The people fall again into idolatry and are afflicted by the Philistines. An angel foretelleth the birth of Samson.
The people fal againe to idolatrie and are afflicted by the Philisthims. 3. An Angel fortelleth Manue his wife, that she shal haue a sonne, and that he shal be a Nazareite from his birth. 11. confirmeth the same to Manue. 16. They offer sacrifice to God. 24. The childe is borne, called Samson, and blessed of God.
1And the children of Israel did evil again in the sight of the Lord: and he delivered them into the hands of the Philistines forty years.Ma i figliuoli d'Israele tornarono di nuovo a far il male nel cospetto del Signore: il quale li diede in potere dei Filistei per quarant'anni.AND againe the children of Israel did euil in the sight of our Lord: who deliuered them into the handes of the Philisthimes fourtie yeares.Rursumque filii Israël fecerunt malum in conspectu Domini: qui tradidit eos in manus Philisthinorum quadraginta annis. 2Now there was a certain man of Saraa, and of the race of Dan, whose name was Manue, and his wife was barren.Or eravi un uomo di Saraa, e della stirpe di Dan, per nome Manue, che avea la moglie sterile.And there was a certaine man of Saraa, and of the stocke of Dan, named Manue, hauing a wife barren,Erat autem quidam vir de Saraa, et de stirpe Dan, nomine Manue, habens uxorem sterilem. 3And an angel of the Lord appeared to her, and said: Thou art barren and without children: but thou shalt conceive and bear a son.E apparve a lei l'Angelo del Signore, e le disse: Tu sei sterile, e senza figliuoli, ma concepirai, e partorirai un figliuolo:To whom an Angel of our Lord appeared, and said to her: Thou art barren and without children: but thou shalt conceiue & beare a sonne:Cui apparuit angelus Domini, et dixit ad eam: Sterilis es et absque liberis: sed concipies, et paries filium. 4Now therefore beware, and drink no wine nor strong drink, and eat not any unclean thing.Guardati adunque dal bere vino, o sicera, e non mangiar niente d'immondo:beware therfore that thou drinke not wine & sicer, nor eate any vncleane thing:Cave ergo ne bibas vinum ac siceram, nec immundum quidquam comedas: 5Because thou shalt conceive, and bear a son, and no razor shall touch his head: for he shall be a Nazarite of God, from his infancy, and from his mother’s womb, and he shall begin to deliver Israel from the hands of the Philistines.Perocché tu concepirai, e partorirai un figliuolo, la testa del quale non sarà tocca dal rasoio, perocché egli sarà Nazareo di Dio fin dalla sua infanzia, e dal sen della madre: e comincerà a liberare Israele dalle mani de' Filistei.because thou shalt conceiue and beare a sonne, whose head the raser shal not touch: for he shal be a Nazareite of God, from his infancie, and from his mothers wombe, and he shal beginne to deliuer Israel from the handes of the Philistijmes.quia concipies, et paries filium, cujus non tanget caput novacula: erit enim nazaræus Dei ab infantia sua et ex matris utero, et ipse incipiet liberare Israël de manu Philisthinorum.
6And when she was come to her husband, she said to him: A man of God came to me, having the countenance of an angel, very awful. And when I asked him who he was, and whence he came, and by what name he was called, he would not tell me:Ed ella andata a trovar suo marito, gli disse: È venuto a me un uomo di Dio, che avea il volto di un Angelo, e terribile fuor di modo. E avendogli io domandato chi egli si fosse, e donde venisse, o qual fosse il suo nome, non ha voluto dirmelo:Who when she was come to her husband, said to him: A man of God came to me, hauing an Angelical contenance, exceeding terrible. Whom when I had asked, who he was, and whence he came, and by what name he was called, he would not tel me:Quæ cum venisset ad maritum suum, dixit ei: Vir Dei venit ad me, habens vultum angelicum, terribilis nimis. Quem cum interrogassem quis esset, et unde venisset, et quo nomine vocaretur, noluit mihi dicere: 7But he answered thus: Behold thou shalt conceive and bear a son: beware thou drink no wine, nor strong drink, nor eat any unclean thing: for the child shall be a Nazarite of God from his infancy, from his mother’s womb until the day of his death.Ma mi ha risposto: Ecco che tu concepirai, e partorirai un figliuolo: guardati dal bere vino, o sicera, e non mangiar niente d'immondo: perocché il bambino sarà Nazareo di Dio fin dalla sua infanzia, e dal seno di sua madre fino al dì della sua morte.but this he answered: Behold thou shalt conceiue and beare a sonne: beware thou drinke not wine, nor sicer, and that thou eate not any vncleane thing: for the child shal be the Nazereite of God from his infancie, and from his mothers wombe vntil the day of his death.sed hoc respondit: Ecce concipies et paries filium: cave ne vinum bibas, nec siceram, et ne aliquo vescaris immundo: erit enim puer nazaræus Dei ab infantia sua, ex utero matris suæ usque ad diem mortis suæ. 8Then Manue prayed to the Lord, and said: I beseech thee, O Lord, that the man of God, whom thou didst send, may come again, and teach us what we ought to do concerning the child, that shall be born.Manue pertanto pregò il Signore, e disse: Ti prego, o Signore, che l'uomo di Dio mandato da te torni di nuovo, e ci avvisi quello che dobbiam fare del bambino che nascerà.Manue therfore prayed to our Lord, and said: I besech thee ô Lord, that the man of God, whom thou didst send, may come againe, and teach vs what we ought to doe concerning the child, that shal be borne.Oravit itaque Manue Dominum, et ait: Obsecro, Domine, ut vir Dei, quem misisti, veniat iterum, et doceat nos quid debeamus facere de puero, qui nasciturus est. 9And the Lord heard the prayer of Manue, and the angel of the Lord appeared again to his wife, as she was sitting in the field. But Manue her husband was not with her. And when she saw the angel,E il Signore esaudì la preghiera di Manue, e l'Angelo di Dio apparve di nuovo alla moglie di lui, che stava nel campo: ma il suo marito Manue non era con lei. Ed ella veduto l'Angelo,And our Lord heard Manue praying, and the Angel of our Lord appeared againe to his wife sitting in the field. but Manue her husband was not with her. Who when she had seene the Angel,Exaudivitque Dominus deprecantem Manue, et apparuit rursum angelus Dei uxori ejus sedenti in agro: Manue autem maritus ejus non erat cum ea. Quæ cum vidisset angelum, 10She made haste, and ran to her husband: and told him, saying: Behold the man hath appeared to me, whom I saw before.Si alzò in fretta e corse al marito dicendo: Ecco l'uomo veduto già da me mi è apparito.hastened, and ranne to her husband: and she told him, saying: Behold the man hath appeared to me, whom I saw before.festinavit, et cucurrit ad virum suum: nuntiavitque ei, dicens: Ecce apparuit mihi vir, quem ante videram.
11He rose up, and followed his wife: and coming to the man, said to him: Art thou he that spoke to the woman? And he answered: I am.Ed egli si mosse, e andò dietro a sua moglie: e arrivato presso a quell'uomo gli disse: Se' tu che hai parlato a mia moglie? E quegli rispose: Son io.Who rose, and folowed his wife: and comming to the man, said to him: Art thou he that didst speake to the woman? And he answered: I am.Qui surrexit, et secutus est uxorem suam: veniensque ad virum, dixit ei: Tu es qui locutus es mulieri ? Et ille respondit: Ego sum. 12And Manue said to him: When thy word shall come to pass, what wilt thou that the child should do? or from what shall he keep himself?E Manue a lui: Quando si sarà verificata la tua parola, che vuoi (disse), che faccia il bambino? O da quali cose dee astenersi?To whom Manue, when, sayd he, thy word shal be fulfilled, what wilt thou that the child doe? or from what shal he keepe him self?Cui Manue: Quando, inquit, sermo tuus fuerit expletus, quid vis ut faciat puer ? aut a quo se observare debebit ? 13And the angel of the Lord said to Manue: From all the things I have spoken of to thy wife, let her refrain herself:Disse a Manue l'Angelo del Signore: La tua moglie si astenga da tutte quelle cose che io le ho dette:And the Angel of our Lord said to Manue: From al thinges, which I haue spoken to thy wife, let him refraine him self:Dixitque angelus Domini ad Manue: Ab omnibus, quæ locutus sum uxori tuæ, abstineat se, 14And let her eat nothing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: and whatsoever I have commanded her, let her fulfil and observe.E non mangi di tutto quello che nasce dalla vigna: non beva vino, nè sicera, nulla mangi d'immondo: e osservi e adempia quello che le ho ordinato.and whatsoeuer groweth of the vineyard, let him not eate: wine and sicer let him not drinke, let him not eate any vncleane thing: and whatsoeuer I haue commanded her, let him fulfil and keepe.et quidquid ex vinea nascitur, non comedat: vinum et siceram non bibat; nullo vescatur immundo: et quod ei præcepi, impleat atque custodiat. 15And Manue said to the angel of the Lord: I beseech thee to consent to my request, and let us dress a kid for thee.E Manue disse all'Angelo del Signore: Di grazia esaudisci le mie preghiere, e che noi ti uccidiamo un capretto.And Manue said to the Angel of our Lord: I besech thee that thou condescend to my petitions, and let vs make to thee a kidde of goates.Dixitque Manue ad angelum Domini: Obsecro te ut acquiescas precibus meis, et faciamus tibi hædum de capris.
