Judges, the seventh book of the Old Testament of the Bible, traces Israel's history from the death of Joshua, the lieutenant and successor of Moses, to the beginning of the monarchy under Saul.法官，第七本书的旧约的圣经的痕迹，以色列的历史，从死亡的约书亚，中将和接班人的郑慕智，开始了君主立宪制下的娑罗双树。 Its title is derived from the figures who serve as the protagonists in most of the book.其标题是来自数字谁充当主角，在大部分的图书。 Their Hebrew designation is normally translated "judge," but the word has a broader meaning and should perhaps be translated "ruler."他们的希伯来语指定，通常翻译成“裁判员” ，但Word有一个更广泛的意义和也许应该翻译成“统治者” 。 Where sufficient information is related about individual "judges," they consistently appear in the role of war leader or ruler, not judge.凡足够的资料，是有关个人的“法官” ，他们始终出现在的作用，战争的领导人或统治者，而不是法官。 Deborah, the prophetess, however, may be an exception, and some scholars hold that the minor judges, mentioned only in lists, were officials of the tribal league with judicial functions quite distinct from the role of the major figures like Gideon and Samson.德博拉， prophetess ，不过，可能是一个例外，一些学者认为，轻微的法官，只提到了名单中，被官员部落联盟与司法职能截然不同的角色，主要的数字一样，吉迪和黄山。
These major figures appear to have been of only regional importance and may have overlapped chronologically; the neat chronological structure of the book based on their succession is certainly late and artificial.这些重大的数字，似乎已只有区域的重要性和可能有重叠的时间顺序;整齐顺序结构，这本书的基础上继承是肯定晚和人工。 Judges is part of the Deuteronomistic History, the name given by scholars to the books of Deuteronomy, Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings, all of which appear to share the same complex history of composition.法官是部分的deuteronomistic的历史，名称，所给予的学者帐簿申命记，约书亚，法官， 1和第2款，黄秉槐， 1和第2款的国王，所有这些似乎有着相同的复杂的历史组成。 Many early oral and written sources, including the premonarchical song of Deborah, were incorporated into the general editorial framework provided by the final editor of the history in the time of Josiah (c. 640 - 609 BC).许多早期的口头和书面的来源，包括premonarchical歌德博拉，被纳入一般的编辑所提供的框架，最后的编辑历史中的时候，乔赛亚（长640 -6 09B C）的。
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Bibliography
参考书目
M Bal, Death and
Dissymetry (1988); J Gray, Joshua, Judges, and Ruth
(1967).米平衡，死亡和dissymetry （ 1988年） ; j灰色，约书亚，法官，和罗思（ 1967 ） 。
The Book of Judges is so called because it contains the history of the deliverance and government of Israel by the men who bore the title of the "judges."这本书的法官是所谓的，因为它包含了历史上的解脱和以色列政府由男子谁承担的标题“法官” 。 The book of Ruth originally formed part of this book, but about AD 450 it was separated from it and placed in the Hebrew scriptures immediately after the Song of Solomon.这本书记原本的组成部分，这本书，但有关广告450 ，它脱离它并放置在希伯来语经文后，立即所罗门之歌。
The book
contains, (1.) An introduction (1-3:6), connecting it with the previous
narrative in Joshua, as a "link in the chain of books."这本书的内容， （ 1 ）导言（
1-3:6 ） ，连接它与以往的叙事在约书亚，作为一个“链接链中的书籍” 。 (2.) The history of the thirteen judges
(3:7-ch. 16:31) in the following order: （ 2 ）历史上的法官， 13 （ 3时07分通道。
16时31分）在下列顺序排列：
In all 410 years.在所有四百一十年。
Samson's exploits probably synchronize with the period immediately preceding the national repentance and reformation under Samuel (1 Sam. 7:2-6).黄山的漏洞可能同步期间立即前国家忏悔和改造下，黄秉槐（ 1萨姆。 7:2-6 ） 。 After Samson came Eli, who was both high priest and judge.黄山后，礼来，谁是高牧师和法官。 He directed the civil and religious affairs of the people for forty years, at the close of which the Philistines again invaded the land and oppressed it for twenty years.他针对公务员和宗教事务的人民为四十年，在关闭其中非利士人再次入侵的土地和被压迫者，它为二十年。 Samuel was raised up to deliver the people from this oppression, and he judged Israel for some twelve years, when the direction of affairs fell into the hands of Saul, who was anointed king.塞缪尔提出了提供人民从这个压迫，他判断以色列的一些十二年，当方向事务落入手中的娑罗双树，谁是选定国王。 If Eli and Samuel are included, there were then fifteen judges.如果礼和Samuel包括在内，有那么15法官。 But the chronology of this whole period is uncertain.但时序这整个期间，是不确定的。 (3.) The historic section of the book is followed by an appendix (17-21), which has no formal connection with that which goes before. （ 3 ）历史的一段本书是其次的附录（ 17-21 ） ，其中没有正式的结合即云之前。 It records (a) the conquest (17, 18) of Laish by a portion of the tribe of Dan; and (b) the almost total extinction of the tribe of Benjamin by the other tribes, in consequence of their assisting the men of Gibeah (19-21).它记录（一）征服（ 17 ， 18 ） laish由部分部落丹;及（ b ）几乎完全灭绝的部落本杰明由其他部落，在他们的后果，协助官兵gibeah （ 19-21 ） 。
This section properly belongs to the period only a few years after the death of Joshua.本节妥善属于时期只有几年去世后，约书亚。 It shows the religious and moral degeneracy of the people.它显示了宗教和道德退化的人。 The author of this book was most probably Samuel.作者这本书是最可能塞缪尔。 The internal evidence both of the first sixteen chapters and of the appendix warrants this conclusion.内部的证据，双方的第一16章和附录认股权证的这一结论。 It was probably composed during Saul's reign, or at the very beginning of David's.它可能是组成在娑罗双树的统治地位，或在一开始大卫的。 The words in 18:30, 31, imply that it was written after the taking of the ark by the Philistines, and after it was set up at Nob (1 Sam. 21).字在18点30 ， 31 ，意味着这是书面后，采取方舟由非利士人，后成立nob （ 1萨姆21段） 。 In David's reign the ark was at Gibeon (1 Chr. 16:39)在大卫的统治方舟是在基遍（ 1人权委员会。 16时39分）
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The seventh book of the Old Testament, second of the Early Prophets of the Hebrew canon.第七本书的旧约，第二次初先知的希伯来语佳能。
I. TITLE一，标题
The Hebrew name of the book was transliterated by Origen Safateím, and by St. Jerome Sophtim; it was translated by Melito and Origen Kritaí, by the Septuagint ì tôn kritôn bíblos or tôn kritôn, so, too, by the Greek Fathers; the Latins translated liber Judicum or Judicum.希伯来文的名称，这本书是译音，由俄safateím ，和圣杰罗姆sophtim ;这是翻译的墨利托和奥利kritaí ，由septuagint ì tôn kritôn bíblos或tôn kritôn ，所以，也由希腊的父亲;拉丁美洲翻译liber judicum或judicum 。
