IN OUR studies thus far we have unraveled the Biblical chronology up to the year 2559 A.H., the date of the end of the wars of conquest. We must advance a step and trace the reckoning of time through the stormy period of the Judges.

There are many difficulties connected with this part of our study; in fact, some of the knottiest problems of chronology appear in this period. That the problem is a real one is evident from the fact that certain scholars have advanced so very many theories concerning the times and have offered many hypotheses to account for the facts. Some of them find the data irreconcilable and resort to the famous tricks of commentators and chronologists--emending the texts, deleting certain passages and claiming that they are later additions and interpolations.

Others, having a definite idea of the time from the Exodus to the fourth year of Solomon's reign, emend the text, alter the numbers, and juggle the figures in order to make the data fit into the preconceived chronological scheme. These efforts, though put forth by honest, sincere men, have beclouded the issue very materially and have hindered a solution to the problem. Although the situation is as stated, we shall address ourselves in this study to a thorough, scientific search for the facts. We must do so by analyzing all of the relevant matter and by evaluating properly the data.

The writings from this period consist of the books of Judges and Ruth, and the first seven chapters of I Samuel.

The book of Judges begins the history immediately after the death of Joshua and traces it to the end of the Philistine domination of Israel (chapters 1-16). Chapters 17-21 constitute an appendix of the book, giving two outstanding events which illustrate the lawlessness of the times. The book of Ruth might properly be called a second appendix. It presents the pure and noble side of Israelitish life in the midst of turbulent times. One can appreciate it only by reading it with the book of Judges as the dark background. In the first seven chapters of Samuel we have a history of the period of the judgeships of Eli and Samuel. As we shall see, Samuel's period of judging Israel terminated with the coronation of Saul.

Judges 1 presents a brief survey of a determined effort on the part of the Israelites, after the death of Joshua, to get full possession of the Land and to exterminate their enemies. In chapter 2:1-10 we have an account of the appearance of the Angel of Jehovah to the children of Israel at Bochim, reprimanding them for delinquency of duty and for the worship of foreign gods. This failure is explained in verses 6-10 as having occurred after the death of Joshua and the elders who outlived him. Since he lived to be 110, it is most likely that the elders who were his contemporaries outlived him by only a few years.

This indictment of Israel by the Messenger of the Covenant serves as a preface to the introduction of the first section of the book (2:11-3:6). The first main division, however, consists of Judges 3:7-10:2.

In order to understand this portion of the book, one must be thoroughly familiar with the contents of the introduction. History repeats itself; it runs in cycles. This principle was true with reference to Israel in the period of the Judges especially. Each one of these cycles consisted of four distinct elements: apostasy, servitude, return to God, and deliverance. Whenever they forsook the Lord for other gods, the Almighty delivered them over into the hand of some foreign oppressor who subjected them to the severest bondage possible. When their lots became unbearable, they in sincere repentance returned to the Lord, crying for deliverance. Upon their calling on Him genuinely, He responded and brought deliverance, raising up a judge whom He empowered and who always led the nation to victory.

In this first section we have four cycles of this routine of history. When Israel first apostatized, the Lord delivered her into the hands of Cushan-rishathaim, king of Mesopotamia, for 8 years. Othniel brought deliverance and she had a period of rest for 40 years. After the second apostasy she was delivered into the hands of the Moabites for 18 years. Ehud was the judge who brought deliverance, which was followed by a period of 80 years rest. Shamgar delivered Israel during the oppression of Jabin, as is seen in Judges 5:6-7. The period of his judgeship must not be added to the total number of years since it is included in the oppression under Jabin king of Hazor. This position is further confirmed by reading 4:1-3, which states that Israel did evil after Ehud was dead, and God delivered her into the hand of Jabin for 20 years.

The third cycle, therefore, is recorded in chapters 4 and 5. At the conclusion of 20 years of servitude under Jabin, Deborah and Barak were raised up to bring deliverance. Following this mighty event Israel had rest for 40 years. The fourth cycle of experiences is recorded in chapters 6 to 8. This time the Lord delivered her over to Midian for 7 years. Gideon was the judge who brought deliverance. Then she had rest for 40 years.

Following the death of Gideon, we have an innovation in Israel's history known as the usurpation of Abimelech. This is found in 8:33-9:57. Following his experiment was the period of the judgeship of Tola, which lasted for 23 years. Jair was the second judge to arise in Israel. He administered office for 22 years.

In 10:6-16 we have an introductory statement to the second division of the book (chapters 10:3-16:31).

The last two cycles of Israel's experiences during this period are recorded here. Jephthah's speech and his life-history appear in chapter 11. In 12:7-15 is found a brief statement of several judgeships. Following this account in chapters 13 to 16 is the record of the servitude under the Philistines, which ended with the judgeship of Eli. At the conclusion of the work (chapters 17-21) are added two appendices.

This brief analysis and running survey of the contents of the book will enable us to understand the chronological problems involved as we attempt to unravel the difficulties.

As was stated in the previous chapter, we do not know the year of Joshua's death, the last dated event in the book of Joshua. Neither are we given the first year of Israel's servitude to Mesopotamia. There is, therefore, an interval of time which properly may be called the Joshua-Judges chasm. Many spectacular guesses have been made and efforts have been put forth to ascertain the length of this interim in order to give us a complete chronological scheme.

At this stage of our investigation we cannot determine its length, but must designate it by the algebraic sign x denoting an unknown quantity. With this as the symbol of the unknown period we can, by the simple processes of addition and subtraction, as we shall see, make the proper deductions and determine the value of x.