16And the angel answered him: If thou press me I will not eat of thy bread: but if thou wilt offer a holocaust, offer it to the Lord. And Manue knew not it was the angel of the Lord.Risposegli l'Angelo: Quantunque tu mi facessi violenza, non mangerei del tuo pane: ma se vuoi fare un olocausto, offeriscilo al Signore. E Manue non sapeva, come quegli era un Angelo del Signore.To whom the Angel answered: If thou constraine me, I wil not eate thy breade: but if thou wilt make holocaust, offer it to our Lord. And Manue knew not that it was an Angel of our Lord.Cui respondit angelus: Si me cogis, non comedam panes tuos: si autem vis holocaustum facere, offer illud Domino. Et nesciebat Manue quod angelus Domini esset. 17And he said to him: What is thy name, that, if thy word shall come to pass, we may honour thee?E disse: Che nome è il tuo, affinchè adempiuta che sia la tua parola, noi ti rendiamo onore?And he said to him: What is thy name, that, if thy word shal be fulfilled, we may honour thee?Dixitque ad eum: Quod est tibi nomen, ut, si sermo tuus fuerit expletus, honoremus te ? 18And he answered him: Why askest thou my name, which is wonderful?E quegli rispose a lui: Perchè cerchi del nome mio, che è ammirabile?To whom he answered: Why askest thou my name, which is merueilous?Cui ille respondit: Cur quæris nomen meum, quod est mirabile ? 19Then Manue took a kid of the flocks, and the libations, and put them upon a rock, offering to the Lord, who doth wonderful things: and he and his wife looked on.Prese adunque Manue un capretto, e le libagioni, e le pose sopra una pietra, offerendo il tutto al Signore che fa cose mirabili: ed egli, e la sua moglie stavano osservando.Manue therfore tooke a kidde of the goates, and the libamentes, and put them vpon a rocke, offering to our Lord, who doeth meruelous thinges: and he and his wife looked on.Tulit itaque Manue hædum de capris, et libamenta, et posuit super petram, offerens Domino, qui facit mirabilia: ipse autem et uxor ejus intuebantur. 20And when the flame from the altar went up towards heaven, the angel of the Lord ascended also in the flame. And when Manue and his wife saw this, they fell flat on the ground;E mentre la fiamma dell'altare saliva al cielo, l'Angelo del Signore salì insieme colla fiamma. La qual cosa veduta avendo Manue, e la sua moglie cadder bocconi per terra,And when the flame of the altar ascended into heauen, the Angel of our Lord ascended together in the flame. Which when Manue and his wife had seene, they fel flatte on the ground,Cumque ascenderet flamma altaris in cælum, angelus Domini pariter in flamma ascendit. Quod cum vidissent Manue et uxor ejus, proni ceciderunt in terram,
21And the angel of the Lord appeared to them no more. And forthwith Manue understood that it was an angel of the Lord,E più non videro l'Angelo del Signore: e subito comprese Manue, come quegli era un Angelo del Signore,and the Angel of our Lord appeared to them no more. And forthwith Manue vnderstood that it was an Angel of our Lord,et ultra eis non apparuit angelus Domini. Statimque intellexit Manue angelum Domini esse, 22And he said to his wife: We shall certainly die, because we have seen God.E disse a sua moglie: Noi morremo sicuramente, perchè abbiamo veduto Dio.and he said to his wife: Dying we shal die, because we haue seene God.et dixit ad uxorem suam: Morte moriemur, quia vidimus Deum. 23And his wife answered him: If the Lord had a mind to kill us, he would not have received a holocaust and libations at our hands; neither would he have shewed us all these things, nor have told us the things that are to come.Rispose la donna a lui: Se il Signore volesse ucciderci, non avrebbe accettato dalle nostre mani l'olocausto e le libagioni, e non avrebbe fatte vedere a noi tutte queste cose, nè ci avrebbe predetto il futuro.To whom his wife answered: If our Lord would haue killed vs, he would not haue taken of our handes holocaustes and libamentes, neither would he haue shewed vs al these thinges, nor haue told vs these thinges that are to come.Cui respondit mulier: Si Dominus nos vellet occidere, de manibus nostris holocaustum et libamenta non suscepisset, nec ostendisset nobis hæc omnia, neque ea quæ sunt ventura dixisset. 24And she bore a son, and called his name Samson. And the child grew, and the Lord blessed him.Ella adunque partorì un figliuolo, e nomollo Samson. E il bambino crebbe, e il Signore lo benedisse.She therfore bare a sonne, and called his name Samson. And the child grewe, and our Lord blessed him.Peperit itaque filium, et vocavit nomen ejus Samson. Crevitque puer, et benedixit ei Dominus. 25And the Spirit of the Lord began to be with him in the camp of Dan, between Saraa and Esthaol.E lo spirito del Signore cominciò ad operare in lui, quando era negli alloggiamenti di Dan tra Saraa, ed Esthaol.And the Spirit of our Lord beganne to be with him in the campe of Dan betwixt Saraa and Esthaol.Cœpitque spiritus Domini esse cum eo in castris Dan inter Saraa et Esthaol.
13:1
Haydock
Years. It is not clear whence this sixth and longest servitude is to be dated. If it terminated at the death of Samson, when the Philistines lost their chief nobility, etc., we must allow that the Israelites began to be obliged to pay tribute in the 6th year of Abesan. (In the year before Christ 1193, Salien) Judges 12:8. (Haydock)
Calmet
Marsham dates from the third month after the death of Jair, to the third year of Samuel, during which period Heli governed in one part, and Jephte, Abesan, Ahialon, and Abdon in other provinces of Palestine. It is not very material which of these systems be adopted, as they do not contradict the text. All Israel was not reduced under the power of the Philistines; but the neighbouring tribes were infested with their incursions, and were obliged to pay tribute. Juda complains at their invading his territory, and they allege that it was because Samson had been the aggressor, which shews that the Israelites retained some little liberty, Judges 15:9. (Calmet)
Haydock
The servitude had scarcely commenced, when God provided Samson a deliverer for his people. (Salien, in the year of the world 2860.) (Haydock)
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Eusebius † AD 339
Saraa, in the confines of Juda and of Dan, ten miles north of Eleutheropolis. (Eusebius)
Menochius
Manue seems to have resided in the country, near this town, ver. 25. (Menochius)
13:3
Year of the World 2848.
Worthington
Angel, in human form. Some Protestants pretend that he was "the Son of God," and yet (ver. 16) they say, "he sought not his own honour, but God's, whose messenger he was," (Bible, 1603) in which they plainly contradict themselves, or else teach Arianism, as if the Son were not true God, and equal to his Father. (Worthington)
The title of God, (Jehova) which is given to this angel, (ver. 15, 21) is no proof that he was the Supreme Being, Judges 6:11.
13:4
Calmet
Thing. Exhortations to observe the law are not unnecessary. (St. Augustine, q. 50.) Besides the things which common people might take, such as wine, grapes, etc., were unclean for the Nazarites. The mother of Samson was required to abstain from every species of uncleanness as much as possible, at least while she bore and nursed her child. (Calmet)
Menochius
Abulensis says, she was unquestionably under peculiar restrictions till her delivery. (Menochius)
Worthington
This was a preparation for the child who should abstain from all unclean things, not only for a time, (Numbers vi.) but during his whole life, that he might be a more perfect figure of Christ. (Worthington)
Calmet
His dignity was not of choice, nor could he forfeit it by touching any thing unclean, nor by the violent cutting off his hair. As the deliverer of the people, he must often have been obliged to touch dead bodies. (Calmet)
Menochius
Begin. The power of the Philistines was greatly broken by Samson, chap 16:13. (Menochius)
13:6
Calmet
And when, etc. Hebrew, Chaldean, Syriac, Arabic, and the Vatican Septuagint read a negation, "And I did not ask him whence he came; neither did he tell me his name." The other copies of the Septuagint, St. Augustine (q. 51.), etc., agree with the Vulgate though St. Augustine suspected that the negation was wanting. (Calmet)
13:8
Haydock
Born. Josephus ([Antiquities?] 5:10.) insinuates that Manue was touched with a sort of jealousy, as his wife had mentioned the comeliness of the stranger. (Haydock)
Calmet
But St. Ambrose (ep. 70) has undertaken his defence; and surely God would not have wrought a miracle to gratify his request, if it had not proceeded from a virtuous motive, desiring to enjoy the same happiness as his wife, and to know precisely how they were to educate their son. (Calmet)
Menochius
Procopius thinks that the wife of Manue was of more eminent virtue than her husband, and was therefore honoured with the first vision. She had been most afflicted at her sterility, and had prayed more earnestly for the people's safety. (Menochius)
13:12
Haydock
Himself. Hebrew and Septuagint, "What shall be the judgment (education; Calmet) of the boy, and what his works? (or Protestants) how shall we do unto him?" (Haydock)
13:13
Let her refrain, etc. By the Latin text, it is not clear whether this abstinence was prescribed to the mother or to the child; but the Hebrew (in which the verbs relating thereto are of the feminine gender) determines it to the mother. But then the child also was to refrain from the like things, because he was to be from his infancy a Nazarite of God, (ver. 5) that is, one set aside in a particular manner, and consecrated to God; now the Nazarites, by the law, were to abstain from all these things.
