Samson desirous to marrie a Philisthime woman 5. by the way killeth a lion. 8. In whose mouth after few dayes, finding honey, 12. he proposeth therof a riddle to the Philisthiims for a wager: 15. which reueling to his wife, she telleth it to his aduersaries. 19. He killeih and spoyleth thirtie men, so payeth the wager: and his wife taketh an other man.
1Then Samson went down to Thamnatha, and seeing there a woman of the daughters of the Philistines,Sansone dipoi scese a Thamnatha, e avendo ivi veduta una donna Filistea,SAMSON therfore went downe into Thamnatha, and seeing there a woman of the daughters of the Philisthims, he went vp,Descendit ergo Samson in Thamnatha: vidensque ibi mulierem de filiabus Philisthiim, 2He came up, and told his father and his mother, saying: I saw a woman in Thamnatha of the daughters of the Philistines: I beseech you, take her for me to wife.Se ne tornò, e parlonne a suo padre, e a sua madre dicendo: Ho veduto a Thamnatha una donna di stirpe Filistea, la quale vi prego di darmi per moglie.and told his father and his mother, saying: I saw a woman in Thamnatha of the daughters of the Philisthijms: which I besech you take for me to wife.ascendit, et nuntiavit patri suo et matri suæ, dicens: Vidi mulierem in Thamnatha de filiabus Philisthinorum: quam quæso ut mihi accipiatis uxorem. 3And his father and mother said to him: Is there no woman among the daughters of thy brethren, or among all my people, that thou wilt take a wife of the Philistines, who are uncircumcised? And Samson said to his father: Take this woman for me; for she hath pleased my eyes.Dissero a lui suo padre, e sua madre: Mancano forse donne nelle case de' tuoi fratelli, e in tutto il nostro popolo, che tu vuoi prendere per moglie una figlia de' Filistei che sono incirconcisi? Ma Sansone disse a suo padre: Dammi questa che piace agli occhi miei.To whom his father and mother said: Is there not a woman among the daughters of thy bretheren, and in al my people, that thou wilt take a wife of the Philisthijms, which are vncircumcised? And Samson said to his father: Take this for me: because she hath pleased mine eyes.Cui dixerunt pater et mater sua: Numquid non est mulier in filiabus fratrum tuorum, et in omni populo meo, quia vis accipere uxorem de Philisthiim, qui incircumcisi sunt ? Dixitque Samson ad patrem suum: Hanc mihi accipe: quia placuit oculis meis. 4Now his parents knew not that the thing was done by the Lord, and that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel.Or i suoi genitori non sapevano che questa cosa era fatta dal Signore, e che quegli cercava un'occasione di far del male a' Filistei: perocché in quel tempo i Filistei dominavano Israele.But his parentes knew not that the thing was done of our Lord, and he sought an occasion against the Philisthims. for at that time the Philisthiims had dominion ouer Israel.Parentes autem ejus nesciebant quod res a Domino fieret, et quæreret occasionem contra Philisthiim: eo enim tempore Philisthiim dominabantur Israëli.
