According to the Septuagint addition to Josh. xxiv. 33, Moab was the first of Israel's oppressors. The brief notice of Shamgar, who delivered Israel from the Philistines (iii. 31), is one of the later insertions, and in some MSS. of the LXX. it stands after xvi. 31. The story of the defeat of Sisera appears in two distinct forms, an earlier, in poetical form (v.), and a later, in prose (iv.). D's framework is to be recognized in iv. 1-4, 23 seq., v. 1 (probably), 31 (last clause); see further DEBORAH. The Midianite oppression (vi.-viii.) is contained in the usual frame (vi. 1-6; viii. 27 seq.), but is not homogeneous, since viii. 4, the pursuit of the kings, cannot be the sequel of viii. 3 (where they have been slain), and viii. 33-35 ignores ix. The structure of vi. 1-viii. 3 is particularly intricate: vi. 25-32 does not continue vi. 11-24 (there are two accounts of Gideon's introduction and divergent representations of Yahweh-worship); vi. 34 forms the sequel of the latter, and vi. 36-40 (with "God") is strange after the description of the miracle in vv. 21 seq. (with "Yahweh"). Further, there are difficulties in vi. 34, vii. 23 seq., viii. 1, when compared with vii. 2-8, and in vii. 16-22 two stratagems are combined. There are two sequels: vii. 23 seq. and viii. 4; with the former contrast vi. 35; with viii. 1-3 cf. xii. 1-6, and see below. Chapter viii. 22 seq. comes unexpectedly, and the refusal of the offer of the kingship reflects later ideas (cf. 1 Sam. viii. 7; x. 19; xii. 12, 17). The conclusion, however, shows that Jerubbaal had only a local reputation. Finally, the condemnation of the ephod as part of the worship of Yahweh (viii. 27) agrees with the thought in vi. 25-32 as against that in vi. 11-24. (See EPHOD; GIDEON.) Chapter ix. (see ABIMELECH) appears to have been wanting in the Deuteronomic book of Judges, but inserted later perhaps by means of the introduction, viii. 30-32 (post-exilic). It has two accounts of the attack upon Shechem (lx. 26-41 and 42-49).