13:15
Calmet
Dress. Hebrew and Septuagint, "let us make." Vulgate, faciamus, is used either for a common feast or for a sacrifice, Exodus 29:36. Virgil, (eclog. iii.) Cras faciam vitula. Manue did not yet know who the angel was. He only designed to give him something to eat. A kid was then esteemed the most delicious food, and physicians esteem it very wholesome. The taste of people has since altered. (Bochart, Anim. p. 1:b. 2:52.) (Calmet)
13:16
Menochius
Bread is put for all sorts of food. Angels eat none, Tobias 12:19. (Menochius)
13:17
Honour thee with a suitable reward, 1 Timothy 5:17.
13:18
Calmet
Wonderful. Hebrew Peli. Some have concluded that this was the proper name of the angel, as it is one of the titles of the Messias, Isaias 9:6. But it is more probable that the angel did not reveal his name. (Chaldean) Others divide this sentence thus, "and he (the angel, or rather God) was wonderful." He was the author of all miracles, to whom sacrifice was immediately offered. It is doubtful whether the angels have distinctive names. But we read of Michael, etc., and there is no reason why they should not have names denoting their peculiar dignity and offices. (Calmet)
Menochius
Michael, the guardian of the church, perhaps appeared on this occasion. (Menochius)
13:19
Worthington
On. Manue was convinced that the person who had authorized him to offer sacrifice, had power to dispense with him. (Worthington)
Menochius
The angel "did wonderful things," as the Hebrew may be explained, causing a flame to proceed from the rock and to consume the victim, as Josephus assures us, (Calmet) and as the angel who had appeared to Gedeon had done, Judges 6:21. (Menochius)
13:22
Challoner
Seen God: not in his own person, but in the person of his messenger. The Israelites, in those days imagined they should die if they saw an angel, taking occasion perhaps from those words spoken by the Lord to Moses, (Exodus 33:20.) No man shall see me and live. But the event demonstrated that it was but a groundless imagination. (Challoner)
Calmet
Elohim is applied to angels and men, as well as to God. (Calmet)
13:23
Haydock
Come. The wife of Manue allays his fears with great prudence, as she observes that God had just promised them a son. (Haydock)
13:24
Year of the World 2849.
Calmet
Samson signifies, "His sun, or joy;" or Syriac, "service." (Calmet)
Menochius
"His, or a little sun." (Menochius)
Calmet
Blessed him with graces and strength, suitable for his office. (Calmet)
13:25
Calmet
To be. Septuagint, "to walk along." Jonathan, "to sanctify." Samson began to manifest an eager desire to deliver his brethren. (Calmet)
Haydock
Dan, as it was called from those 600 men who encamped here, when they were going to take Lais, Judges 18:12. (Haydock)
Haydock
God inspired him to commence the liberation of his country, when he was about 17 years old, (Usher) or 20 according to Salien. Then he entered upon his judicial authority, and punished the wrongs which the Philistines did him in person, as well as his countrymen. The seven years wandering of Aeneas had terminated in his death just before, at the river Numicus. (Halicar. 1; Salien, in the year before Christ 1176.) (Haydock)
13:13
Let her refrain, etc.... By the Latin text it is not clear whether this abstinence was prescribed to the mother, or to the child; but the Hebrew (in which the verbs relating thereto are of the feminine gender) determineth it to the mother. But then the child also was to refrain from the like things, because he was to be from his infancy a Nazarite of God, ver. 5, that is, one set aside, in a particular manner, and consecrated to God: now the Nazarites by the law were to abstain from all these things.
13:22
Seen God.... Not in his own person, but in the person of his messenger. The Israelites, in those days, imagined they should die if they saw an angel, taking occasion perhaps from those words spoken by the Lord to Moses, Ex. 33.20, No man shall see me and live. But the event demonstrated that it was but a groundless imagination.
13:4
Abstinence not only from thinges vncleane by the law but also from wine and sider was a preparation to the childe, who should abstaine from them al his life.
13:5
Other Nazerites obserued a prescripte rule of abstinence for a time only Num. 6. but Samson al his life; as a more perfect figure of Christ.
13:10
10. The man hath appeared.] Al ancient fathers and Catholique writers say, this was an Angel, which appeared in the forme of a man, and it is plaine by Protestantes either contradict themselues, or teach Arrianisme. the text. Yet some protestantes wil haue this person to be Christ, the eternal vvord of God. VVho afterwardes became man. And neuertheles where by & by Bible 1603. (v. 16.) he admonisheth Manue to offer sacrifice to God, they note that he sought not his ovvne honour but Gods, vvhose messenger he vvas: either plainly contradicting themselues, or els teaching Arrianisme, as though the Sonne of God were not God; or inferiour to God the Father.
13:15
Manue taking the Angel for a holie prophete iustly thought he would not admitte, not cō mand anie thing but that was lawful. And so did as the Angel appointed him, though he was no priest, nor the place proper to sacrifice, but by extraordinarie dispensation.
13:22
Though Manue saw not God in his owne person, yet seing him in his messenger feared death. S. Aug. q. 54. in Iudic.
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.7
… They were made to serve in Egypt two hundred and twenty-five years. And the Midianites made Israel serve in the days of Barak and Deborah. The Moabites ruled over them in the days of Ehud; the Ammonites in the days of Jephthah; the Philistines in the days of Samson,
13:6
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… and I will take my post beside him today on the authority and observation which was given me of the Spirit; and I will look forth, and will observe what shall be said to me. Well, I have taken my stand, and looked forth; and behold a man riding on the clouds and he is very high, and his countenance is as the countenance of Angel,
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Tertullian † AD 220 An Answer to the Jews 9
… And the setting before us, then, of a virgin-mother is deservedly believed to be a sign ; but not equally so a warrior-infant. For there would not in this case again be involved the question of a sign ; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering
13:16
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
… worship God .’ Therefore to God alone appertains worship, and this the very Angels know, that though they excel other beings in glory, yet they are all creatures and not to be worshipped , but worship the Lord. Thus Manoah, the father of Samson, wishing to offer sacrifice to the Angel, was thereupon hindered by him, saying, ‘Offer not to me, but to God
13:18
St Gregory of Nyssa † AD 395 Against Eunomius 8.1
… And so, too, the word that was spoken to Manoah shows the fact that the Divinity is not comprehensible by the significance of His name, because, when Manoah asks to know His name, that, when the promise has come actually to pass, he may by name glorify his benefactor, He says to him, “Why askest thou this? It also is wonderful
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
… ( Josh. xxiv. 2 .) Clearly the former. And when that it was easiest to find religion out now or then? Clearly now. For now the Name of God is proclaimed even by all men, and the Prophets have preached, the things come to pass, the Gentiles been convinced. ( Gen. xxxii. 29 ;
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.3
… So then the same prophet says elsewhere: “For unto us a Son is born: unto us a child is given; and the government shall be upon His shoulder; and His name shall be called the angel of great counsel, God the mighty, the Father of the world to come, the Prince of peace.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.5
… not so that the substance is changed into anything corporal and temporal, when by means of corporal and temporal signs, whether belonging to the eyes or to the ears, as far as men are able to receive it, He would make His will to be known. For if an angel is able to use air, mist, cloud, fire, and any other natural substance or corporal species;
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Tertullian † AD 220 Five Books in Reply to Marcion 5
Among them doth profess to have “seen God”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… The man whom a chariot of fire took up to heaven, signifying the superhuman excellency of the righteous man. And are you not amazed at Manoah the Judge of yore, and at Peter the disciple in later days; the one being unable to endure the sight even of one in whom was a representation of God; and saying, “We are undone, O wife, we have seen God;”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
IX. Wherefore we must purify ourselves first, and then approach this converse with the Pure; unless we would have the same experience as Israel, who could not endure the glory of the face of Moses, and therefore asked for a veil; or else would feel and say with Manoah “We are undone O wife, we have seen God,”
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St Ambrose of Milan † AD 397 On the Holy Spirit 2.1
17. Above , you read that “the Lord blessed him, and the Spirit of the Lord began to go with him.”
Pseudo-Clement The Second Epistle of the Same Clement 9
Hast thou not heard concerning Samson the Nazarite, “with whom was the Spirit of God,”
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1. HE DELIVERED THEM INTO THE HANDS OF THE PHILISTINES FOR FORTY YEARS. — These forty years, like the other years of Hebrew servitude, are separated from the years of the Judges by Melchior Canus and Serarius. But that these are included in those I showed in chapter iii; the same is clear from this chapter and the following, where it is related that in the time of Samson the Judge the Philistines oppressed the Hebrews. Therefore, since they coincide with the years of Samson, the years of oppression of the Hebrews are included in them. For although Samson in his lifetime often struck down the Philistines, he did not entirely remove their yoke from the Hebrews except in death, when he crushed their princes with the ruin of the house; then indeed he appears to have weakened them, but in such a way that shortly after, having recovered their strength, they again afflicted the Hebrews under Samuel. From what has been said it is clear that these 40 years began twenty years before Samson was Judge, and lasted for 20 years, during which Samson was Judge, and ended in his death. For dying he crushed with himself all the princes of the Philistines with three thousand of the Philistines: wherefore then he completely broke their strength and removed their yoke from Israel. Therefore these 40 years of servitude began in the sixth year of Abesan: and in the following seventh year of the same Samson was born; for that Samson was born after the servitude had begun, indeed because the servitude had begun, is clear from the words of the Angel, verse 5: "He shall begin to deliver Israel from the hand of the Philistines." Therefore Samson became Judge in the nineteenth year of servitude, and was Judge for twenty years: wherefore he died at the age of 39, which was the fortieth and last year of the servitude of the Hebrews. Thus Salianus, Torniellus and others, although Serarius assigns to Samson only 34 or 35 years of life, namely as many as Christ lived, of whom he was a figure and type. Wherefore less truly do Eusebius in the Chronicle, Lyra, Abulensis and Genebrardus count these 40 years in such a way that they began with the principate of Samson, and lasted throughout his time for 20 years, and then lasted for another twenty years under Heli the Pontiff and Judge, who succeeded Samson. For, as I said, these forty years began before the birth of Samson. For this reason he himself was born to shake off this servitude. Add the 19 complete years of his life before he himself became Judge, and the 20 in which he was Judge, and you will have 40 years of servitude, which we seek.