The Hebrew verb meant originally "to act as a Divine judge", and was applied to God (Genesis 18:25), and to Moses acting as the specially inspired lawgiver and judge of Israel (Exodus 18:13, 16).希伯来文的动词的意思本来是“作为神圣的法官” ，并适用于神（成因18时25分） ，摩西作为特别的启发lawgiver和法官的以色列（出埃及记18时13分， 16 ） 。 In time the elders of the people became the "judges" (vv. 25, 26).在时间的长者，把人民群众成为“法官” （ vv. 25日， 26日） 。 In this book the term judges (shôphatîm) is applied to the leaders of Israel, and would seem to indicate that their right was Divine (Judges 10:2, 3).在这本书中的任期法官（ shôphatîm ）是适用于以色列领导人，并会似乎表明，他们的权利是神圣的（法官10时02分， 3 ） 。 The office of judge differed from that of king only in the absence of hereditary succession (xii, 7-15).办公室的法官不同，从国王，只有在没有世袭继承（十二， 7月15日） 。 It is worth noting that the Phoenicians, according to Livy, called their chief magistrate suffetes (XXVIII, xxxvii), and gave to the suffetes of Carthage a power analogous to that of the Roman consul (XXX, vii; XXXIV, lxi).值得注意的是，腓尼基人，根据livy ，所谓他们的首席裁判官suffetes第（ xxviii ， XXXVII ）号决议，并给该suffetes的迦太基的权力类似，即罗马领事（第XXX号第七;三十四， lxi ） 。
II.二。 CONTENTS内容
(1) Introduction (i-xx, 5). （ 1 ）导言（一- XX条， 5 ） 。 A summary of the conquest of Chanaan (i, 1-36).摘要征服chanaan （一， 1-36 ） 。 The angel of Jahweh reproves the tribes that made league with the stranger (ii, 1-5).天使jahweh谴责部落取得了联赛与陌生人（二， 1月5日） 。 (2) The history of Israel under the judges (ii, 6-xvi), introduced by a summary of its contents -- Israel's forsaking of Jahweh, turning to Baal and Astaroth, defeat by her enemies, and deliverance by Jahweh (ii, 6-iii, 6). （ 2 ）以色列历史上根据法官（二，六-十六） ，所提出的摘要内容-以色列的放弃的j ahweh，谈到巴力和斯塔罗特，击败她的敌人，和解脱由j ahweh（二， 6 -三，六） 。 Then follow the wonderful deeds of the judges, of whom Gedeon and Samson are the chief heroes; to them are devoted seven chapters.然后按照美妙的先进事迹，法官，其中gedeon和黄山是行政英雄;他们是专门七章。 (3) Two more stories of the times of the judges -- the migration of Dan and their idolatrous worship of the idol of Michas (xvii-xviii), the crime of the Benjamites and their punishment by Israel (xix-xxi). （ 3 ） 2更多的故事，时代的法官-迁移丹和他们的i dolatrous崇拜的偶像的m ichas（十七-十八） ，犯罪的b enjamites和他们的惩罚，以色列（ 1 9- X XI）号决议。 For fuller analysis see Cornely, "Introd. Spec. in Hist. VT Lib.", I, Paris, 1887, 109-14.为更详尽地分析见cornely ， “ introd 。规格。在这一段时间。佛蒙特州库” ，我，巴黎， 1887年， 109-14 。
III.三。 CANONICITY canonicity
The Book of Judges is admitted by all to belong to the canons of the Jews of Palestine, the Jews of the Dispersion (the Alexandrian canon), and the Christians.这本书的法官承认，所有属于该炮的犹太人的巴勒斯坦，犹太人的色散（亚历山大佳能） ，和基督徒。 Only the authority of the infallible Church can determine the canon of Sacred Scripture, and define the inspired meaning of the Books.只有权威，该犯错的教会能确定佳能神圣的经文，并定义的启发意义的书籍。 Hence Catholics may not go the way of Rationalists and of Protestants in the matter of the so-called late and manifold redaction of Judges.因此，天主教徒可能不会去的方式理性和新教徒在这件事的那些所谓下旬和多方面的节录的法官。
IV.四。 AUTHENTICITY真实性
The chief arguments for the authenticity of Judges are given below under Historicity and Sources.行政论据的真实性，法官给出了下面根据历史性和来源。 We now appeal to:现在，我们呼吁：
The canonizing of the book by Jews and Christians as an authentic narrative of part of Israel's history;该canonizing的这本书是由犹太人和基督徒作为一个真实的叙述的是以色列的一部分的历史;
the life-like style of the work;生命一样的作风，工作;
the minute and accurate details of the narrative;该分钟和准确详细的叙述;
the evident purpose of the narrator to give a history of the things whereof he knows.明显的目的，叙述者，让历史的东西， whereof他知道。
V. PURPOSE诉的目的，
Although the purpose of the narrator is evidently to give a history of the events that took place in Israel between the days of Josue and of Samuel, yet that purpose is rather epic and didactic than historical in the modern sense of the word.虽然目的叙述者显然是给历史所发生的事件在以色列之间的天josue和萨穆埃尔，但这一目的是相当史诗和说教，比历史一所现代意义上的字。
(1) The narrator does not purpose history in the modern sense; he does not narrate in historical order all the important events of the period. （ 1 ）叙述者没有历史的目的，在一所现代意义上，他不叙述历史，以便在所有重要的事件期间。 This fact is clear from the appendixes (xvii-xxi), which give very important events outside their proper historical order.这一事实是明确的从附录（十七- XXI ）号决议，给予非常重要的事件以外的其应有的历史秩序。
(2) The historian of Judges has an epic purpose, as early historians (eg Herodotus) often had. （ 2 ）历史学家的法官有一个史诗的目的，早在历史学家（如希罗多德）经常。 The epos, or theme, of the historian of Judges is evolved in the summary (ii, 6-iii, 6), wherewith he introduces the history proper; he has it ever in mind to unfold why Jahweh allowed the foe to abide so long in the promised land, and even to defeat the chosen people, and why He raised up the judges.该环境保护主任，或主题，历史学家法官的演变在简易程序（二，六-三，六） ， wherewith他介绍了历史正确的，他有以往任何时候都考虑到，开展为什么jahweh允许的敌人，必须遵守，只要在应许之地，甚至失败，所选择的人，为什么他提出了法官。 The idolatry of Israel is the reason.有关偶像崇拜的是以色列的原因。
(3) The didactic purpose of the book is to teach Israel that the commandments of Jahweh should be obeyed (iii, 4). （ 3 ）教学的目的，这本书是教导以色列的诫命的jahweh应服从（三，四） 。 When Israel leaves Jahweh, Jahweh leaves Israel, at least for the while; the foes of Israel triumph (cf. Aug., "De Civ. Dei", xvi, 43).当以色列叶片jahweh ， jahweh叶片以色列，至少对于同时;宿敌以色列的胜利（参见8月， “德civ 。 dei ” ，十六， 43 ） 。
VI.六。 SOURCES来源
The problem is complicated.问题是一个复杂的。 Most contradictory theories have been proposed.最矛盾的理论已提出。 According to Moore (see "Internat. Crit. Comm." on "Judges", also art. in "Encycl. Bibl."), the body of the book (ii, 6-xvi, 33) is Deuteronomistic; the general setting of the stories and the purpose of that setting show characteristics of the seventh and sixth centuries, the influence of Deuteronomy and of the great Prophets Jeremias and Ezechiel.根据穆尔（见“ internat 。临界。通讯”对“法官” ，也艺术。在“ encycl 。 bibl 。 ” ） ，该机构的这本书（二，六-十六， 33岁）是deuteronomistic ;一般设置的故事和目的，设定显示的特点，第七和第六世纪，影响申命记和伟大的先知jeremias和ezechiel 。 The stories of the book, out of their setting and apart from their set purpose in the Book of Judges, are pre-Deuteronomic; they show no Deuteronomic traces except in the introductions and the links that chain the various stories together.的故事，这本书，指出他们的设置除了从他们设置的目的，在这本书中的法官，是前deuteronomic ;显示他们没有deuteronomic的痕迹，除非是在引进和链接链的各种故事，一起。 Indeed, Moore would have it that this redaction and unification of the sources was the work of a pre-Deuteronomic editor; this editor is not admitted by Kittel.事实上，穆尔会认为这节录的和统一的来源是工作的先决deuteronomic编辑;此编辑器是不承认由kittel 。 To sum up, then, the opinion of Moore, one of the most eminent Protestant students of Judges, the book itself (ie ii, 6-xvi, 31) is made up of two strands (J and E), united not later than 621 BC by a pre-Deuteronomic redactor (RJE), and re-edited shortly thereafter, during the Deuteronomic reform of Josias and the influence of Jeremias, by the Deuteronomic editor of the Hexateuch (D).