After a brief notice of two "minor judges" (see below), follows the story of Jephthah. It concludes with the usual Deuteronomic formula (xii. 7), but is prefaced by a detailed introduction to the oppression of Israel (x. 6 sqq.). By the inclusion of the Philistines among the oppressors, and of Judah, Benjamin and Ephraim among the oppressed (x. 7, 9), it appears to have in view not merely the story of Samson, a hero of local interest, but the early chapters in 1 Samuel. This introduction is of composite origin (as also ii. 6-21; Josh. xxiii.-xxiv. 25), but a satisfactory analysis seems impossible. As it stands, it has literary connexions with the late narrative in 1 Sam. (vii. seq., xii.), and appears to form the preface to that period of history which ended with Samuel's great victory and the institution of the monarchy. But this belongs to a later scheme (see SAMUEL), and the introduction in its earlier form must have been the prelude to earlier narratives.[4] The story of Jephthah's fight with Ammon is linked to the preceding introduction by x. 17 seq.; for the framework see x. 6 (above), xii. 7. Chapter xi. 12-28 (cf. Num. xx. seq.) is applicable only to Moab, vv. 29 and 32 are variants, and Jephthah's home is placed variously in Tob. (xi. 3) and Mizpeh (v. 34). In xi. 1-10 the outlaw stipulates that he shall be chief of Gilead if successful, but in vv. 12-28 a ruler speaks on behalf of Israel. Both Moab and Ammon had good reason to be hostile to Gilead (Num. xxi.), but the scene of the victory points rather to the former (v. 33, possibly conflate). There is a general resemblance between the victories of Gideon and Jephthah, which is emphasized by the close relation between viii. 1-3 and xii. 1-6, the explanation of which in its present context is difficult. See further JEPHTHAH. The old stories of Samson the Danite have been scarcely touched by the redaction (xiii. 1; xv. 20; xvi. 31b, where he is a "judge"); only xiii. appears to be rather later (v. 5 represents him as a forerunner of Samuel and Saul), and gives a rather different impression of the hero of the folk-tales. The cycle illustrates some interesting customs and is in every way valuable as a specimen of popular narrative. See SAMSON. Grouped among these narratives are the five so-called "minor judges" (x. 1-5; xii. 8-15). By the addition of Shamgar (iii. 31) the number is made to agree with the six more important names. They are not represented as having any immediate religious importance; they really lie outside of the chronological scheme, and their history is plainly not related from such lively and detailed reminiscence as gives charm to the longer episodes of the book. The notices are drawn up in set phraseology, and some of the names, in harmony with a characteristic feature of early Hebrew history, are those of personified families of communities rather than of families.[5]