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2. OF THE TRIBE OF DAN. — For this tribe was bordering on the Philistines as invaders, and therefore was the first to feel their depredations: wherefore from it a Judge and avenger was chosen by God, Samson: he was therefore a Danite. Whence Jacob, prophesying of him, Genesis chapter xlix, verse 17, says: "Let Dan be a serpent in the way, a cerastes in the path biting the horse's heels, that his rider may fall backward." See the remarks there.
Manoah MANOAH. — He was the father of Samson the Judge, chosen for this by God on account of his own and his wife's virtue, religion and piety; whence he merited to converse with an Angel, and from a barren wife to beget this son, the liberator of Israel, by divine power. Thus other Prophets and great men were born from barren parents, such as Isaac, Joseph, Samuel, John the Baptist, etc., that it might be shown that they were given by God to the world for its salvation; and that they might be a type of Christ to be born of a Virgin: wherefore these were the offspring and sons not so much of their parents as of God. Hence Manoah in Hebrew מנוח Manoach, is the same as Noach, or Noe, that is, rest: for just as Noe gave rest to the world from the universal cataclysm or flood, according to that in Genesis v, 29: "This same shall comfort us from the works and labors of our hands, in the earth which the Lord hath cursed." So Manoah through his son Samson comforted Israel, giving it rest from the vexation of the Philistines. From the name therefore Manoah appears to have been a quiet, placid, good and benign man. Hear Josephus, book V, chapter x: "A certain Manoches, a man among the Danites the best, and without controversy the prince of his country, had a wife of remarkable beauty, to be admired above all the women of her age: from whom, since he had no children, bearing the want of offspring with difficulty, going frequently with his wife to his suburban property, which was in a great plain, he besought God with frequent prayers that he would give him children." It is therefore false what the same author adds, that Manoah was very jealous of his wife. And St. Ambrose, epistle 70: "His father," he says, "(to Samson) was of the tribe of Dan, fearing God, born in no ignoble place, excelling others. But his mother was barren, yet not barren in the virtues of the mind, she who merited to receive in the hospitality of her mind the vision of an Angel." R. Abraham, in the book Inchasin, says the name of his mother was Hatseli Cophunith, and that she was descended from the tribe of Judah.
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4. BEWARE THEREFORE LEST THOU DRINK WINE AND STRONG DRINK, — that is, anything that can intoxicate. He adds the reason: 5. FOR THOU SHALT CONCEIVE AND BEAR A SON, WHOSE HEAD NO RAZOR SHALL TOUCH; FOR HE SHALL BE A NAZARITE (that is, separated and consecrated) OF GOD FROM HIS INFANCY AND FROM HIS MOTHER'S WOMB, AND HE HIMSELF SHALL BEGIN TO DELIVER ISRAEL, — as if to say: God destines Samson, the son to be born from thee, as a liberator of Israel, and therefore He wills and commands him to be a Nazarite, that is, dedicated to Himself from the womb throughout his whole life: wherefore He likewise commands thee, who art to be his mother, that thou abstain from wine and strong drink as long as thou shalt carry him in thy womb, and after he is born shalt nurse him; namely, lest thou thyself nourish and feed him, and infect him with wine and strong drink drawn from thee, since He wills him to be a Nazarite, who ought to abstain from all these things entirely. See what is said in Numbers vi. Samson therefore was a Nazarite throughout his whole life, but his mother was not a Nazarite; but only had to abstain from wine and strong drink during the whole time of his conception and nursing, lest she should break his Nazarite vow. "Samuel and Samson," says St. Jerome, in book II Against Jovinian, "drink not wine and strong drink. For they were sons of promise, and were conceived through abstinence and fasting." St. Basil, in his homily On Fasting: "What made the most mighty Samson unconquerable? Was it not fasting, by which he was conceived in his mother's womb? Fasting conceived him, fasting nourished him, fasting made him strong: which indeed the Angel commanded to his mother, warning that whatever proceeded from the vine, she should not touch, should drink neither wine nor strong drink." WHOSE HEAD NO RAZOR SHALL TOUCH. — Thou wilt say: this does not seem to be true; for Dalila cut off the hair of her husband Samson. I answer: she did this to Samson sleeping and unwilling, fraudulently and hostilely, that she might strip him of his hair as well as of his strength and betray and deliver him to the Philistines: but here the Angel commands that neither Samson nor his parents should cut or shave the head of Samson, because God wills him to be a Nazarite, whose consecration and holiness consisted in uncut and unshorn hair. This command therefore is a precept of a thing to be done, not a prophecy of a thing to come. The reason was, that long hair is a sign of beauty, majesty, reverence, terror, austerity, consecration, as is evident here in Samson. FOR HE SHALL BE A NAZARITE OF GOD FROM HIS INFANCY, AND FROM HIS MOTHER'S WOMB. — Hence some think that Samson was sanctified in the womb. For Nazarite is the same as separated and consecrated to God. But this is wrong. For Samson is commanded to be a Nazarite from the womb, so that in the womb he should not suck the juice of wine and strong drink drawn by his mother, and therefore that his mother should abstain from these, so that in this way he shall be called as it were a Nazarite of the old law, but he is not sanctified in the womb. Samson therefore was a Nazarite, that is, first, separated from other Jews; second, crowned with his hair; third, consecrated to God; whence he was a type of Christ and of the Religious of the New Testament, as Jerome Platus shows at length, in book II On the Good of the Religious State, chapter xix. Tropologically, let parents here learn to return to God the sons whom they have received from Him: "I speak with confidence," says St. Jerome to Læta, "that thou wilt receive sons, thou who hast first returned thy firstborn to the Lord. These are the firstborn, which are offered in the law. Thus Samuel was born; thus Samson was born; thus John the Baptist at the coming of Mary exulted and played." AND (that is, because) HE HIMSELF SHALL BEGIN TO DELIVER ISRAEL FROM THE HAND OF THE PHILISTINES. — Therefore I will him to be a Nazarite, that is, dedicated to Me, because through him as it were Mine own I will deliver Israel from the servitude of the Philistines. Hence learn that abstinence from wine and strong drink makes men not only holy, but also healthy and robust, as it made Samson; for he drew his strength from the Nazarite vow, whose principal law was to abstain from wine and to nourish his hair. Wherefore Samson was a type of Christ, of whom it is written: "For He shall be called a Nazarite." Hence also the birth of Christ was announced by the Angel Gabriel, just as the birth of Samson was. Note "shall begin," because Samson did not fully and perfectly deliver the Israelites in his life, but only began to do so. For he did not in one battle completely overthrow the Philistines, as other Judges did, but in many small defeats he struck them down and weakened them, until in his death he crushed their princes with himself in the ruin of the house.
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6. A MAN OF GOD CAME TO ME. — She knew not that he was an Angel, but thought he was a Prophet. Moreover, just as this Angel first appeared to the mother of Samson; then to his father; so Gabriel the Archangel first appeared to the Blessed Virgin, announcing to her the incarnation of the Word, inasmuch as she was to bear a virgin, then to Joseph her spouse. WHEN I HAD ASKED HIM. — The Chaldee and the Moderns translate contrarily, I did not ask him, who read לא lo by Aleph, that is, not. But our text reads better with the Septuagint לו lo by vau, and this is noted in the margin, which the Hebrews call keri and ketib, that is, reading and writing, namely differing and diverse. For that the mother asked the Angel about his name is evident from the fact that she adds: "He would not tell me."
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15. LET US MAKE THEE A KID OF THE GOATS, — a young one, that is a tender young kid and a young animal. The phrase "let us make" is ambiguous: for it signifies both to prepare food and feasts, and to work in sacred matters, or to slay and burn a victim to God. Wherefore Manoah through "let us make" wished to explore who it was that spoke with him, whether a man or God, or an Angel of God. For if he permitted a sacrifice to be offered to himself, it was certain that he was God; but if he refused this, and desired only that food be set before him, it was certain that he was a man. Whence the Angel, refusing both, answered: "If thou compellest me," by inviting and urging, "I will not eat thy bread," because I am an Angel, who feed not on visible food, but on invisible, as Raphael said to Tobias, chapter xii, verse 19: "But if thou wilt make a holocaust, offer it to God," not to me, who am an Angel of God.