概括起来，然后，认为穆尔，其中最杰出的新教的学生，法官，这本书本身（即二，六-十六， 31日）是成立的两个strands （ J和e ）款中，美国不得迟于公元前621一前deuteronomic redactor （ rje ） ，并重新编辑，此后不久，在deuteronomic改革josias和影响jeremias ，由deuteronomic编辑器的hexateuch （四） 。 Many critics refuse to assign any strata of Judges to the Hexateuchal fictions -- J, E, JH, P or R, and D, even though they postulate many and late sources for the book in its present state.很多批评者拒绝指派任何阶层的法官向hexateuchal小说-J以来，英，法家，磷或R ，和D ，即使他们设许多后期来源为这本书在目前的状态。 Among Catholic scholars a few, who wrote before the Biblical Commission issued its decrees about the Pentateuch, have accepted the late redaction.其中天主教学者数，谁写之前，圣经委员会发表了有关法令， pentateuch ，已接纳晚节录。 Most Catholic scholars, however, are unanimous against these few who have left the traditional positions of Catholic Bible-study.最天主教学者，不过，都一致反对，这几年谁离开了传统的立场，天主教圣经研究。 In the matter of historical criticism of Judges, as of the Pentateuch, Catholic scholars do not deny the use of various sources by the inspired writer, but postulate that these documents shall have been written and put together very much earlier than the Rationalists wish.在这件事的历史的批评，法官，作为该pentateuch ，天主教学者不否认使用各种不同的来源，由作家的灵感，但假定，这些文件应已书面和放在一起十分较理性的愿望。 There is no proof whatsoever of the late and manifold redactions of these documents in our present book.有没有证据证明什么的后期和多方面的节录，这些文件在我们目前的图书。 Cornely (loc. cit., 214-22) and Hummelauer (In Lib. Jud. et Ruth, 27) both consider that the writer of Judges was probably Samuel; and both admit that the work shows signs of the use of pre-existing documents. cornely （ loc.引文中， 214-22 ）和胡梅劳尔（在库。 jud 。罗思等， 27日）双方认为，作家的法官可能是黄秉槐;都承认，工作有迹象显示使用预先存在的文件。 Such is the opinion also of Kaulen ("Einleitung in die heilige Schrift", 3rd ed., Freiburg, 1890, 181).这就是民意，也考伦（ “ einleitung在模具heilige schrift ” ，第三教育署，弗赖堡， 1890 ， 181 ） 。
(1) Judges, in its present state, cannot have been written before Israel had a king. （ 1 ）法官，在目前的状态，不能被写入之前，以色列有一个国王。 Only in the time of a king could the writer have said: "In those days there was no king in Israel, but every one did that which seemed right to himself" (xvii, 6; cf. xviii, 1; xxi, 24).只有在的时候，国王可以有作家说： “在那些日子有没有国王在以色列，但每个人都这样做似乎是对自己的权利” （十七，六;比照十八， 1 ;二十一世纪， 24 ） 。 These words appear only in the appendix (xvii-xxi), which we admit to be later than some of the sources used by the sacred writer; this apendix is generally admitted to be part of the work done by the last editor of Judges.这些话只会出现在附录（十七- XXI ）号决议，这是我们承认应在不迟于一些来源，所用的神圣的作家; apendix这是普遍承认的一部分，所做的工作，最后的编辑法官。 This editor, then, wrote while Israel had a king.此编辑器，然后写道，尽管以色列有一个国王。
(2) The book was not written after Solomon had done evil. （ 2 ）这本书不写后，索罗门做了邪恶。 The writer deems the lack of a king to be the explanation of the idolatry of the Danites and the misdeeds of the tribe of Benjamin.作者认为，缺乏一个国王要解释的偶像崇拜的danites和不当行为是该部落的本杰明。 Such an explanation would have been out of the question had the writer known either of the idolatry brought in by Jeroboam and encouraged by Solomon or of the separation of Juda from Israel.这样的解释已指出的问题已众所周知，无论是作家的偶像崇拜所带来的在由jeroboam和鼓舞，索罗门，或分离juda来自以色列。
(3) This last editor must have written before David had reigned seven years. （ 3 ）这最后的编辑必须有书面前，大卫在位七年。 For Jerusalem was still called Jebus and was occupied by the Jebusites (xix, 11); whereas, in the seventh year of his reign, David took the citadel of Sion, called it the city of David, and destroyed the Jebusites (2 Samuel 5).为耶路撒冷仍然是所谓的jebus和被占领由耶布斯人（ 19 ， 11 ） ;而，在第七年他的统治，国宝了大本营的锡永，称这是市国宝，并摧毁了耶布斯人（ 2塞缪尔5 ） 。
(4) Finally, it is likely that Judges antedates even the first seven years of David's reign and the last years of Saul's. （ 4 ）最后，它可能是法官antedates ，甚至第一七年大卫的统治地位和过去几年的娑罗双树的。 The book purposes to keep the children of Israel from idolatry and from the Divine punishments thereof.这本书的目的，把儿童以色列从偶像崇拜，并从神的惩罚。 In the beginning of David's and the end of Saul's reign there was no need of such purpose: Saul had "rooted out the magicians and soothsayers from the land" (1 Samuel 28:9).在开始时，朱的和年底娑罗双树的统治地位，因此没有必要这样的目的：娑罗双树“植根出魔术和soothsayers从土地” （ 1塞缪尔28:9 ） 。 Moreover, in that period the writer would have seen that even a "king in Israel" did not prevent the tribal and internal dissensions of the days of the judges.此外，在此期间，作家将看到，即使“国王在以色列”并没有阻止的部落和内部纠纷的日子法官。
(5) Since, then, Judges was most likely written in the first years of Saul's reign, there is no more probable writer thereof than Samuel. （ 5 ）自话，那么，法官是最有可能的书面在头几年的娑罗双树的统治地位，是没有更多的作家有可能比塞缪尔。 He had yielded to Israel's clamours, and set up Saul as king.他曾屈服于以色列的clamours ，并设立娑罗双树作为国王。 A new war was impending.一场新的战争是即将。 There was none in Israel more likely to make the people ready for that war by driving home to them the thesis of Judges -- that fidelity to Jahweh meant success against the foe of Israel.有没有在以色列更有可能，使人民作好准备，那场战争是由开车回家，向他们论文的法官-即保真度，以j ahweh意味着成功，对敌人以色列。
(6) The use of previous documents by Samuel sufficiently explains the varied literary style on account of which the Rationalists frame their various hypotheses. （ 6 ）使用以前的文件，由黄秉槐充分说明了不同的文学风格上的帐户，其中理性范围内的各种假说。 The song of Debbora (v) is archaic by contrast with the language of its setting.这首歌的debbora （五）是过时的对比与语言，其设置。 The story of Gedeon is originally from a different hand than that of the first writer of Samson's history.故事gedeon原本是从一个不同的手比的第一作者，黄山的历史。 spirit of the Lord rushed [xxxxxx] upon Samson" (xiv, 6, 19; xv, 14).的精神，主送往[ xxxxxx ]黄山“ （第十四，第6 ，第19条;十五， 14 ） 。