5Then Samson went down with his father and mother to Thamnatha. And when they were come to the vineyards of the town, behold a young lion met him, raging and roaring.Scese adunque Sansone con suo padre, e sua madre a Thamnatha. E quando furono arrivati alle vigne della città, se gli fece davanti un giovine lione feroce che ruggiva, e andò incontro a lui.Samson therfore went downe with his father and mother into Thamnatha. And when they were come to the vineyardes of the towne, there appeared a lions whelpe cruel, and roaring, and mette him.Descendit itaque Samson cum patre suo et matre in Thamnatha. Cumque venissent ad vineas oppidi, apparuit catulus leonis sævus, et rugiens, et occurrit ei. 6And the Spirit of the Lord came upon Samson, and he tore the lion as he would have torn a kid in pieces, having nothing at all in his hand: and he would not tell this to his father and mother.Ma lo spirito del Signore investì Sansone, ed egli sbranò il lione, e lo fece in pezzi, come un capretto, senza avere niente in mano: e non volle dar parte di tal cosa al padre, nè alla madre.And the Spirit of our Lord came vpon Samson, and he tore the lion, as if he should teare a kidde into peeces, hauing nothing at al in his hand: and this thing he would not tel to his father and mother.Irruit autem spiritus Domini in Samson, et dilaceravit leonem, quasi hædum in frustra discerpens, nihil omnino habens in manu: et hoc patri et matri noluit indicare. 7And he went down, and spoke to the woman that had pleased his eyes.Andò poi a parlare alla donna, che gli era piaciuta,And he went downe and spake to the woman, that had pleased his eies.Descenditque, et locutus est mulieri quæ placuerat oculis ejus. 8And after some days, returning to take her, he went aside to see the carcass of the lion, and behold there was a swarm of bees in the mouth of the lion, and a honey-comb.E di lì a qualche giorno ritornando per isposarla, uscì di strada per vedere il cadavere del leone, e vide che in bocca al lione v'era uno sciame d'api, e un favo di miele.And after some dayes returning to take her, he went aside to see the carcasse of the lion, and behold there was a swarme of bees in the mouth of the lion and a honie combe.Et post aliquot dies revertens ut acciperet eam, declinavit ut videret cadaver leonis, et ecce examen apum in ore leonis erat ac favus mellis. 9And when he had taken it in his hands, he went on eating: and coming to his father and mother, he gave them of it, and they ate: but he would not tell them that he had taken the honey from the body of the lion.E preso in mano il miele, lo mangiava per istrada, e avendo raggiunto il padre e la madre, ne fece loro parte, ed essi pure ne mangiarono: ma nè pure volle loro scoprire, come quel miele lo avea preso dal cadavere del leone.Which when he had taken in his handes, he did eate in the way: and coming to his father and other, he gaue them part, who also them selues did eate: neither would he for al that tel them, that he had taken the honie from the bodie of the lion.Quem cum sumpsisset in manibus comedebat in via: veniensque ad patrem suum et matrem, dedit eis partem, qui et ipsi comederunt: nec tamen eis voluit indicare quod mel de corpore leonis assumpserat.
10So his father went down to the woman, and made a feast for his son Samson: for so the young men used to do.Andò adunque il padre a trovare la donna; e fece un banchetto pel suo figliuolo Sansone: perocché tal era il costume de' giovani.His father therfore went downe to the woman, and made his sonne Samson a feast. for so yong men were accustomed to doe.Descendit itaque pater ejus ad mulierem, et fecit filio suo Samson convivium: sic enim juvenes facere consueverant. 11And when the citizens of that place saw him, they brought him thirty companions to be with him.I cittadini adunque di quel luogo avendolo veduto, gli diedero trenta compagni, perchè stessero con lui.When the citizens therfore of that place had seene him, they gaue him thirtie companions to be with him.Cum ergo cives loci illius vidissent eum, dederunt ei sodales triginta ut essent cum eo. 12And Samson said to them: I will propose to you a riddle, which if you declare unto me within the seven days of the feast, I will give you thirty shirts, and as many coats:A' quali disse Sansone: io vi proporrò un problema: il quale se voi sciorrete dentro i sette dì del banchetto, io vi darò trenta sindoni, e altrettante tonache:To whom Samson spake: I wil propose you a riddle, which if you shal solue me within the seuen dayes of the feast, I wil geue you thirtie sindones, and as many coates:Quibus locutus est Samson: Proponam vobis problema: quod si solveritis mihi intra septem dies convivii, dabo vobis triginta sindones, et totidem tunicas: 13But if you shall not be able to declare it, you shall give me thirty shirts and the same number of coats. They answered him: Put forth the riddle, that we may hear it.Se poi nol saprete sciorre, voi darete a me trenta sindoni e altrettante tonache. Risposer quelli: Proponi l'enimma, affinchè lo sentiamo.but if you shal not be able to solue it, you shal geue me thirtie sindones, and cotes of the same number. Who answered him: Propound the riddle, that we may heare it.sin autem non potueritis solvere, vos dabitis mihi triginta sindones, et ejusdem numeri tunicas. Qui responderunt ei: Propone problema, ut audiamus. 14And he said to them: Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not for three days expound the riddle.Ed ei disse loro: Dal divoratore è venuto il cibo, e dal forte è venuto il dolce. Ed essi non poterono sciorlo in tre dì.And he said to them: Out of the eater came forth meate, and out of the strong issued forth sweetenes. neither could they for three dayes solue the proposition.Dixitque eis: De comedente exivit cibus, / et de forti egressa est dulcedo. Nec potuerunt per tres dies propositionem solvere.