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18. WHY DOST THOU ASK MY NAME, WHICH IS WONDERFUL? — The Hebrew פלאי peli, which signifies both wonderful and secret, as the Chaldean translator rendered it. Some think the name of this Angel was Pele, that is, Wonderful. But they are mistaken: for the Angel refuses to declare his name, because it is wonderful and ineffable to speak. Thus Our Lord, the Septuagint and others. Furthermore, St. Augustine here, Questions lii, liii, liv, holds the opinion that this Angel called Pele, that is, wonderful, is Christ. For he is "the Angel of great counsel," as the Septuagint translates, Isaiah chapter ix, verse 6, and therefore "Wonderful," as Isaiah says in the same place: hence in the flame with the victim of the sacrifice he ascended into heaven, because he signified that Christ made man would not accept a sacrifice, but would himself be the victim and sacrifice. Yet it is certain that this Angel was properly an Angel, but typologically represented Christ. You will ask, why does this Angel say his name is Pele, that is, Wonderful? I answer first, because Angels, since they are pure spirits, do not have vocal and corporeal names, but mental and spiritual ones, which are unknown and new to man, and therefore wonderful to him. For Angels speak to one another, and call and address each other by spiritual signs, namely by concepts of the mind, which they show and reveal to him to whom they wish to speak. Wherefore Angels, when they appear and assume names, so that they may be called Michael, Gabriel, Raphael, do not assume them as if they were proper to them, by which they are called and addressed in heaven, but so that through them they may become known to men, and may suggest to them the name by which they may be called and invoked by them. Hence Raphael is called as it were the physician of God, because he healed Tobias of blindness; Gabriel as the strength of God, because he fought mightily for the people of God, Daniel x. Secondly, the name of the Angel is wonderful in signification, because it signifies the nature and gifts of the Angel, especially of grace and glory, which surpass the capacity of men, and are therefore wonderful to them. Thirdly, the name of this Angel was wonderful in efficacy, because he himself was efficacious in working great, stupendous and wonderful things: whence explaining further he adds, "who doth wonderful things." For this Angel by wonderful power and as it were by miracle drew forth fire from the rock, by which the kid of Manoah might be sacrificed to God. Again, he announced wonderful things concerning Samson, who would be born of a barren mother, and that he himself would be a Nazarite, and therefore a judge and avenger of Israel; he himself also procured this admirable strength for Samson to accomplish heroic works, which we shall soon hear. Finally, he himself ascended into heaven unharmed in the flame, and his body being resolved into elements vanished, which were all wonderful things to Manoah and his wife. Fourthly, the name of the Angel was wonderful in representation. For this Angel first represented God, whose messenger he was; just as a legate represents the person of his prince by whom he is sent. But God, and the name of God, is wonderful, as signifying his wonderful divinity, virtue, power and glory, according to that Psalm viii, 1: "O Lord our Lord, how admirable is thy name in the whole earth!" For wonderful is, and surpasses all the intellect of Angels and men, the essence of God, his majesty, wisdom, goodness, operation and other attributes of his, as being immense and infinite. Secondly, this Angel represents Christ, whose incarnation, nativity, life, holiness, doctrine, works, miracles, death, resurrection, ascension, and the sending of the Holy Ghost were wonderful, who therefore wrought wonderful things through the Apostles, and thus converted the whole world to himself, and daily through his faithful works similar things. Wherefore let him who intends great and wonderful things for the glory of God invoke the Angel "Pele," invoke Christ, whose name is "Wonderful," that through him he may work great and wonderful things. Thus St. Augustine. See the words of Isaiah ix, 6. Hence also the Blessed Virgin, the Mother of Christ, is called and invoked by the faithful "Mother Wonderful," and this title is most pleasing to her, as she herself revealed to a certain holy man: because she was both mother and virgin, mother of God and man, mother of the Creator, and therefore mother of her Father, because she gave birth to him by whom she was born, etc. Which things are all stupendous and wonderful. Finally, Serarius probably opines that this Angel Pele, that is the Wonderful, was St. Michael (for he was formerly the protector of the Synagogue of the Hebrews, over whom Samson presided, just as he is now of the Christian Church), who, contending with the proud Lucifer, admiring the majesty and name of God, humbly said מי כ אל mi ca el, that is, who is like God? and therefore, casting him down from heaven, he occupied his place, having become by his humility the prince of all Angels, just as Lucifer by his pride became the head of demons and the lowest in hell. Hear Serarius teaching that the name and invocation of Michael wonderfully avails against all temptations. Come, he says, let any crime whatsoever be proposed to you, and immediately let it occur to your mind that God forbids it. Will you admit it? Will not this thought immediately draw you away from it: "Who is like God?" Let any pleasure and allurement tickle you. But "who is like God?" Let some powerful and fearful person terrify you. But "who is like God?" Let parents, relatives, and companions be dear to your heart. But "who is like God?" In all temptations, enticements and seductions of sins, the name of Michael, that is "God" forbidding, always profits greatly, He who pursues us with such benignity, promising eternal rewards, threatening perpetual hell, always and everywhere beholding all things, demanding an account of all from all, a comparison with the fruit and delight which is vain and false and sought from sin.
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19. MANUE THEREFORE TOOK A KID OF THE GOATS, — that is a tender kid, still sucking and drawing the udders of its mother the goat. And he slew it, flayed it, cooked it, and brought it to the Angel, so that if he were a Prophet he might eat thereof; but if he were an Angel, he would offer it to God, as he himself had said verse 15. AND LIBATIONS. — In Hebrew מנחה Mincha (which alludes to the name Manoah, that is Manue: for all the letters are the same in both places: for Manue here offered Mincha to God), that is wine, oil, bread or flour, which were wont to be poured out, that is poured upon the horn of the altar or burned, both to man at a banquet and to God in sacrifice. AND HE SET IT UPON A ROCK, OFFERING TO GOD WHO DOTH WONDERFUL THINGS. — "Offering," not so much by himself, as by the Angel. For the Angel here performed the office of a priest, and sacrificed when he drew fire from the rock, by which the flesh of the kid was sacrificed to God and burned. Whence Vatablus and the Rabbis for who doth wonderful things, translate he made wonderful, namely the Angel, that is he wrought a miracle, because he drew fire from the rock. But Manue was as it were his minister and deacon, while he slew the kid, cooked it and placed it with libations upon the rock, so that it might be burned by the Angel to God. Whence it follows: AND HE AND HIS WIFE LOOKED ON. — The Angel did something altogether similar with Gideon, consuming by miraculous fire produced by himself the flesh brought by him and placed upon the rock, and sacrificing to God, as we heard cap. vi. For God dispensing it, not only the Angel, but also Manue a layman from the tribe of Dan, not Levi, could sacrifice, even outside the tabernacle.
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20. AND WHEN THE FLAME OF THE ALTAR ASCENDED TOWARD HEAVEN, THE ANGEL OF THE LORD ASCENDED LIKEWISE IN THE FLAME, — so that he might show himself to be not a man or a Prophet, but an Angel, and therefore to return unharmed from the flame into heaven whence he came, and to represent himself mystically as Christ, who offering himself upon the altar of the cross through the flame both of love and of suffering, was to rise on the third day from the dead, and on the fortieth day was to ascend gloriously into heaven. Thus St. Augustine. Again, that he himself in the Eucharistic sacrifice through the flame of charity was continually to be offered and eaten bloodlessly under the species of bread and wine, but in such a way that when the species are consumed in the stomach, he himself remains alive and unharmed and vanishes, and as it were ascends into heaven. Whence St. Andrew the Apostle to Aegeas the Tyrant: "I," he says, "to almighty God, who alone is true, offer daily not the flesh of bulls, nor the blood of goats, but the immaculate Lamb upon the altar, whose flesh after all the people of believers have eaten it, the Lamb who has been sacrificed remains whole and alive."
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22. WE SHALL SURELY DIE, BECAUSE WE HAVE SEEN GOD, — that is the Angel of the Lord, as has preceded. For the Angel represented the Lord, just as a legate represents the prince by whom he is sent; they therefore saw God in the Angel, or certainly they thought the Angel to be God, says St. Augustine. For the Hebrew Elohim signifies both Angel and God. Moreover in that age the common sense and fear of men (though vain and empty) was that he who had seen God or an Angel would immediately die, for the reasons which I have recounted in chapter vi, verse 22.
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24. AND HE CALLED HIS NAME SAMSON. — "He called," namely the mother giving birth, as is evident from the Hebrew, but inspired by God; for St. Chrysostom teaches in homily 48 on John that this name was given to Samson by God. Samson in Hebrew is the same as Sun of joy, שמש semes, that is sun, and ששון sason, that is joy, gladness; or rather Samson, that is little sun, a small sun. For it is a diminutive name from Semes, that is sun, just as from איש isch, that is man, it is said diminutively אישון iscon, that is a little man, and from שבת sabbat, שבתון sabbathon, that is a little sabbath, that is a small sabbath. He called therefore his son Samson, that is a little sun, so that by this name as it were by an omen he might indicate what kind of person he would be, as if to say: God caused a new sun, namely Samson, to arise for Israel placed in darkness, sorrow and grief on account of servitude and oppression by the Philistines, who by his virtue and strength would dispel these darknesses and refresh and recreate us with new light of liberty, joy and happiness. Hence Samson was a type of Christ, who is the sun of justice, according to that passage of Zacharias: "The dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death," Luke i. And that of Malachi iv, 2: "And unto you that fear my name, the sun of justice shall arise, and health in his wings." And Isaiah, chapter ix, 2, and from him Matthew, chapter iv: "The people that sat in darkness, hath seen great light: and to them that sat in the region of the shadow of death, light is sprung up." Thus St. Augustine, Bede, Arias, Serarius and others. So Cyrus was the sun of Persia, as I showed on Isaiah xli, 1. And to St. Columban's mother it seemed that she gave birth to a sun, when she was pregnant with him. In Chaldean, however, Samson is the same as ministry or minister, namely of God, for performing great and wonderful works: for semes means to minister, says Pagninus. AND THE LORD BLESSED HIM, — by heaping upon him his goods and gifts, and especially by giving him heroic strength of mind and body, so that he might grow daily in it to overthrow the Philistines.