Catholic commentators of old assigned the Book of Judges to many hands.天主教评论家旧指派本书的法官有很多的手中。 So Maldonatus (Comm. in Matt., ii, 23), Pineda (In Job, præf., iii), Clair (p. 10), and many others.因此， maldonatus （ comm.在马特。第一，二， 23日） ，帕尼达（在就业， præf ，三） ，克莱尔（第10页） ，和许多其他问题。 Hummebauer (In Jud., 27) argues that the longer narratives -- those of Aod (iii, 15-30), Barac (iv and v), Gedeon (avi-viii), Abimelech (ix), Jephte (xi, 1-xii, 7), and Samson (xiii-xvi) -- are distinct accounts, written by separate authors, who were contemporary or almost contemporary with the events they narrated. hummebauer （在jud ， 27日）认为，较长的叙述-这些机场的启用日期（三， 1 5-30） ， b arac（ I V及V ） ， g edeon（的A VI八） ，亚比米勒（九） ， j ephte（十一， 1第十二章， 7 ） ，黄山（十三-十六） -是不同的帐户，以书面，由单独的作者，谁被当代或几乎与当代的事件，他们叙述。 These varied narratives Samuel incorporated much as he found them; he drew from tradition for the minor details which he gives about the lesser judges.这些不同的叙述，黄秉槐纳入得多，他发现这些人;他提请人们从传统的为小细节，他给有关较轻的法官。 While setting these stories together, Samuel was inspired in regard to the complete thoughts he culled from others, as well as the introductions, links, and remarks he superadded.而设置这些故事一起，塞缪尔的灵感方面，以完整的思考，他从别人的扑杀，以及为引进，链接和言论，他superadded 。
VII.七。 HISTORICITY历史性
(1) Internal Evidence （ 1 ）内部证据
The writer of Judges was contemporary with some of the events which he narrated; used documents written by those who were contemporary, or all but contemporary, with the deeds they told; and shows every sign of sincerity, care, and truth.作家法官与当代的一些事件，他叙述;使用的文件所写的那些谁被当代，或全部，但当代，与先进事迹，他们告诉;种种迹象表明诚意，照顾，和真理。 The very concern of the writer to give the truth explains the manifold literary style of the book.非常关注的作家，让真相说明了多方面的文学风格的书籍。 He has preserved to us unchanged the style of the song of Debbora and that of the fable of Joatham.他保留了我们不变的作风，这首歌的debbora和该寓言joatham 。 He has transmitted sayings peculiar to place and to person (ii, 5; iv, 5; vi, 24, 32; xv, 19; xviii, 12, 29).他转交的说法特有的地方和人（二，五;四，五;六，第24 ，第32条;十五，十九;十八， 12 ， 29 ） 。 The nationalistic objections to the miraculous in the stories of Gedeon and Samson are generally accepted by Protestant writers, who look upon these portions of Judges as legendary; to Catholics these are as historical as any other portion of the work.民族主义的反对，以奇迹般的在故事gedeon和黄山是普遍接受的基督教作家，谁的眼光来看待这些部分法官传奇;天主教徒，这些都是作为历史的任何其他部分的工作。 The enemies to the historicity of the book in vain insist that these stories are set down as legends to please the Israelites.敌人以历史性的这本书，妄图坚持认为，这些故事是订下作为传说中，请以色列人。 The writer of Judges so berates the Israelites for idolatry and inter-tribal dissension that it is unscientific to accuse him of truckling to their pride in their heroes.作家的法官，使berates以色列人为偶像崇拜与跨部落的纠纷，这是不科学的指责，他truckling他们感到自豪，他们的英雄。
(2) External Evidence （ 2 ）外部证据
(a) Catholic tradition is clear. （一）天主教的传统，是显而易见的。 The Fathers look upon the narrative of Judges as fact-narrative; their unanimity is admitted by all who deem that unanimity worth consideration.父亲的眼光来看待叙事的法官作为事实的叙述;他们一致承认，是由所有谁一致认为值得考虑。
(b) O.-T. （二） o.-t. testimony is manifold.证词是多方面的。 The opening summary (i, 1-ii, 5) gives details the historical value of which is attested by Josue: Juda's siege of Dabir (1:10-15; Joshua 15:14-19), the Jebusites in Jerusalem (1:21; Joshua 15:63), the Chanaanite in Gazer along with Ephraim (1:29; Joshua 16:10), the Chanaanite dwelling with Manasses (1:27; Joshua 17:11).开放的概要（一，一-二，五）提供的细节的历史价值，这是核签josue ： juda的围困dabir （ 1:10-15 ;约书亚记15:14-19 ） ，耶布斯人在耶路撒冷（ 1 ： 21个;约书亚15:63 ） ， chanaanite在gazer随着ephraim （ 1时29分;约书亚16时10分） ， chanaanite住家与玛（ 1时27分;约书亚17时11分） 。 Like details are the death of Josue (2:6-9; Joshua 24:28-31), the capture of Lesem by Dan (17:18; Joshua 19:47).像详情死亡josue （ 2:6-9 ;约书亚记24:28-31 ） ，捕获lesem由丹（ 17时18分;约书亚19时47分） 。 The Books of Kings tell us as facts much that we read in Judges.书籍国王告诉我们，事实很多，我们在阅读的法官。 Israel's forgetfulness of Jahweh, her defeat by the foe and salvation by the judges (1 Samuel 12:9-11); the death of Abimelech, son of Gedeon (9:53; 2 Samuel 11:21).以色列的健忘的jahweh ，她的失败是由地球之友与救亡由法官（ 1塞缪尔12:9-11 ） ;死亡亚比米勒的儿子， gedeon （ 9时53分; 2 ，黄秉槐11时21分） 。 The Psalms dwell proudly on the deeds of the judges: the fate of Sisara, Jabin, Oreb, Zeb, Zebee, and Salmana (vii, 22, 25; iv, 15; viii, 21; Ps. lxxxii, 10-12); the entire history of Judges in outline (Ps. cv, 34-46).该诗篇纠缠自豪地对事迹法官：命运sisara ， jabin ， oreb ， zeb ， zebee ， salmana （第七章，第22 ，第25 ;四，十五;第八， 21个;的PS 。 lxxxii ， 10月12日） ;整个历史的法官在纲要（诗篇的简历， 34-46 ） 。 The Prophets refer to real facts given in Judges: the defeat of Madian by Gedeon (Isaiah 9:4; 10:26); the crime at Gabaa (Hosea 9:9; 10:9).先知是指真正的事实，由于在法官：打败马甸由gedeon （以赛亚书9时04分; 10时26分） ;犯罪gabaa （何西阿9时09分; 10时09分） 。
(c) In the New Testament, St. Paul mentions the judges in their proper place between Josue and Samuel (Acts 13:20); praises some of the judges along with certain kings (Hebrews 11:32). （ c ）在新约圣经，圣保禄提到法官在其适当的位置之间的josue和Samuel （行为13时20分） ;赞扬一些法官随着某些国王（希伯来书11时32分） 。
VIII.八。 TEXT文本
(1) Hebrew. （ 1 ）希伯来文。 Kittel's edition shows that the Masoretic text is in very good condition. kittel的版表明，该masoretic案文是在很好的条件。 "It is better preserved than any other of the historical books" (Moore, "Judges", 43). “这是更好地保存，比任何其他的历史书” （穆尔， “法官” ， 43 ） 。 The only serious difficulties are in the song of Debbora.唯一的严重困难，是在歌debbora 。
(2) Greek. （ 2 ）希腊。 We have two distinct Septuagint forms (cf. Lagarde, "Septuaginta-Studien", 1892, 1-72): one is seen in the Alexandrinus (A), Coislinianus (P), Basiliano-Vaticanus (V), and many cursives; the other version is represented by the Vatican (B), and a considerable number of cursives.我们有两种截然不同的septuagint形式（参见•拉嘉德， “ septuaginta - studien ” ， 1892年， 1-72 ） ：一被认为是在该alexandrinus （一） ， coislinianus （ p ）款， basiliano - vaticanus （五） ，和许多cursives ;另一版本是由梵蒂冈（二） ，并有相当数量的cursives 。
(3) Latin. （ 3 ）拉丁美洲。 St. Jerome's version is one of his most careful efforts at translation of the Masorah, and is of the greatest exegetical importance.圣杰罗姆的版本是他的一个最认真的努力，在翻译的masorah ，是最大的训诂的重要性。
Publication information Written by Walter Drum.出版信息的书面沃尔特鼓。 Transcribed by WGKofron.转录由wgkofron 。 With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume VIII.与感谢圣玛丽教堂，美国俄亥俄州阿克伦城天主教百科全书，货量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
Fathers: THEODORET, Quæstiones in Librum Judicorum in PG, LXXX, 485; PROCOPIUS OF GAZA, Comm.父亲： theodoret ， quæstiones在librum judicorum在pg ， lxxx ， 485 ; procopius加沙，商业。 in Judices in PG, LXXXVII, 1041; ST.在judices在pg ， lxxxvii ， 1041年;圣。 AUGUSTINE, Quæstiones in Heptateuchium in PL, XXXIV, ;701.奥古斯丁， quæstiones在heptateuchium在临时立法会，第三十四， ; 701 。 Modern commentators mentioned in the body of the article.现代评论家提到，在正文中的文章。 See also BONFRÈRE, Comm.也见bonfrère ，商业。 in Jos., Jud., et Ruth (Paris, 1631); SERARIUS, Jud.在jos. ， jud 。等罗思（巴黎， 1631 ） ; serarius ， jud 。 et Ruth explanati (Mainz, 1609); CLAIR, Les Juges et Ruth (Paris, 1878).罗思等explanati （美茵茨， 1609 ） ;克莱尔，本港就业辅导组等法官罗思（巴黎， 1878年） 。 Protestant commentators of worth are MOORE, KEIL, BUDDE, BERTHEAU.新教评论的价值是穆尔的Keil ，布德， bertheau 。
