The Hebrew word translated “Judges” in the English title of the book refers not to specialized judicial officers or magistrates but to leaders in general. According to the biblical narrative these judges led Israel from the end of the conquest of Canaan until the beginning of the monarchy. The period of the Judges, therefore, extended from the death of Joshua (Jos 24:29–31; cf. Jgs 1:1) until the installation of Saul as Israel’s first king by the prophet Samuel, who was also the last judge (see 1 Sm 7:15–17).

The Book of Judges begins with two introductory passages. The first (chap. 1) gives a description of the situation in Canaan after the Israelite conquest. It emphasizes the continued existence of the indigenous inhabitants of Canaan in many parts of the land because of Israel’s inability to drive them out completely. The second passage (2:1–3:6) is a thematic introduction to the period of the Judges, describing a cyclical pattern of infidelity, oppression, “crying out,” and deliverance (see note on 2:10–19).

The main part of the book (3:7–16:31) consists of a series of stories about thirteen leaders whose careers are described in greater or lesser detail. The exploits of six of these—Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson—are related at length, and all are shown to have delivered Israel from oppression or danger. They are customarily called “major judges,” whereas the other six—Shamgar, Tola, Jair, Ibzan, Elon, and Abdon—who appear only in brief notices, are designated “minor judges.” The thirteenth, Abimelech, is included in neither group, since his story is essentially a continuation of that of Gideon and his career is presented as deplorable, a cautionary tale of royal ambition.

The final section of the book consists of two episodes, one about the migration of the tribe of Dan (chaps. 17–18) and the other about an intertribal war directed against the tribe of Benjamin (chaps. 19–21). These stories illustrate the religious and political disorder that prevailed at the time when, as yet, “there was no king in Israel” (see note on 17:6).

The principal contribution of the Deuteronomistic historian to the Book of Judges is the thematic introduction to—and theological evaluation of—the period of the Judges in 2:1–3:6, as well as editorial comments structuring the narrative throughout, e.g., 3:7; 4:1; etc. The historian drew the stories of the judges themselves from older sources, which could have existed in written form but derive ultimately from oral tradition.

Thus the principal divisions of the book in outline are as follows:

1. I. The Situation in Canaan Following the Israelite Conquest (1:1–3:6)
2. II. Stories of the Judges (3:7–16:31)
3. III. Further Stories of the Tribes of Dan and Benjamin (17:1–21:25)

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