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did evil in the sight of the Lord,” etc.; or, “And the children of Israel again did evil (added to do evil),” etc. They are arranged in six historical groups: (1) the oppression by the Mesopotamian king, Chushan-rishathaim, with the deliverance from this oppression through Othniel the judge (Jdg 3:7-11); (2) the oppression by the Moabitish king Eglon, with the deliverance effected through Ehud the judge (Judg 3:12-30), and the victory achieved by Shamgar over the Philistines (Jdg 3:31); (3) the subjugation of Israel by the Canaanitish king Jabin, and the deliverance effected through the prophetess Deborah and Barak the judge (Judg 4), with Deborah's song of victory (Judg 5); (4) the oppression by the Midianites, and the deliverance from these enemies through the judge Gideon, who was called to be the deliverer of Israel through an appearance of the angel of the Lord (Judg 6-8), with the history of the three years' reign of his son Abimelech (Judg 9), and brief notices of the two judges Tola and Jair (Jdg 10:1-5); (5) the giving up of the Israelites into the power of the Ammonites and Philistines, and their deliverance from the Ammonitish oppression by Jephthah (Judg 10:6-12:7), with brief notices of the three judges Ibzan, Elon, and Abdon (Jdg 12:8-15); (6) the oppression by the Philistines, with the account of the life and deeds of Samson the judge, who began to deliver Israel out of the power of these foes (Judg 13-16). To this there are added two appendices in Judg 17-21: viz., (1) the account of the worship of images by the Ephraimite Micah, and the transportation of that worship by the Danites to Laish-Dan (Judg 17-18); and (2) the infamous conduct of the inhabitants of Gibeah, and the war of revenge which was waged by the congregation of Israel against the tribe of Benjamin as a punishment for the crime (Judg 19-21). Both these events occurred in the earliest part of the period of the judges, as we may gather, in the case of the first, from a comparison of Jdg 18:1 with Jdg 1:34, and in that of the second from a comparison of Jdg 20:28 with Jos 22:13 and Jos 24:33; and they are merely placed at the end of the book in the form of appendices, because they could not well be introduced into the six complete historical tableaux; although, so far as the facts themselves are concerned, they are intimately connected with the contents and aim of the book of Judges, inasmuch as they depict the religious and moral circumstances of the times in the most striking manner in two pictures drawn from life. The relation in which the three parts stand to one another, therefore, is this: the introduction