ARTICLE HEADINGS:文章标题：
§ I. Name: §一，名称：
§ II. §二。 Synopsis of Contents:概要内容：
Sections of Book.部分图书。
§ III. §三。 Sources: The Main Text, iii.资料来源：主要文本，三。 7-xvi. 7 -十六。 31: 31日：
Song of Deborah.歌德博拉。
Account of Gideon.帐户吉迪恩。
Original Book.原来的图书。
The Priest of Micah.牧师的支助团。
§ IV. §四。 Combination and Revision of The Sources:组合和修订的来源：
Additions by Deuteronomist.增补由deuteronomist 。
§ V. Age of the Sources: §五，年龄的来源：
Story of Samson.黄山的故事。
§ VI. §六。 Literary Characteristics:文学的特点：
In the Hebrew canon, the second book of the Earlier Prophets, placed between Joshua and Samuel.在希伯来文佳能，第二本书的较早的先知，放在之间的约书亚和Samuel 。
§ I. Name: §一，名称：
The book derives its name from the fact that it deals with the "Judges," a term which, according to the statements found in the book (comp. ii. 11-19 and the constantly recurring formulas in iii. 7, vi. 1; iii. 12, iv. 1, x. 6, xiii. 1; iii. 8, iv. 2, 9, x.7), designates men who dealt out justice to the oppressed people (comp. , Ps. x. 18); hence it is used in the sense of = "rescuer" (ii. 16, 18).这本书源于它的名字从事实，即它处理的“法官”一词，根据该报表发现，在这本书中（ comp.二， 11月19日和不断重演的公式三。七，六，一;三，十二，四，一，十，六，十三，一;三，八，四，二，九， x.7 ） ，指定男子谁处理的正义，向被压迫人民（ comp. ，常任秘书长。十。 18 ） ;因此，这是用在与意识= “解救” （ ii. 16日， 18日） 。 The word, however, means more than this and more than the modern "judge": it means the leaders or rulers (comp. the Suffetes [= ] in Carthage) who took charge of the affairs of the several tribes in case of war with the Canaanites or other neighboring peoples, and who also assumed leadership of their respective tribes in the succeeding times of peace.这个词，不过，手段比这更多的与较现代的“法官” ：它意味着领导人或统治者（ comp.该suffetes [ = ]在迦太基）谁负责的事务的几个部落的案件战争该canaanites或其他邻国的人民，谁也承担了领导各自的部落，在成功的和平时期。 In accordance with the needs of the time, their functions were primarily judicial (iv. 5).在按照需要的时间，其职能主要是司法（ iv. 5 ） 。 The book itself announces that it will deal with the time of the Judges from the death of Joshua; but the description of Joshua's death at the beginning of the book is doubtless a later addition, and the introduction repeats (i. 1-ii. 5) the theme of the Book of Joshua, namely, the conquest of the country west of the Jordan.这本书本身宣布，它将处理的时候，法官从死亡的约书亚;但描述约书亚的死在开始这本书无疑是稍后此外，和引进重复序列（一，一-二，五）为主题的这本书约书亚，即征服了该国西部的约旦。 Nor does the Book of Judges give the conclusion of the history of the Judges; for the two stories appended to the book in its present form belong not to the end of that period, but to its beginning, and the narratives forming the kernel of the book break off before the period of the Judges ends.也不是这本书的法官，让历史的结论的法官;两个故事附在这本书以其目前的形式不属于这个时期结束，但其开端，叙述形成核心的预订中断的期间之前的法官结束。 The thread is taken up again in the Book of Samuel.线程是所采取的行动再次在这本书中的塞缪尔。 It may be assumed, however, that the original Book of Judges was carried down to the end of the period and concluded with the story of Eli and Samuel, which forms the beginning of I Samuel.可以假定，但是，原预订的法官进行到期限结束时和结束时的故事，礼和Samuel ，形式开始的I塞缪尔。
§ II. §二。 Synopsis of Contents:概要内容：
Before discussing the several parts and their origin, it may be well to note the peculiar composition of the book.在讨论的几个零件及其来源，它可能以及注意的特殊组成，这本书。 The introduction and additions may clearly be separated from the main text, giving the following three divisions: (1) introduction; (2) Book of Judges proper; and (3) appendixes.引进和补充，可清楚地分开，从主要文本，让以下三个部门： （ 1 ）引言; （ 2 ）图书法官适当的;及（ 3 ）附录。
(1) Introduction: （ 1 ）简介：
(a) i. （一）一。 1-ii. 1 -二。 5, a general view of the conquest of Canaan. 5 ，一般的看法征服迦南。 The story is evidently intended to portray the great tribulations of the time of the Judges, which God inflicted because the Israelites partially spared the Canaanites in spite of His command to the contrary (see ii. 1-5, especially verse 3).故事显然是打算塑造伟大磨难的时候，法官，上帝造成的，因为以色列人部分幸免canaanites ，尽管他的命令相反（见二， 1月5日，尤其是韵文3 ） 。
(b) ii. （二）二。 6-iii.六-三。 6, a general description of the conditions obtaining at the time of the Judges.六，一般说明的条件，获得在时间的法官。 The chief characteristic of this time is found in the recurring change from apostasy and punishment to repentance and deliverance.行政的特点，这个时候发现，在经常性的变化从叛教的惩罚，忏悔和解脱。 The account forms the introduction to the following stories, which are, as it were, summarized in ii.帐户的形式引入到下面的故事，这是，因为它被归纳为二。 11-19. 11月19日。
Sections of Book.部分图书。
(2) The Book of Judges Proper, iii. （ 2 ）这本书的法官适当的，三。 7-xvi. 7 -十六。 31: This describes Israel's delivery, through divinely appointed judges, from the subjugation to the Canaanites and the neighboring peoples which it had brought upon itself. 31日：本介绍以色列的交付，通过神任命的法官，从征服到canaanites和邻国人民的，它带来的本身。 The accounts of the activities of the several judges vary considerably in length; only the five so-called "Great Judges" are treated in detail.决算各项活动的几个法官有很大的差别，在长度只有五，所以所谓的“伟大的法官”的待遇，详细。 The narratives may be summarized as follows:叙述可归纳如下：
(a) iii. （一）三。 12-30, account of the Benjamite Ehud, who overthrew the tyranny of the Moabites; 12月30日，帐户的埃胡德便雅悯人，谁推翻暴政的moabites ;
(b) iv.-v., story of Barak (and Deborah), who overthrew the tyranny of the Canaanites (but see § III.); （二） iv.-v. ，故事，巴拉克（和德博拉） ，谁推翻暴政的canaanites （但参阅§三） ;
(c) vi. （三）六。 1-viii. 1 -八。 32, story of Gideon of western Manasseh, who overthrew "the Midianites and the Amalekites and all the children of the East"; 32 ，故事吉迪恩西方玛，谁推翻了“米甸人和amalekites和所有儿童东” ;
(d) x. （四）十。 6-xii. 6 -十二。 7, story of Jephthah the Gileadite of the tribe of Gad, who vanquished the Ammonites; 7 ，故事jephthah该gileadite该部落的总装，谁战胜了菊石;
(e) xiii.-xvi., account of the Danite Samson, who vanquished the Philistines; （五） xiii. -十六，帐户的danite黄山，谁战胜了非利士人;
(f) iii. （六）三。 7-11, story of the Kenazite Othniel, from the tribe of Judah, who vanquished Chushan-rishathaim (iii. 10); together with various incidental remarks relating to the so-called Minor Judges: 7月11日，故事的kenazite奥思尼尔，从部落的犹大，谁战败国竹山- rishathaim （ iii. 10 ） ;连同各种杂费的言论有关，所以所谓的小法官：