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25. AND THE SPIRIT OF THE LORD BEGAN TO BE WITH HIM IN THE CAMP OF DAN BETWEEN SARAA AND ESTHAOL, — that is, in the place which afterwards, chapter xviii, verse 12, was called the camp of Dan from the event, and was situated between Saraa and Esthaol; for the Hebrews did not then have camps, being oppressed by the Philistines. In Hebrew it is, the spirit of God began, לפעמו lepaamo, that is, to move him by turns, to stir and impel him, namely to daring and undertaking difficult things. Whence henceforth whenever it is narrated that Samson undertook something remarkable, it is prefaced: "The Spirit of the Lord rushed upon Samson." Hence St. Ambrose notes on that passage of Luke i, 17: "He shall go before him in the spirit and power of Elias," that these two things, namely spirit and strength or fortitude, are always joined together. For all fortitude, both for undertaking and attempting difficult things and for enduring hard things, is from the spirit, which the Holy Spirit breathes into us. He therefore must be invoked by us constantly. Furthermore, Samson, says Eusebius in the Chronicle, did similar or the same things which Hercules did, indeed our Gaspar Sanchez teaches in the Minor Prophets, page 805, that the Gentiles' Hercules was no other than the Hebrews' Samson, and that the fables of the heroic deeds of Hercules were taken from the history of Samson, of which more in chapter xvi, at the end. BETWEEN SARAA AND ESTHAOL. — R. Ase in the treatise Sotah, chapter 1, asserts that these two are great mountains, which Samson tore out and broke with his hands like a mill; but these are ridiculous fabrications of the Rabbi: for these are two cities (not mountains) which are boundaries, which separate the tribe of Dan from the tribe of Judah, as is evident from Joshua xv, 33; II Esdras xi, 29, and between them Samson was born and buried. Moreover Saraa in Hebrew is the same as leprosy. Esthaol is the same as requested, or fire or the wife of folly, says Pagninus in the Hebrew Names.
Machine translation from the Latin, not reviewed.
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Du RD., c'est son introduction habituelle, 3 19; 4 1 ; 6 1 ; 40 6. La formule est vague, תס ne dit pas si ce fut après les derniers juges nommés. Il semble plutôt d’après 40 7 que l'oppression par les Philistins était contemporaine de celle des Ammonites.
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איש אחד cf. 8 18 ; Lev. 4 13 ct, d'après LXX et Sam., Gen. 22 13 (απ. 291 d.). Sor‘ah, auj. Sar'a, sur une colline très visible de la voie ferrée de Jaffa à Jérusalem, peu avant la station de Deir-A bän ; en face d’‘Aïn Chems, l’ancienne Beth-Chemech. D'après Eusèbe (On.) à dix milles d'Eleuthéropolis, en réalité à 13 milles au moins de Beit-Djébrin. Ce sont les derniers contreforts des montagnes de Juda, au point où les vallées s'épanouissent dans la plaine, et par conséquent le lieu le plus exposé aux incursions des Philistins. Cette ville parait déjà dans el-Amarna sous le nom de Sarkha (173 21) avec le changement normal dans la transcription assyrienne de ‘aïn en khet. Elle compte dans Jos. 19 #1 comme étant de Dan, dans Jos. 45 33 comme de Juda, ce qui marque une fusion des restes de Dan avec Juda. Elle fut occupée au retour de la captivité (Neh. 44 29). — Le משפחה « clan ν est ordinairement une subdivision de la tribu, שבטו ; la tribu correspond aux fils de Jacob, le clan à ses petits-fils. Le sing. serait donc étonnant. Keil a remarqué que Dan n'ayant qu'un fils (Gen. 46 23 ; Num. 26 42) les deux idées pouvaient se confondre pour lui ; cf. 48 2.11 du même Dan οἱ 47 7 où les deux idées de tribu el de clan sont assocites. Le sing. s’emploic aussi de Juda 47 7; cf. ad h. 1. — Le nom de Manoé (Manôah) se retrouve sous la forme gentilice, ,כינחתי 1 Chron. 2 5#; la moilié des ממנחתי forme les gens de Sor‘ah. Budde en ‘conclut que Samson est par là- 3. Omettre והרית וילדת du concevras el Lu enfanteras. même donné comme le fils du héros éponyme de sa race, ainsi que Jephté 11 1. — Sa femme, stérile et sans enfants, formule redondante comme Gen. 44 30 (J). — Les enfants ες de femmes longtemps stériles sont spécialement un don de Dieu, comme Isaac, Samuel, s. Jean-Baptiste.
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L'ange de Iahvé, comme 6 11 ; les deux apparitions ont beaucoup de rapport. Les mots והרית וילדת font double emploi avec le v. 5; en les supprimant on a le parallélisme avec v. 3. D’après Budde ועתה v. ὃ suppose une première promesse; mais il répond seulement à cette pensée sousentendue : la situation va changer.
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שכר est tout ce qui est fermenté en dehors du vin. 5. Jér. (ad Nepot. PL 22 c. 536) en énumère les espèces usitées en Palestine : « Sicera Hebraeo sermone omnis polio nuncupalur, quæ inebriare potlest ; sive illa quae frumento conficilur; sive pomorum succo; aut quum favi decoquuntur in dulcem et barbaram potionem, aut palmarum fructus exprimuntur in liquorem, coctisque frugibus, aqua pinguior colatur. » Les défenses de l'ange se rapportent à la loi des Naziréens Num. 6 3 ss., mais sans en être une application. Le naziréat ne commençait pas avec la mère, ct l'interdiction des aliments impurs était obligatoire pour tout le monde (Dt. 44; Lev.44). Les Com. juifs ont songé à ce qui est impur pour les Naziréens, par exemple 165 raisins; mais cela n’est pas indiqué dans le texte. La mère doit s'abstenir très soigneusement de ce qu'il faut d’ailleurs toujours éviter, des aliments impurs, et de plus de choses fermentées.
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D'après Budde, Moore, ete., הרה adj. ne doit pas s'entendre du ἥν puisque c’est la reproduction exacte de la formule de Gen. 46 11 (9), ο Hagar est déjà enceinte. Alors il faut ponctuer nt, parce que la naissance aura lieu dans un temps futur (waw consec.) par rapport à la conception qui est actuelle. Si, au contraire, on entendait la conception comme future aussi bien que la naissance, il faudrait ponctuer non comme Ϊ5. 7 14, pour mettre les deux faits sur le mème plan. Les massor, semblent avoir laissé le choix par leur ponctuation anormale AT sorte de mélange des deux. Il est certain que הנה comporte très bien 16 futur; il semble que ce dernier serait mieux en situation, car si la mère ne se sachant pas enceinte avait déjà bu du fermenté ? L'intention de l'ange doit être 4618 prévenir d'avance. Nous lisons donc ,ויולדת (cf. Aœn. 237 e-h) avec Vg. LXX, εἰς. C'était aussi la pensée de l’auteur (ou du glossateur) de v. 4. L'enfant sera נזור אלהים consacré à Dieu par sa chevelure, c’est sur ce point que porte le commandement de l'ange. כזורה rasoir, peut-être pour Ye. Le verbe 953 apparenté à 973 vouer (cf. ar. nadhar, son intermédiaire dans le sens de vouer) marque une consécration; l'objet déterminé prend un caractère sacré. Il n’est pas nécessaire que l’idée d'abstinence se retrouve toujours ; il suffit que l'homme se soit enlevé le libre usage d'une chose ou même qu'il pense se lier plus étroitement à Dieu. Par conséquent l'essence du naziréat n’est pas nécessairement dans l'abstinence du vin (contre BenziNGEeR, Arch. Nowacx, Arch.) mais plutôt dans la consécration de la chevelure (Woore, Budde, etc.); le naziréen porteur d'un objet consacré devait éviter avec soin les contacts impurs des cadavres et ce qui est fermenté. Si on insiste sur ce dernier point, ne serait-ce pas que le vin porte à la tête ? Il aurait constitué une impureté pour l'objet même du vœu. Le naziréen devait offrir sa chevelure (Num. 6 18) ce qui marque bien l'objet propre de sa consécration (Ros. Suitu, Religion of the Semites? p. 325 ss.), commune à plusieurs peuples et spécialement comme un vœu de guerre à outrance. Le naziréat était temporaire de sa nature, puisqu'on ne pouvait offrir les cheveux d'un mort. Celui de Samson fait exception, et on ne voit pas non plus qu'il ait renouvelé sa chevelure après s'être souillé au contact des morts. Cette forme de naziréat n’est donc pas celle que la loi a prévue et réglée minutieusement elle est peut-être antérieure. — Le mot אלהים pour indiquer la divinité n'est pas ici un nom propre de Dieu, cela n'indique rien sur le document. — L'enfant se mettra à l'œuvre de la délivrance; d'après Vatable (ap. Hum.) Well. (Comp., .כ 231), etc., l'auteur aurait parfaitement conscience que Samson ne fera que commencer l'œuvre de la délivrance, continuée par Samuel, Saül, οἷο; החל ל ne signifie pas toujours une inauguration, un commencement presque officiel, par opposition à la suite (cf. v. 25 40 18; 46 19 et Num. 25 1) qu'on peut presque rendre par « se mettre à » (cf. sur Gen. 4 26), cependant c'est bien le sens Gen. 6 1; 408; 44 54; 44 12, et il convient ici. ὁ. Omettre ולא ; TM je ne lui ai pas demandé.