We have already seen that the war of conquest ended in 2559 A.H. To this date we add a symbol for the Joshua-Judges chasm, x, and get the date x + 2559 A.H. as the time for Israel's plunge into sin which brought on the first cycle of experiences, about which mention has already been made.

The first chronological data appearing in the book are recorded in chapter 3:7-11. Here is found the record of the first cycle of experiences consisting of apostasy from God (vs. 7), deliverance into the hands of Cushan-rishathaim, king of Mesopotamia for 8 years (vs. 8), Israel's cry to God for deliverance (vs. 9), His saving her through Othniel (vs. 9), and a period of 40 years' rest (vs. 11). Here then are 8 years plus 40 for the first cycle.

The second cycle is recorded in 3:12-14. In this instance, when Israel apostatized from God, He delivered her into the hands of Eglon king of Moab for 18 years (vs. 14). Ehud was raised up of the Lord to bring the deliverance. Following his victory Israel had rest for 80 years (3:30). Thus ends the second cycle. This period therefore covered 98 years.

In 3:31 we have an account of Shamgar's smiting 600 Philistines with an ox-goad and of saving Israel. Some commentators have considered that he judged Israel for an unknown time subsequent to the 80-year rest following Othniel's victory. They, therefore, think an indefinite period existed between the second and the third cycles. This position is untenable in view of the statement found in 5:6,7 which locates the days of Shamgar during the oppression of Jabin king of Hazor, who headed the northern confederacy in opposition to Israel. In Deborah's statement she said that in the days of Shamgar the rulers ceased in Israel and all commercial relations were suspended until she arose as a deliverer in Israel. The days of Shamgar, therefore, immediately preceded the time when Deborah arose, and she with Barak wrought their conquest. Hence no time can be allotted to Shamgar since his days coincided with those of the oppression by Jabin. Further confirmation of this position is found in 4:1 which states that Israel again did that which was evil in the sight of God, when Ehud was dead. This statement shows again the parenthetical character of the statement regarding Shamgar's exploits and connects the third cycle of history with the second one; therefore the servitude under Jabin, which lasted for 20 years (4:2,3), followed the 80-year period of rest brought about by Ehud (3:30).

We recall the fact that Hazor was destroyed by Joshua. The, Biblical record has been wonderfully confirmed by archaeological discoveries made by Professor Garstang (Josh. 11:10-15). The destruction of Hazor and the crushing of the northern confederacy by Joshua occurred at the close of the war of conquest in 2559 A.H. According to Sir Charles Marston, who was associated with Professor Garstang in his Palestinian excavations, archaeology confirms the Biblical account on this point. Hazor was wiped out about 1400 B.C.E.

According to Judges 4:3, the oppression under Jabin lasted 20 years. When, however, Israel cried to God, He raised up Deborah the Prophetess, who summoned Barak to lead the host of Israel in a war for independence. The Canaanites were routed in the famous battle on the banks of the Kishon. The enemy was completely routed, because of the divine assistance granted Israel. When the victory had been won, Deborah sang her famous song recorded in Judges 5. Following this deliverance the land had rest for 40 years (5:31).

Again the people sinned and departed from the Lord, who on this occasion delivered them into the hand of Midian for 7 years (6:1). At the conclusion of this period the nation cried to God by reason of the oppression, and He sent a prophet who explained the entire situation (6:7-10). Following this incident, the Angel of the Lord appeared to Gideon whom He called and commissioned to lead the host of Israel against the Midianites (vss. 11-24). Gideon immediately prepared for the conflict by sacrificing to the Lord and by issuing a call to arms to which there was a ready response. Lest Israel might think that she had beaten off the enemy, the Lord required Gideon to reduce his army from 32,000 men to 300. The account of this unprecedented action and the battle which followed is found in chapter 7.

The jealousy of the Ephraimites arose and caused trouble, as it always does. Gideon would not be turned aside by any such folly, but pressed on for a complete victory. Hence his men passed over the Jordan "faint, yet pursuing." What in military terms is called "mopping up" was completed. The entire army of the Midianites was annihilated (8:4-12).

On the death of Gideon the children of Israel again did that which was evil. On this occasion the Lord allowed them to be oppressed by the apostate son of Gideon, namely, Abimelech, who ruled with a ruthless hand (9:22). Finally in the battle of Thebez Abimelech was slain (9:50-57).

Upon his death there arose to save Israel Tola, who judged the nation for 23 years. At this point of her history there seems to have been a change in the form of government. During the period which we have just recounted, she cried to God, and He "raised them up judges ... and saved them out of the hand of their enemies all the days of the judge" (2:18). With the death of Abimelech, however, judges arose to administer the affairs of state. The language seems to indicate a change in God's giving rulers to His people.

At this point of the investigation it becomes necessary to make a microscopic study of the passage introducing the last two cycles of apostasy, crying to God, and deliverance, the account of which is found in 10:6-16. Jair, we are told, in 10:3, judged Israel 22 years. Following this summary of his reign (10:3-5), appears the introduction to these last two cycles. This statement is followed by the incidents leading up to Jephthah's negotiations and messages to the representatives of the children of Ammon (10:17-11:28).

At this point chronologers have the greatest difficulty of the entire period. Are the 22 years of Jair's judgeship included in the 300 years of peaceful possession of the territory in dispute? In other words, when did Jephthah make his speech in which he referred to these 300 years? Some contend that he made it in the first year of Jair, whereas others claim that it was delivered at the end of the 18 years of Ammonite oppression. The solution to this problem is the key to the understanding of the entire situation.

In order to approach this investigation properly, one must analyze 10:8,9