(g) iii. （克）三。 31, story of Shamgar; 31日，故事珊迦;
(h) x. （八）十。 1-5, stories of Tola of Issachar and Jair of Gilead (eastern Manasseh); and 1月5日，故事tola的萨迦和jair的基列（东区玛） ;
(i) xii. （一）十二。 8-15, stories of Ibzan of Beth-lehem, Elon the Zebulonite, and Abdon the Pirathonite of the tribe of Ephraim. 8月15日，故事比赞的事- lehem ，伊隆该zebulonite ， abdon该pirathonite的部落ephraim 。 With the exception of the priestly tribe of Levi and the two tribes of Reuben and Simeon, which soon became extinct, each of the tribes is represented by at least one judge.与例外，该priestly部落利维和两个部落的流便和西蒙，很快成为灭绝，每个部落的代表是由至少有一名法官。 The section viii.该第八节。 33-ix. 33 -九。 57, dealing with the leadership of Abimelech, is not strictly of the same order as the rest. 57 ，处理与领导亚比米勒，是没有严格的按照相同的顺序作为休息。
(3) Appendixes: Two stories from the time of the Judges: （ 3 ）附录：两个故事，从时间的法官：
(a) xvii. （一）十七。 and xviii., the campaign of the Danites, and the transference to Dan (Laish) of the sanctuary of Micah the Ephraimite;和十八，运动的danites ，并转移到丹（ laish ）庇护海地文职支助团的有关ephraimite ;
(b) xix.-xxi., the outrage at Gibeah, and the resultant punitive war against Benjamin, which is almost destroyed; the measures taken for the preservation of the tribe. （二） xix. -二十一，愤怒gibeah ，以及由此产生的惩罚性战争对本雅明，这是几乎摧毁了;所采取的措施，为维护该部落。
§ III. §三。 Sources: The Main Text, iii.资料来源：主要文本，三。 7-xvi. 7 -十六。 31: 31日：
The earliest sources are found in the stories relating to the five Great Judges:最早的来源，发现在故事中涉及到五的伟大法官：
(1) The account of Ehud, iii. （ 1 ）帐户的埃胡德，三。 12-30, which, with the exception of the Deuteronomistic framework (verses 12-15 and 30), is a uniform story, based doubtless on ancient tradition. 12月30日，其中，除该deuteronomistic框架（韵文12月15日和30日） ，是一个统一的故事，毫无疑问，基于对古老的传统。
Song of Deborah.歌德博拉。
(2) The story of Barak and Deborah, iv. （ 2 ）的故事，巴拉克和德博拉，四。 and v., in which must be distinguished:和五，在必须加以区分：
(a) the Song of Deborah, v. 2-31, describing the sufferings and the victory of the people, and which was doubtless composed by an eye-witness. （一）这首歌的德博拉，五， 2月31日，描述的痛苦和胜利的人，这是毫无疑问，组成一个大开眼界的证人。 It is uncertain, however, whether Deborah herself composed this.这是不明朗，不过，是否德博拉自己组成的这一点。 Doubt arises from the exhortation (v. 12) "utter a song," and from the fact that the introduction does not say that she composed it, but only that Deborah and Barak sang it (ib. verse 1).毫无疑问源自劝告（五12 ） “天下一首歌， ”从事实，即引入不说，她组成的，但只是德博拉和巴拉克生（ ib.韵文1 ） 。 Nor does it follow absolutely from the word (verse 7) that Deborah composed the Song.也不是绝对的后续从Word （新诗七）德博拉组成的这首歌。 Although is probably intended as the first person and has been so interpreted down to recent times, yet it may also have been intended as an address to Deborah, as the second person feminine singular (= ; comp. , Jer. ii. 33) - "until thou hast arisen, Deborah!"虽然可能是打算作为第一人，并已使解释下降至最近的时代，但它也可能已打算作为一个地址德博拉，作为第二人女性奇异（ = ;可比，哲二。 33 ） - “直到祢出现，德博拉” ！ And even its interpretation as the third person feminine singular (= , old form of , in which the甚至它的解释，作为第三人的女性奇异（ = ，旧的形式，在其中 would be secondary, conditioned by the traditional conception, according to which the expression is in the first person) is not excluded, and the reading may be, "until Deborah arose."将中学，条件是由传统的概念，根据该表达的是在第一人）是不排除，和读可能会“ ，直到德博拉出现” 。 Nor is the first person in verse 3 decisive, as it may refer to any poet.也不是第一人，在诗三决定性的，因为它可能是指任何诗人。 The exhortation in verse 12, "Awake, awake, Deborah: awake, awake, utter a song," formerly considered a direct proof of Deborah's authorship, really excludes this possibility, unless it is assumed that it is a poetic address of the author to herself.告诫在韵文12 ， “醒来，醒来，德博拉：醒来，醒来，说出一首歌曲， ”以前被视为直接证明了德博拉的作者，真正排除了这种可能性，除非它是假设，这是一个诗意的地址作者自己。 Aside from these doubtful arguments, the context, with its striking references to the deeds and thoughts of women (Deborah, Jael, Sisera's mother and her "wise women"), might point to apoetess as the author.除了这些令人怀疑的论点，背景，其突出的提述的事迹和思想的妇女（德博拉， jael ， sisera的母亲和她的“聪明女人” ） ，可能指向apoetess作为作者。 Even if the Song was not composed by Deborah, it was at least the work of a contemporary; and as such it is the earliest source for the history of Israel, and a historical document of supreme value.即使这首歌是不是组成的博拉，这是至少的工作，一个当代;正因如此，这是最早的来源为以色列历史上，和一个历史文件，最高法院的价值。 It not only recounts a historical fact, but breathes the wild spirit of a heroic age, and with elemental force portrays especially the pitiless delight in battle and bloodshed, and the joy of deliverance from the yoke of tyranny.它不仅重新一个历史事实，但呼吸野生的精神，一个英雄的年龄，以及与元素力量描绘尤其是无情的喜悦在战斗和流血，和解脱的喜悦，从暴政的枷锁。
(b) The prose historical account in ch. （二）散文的历史帐户，在CH 。 iv.四。 stands in a peculiar relation to the Song, inasmuch as the poetical account has been clearly changed into a historical narrative, which presents various contradictions to and exaggerations of the Song in regard to numbers and events.主张在一个奇特的关系，以这首歌，因为诗的帐户已被清楚地变为历史叙事，其中介绍了各种矛盾和夸张的这首歌在方面的数目和活动。 This prose account based upon the Song of Deborah is, however, only a part of the story told in ch.这散文帐户基于这首歌的德博拉，但只是一个故事的一部分说，在CH 。 iv.; for, in the first place, the story of the victory of Barak and the tribes of Zebulun and Naphtali over King Jabin of Hazor (iv. 10) is joined to it, and, in the second place, there are other details which are not found in the Song, and which therefore were derived from independent tradition, especially the reference to the attack made by the Israelites from Mount Tabor.四。 ; ，摆在首位，故事的胜利，巴拉克和部落西布伦和拿弗超过国王jabin的hazor （ iv. 10 ）加入到它，并在第二位，还有一些其他的细节这是没有发现在这首歌，并因此来自独立的传统，特别是参考的攻击所提出的以色列人由Mount塔布尔。 The story in ch.故事在CH 。 iv., taken for the most part from the Song, and which may be called the story of Sisera in contrast to the story of Jabin, narrates the victory of Deborah and of Barak of Issachar over Sisera at the Kishon, and the death of the last-named at the hands of Jael.四，采取大部份从宋，其中可称为故事sisera在对比的故事jabin ，叙述了胜利，德博拉和巴拉克的萨迦超过sisera在kishon ，和死亡的最后命名在手中jael 。 In consequence of the fusion of the stories, Sisera in the account in ch.在后果的融合的故事， sisera在该帐户在CH 。 iv.四。 does not appear as the head of a coalition of the Canaanite kings, as he is represented in the Song, where he is the chief personage, but merely as the general of King Jabin.似乎并不为团长的一个联合的canaanite国王，因为他是代表在这首歌，在那里他是行政人物，而只是作为一般的国王jabin 。 The stories are so closely fused that they can no longer be separated, this being doubtless due to the confounding of two heroes of the name of Barak (= "lightning"; comp. the surname in "Hamilcar Barcas"); namely, Barak of Kedesh of the tribe of Naphtali (iv. 5 [AV 6]) and Barak of Issachar (v. 15).故事是如此紧密融合，他们再也不能分开，这是毫无疑问，由于混淆的两个英雄的名字巴拉克（ = “闪电” ;可比。姓氏在“ hamilcar barcas ” ） ;即，巴拉克的kedesh该部落的拿弗（ iv. 5 [影音6 ] ）和巴拉克的萨迦（五15 ） 。