13:6
Un homme de Dieu ressemblant à un ange de Dieu est une tournure un peu surchargée. Budde propose de lire האיש comme v. 10; mais au v.10 la personne est déjà connue et donc l’article justifié, ce qui n’est pas le cas ici. On s'étonne aussi de l'ange de Dieu tandis que partout ailleurs il y a l'ange de fahvé (νν. 3.13.15.16.17.20.21); mais c’est toujours sous la plume de l'écrivain, non dans la bouche des acteurs. Ce qui frappe la femme c'est qu'elle a vu un être divin, homme ou ange. Nous laissons donc le texte intact, d'autant qu'il est soutenu par les versions, mais il est clair que ce n’est pas une. note de l'Élohiste. — L'ancienne version grecque et la Vg. n'ont pas la négation, donc : je lui ai demandé. L'usage oriental actuel ne permet pas de demander le nom des gens qu'on rencontre, mais on s’informe très régulièrement du lieu d'où l'on vient οἱ où l'on va. Pour satisfaire l'interrogateur on répond de plus qui on est. C’est ce que l’ange n'a pas fait.
13:7
La femme ajoute : « jusqu'au jour de sa mort, > comme Êve ajoute «et vous n'y toucherez pas » (Gen. 8 3. J), mais ne dit pas la promesse de l'ange; ce n'est pas une raison de voir là un.remaniement; la femme ne’ veut pas être raillée en prenant la chose trop à cœur et ne parle pas non plus du rasoir, de sorte que son mari pourra interroger relativement à
13:9
Manoé prie lahvé et c’est Élohim qui entend; de plus, l'ange d'Élohim, qui n’étonnait pas trop dans la bouche de la femme qui ne le nomme pas autrement, est étrange sous la plume de l’auteur qui dit constamment l'ange de Jahvé vv. 3.13.15.16.17.20.21. Il est probable que le voisinage de l’homme de Dieu a induit un copiste à mettre Élohim pour éviter qu'on ne fit une distinction et montrer l'identité de Jahvé et d'Élohim. Vg. Dominus 4° Loco.
13:10
ביום est traduit littér. par G(B) ; si les versions G(A, Lag.). Targ. rendent « en ce jour » c'est probablement une traduction ad sensum plutôt que la preuve d’un texte ביום ההוא ; d’ailleurs 16 cas de ביום pour dire « un jour » est unique.
13:11
ΠΥ; TM עתה maintenant. — דברך sing. ; TM דברוך (es paroles. On écrit pour ₪ bref afin d'éviter l’équivoque (Moore). La question de Manoé est relative à l'enfant, sa femme n’ayant communiqué que ce qui le concernait. L'auteur a très bien ménagé la nécessité pour Manoé de demander de plus amples renseignements (contre Budde qui voit en cela des traces de remaniement).
13:12
La tournure étrange עתה יבא n’a préoccupé ni Moore, ni Budde ni Nowack. Perles (Analekten, p. 35) remarque très justement qu'il faut lire עת יבא > au temps où viendra » cf. Ps. 405 19 .עד עת בוא דברו L'erreur est ancienne, reproduite par les versions. — Lire le sing. דברך avec quelques mss. et G, Vg. Syr. et le Qré au v. 17. Manoé demande la règle qu’il faudra imposer à l'enfant; cela est clair pour l'expression ,משפט mais cela s'accorde aussi avec ממעעוה dans le sens de coutume, Lev. 48 3. Le père n'a à s'inquiéter que du rôle des parents. On dit que la réponse de l'ange n'en est pas une (Moore, Budde) et les anciens ne résolvaient la difficulté qu'en supposant que l'ange a en effet répondu autre chose, mais que l’auteur n'est pas obligé de tout dire. Cependant l'objection n'est décisive que pour P. LacranGe. — Les Juges. 15 ceux qui supposent que la conception a déjà eu lieu. Si elle a été seulement promise, la réponse de l'ange est bien une application à l'enfant qui scra consacré ainsi dès son existence dans le sein de sa mère, הבטן 79 comme Is. 44 2.24, et non pas après sa naissance {contre Moore, etc.). D'ailleurs on est tenté de lire tous les verbes au masculin : l'enfant suivra le même régime que sa mère ; la réponse serait pertinente. Le grec est naturellement ambigu.
13:14
L'ange répète les ordres donnés à la femme ; il ajoute l’abstention de tout ce qui sort de la vigne, loi commune du naziréat (Num. 6 #), mais ne parle pas de la chevelure de l'enfant.
13:15
עצר > retenir », avec une nuance de contrainte, car la politesse exige qu'on refuse d'abord l'invitation (cf. Luc 24 29). עשה dans le sens de préparer en cuisine 6 19; Gen. 48 7.8 ; mais לפנוך « en ta présence » indique quelque chose de plus. Ce serait le cas pour les modernes de se rappeler que l'immolation d'un animal avait toujours anciennement le coractère d'un sacrifice. עשה a certainement le sens de sacrifier (Lev. 9 7 etc.) et c'est ainsi que l’admet l'ange qui disjoint les deux propositions, et entend la seconde d'un sacrifice. C’est ce que 5. Augustin avait très bien compris « lanquam hominem invilavit, sed ita est hoc cum illo epularetur, quod sacrificium fecissel » (Quaest. 53). La parole de Manoé est d'ailleurs équivoque : il semble attendre une indication que l'ange ne manque pas de lui donner. Il offre de faire un sacrifice ou de cuire un chevreau en présence de l'ange. וכשיכזה > οἵ nous placerons » suggéré par Budde d'après 1 San. 9 24 etc. fait disparaitre tout le sel exquis de l'épisode.
13:16
L'ange résout l’équivoque : s'il s'agit de manger, non; s'il s'agit de sacrifier, sacrifie à lahvé. ,אכל ב tournure qu'on retrouve Ex. 42 43 5. 48; Lev. 22 11.13; Job 21 25 (Kœn. 84). — Les critiques sont fort embarrassés de 165. Pour eux la confusion du texte est manifeste. Diverses combinaisons dans Moore, Budde, Nowack. On convient qu'il vaudrait mieux 49. הכמפלא ; TM ובזפלא οἱ faisant des choses incompréhensibles. Omettre ובמזנוח ואשתו ראים ; οἱ Manoé el sa femme-voyant. ordonner ainsi : « il lui demanda son nom, car il ne savait pas que c'était l'ange de lahvé ». Ce qui est d’une banalité parfaite. 11 est étrange que les critiques qui proposent souvent de lire Iahvé au lieu de l'ange de lahvé n'y aient pas songé ici. Cela arrange tout et la pensée est fort bien déduite. Manoé n’est pas du tout dans la situation de Gédéon qui semble tout ignorer. Sa femme a parlé de l’homme mystérieux comme d'un ange de Dieu. Mais il ne sait que conclure. Lui demander son nom est une suprême ressource (contre Nowack qui place v. 17 après v. 14!), mieux vaudrait l'amener à se manifester, d’où l’ingénieuse proposition à double sens du v. 46. lahvé déroute la curiosité du bonhomme en lui disant : sacrifie à Jahvé : car il ne savait pas que c’était Iahvé lui-même !
13:17
D'après la réponse de l'ange, il n’est pas un être divin auquel convienne l'holocauste, — à moins qu'il ne soit lahvé lui-même ce que Manoé ne savait pas. — Il essaye d’un moyen décisif. S'il passe par dessus l’indiscrétion qui consiste à demander le nom, c’est dans l'intérêt même de l'étranger et pour lui témoigner sa reconnaissance en lui faisant parvenir ses honoraires ; c’est le sens d'honorer כבד (Num.22 17.37). C'était d'ailleurs la coutume de récompenser ainsi ceux qui faisaient des prédictions ; cf. 1 Sam. 9 6 5. — Lire 7727 au sing. avec Qré, LXX, Vg. Syr.
13:18
Manoé n'est pas heureux avec l’ange qui détourne encore la question non seulement il répond par une question, exactement comme Gen. 32 29, mais il pique encore la euriosité en ajoutant qu'il est mystérieux, surpassant l'intelligence humaine; cf. Is. 29 14 5. Hum. supponas nomen mihi 6886 ἡ Miraculum, quod illico videbis actis meis aplissime consonare (!) Lire פלאי pour le 60012, plutôt que ‘5 Qré.
