Canaanites still present everywhere. Chapters 1:1–2:5 are thus a confession of failure, while chapters 2:6–3:6 are a major summary and reflection from the Deuteronomists. The opening thus sets out the pattern which the stories in the main text will follow: Israel "does evil in the eyes of Yahweh", The people are given into the hands of their enemies and cry out to Yahweh, Yahweh raises up a leader, The "spirit of Yahweh" comes upon the leader, The leader manages to defeat the enemy, and Peace is regained. Once peace is regained, Israel does right and receives Yahweh's blessings for a time, but relapses later into doing evil and repeats the pattern above. Judges follows the Book of Joshua and opens with a reference to Joshua's death. The Cambridge Bible for Schools and Colleges suggests that "the death of Joshua may be regarded as marking the division between the period of conquest and the period of occupation", the latter being the focus of the Book of Judges. The Israelites meet, probably at the sanctuary at Gilgal or at Shechem, and ask the Lord who should be first (in order of time, not of rank) to secure the land they are to occupy. Main text The main text gives accounts of six major judges and their struggles against the oppressive kings of surrounding nations, as well as the story of Abimelech, an Israelite leader (a judge [shofet] in the sense of "chieftain") who oppresses his own people. The cyclical pattern set out in the prologue is readily apparent at the beginning, but as the stories progress it begins to disintegrate, mirroring the disintegration of the world of the Israelites. Although some scholars consider the stories not to be presented in chronological order, the judges in the order in which they appear in the text are: Othniel (3:9–11) vs. Chushan-Rishathaim, King of Aram; Israel has 40 years of peace until the death of Othniel. (The statement that Israel has a certain period of peace after each judge is a recurrent theme.) Ehud (3:11–29) vs. Eglon of Moab Deborah, directing Barak the army captain (4–5), vs. Jabin of Hazor (a city in Canaan) and Sisera, his captain (Battle of Mount Tabor) Gideon (6–8) vs. Midian, Amalek, and the "children of the East" (apparently desert tribes) Jephthah (11–12:7) vs. the Ammonites Samson (13–16) vs. the Philistines There are also brief glosses on six minor judges: Shamgar (Judges 3:31; after Ehud), Tola and Jair (10:1–5), Ibzan, Elon, and Abdon (12:8–15; after Jephthah). Some scholars have inferred that the minor judges were actual adjudicators, whereas the major judges were leaders and did not actually make legal judgements. The only major judge described as making legal judgments is Deborah (4:4). Epilogue By the end of Judges, Yahweh's treasures are used to make idolatrous images, the Levites (priests) become corrupt, the tribe of Dan conquers a remote village instead of the Canaanite cities, and the tribes of Israel make war on the tribe of Benjamin, their own kinsmen. The book concludes with two appendices, stories which do not feature a specific judge: Micah's Idol (Judges 17–18), how the tribe of Dan conquers its territory in the north. Levite's concubine (Judges 19–21): the gang rape of a Levite's concubine leads to war between the Benjamites and the other Israelite tribes, after which hundreds of virgins are taken captive as wives for the decimated Benjamites. Despite their appearance at the end of the book, certain characters (like Jonathan, the grandson of Moses) and idioms present in the epilogue show that the events therein "must have taken place… early in the period of the judges." Chronology Judges contains a chronology of its events, assigning a number of years to each interval of judgment and peace. It is overtly schematic and was likely introduced at a later period. Manuscript sources Four of the Dead Sea Scrolls feature parts of Judges: 1QJudg, found in Qumran Cave 1; 4QJudga and 4QJudgb, found in Qumran Cave 4; and XJudges, a fragment discovered in 2001. The earliest complete surviving copy of the Book of Judges in Hebrew is in the Aleppo Codex (10th century CE). The Septuagint (Greek translation) is found in early manuscripts such as the Codex Colberto-Sarravianus (c. AD 400; contains many lacunae) and the Fragment of Leipzig (c. AD 500). Composition Scholars hold different opinions regarding whether any of the people named as judges existed. Sources The basic source for Judges was a collection of loosely connected stories about tribal heroes who saved the people in battle. This original "book of saviours" made up of the stories of Ehud, Jael and parts of Gideon, had already been enlarged and transformed into "wars of Yahweh" before being given the final Deuteronomistic revision. In the 20th century, the first part of the prologue (chapters 1:1–2:5) and the two parts of the epilogue (17–21) were commonly seen as miscellaneous collections of fragments tacked onto the main text, and the second part of the prologue (2:6–3:6) as an introduction composed expressly for the book. More recently, this view has been challenged, and there is an increasing willingness to see Judges as the work of a single individual, working by carefully selecting, reworking and positioning the source material to introduce and conclude his themes. Archaeologist Israel Finkelstein proposed that the author(s) of the "book of saviours" collected these folk tales in the time of King Jeroboam II to argue that the king's Nimshide origins, which appear to originate in the eastern Jezreel Valley, were part of the "core" territory of Israel. The Deuteronomistic History A statement rep.... Discover the G Dcast popular books. Find the top 100 most popular G Dcast books.