Account of Gideon.帐户吉迪恩。
(3) The account of Gideon, vi.-viii., consisting of two separate narratives brought into harmony by the passages vii. （ 3 ）帐户的吉迪， vi.第八，构成两个独立的叙述带进和谐通道七。 25 and viii. 25日和第八。 10. 10 。 According to the main text, including vi.根据主要的文本，包括六。 2-6, 11-24, 33 et seq., vii. 2月6日， 11月24日， 33条及以下各条，第七。 1, and vii. 1 ，和第七。 9-25 (except verse 12), as well as the passages vi. 9月25日（除韵文12 ） ，以及作为通道六。 35; vii. 35条;七。 2-8, 14, 16-22, preserved only in revised form, Gideon delivered the whole of Israel from the inroads of the Midianites, whose camp on Mount Gilboa he surprised. 2月8日， 14日， 16日至22日，保存，只有在修订的形式，吉迪恩交付整个以色列从进出的米甸人，其营山的基利波山，他感到惊讶。 The Ephraimites then captured and killed the fugitives together with their kings Oreb and Zeeb at the fords of the Jordan (comp. especially vii. 24).该ephraimites ，然后俘虏和杀害逃犯，连同他们的国王oreb和zeeb在福特的约旦（ comp.尤其是七， 24段） 。 According to another account, which forms a connected series of additions to the main text (ie, to vi. 2-viii. 3), and which includes vi.另据帐户，形成一个连接的一系列增加的主要案文（即，至六。 2 -八。 3 ） ，其中包括六。 7-10, 25-32, 36-40 as well as the Deuteronomically revised passage viii. 7月10日， 25-32 ， 36-40 ，以及为deuteronomically修订通过八。 4-27, Gideon with 300 men captured the Midianite kings Zebah and Zalmunna beyond the Jordan, whither he had pursued them. 4月27日，吉迪恩与300人，抓获了midianite国王zebah和zalmunna超越了约旦，着他追求的。
A valuable remnant of the earliest Hebrew history has been preserved in the story of Abimelech, which is appended to the story of Gideon.一个宝贵的残余最早的希伯来语，历史已经保存在故事亚比米勒，这是附加到的故事，吉迪恩。 Jotham's daring and original parable of the trees in search of a king, included in this story, was (as appears from ix. 57) probably added at a later time by an editor who took it from a source earlier than that of the main story. jotham的大胆和原寓言的树木在寻求一个国王，包括在这个故事，是（作为似乎从九。 57 ）补充说，大概在稍后的时间由一个编辑器谁把它从源较早前比的主要故事。 This parable, one of the few remnants of purely secular writing, can not have originated in the time of Abimelech, who reigned only three years at Shechem, as its criticism of the king was evidently the result of a clearer insight than could have been possessed by a contemporary.这个寓言，其中的几个遗留下来的，纯粹世俗的写作，不能有起源于的时候，亚比米勒，谁在位只有三年在shechem ，因为它的批评，国王明显的结果，更清晰的洞察力比已具备由当代。 It was probably a product of the Northern Kingdom, where the people had unfortunate experiences with elected kings.它可能是一个产品的北部，英国，那里的人民已不幸的经验，与民选的国王。
(4) The story of Jephthah, xi. （ 4 ）的故事jephthah ，十一。 1-xii. 1 -十二。 7, is in general uniform; the first two verses, however, are probably revised, as they do not fit in with verse 7, nor with the passage xi.七，是在一般制服;首两诗，不过，可能是订正，因为它们不适合在与诗七，也不符合通过十一。 12-29, which appears as a learned disquisition applying in no wise to the Ammonites, to whom the message was to be addressed, but to the Moabites. 12月29日，这似乎作为一个教训disquisition应用在任何明智的向菊石，其中的讯息是要加以解决，但对moabites 。 In xi.在十一。 35-40, also, the editor, intent on abbreviating, seems to have made changes in order not to dwell on the human sacrifice which must have been described in the original narrative. 35-40 ，此外，编辑器，意图对abbreviating ，似乎已作出改变，为了不纠缠于人类牺牲，其中必须有被形容在原来的叙事。
(5) The story of Samson, xiii-xvi., narrating in twelve sketches his deeds and tragic death. （ 5 ）的故事，黄山，第十三-十六，叙述在12写生他的事迹和悲惨的死亡。 This, also, is a uniform composition, with the exception of a revision in xiii.这一点，同时，是一个统一的组成，除修改，在十三。 and xiv., and is evidently the work of a single author.和第十四条，并有明显的工作，一个单一的作者。
In general, it may be noted in regard to these old heroic stories of the Book of Judges that there is some resemblance in language and manner of description to the narrative sources of the Pentateuch; for this reason Cornill has designated the first version of the story of Gideon, the story of Samson, and the basis of x.在一般，它可能注意到，在关于这些老英雄的故事，这本书的法官是有一些相似的语言和方式描述的叙事来源的pentateuch ;基于这个原因， cornill已指定的首个版本的故事吉迪恩的，黄山的故事，并根据十。 6-16 as Jahvistic in character, and the story of Sisera, the second version of the story of Gideon, together with the stories of Abimelech and Jephthah, as Elohistic (other scholars, however, as Budde, think differently). 6月16日作为jahvistic在性质，和故事sisera ，第二个版本的故事，吉迪恩，连同故事亚比米勒和jephthah ，作为elohistic （其他学者，不过，由于布德，认为不同） 。 These resemblances are so slight that they may be explained as contemporaneous work or imitation, rather than as a continuation of the Pentateuch sources.这些相似之处，是如此轻微的，它们可以被解释为当代的工作，或仿制，而不是作为一个延续的pentateuch来源。
Original Book.原来的图书。
The main text of Judges, including the above-named stories, constituted, with the exception of later additions, the earlier book, which began therefore with ii.主要的文本法官，包括上述命名的故事，构成，除后来增加的，越早预订，因此，开始与二。 6; and as the initial words, "And when Joshua had let the people go," correspond with the words introducing the first valedictory in Josh.六;和作为初始换言之， “当约书亚了，让人民去， ”相符的话介绍了第一告别在乔什。 xxiii.二十三。 2, it follows that the original Book of Judges continued the original Book of Joshua. 2 ，这意味着原来预订的法官继续原来的图书约书亚。 Furthermore, it follows that the second valedictory with the accompanying statements in Josh.此外，它如下认为，第二个告别，与陪同的声明乔什。 xxiv., and the first account of Joshua's death, in Judges ii.二十四，和第一帐户约书亚的死亡，在法官的二。 8 et seq., as well as the present introduction to Judges, were added later; this is also apparent from the present beginning of Judges: "Now after the death of Joshua it came to pass."八等法律，以及目前的法官介绍，加入后，这是也很明显从目前开始的法官： “现在去世后，约书亚它来通过” 。