13:19
Manoé prend le parti d'offrir le sacrifice à 18196 comme l'ange le demandait. La minhah > offrande de farine » n'est nullement une glose pour compléter le sacrifice au point de vuc liturgique (contre Moore et Budde); pense-t-on que cette cérémonie soit récente et n'ait pas toujours accompagné les sacrifices ? le pain étant nécessaire pour manger la victime, on devait le faire entrer dans l'oblation. הצור avec l'art. signifie peut-être le rocher, l'autel de pierre consacré à l'usage des sacrifices. 1[ est très probable que la tradition avait en vue le bel autel en pierre qui est à la descente de Sor‘a du côté du sud (ΗΒ. 1898, p. 123 5.) « Et Manoé et sa femme regardaient, » répété v. 20 où il est bien à sa place, doit provenir d'une erreur de copiste. C’est sans doute pour donner un sens à cette incise qu'on a mis ן devant (מפלא pour aboutir tant bien que mal au sens du P. Hum. et factum est miraculum dum offerretur... Malgré tout ומפלא לעשות ne peut absolument pas s'expliquer grammaticalement. Cela importe fort peu puisque LXX, Vg. ont lu ,הממפלא etc. Le sacrifice est offert 3 6 faisant des miracles (Moore), ce qui est tout à fait conforme à d’autres cas, par exemple le Iahvé Chalom de Gédéon (8 24). Le mot פלא fournit le vocable, comme Chalom pour le cas de Gédéon. Il s’agit probalement moins du miracle attendu, la conception de l'enfant, que du nom mystérieux révélé par l'ange. G(B) et Targ. sont ici avec TM; B : καὶ διεχώρισεν ποιῆσαι, traduction étym. qui pourrait bien être d'Aquila (Moore). D'ailleurs le vocable est cité ici par prolepse : Manoé offre à lahvé, qui fut depuis connu en ce lieu comme lahvé des miracles. Il est bien évident que Manoé a offert un sacrifice, mais le P. Hum. ne veut pas admettre une pareille illégalité : « Certissimum quippe est, Manuen (quem gratuito aliqui levitam supposuere) coram adstante co, quem ipse prophetam adhuc existimaret, non fuisse attentaturum, ut sacerdotis partes ipse ageret »; et qui sait si ce n’est pas un scrupule semblable qui a fait introduire dans le texte Manoé et sa femme comme spectateurs dès ce moment? Le TM aurait pour but de suggérer que l’holocauste s'offrit tout seul, par une flamme miracu- Jeuse, sans que Manoé et sa femme ץ fussent pour rien.
13:20
La flamme est celle de l’holocauste, non pas une flamme miraculeuse sortie du rocher comme l'avait supposé Josèphe d'après 6 21 ; les deux récits ne doivent pas être confondus ({um.) Le mot d'autel indique bien que le rocher était en forme d’autel.
13:21
D'après Budde 21b n’est absolument pas à sa place; il signifierait que Manoé a reconnu que c’élait un ange parce qu'il ne revenait pas. Il est bien simple de supposer avec Moore que l'auteur achève d’abord ce qui concerne l'ange. Puis il en vient aux impressions de Manoé. אז peut très bien se rapporter à 18 scène précédente, surtout si l’on ponctue ;ודע cf. Ex. 451; Dt. 4 #1. La forme הראה pour l'inf. constr. comme 1 Sam. 3 21.
13:22
13:23
כעת manque à plusieurs mss. grecs, Anc.-lat., 77. ; il est impossible à expliquer dans le sens de « maintenant » puisque les promesses sont antérieures au sacrifice, et qu’il ne peut être question du temps présent opposé au passé. La conjecture עתה *2(Moore, Budde) offre les mêmes difficultés. On serait tenté de lire כעת חיה comme Gen. 48 10.14; II Reg. 4 16 5. mais il faudrait intervertir avec כדאת ; toute l'opération serait trop arbitraire. La suppression serait trop radicale, car il est vraisemblable qu'il a été supprimé comme gênant là où il manque. Nous pensons que ce mot se rattache au v. suivant : et quand le moment fut venu, la femme enfants, etc. Cette solution très simple suppose que לא השמויענו כדאת est une glose, ce que Moore a déjà pressenti. En effet l’ancienne version grecque (A, Lag. Anc.- lat. Syr.-hezx. etc.) lisait xai οὐχ ἄν ἐφώτισεν ἡμᾶς, soit 13%, > il ne nous eut pas instruits de toutes ces choses; » cf. v. 8. Cette leçon est moins banale et très en situation, puisque c’est précisément la vue qui était dangereuse tandis que les instructions étaient un gage d'avenir. Le texte un peu difficile a pu être glosé par le lourd לא ישמזיענר qui aura pénétré dans le texte à un mauvais endroit. כדאת est peut-être pour différentier de ,כל אלה car le G de Lag. a deux fois πάντα ταῦτα.
13:24
On a remarqué que Samson, de שכזש soleil, était un nom assez naturel en face de Beth-Chemech. Josèphe a proposé l'étym. de שמן (cf. 3 29) ἰσχυρὸν δ᾽ ἀποσημαίνει té ὄνομα. D'autres ont pensé ἃ une forme intensive de (.הזט]]) שמם «a dévaster ». Mais la dérivation de soleil est de beaucoup la plus simple. Elle ne suppose pas le culte du soleil chez les parents de Samson, le nom n'est même pas théophore.
13:25
La racine פעם d'où « pas », > enclume » semble signifier frapper, d'où peut-être pousser qui conviendrait ici (οἴ. Luc 4 1; Mc. 4 12), ou encore agiter, qui est le sens de niph. — La situation de Echtaol paraît bien fixée à Echou‘a, à environ # kilom. de Sor‘a, de sorte que l’emplacement indiqué ici est facile à reconnaitre, c’est une sorte de large promontoire entre deux vallées qui semble en effet propice à un campement. La difficulté pour l'appeler JT ΣΤΥ. > camp de Dan » est que le même lieu paraît indiqué 48 12, près de Qiryat Yearim. Et quoique ce dernier endroit ne soit pas connu avec une certitude absolue, le point d'arrivée des Danites qu'il marque ne peut être leur point de départ, qui est précisément 08 et Echtaol. Dans un pareil cas il n'est peut-être pas interdit de recourir à un double endroit. On peut supposer que Dan, ne pouvant s'installer à demeure, restait dans des campements (Renan) ou bien que le second campement se rapporte à la migration ; c'est comme l'étape de Dan, plutôt que le camp permanent de Dan, d'autant qu'ici on marque précisément la situation du camp qui a dû être le point de départ des autres. Budde et Moore suppriment la localisation comme inutile puisque l’auteur n'y place aucun événement. Mais il considère sans doute comme considérable l’action de l'Esprit qui commence à agiter Samson (οὗ, Luc 4 80); c'est d'ailleurs le théâtre principal de son histoire.
13:1
… Adding up the times of the individual Judges (to the major Judges are attributed 40 years [Judg. 3:11; 5:32; 8:28; cf. 13:1], 80 years [3:30], 20 years [cf. 16:31; 4:3]), the total comes to 410 years; but since according to 1 Kings 6, the whole time from the Exodus to the building of the Temple is only …
13:5
… Others, insisting, believe that St. Matthew alludes to the prophecies that present the Messiah as a nāsir (Nazirite [v. NAZIRITE], consecrated, sanctified, prince: cf. Judg. 13:5-7; 16:17; Am. 2:11-12; Gen. 49:26, etc.). …
It consisted in the practice of a vow (Heb. nedher, from the Proto-Semitic root ndr, from which nāzīr also derives) of abstinence, for a religious reason (cf. the full expression "nazirite of [consecrated to] God": Judg. 13:5, 7; 16:17; Eccl. 6:13 [Heb.]) and from alcoholic drink (including grapes themselves: Num. 6:3); from the cutting of the hair, considered a refinement; moreover the nazirite had to avoid …
… Sampson; cf. Akkad. šamšānu and Šamaš, solar deity, and c. He was endowed with extraordinary strength, which is linked to the "Nazirite vow" to which S. devoted himself at his parents' behest (Judg. 13:5). The Nazirite vow entailed, among other things, abstinence from cutting the hair: S. possessed his strength as an extraordinary gift from God, precisely insofar as he observed the vow.
13:8
… Ark; when later the Temple was built in Jerusalem, it was recognized as the only legitimate place for sacrificing (except for exceptional cases of sacrifices offered by the prophets or in places consecrated by a special divine vision: cf. Judg. 6:20-28; 13:8-23; II Sam. 24:16-25; I Kings 18:29-38; other cases are to be considered abusive). …
… Östborn: t. comes from the verb hôrah (hiph'il of jârah "to throw"), which occurs 53 times in the Hebrew Bible, whose primitive sense would be "to stretch out the hand or the finger to show the way," hence "to indicate" (Gen. 46, 28) or "to direct" (Judg. 13, 8). The explanation of J. Wellhausen, followed by W. Nowack and I. Benzinger, that t. derives from the specific meaning of jârah and hôrah "to cast" lots (Josh. 18, 6; arrows: …
13:23
ANATHEMA (Gr. ἀνάθη(ε)μα [τὸ ἀνατεθειμένον], "that which is placed on high, suspended"). - Among the pagan classics, in II Macc. 9:16, in Judg. 13:23 (19) and in Lk. 21:5, it indicates an object consecrated to the divinity, hung on the walls or columns of the temple, a kind of "ex voto." In the Septuagint, however, it translates the Hebrew hērem.
13:25
… On the other hand, the descent of the Holy Spirit upon a person chosen by God for a particular mission does not of itself entail any divinization; it serves only to demonstrate a special impulse on God's part, as happened to Othniel (Judg. 3:10), Gideon (Judg. 6:34), Jephthah (Judg. 11:29), Samson (Judg. 13:25), Balaam (Num. 24:2), Saul (1 Sam. 10:6), etc.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.