15And when the seventh day came, they said to the wife of Samson: Sooth thy husband, and persuade him to tell thee what the riddle meaneth. But if thou wilt not do it, we will burn thee, and thy father’s house. Have you called us to the wedding on purpose to strip us?Ma quando fu venuto il settimo giorno, dissero a sua moglie: induci colle carezze il tuo sposo a dirti il significato dell'enimma: che se tu nol fai, darem fuoco a te, e alla casa del padre tuo: ci avete voi forse invitati alle nozze col fine di spogliarci?And when the seuenth day was come, they said to the wife of Samson: Speake to thy husband, and vse perswasion to him, that he tel thee what the riddle signifieth. Which thing if thou wilt not doe, we wil burne thee, and thy fathers house: haue you therfore called vs to the bridal that you might spoyle vs?Cumque adesset dies septimus, dixerunt ad uxorem Samson: Blandire viro tuo et suade ei ut indicet tibi quid significet problema: quod si facere nolueris, incendemus te, et domum patris tui: an idcirco vocastis nos ad nuptias ut spoliaretis ? 16So she wept before Samson and complained, saying: Thou hatest me, and dost not love me: therefore thou wilt not expound to me the riddle, which thou hast proposed to the sons of my people. But he answered: I would not tell it to my father and mother: and how can I tell it to thee?Ed ella stava piangendo attorno a Sansone, e si lamentava dicendo: Tu mi hai in avversione, e non mi vuoi bene: e per questo non vuoi spiegarmi l'enimma proposto da te ai giovani miei concittadini. Ma egli rispose: Non ho voluto dirlo a mio padre, e a mia madre, e potrò dirlo a te?Who shed teares before Samson, and complained saying: Thou hatest me, and louest me not: therfore the probleme, which thou hast propounded to the sonnes of my people, thou wilt not expound to me. But he answered: I would not tel it to my father and mother: and can I tel it to thee?Quæ fundebat apud Samson lacrimas, et quærebatur, dicens: Odisti me, et non diligis: idcirco problema, quod proposuisti filiis populi mei, non vis mihi exponere. At ille respondit: Patri meo et matri nolui dicere: et tibi indicare potero ? 17So she wept before him the seven days of the feast: and, at length, on the seventh day, as she was troublesome to him, he expounded it. And she immediately told her countrymen.Ella adunque pe' sette dì del convito piagnucolava attorno a lui: ma finalmente il settimo giorno non lasciandolo ella ben avere, le diede la spiegazione. Ed ella subito la fe' sapere a' suoi concittadini.The seuen daies therfore of the feast she wept before him: and at the length the seuenth day for that she molested him he expounded it. Who immediately told her countrie men.Septem igitur diebus convivii flebat ante eum: tandemque die septimo cum ei esset molesta, exposuit. Quæ statim indicavit civibus suis. 18And they, on the seventh day before the sun went down, said to him: What is sweeter than honey? and what is stronger than a lion? And he said to them: If you had not ploughed with my heifer, you had not found out my riddle.E quelli prima che tramontasse il sole, il settimo giorno dissero a lui: Qual cosa è più dolce del miele? che v'ha egli più forte del lione? Ed egli disse loro: Se non aveste arato colla mia giovenca, non avreste dicifrata la mia proposta.And they told it him the seuenth day before the going downe of the sunne: What is sweeter then honie, and what stronger then a lyon? Who said to them: If you had not ploughed with my hayfer, you had not found out my proposition.Et illi dixerunt ei die septimo ante solis occubitum: Quid dulcius melle, / et quid fortius leone ? Qui ait ad eos: Si non arassetis in vitula mea, / non invenissetis propositionem meam.