The Introduction: It has been shown that the introduction is a later addition; and the fact is further proved by its contents, the story of the conquest of the country west of the Jordan, which is the theme of Joshua, being here repeated.该导言：它已经表明，引进是一个后来此外;事实是，进一步证明了其内容，故事，征服了该国西部的约旦，其中的主题是约书亚，在这里重演。 But while the Book of Joshua narrates the story of the complete destruction of the Canaanites by the people of Israel under one commander-in-chief, the introduction to Judges says that the tribes of Israel fought singly; and it does not refer to the complete destruction of the Canaanites (comp. Judges i. 27-33, ii. 1-3).不过，虽然这本书叙述了约书亚的故事，完全销毁的canaanites由以色列人民的下1的总指挥官，引入法官说，该部落的以色列争取单独;它并不是指完全销毁的canaanites （ comp.法官一27-33 ，二1-3款） 。 Ofthese two accounts the introduction to Judges is doubtless more objective, and shows a better comprehension of the actual facts, while the narrative in Joshua is founded on the Deuteronomistic revision. ofthese两个帐户的引言法官，无疑是较为客观，并显示了更好地理解实际的事实，而叙事的约书亚是建基于deuteronomistic修订。 The introduction itself, however, is not uniform; according to i.引进本身，但是，并非完全一致;根据一 8, the children of Judah conquered and burned Jerusalem and killed its inhabitants, while, according to i.八，儿童犹大征服，并焚烧耶路撒冷和死亡，其居民，同时，根据一 21, the children of Benjamin did not drive the Jebusites out of that city, but dwelt together with them in Jerusalem "unto this day" (according to the parallel account in Josh. xv. 63, some scholars read in this passage instead of , which is derived from Josh. xviii. 28). 21日，儿童本雅明没有驱动耶布斯人走出这个城市，但花了与他们共同努力，在耶路撒冷“所不欲，这一天” （据平行帐户在乔什。十五。 63 ，一些学者在阅读这段话不是，这是来自乔什。十八。 28 ） 。 Cornill ascribes a Jahvistic origin to the passages i.-ii. cornill赋予一jahvistic原产地通道i.-ii. 1a, 5b, 23a; iii.第1 A ，第5 B ， 23A条;三。 2-3, and an Elohistic origin to i. 2月3日，和一elohistic原产地一。 la; ii.香格里拉;二。 13, 20-22a; iii. 13 ， 20 - 22A条;三。 5-6. 5月6日。
The Priest of Micah.牧师的支助团。
The Appendixes: The first appendix, xvii.附件：第一个附录，十七。 and xviii., is a very valuable old story.和十八，是一个非常宝贵的老故事。 Bertheau, Budde, Kittel, Cornill, and others assert that two accounts must be here distinguished. bertheau ，布德， kittel ， cornill ，和其他人断言，这两个帐户，必须在这里尊敬。 According to one, the Ephraimite Micah made an ephod and teraphim, and hired a Levite to be to him "a father and priest"; 600 Danites then persuaded the Levite to go with them and become their priest, whereupon they conquered Laish and set up there for their tribal sanctuary the image that Micah had made.据一位， ephraimite弥迦作出了ephod和teraphim ，并聘请利要以他为“父亲和神父” ; 600 danites ，然后说服利去与他们成为他们的牧师，在这种情况下，他们征服laish ，并成立有他们的部落庇护的形象，海地文职支助团已作出。 According to the other account, Micah made a "pesel" (graven image) and "massekah" (molten image), and engaged a young Levite as priest, whom he held as a son; but the Danites, who stole the pesel and massekah, made Jonathan, Moses' grandson, their tribal priest instead of the Levite, and through the descendants of Jonathan the priesthood was transmitted in the tribe of Dan.根据其他帐户，弥迦作出了“ pesel ” （ graven形象）和“ massekah ” （熔融的形象） ，并聘请了一名年轻的利作为牧师，他举行了作为一个儿子，但danites ，谁偷走了pesel和massekah ，取得了乔纳森，摩西的孙子，他们的部落牧师而不是在利，并通过华夏子孙，乔纳森神职人员转交了在部落丹。 But according to Oort, Wellhausen, Kuenen, Baudissin, and others, it is more probable that the discrepancies in the narrative may be explained on the ground of interpolations (compare and , which always follow and ).但据奥尔特，浩， kuenen ，鲍迪辛，和其他人，这是更可能的差异，在叙事可能解释，在地面上的插值（比较和，始终遵循和） 。 The story itself is unique in that it describes a cult and a priesthood which are nowhere else found in the Old Testament.故事本身的独特性在于它描述邪教和神职人员这是行不通的，否则，发现在旧约。 This fact itself points to an early date of composition.这一事实本身点，以早日组成。
As two dates are given in the text, xviii.作为两个日期，给出了在文本中，十八。 30 and 31, the question arises which of these two statements is the original-that is, the earlier-one. 30日和31日，由此产生的问题，其中这两个报表是原来的-那就是，刚才一。 The first statement, xviii.第一项声明，十八。 30, points to the time of the fall of Ephraim (722 BC), or at least to that of the deportation of the northern and eastern inhabitants of the country (735 BC); the second, to a time near the beginning of the royal house of Israel, as the destruction of the Temple of Shiloh probably occurred during the Philistine wars, in which the priestly house of Eli, officiating at Shiloh, perished. 30点的时候，秋天ephraim （ 722 BC ）的，或至少是递解出境的北部和东部居民的国家（公元前735 ） ;第二，一时间，附近开始皇家以色列家，销毁庙示罗可能是发生在庸俗的战争，在该priestly众议院礼，主在示罗，灭亡了。 The first statement, also, originated at a time that had become remote to later generations, as is shown by the fact that the ascription of these deeds to a grandson of Moses caused offense to the people, and a copyist tried to remove it by interpolating a第一项声明，同时，起源于一时间已成为遥远后人，是所显示的事实，即归属这些事迹，一个孙子，郑慕智造成的进攻向人民负责，并试图复制，以消除它的插值字母a in so as to change the name to (this has recently been denied by Sinker).在等，以变更名称（这种情况最近被剥夺了由片） 。
The second appendix, xix.-xxi., in its main text, which can now hardly be determined with certainty, might similarly be traced back to an ancient story, as is indicated by expressions similar to those found in the first appendix; eg, the Levite sojourning as a stranger in the country (xix. 1).第二个附录， xix. -二十一，在其主要的文本，可现在难以确定的确定性，可能同样会追溯到一个古老的故事，正如所显示的表达类似的这些发现在第一个附录;例如，该利sojourning作为一个陌生人在该国（ xix. 1 ） 。 The formula common to both appendixes, "in those days there was no king in Israel, but every man did that which was right in his own eyes" (xvii. 6, xxi. 25; comp. xviii. 1, xix. 1), perhaps also indicates that the original text was composed before the Exile; although it is possible that in the second appendix it is a later addition, or was introduced by the author in imitation of the first appendix.公式的共同双方附录， “在那些天是没有国王在以色列，但每个人都这样做，这是正确的，他自己的眼睛” （ xvii.六，二十一，二十五;可比。十八。 1 ，十九1 ） ，也许还表明，原始文本组成的前流亡;虽然这是有可能在第二个附录，这是后来此外，或介绍了作者在仿制的第一个附录。 For the story as a whole dates from a very late period, since there is evidence that it is based on the Priestly Code.为的故事，作为一个整体的日期由一个非常后期，由于有证据表明，它是基于该priestly代码。 This is especially evident in the fact that the community of Israel is represented as a compact body pronouncing punishment upon Benjamin as with one voice, while elsewhere in Judges every tribe attends to its own affairs.这是尤为明显，在事实，即社会对以色列的代表是作为紧凑的身体宣判处罚后，本杰明作为同一个声音，而其他地方的法官，每一个部落出席，以自己的事务。