LiTERATCEB.— (A) DUsdAki hafl'amtm, edd. Baer et Btrack,
1879 ; Marx-Dalman, Traditio rabbinorum vetemjna de tihrorum Vet. Teat, ordine et oryjine, 1884. — (B) Felix Perles, Analekten zur Textkritik des A T, 1895 ; Adam ilez, Die Bibel des Josephut untersucid fur Buch v.-vii. der Arcfiaoloiiie, 1B96.— <C) On the literary criticism : S. R. Driver, LOP', 1897 ; Ed. Konig, Ein- leitu7ig in das AT, 1893; Wilh. Frankenberg, Die Compos, det deuteronom. liichterbuchs (Ri 2^-16), Inaugural disaertation, Marburg, 1895.-;-<D) Especially on the age of the sources : G. A. Cooke, The Hist, and Song of Deborah, 1892; C. Niebuhr, Versuch einer Recoiistcllation des Debora-Lu'ds, 1894 ; J. Mar- quart, Fundamente isracl. u. jild. Gesch. 1896. -(E) Commen- taries: Rashi, etc., in Biblia rabbinica; JalkClt Shini*6m (the edition used in the above article is that pub. at f>ankf,-a.-2I. in 1687); Michlal Jophi, ed. Abendana, 1061 ; C. Bertheau in Kgf. exeget. Bdbch. 1883 ; P. Cassel in Lange's Bibelwerk (2nd ed. 1887) ; Oettli in Strack-Z6ckler"8 ligf. Comm. 1893 ; G. Moore in the 'Internat. Crit. Coinm.'(Edinb., T. & T. Clark, 1895); Karl Budde in Kurzer Hdcoinm. 1897. — (F) Chronology : Seder olam raliba (ed. Job. Meyer, 1699), cap. xii. ; J. C. A. Kessler, Chrono- logia iudicum et privwruin regum, 18S2.— <G) History ; Rich. Pietfchmann, Geich. der Phonizier (in Oncken's ' Ail^emein* Gesch. in Einzeldarstellungen ') ; L. Seinecke, Gesch. d. Votke* Israel, 1876-1884 ; Stade, do., 1887 ff. ; Renan, Uist. du peuple d Israel, 1889 ff.; M. Vernes, Pricit d'histoire juive, 1SS9 . C. Niebuhr, Gesch. des ebraischen Zeitalters, 1894 ; H. Winckler, Gesch. Israels, 1S95 ; Charles Piepenbring, Bist. du peuple d'Israel, 1898 (follows, in answering all main questions, in the track of Budde). £d. KCiNIG.
JUDGING (Ethical).— The practice of judging, against which we have so many warnings in the NT, consists not so much in the characterizing of particular actions or modes of life, as in making these the basis for a sweeping, and, in some cases,
JUDGJUENT
JUDITH
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a finil verdict on the character of those to whom they are rightly or wronj;ly attributed. The warnings are given in the interests both of the critic and tlie criticized. The practice is eoually hurtful to both, and therefore if it is not absolutelj' condemned, it is surrounded by so manj' safefjuards and limitations as to be practically forbidden. On the one hand it is an infringement of the royal law (Ja 2"), on the other, it stands in the way of that self-critici.sin which is necessary to amendment of morals and progress in religion (Mt 7"). The chief objection to judging, however, is that it must be based on partial knowledge ; we are necessarily ignorant of the inner life, the motives and principles of other men; we are not acquainted citliL-r with the antecedent conditions of their actions, or the possibilities of justihca- tion, or progress, or amendment, that their future may contain. This is the position taken up by Jesus Christ in opposition to Jewish legalists. He declared that the latter judged according to appearance (Jn 7**), according to the flesh (Jn 8"). As their religion consisted in the performance of certain prescribed duties, and the avoidance of outward oH'ences, they had a rough and ready standard by which to estimate character. Christ and St. Paul had a more righteous because more complete standard ; they took into account the inner thoughts and motives, and, knowing the complexity of these, deliberately refrained from judging, even wliere the outward eWdence seemed absolutely conducing (Jn 8", 1 Co 4'). One last motive in the prohibition of judging must not be overlooked. It was necessary to e.xercise patience and forbearance, not only in the interests of the individual, but in those of the Church. This is at least indirectly taught in the Parable of the Tares (Mt 13^), which cannot be limited exclu.sively to ecclesiastical discipline, and it is a prominent motive with St. Paul. It appears especially in his treatment of the ' strong ' and ' weak ' parties in Rome (Ko 14), and of the rival possessors of gifts in Corinth (1 Co 13). In one word, while self-judg- ment is enjoined, the judgment of others is dis- countenanced throughout the NT. J. MiLLAR.
JUDGMENT.— 1. The truth that God will come to the world for judgment is iiart of the burden of OT prophecy. The rule of God, partially realized over Israel in the days of the prophets, is destined to be made perfect, and it is to extend over all the nations of the earth. This consummation will necessitate a 'day of the Lord,' i.e. a judgment of the faithless in the chosen nation and of the heathen (Is 2'», Jl l'" 2' etc.); but Israel will bo saved and enjoy the blessings of a new and ever- lasting covenant (Is 61', Jer SI"'- etc.). See Day of the Lord, under K.SCHATOLOGV, vol. i. pp. 735 if.
2. When in later times the belief in a resurrec- tion of the dead was developed (I)n 12'), till in the time of Christ it was firmly rooted in the minds of all but the Sadducees, our Lord revealed a great universal judgment of the linng and the dead, the issue, represented in figurative and therefore in- determinate speech, being now the establishment of the Messianic kingdom on earth, now the com- plete transformation of all that at present appears, end the advent of new heavens and a new earth. The people of Christ will lie called in the judgment to an everlasting participation in the glories of His heavenly kingdom, and His enemies will have the sentence of eternal condi'iiiimtion pronounced on them (Mt K!""- «"'■ 2:>. .Mk 13, l,k 21).