19And the Spirit of the Lord came upon him, and he went down to Ascalon, and slew there thirty men whose garments he took away, and gave to them that had declared the riddle. And being exceeding angry, he went up to his father’s house:Indi lo spirito del Signore lo investì, e andò ad Ascalone, e ivi uccise trenta uomini: a' quali levò le vesti, e le diede a quelli che aveano sciolto l'enimma. E pieno di grande sdegno andò a casa di suo padre:The Spirit therfore of our Lord came vpon him, and he went downe to Ascalon, and stroke there thirtie men, whose garmentes being taken away he gaue to them, that had solued the probleme. And being exceding wrath he went vp into his fathers house:Irruit itaque in eum spiritus Domini, descenditque Ascalonem, et percussit ibi triginta viros: quorum ablatas vestes dedit iis qui problema solverant. Iratusque nimis ascendit in domum patris sui: 20But his wife took one of his friends and bridal companions for her husband.E la sua moglie prese per marito uno degli amici di lui, e compagni di nozze.but his wife tooke a husband one of his friendes and bridal companions.uxor autem ejus accepit maritum unum de amicis ejus et pronubis.
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Year of the World 2867, Year before Christ 1137.
Eusebio † 339 d.C.
Thamnatha, in the confines of the tribes of Juda and Gad, and of the Philistines, who often took it from the latter. It is called Thamna, Genesis 38:12, (Bonfrere) and lies near Lidda. (Eusebius)
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Worthington
Eyes. He probably informed his parents (Haydock) that he was inspired by the Lord, ver. 4. (Worthington)
Calmet
The Jews say that he had first converted this woman; and interpreters generally excuse his conduct. But St. Ambrose thinks that he forfeited God's grace; (ep. 19) and Theodoret also supposes that he transgressed the law, (Exodus 34:12.) and God only permitted him to fall in love with women, without approving his conduct, q. 21. The Scripture often says, that he does and wills what he only permits, Exodus 4:21., and Josue 11:20. (Calmet)
Haydock
If the conversion of this woman were well attested, there would be no difficulty about his marrying her, as Salmon did Rahab, St. Matthew 1:5. We have only conjectures that the women whom these and other holy personages espoused, embraced the true faith. But these may suffice in a matter of this nature. We cannot condemn Samson on this occasion, without involving his parents in the same censure, as they were charged to keep him from any contamination. St. Ambrose justly observes that a woman was the occasion of his fall, but he might allude to Dalilia, Judges 16:4. It seems hard to pass sentence on this judge of Israel, on his first appearance, without the most cogent reasons. See Lyranus, Cornelius a Lapide, etc. (Haydock)
Tirinus
Hebrew, "She is right in my eyes." His parents were at length convinced that he was directed by God. (Tirinus)
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Calmet
He sought. This may be understood either of the Lord, or rather of Samson. (Calmet)
Haydock
Septuagint, "because he himself sought to retaliate upon the Philistines." Hebrew, "that it was of the Lord that, or because he sought an occasion to take," etc. (Haydock)
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Calmet
Young lion, not quite so strong as an old one, but in its vigour. (Rabbins) (Calmet)
Haydock
Met him. Hebrew, "roared against him." (Haydock)
Menochius
His parents were at some distance. (Menochius)
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Menochius
Spirit, increasing his courage and strength. (Menochius)
This shews that the strength of Samson was miraculous, attached to the keeping of his hair, and the observance of the duties of the Nazarites. (Calmet) (Chap. 16:19.)
