ADMINISTRATION OF JUSTICE
J. Friend, "Do not testify according to the majority", BM
26 (1981), 129-136 (Heb.). - After surveying the gamut of Jewish exegesis
of Ex. 23:2, the author suggests that the consonants rb be
vocalised rob ("majority") and that the pause be shifted
to the next word. The three parallel sections of the verse would then form
a progression: "Do not go after the numerous to do evil, do not incline
to testify according to the majority, and do not decide according to the
numerous.". The warning to preserve justice and truth is thus issued
to (potential) wrongdoers, witnesses and judges, in accord with the context
of general admonition in which the precept is found. (B.S.J.)
M. Lahav, "Jehoshaphat's Judicial Reform", in Yaacov
Gil Jubilee volume, ed. Y. Hocherman et al (Jerusalem: Rubin
Mass, 1979), 141-148. - The author discusses the judicial reforms instituted
by Jehoshaphat as described in 2 Chron. 19:4-11: the appointment
of local judges, the establishment of a centralized court system with a
High Court and the demand for absolute justice. Analysis of biblical material
and an Egyptian parallel leads to the conclusion that this reform is the
first of its type in ancient Israel which may be deemed historically factual.
Accounts of earlier judicial measures taken by David and Moses are not historically
trustworthy; they are rather literary reflections of the idea of the king
as a wise judge. (B.S.J.)
E. T. Mullen, "The 'Minor Judges': Some Literary and Historical
Considerations", CBQ 44 (1982), 185-201. - For the deuteronomistic
writers of Judges, the Shofet was designated by Yahweh to
deliver his people. The title "Judge" was chosen on theological
grounds to act as an indictment of Israel's unfaithfulness to the deuteronomic
law and as testimony to Yahweh's mercy. The different literary presentation
of the "major" and "minor" judges (Judg. 10:1-5;
12:7-15) indicates a difference in literary purpose rather than office.
There is no evidence to indicate any judicial activity on the part of these
figures, with the possible exception of Deborah (Judg. 4:4). The
story of Jephthah indicates that the offices of "deliverer" and
"judge" were identical. (K.W.W.)
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