Juízes 2:16

Nevertheless. — Rather, And.

The Lord raised up judges. — Atos 13:20; 1 Samuel 12:10. This is the key-note to the book. (See Juízes 3:10; Juízes 4:4; Juízes 10:2; Juízes 12:7, &c.; 15:20.) The word for Judges is Shophetim. The ordinary verb “to judge,” in Hebrew, is not Shaphât, but dayyân. Evidently their deliverers (comp. Deuteronômio 17:8; Salmos 2:10; Amós 2:3) are of higher rank than the mere tribe-magistrates mentioned in Êxodo 18:26; Deuteronômio 1:16, &c. Artemidorus (Juízes 2:14) says that to judge (Krinein) signified among the ancients “to govern.” Of the judges in this book some — e.g., Tola, Ibzan, Elon, and Abdon — are not said to have performed any warlike deeds. They may, however, have been warriors, like Jair, whose exploits are only preserved in tradition. Samuel, though not himself a fighter, yet roused the military courage of his people. They received no salary, imposed no tributes, made no laws, but merely exercised, for the deliverance of Israel, the personal ascendency conferred upon them by “the Spirit of God.” Perhaps they find their nearest analogy in the Greek Aisymnetai (elective princes) or the Roman Dictators. The name is evidently the same as that of the Phœnician Suffetes, who succeeded the kings and were the Doges of Tyre after its siege by Nebuchadnezzar. (Jos. 100 Ap. i. 21.) Livy tells us that the Suffetes of Carthage had a sort of consular power in the senate (Liv. 30:7; 28:57; 33:46; 34:61). So, too, in the Middle Ages, Spanish governors were called “judges,” and this was the title of the chief officer of Sardinia. The judges of Israel, at any rate in their true ideal, were not only military deliverers (Juízes 3:9), but also supporters of divine law and order (Gênesis 18:25). The abeyance of normally constituted authority during this period is seen in the fact that one of the judges is the son of a “stranger” (Juízes 11:2), another a woman (Juízes 4:4), and not one of them (in this book) of priestly or splendid birth.