Haydock
Mother. The modesty which he displays is more wonderful than the feat of valour. (Haydock)
Menochius
Brave men are never boasters. (Menochius)
Salien
He kept what he had done secret, designing to propose a riddle. (Salien)
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Calmet
Spoke. Septuagint, "they spoke;" both Samson and his parents (Menochius) asked the young woman in marriage, Genesis 24:57., and Canticle of Canticles 8:8. (Calmet)
Haydock
That had. Protestants, "and she pleased Samson well," as at first, ver. 3. (Haydock)
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Challoner
A honeycomb. There was a very remarkable providence in this particular of the history of Samson. From which also in the mystical sense we may learn what spiritual sweetness and nourishment our souls will acquire from slaying the lions of our passions and vices. (Challoner)
Calmet
Samson waited some time before he went to celebrate his marriage. The Rabbins say a full year was the usual term after the espousals; (Esther 2:12,) and many have translated "after a year." (Chaldean, Arabic, etc.) During this space the flesh of the lion would be consumed, and bees might make honey in its skeleton. Herodotus (V. 114,) informs us that a swarm lodged in the skull of Onesylus, the tyrant of Cyprus, which had been suspended for a long time. They keep at a distance from carrion and every fetid smell. Some say that they were produced form the corrupted flesh of the lion, in the same manner as Virgil (iv.) describes them proceeding from a young ox beaten to death, and covered with boughs, in a place closely shut up. The bees might have laid their eggs upon these boughs, and the grass upon which an ox feeds, etc. But none of these precautions were taken with the lion which Samson tore in pieces. (Calmet)
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Montanus
Father. Before the nuptials, the young man was not accustomed to go to the house of his future bride. (Montanus)
Abulensis
Samson's mother also accompanied him. (Abulensis)
Haydock
Do. Septuagint, "Samson made there a feast for seven days, because young men do so." (Haydock)
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Calmet
With him. Some imagine that these were placed to watch his motions. But he had surely invited them, ver. 15. During the time that the nuptials were celebrated, these men (who are called the friends of the bridegroom, Matthew 9:15,) are said to have been exempted from all public charges. (Montanus) (Calmet)
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Riddle. Such obscure and ingenious questions were much liked in the East, 3 Kings 10:1. The Egyptians concealed the mysteries of their religion, and Pythagoras his choicest maxims under them. (St. Clement of Alexandria, strom. 5.) The Greeks proposed the griphous at feasts, determining some reward or punishment to those who succeeded or failed to explain them. Athenaeus (X. 22,) relates that Simonides proposed this to his companions, after he had seen a blacksmith asleep, with a skin of wine and a craw-fish beside him. "The father of the kid, which eateth all sorts of herbs, and the miserable fish knocked their heads against each other, and he who has received upon his eye-lids the son of the night, would not feed the minister, who kills the oxen of king Bacchus." He could not get his ax mended. The ancients kept their wine in skins of kids, etc., whence he alludes to the bottle of wine, near the miserable craw-fish or lobster.
Calmet
Shirts. Hebrew sedinim, "sindons," the garment which was worn next the skin, Mark 14:51. It was used also by women, (Isaias 3:23,) and is probably the same which is called a tunic. (Calmet)
Haydock
Coats. Hebrew, "change of garments." Some understand new and splendid garments. But Samson complied with his promise, by giving such as he found upon the 30 men, whom he slew, ver. 19. (Haydock)
Calmet
The custom of making presents of garments has long prevailed in the East. The Turkish emperor still receives and makes such presents to ambassadors. (Calmet)
Haydock
Their long robes may easily be made to fit any person. (Haydock)
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Calmet
Sweetness. The explication of the ancient riddles frequently depended on the knowledge of something that had taken place. Our riddle-makers follow other rules. In a spiritual sense, the Philistines might be considered as those strong ones who had domineered over Israel, but would shortly afford them the spoils of a glorious victory. Jesus rises triumphant from the grave, and, after he has been persecuted and torn in pieces, becomes the food of Christians. (St. Augustine, etc.) (Calmet)
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Menochius
Seventh day of the week, (Salien) which was the fourth of the feast; and the Syriac, Arabic, and some editions of the Septuagint read, "the fourth." The young men tried their skill for three days; when, despairing of success, they solicited Samson's wife to draw the secret from him. She tried; but the seventh day being come, or at hand, (Menochius) the men began to threaten her, so that she became more importunate, and obtained her request. She had been weeping during a great part of the seven days, (ver. 17.; Calmet) or perhaps she had begun to tease him from the beginning. (Menochius)
Calmet
Strip us. Septuagint, "to impoverish us." Homer (Odyssey Z.) insinuates, that it was customary for the bride to furnish her attendants with white linen garments. These companions of Samson fear that they are going to be losers, by the honour which they do him. (Calmet)
Worthington
They compel his wife by threats to betray his secret, and still destroy her afterwards: thus persecutors frequently treat those who comply with they demands, and deny the faith. (Worthington)
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Down, at which time the day ended among the Jews.
Haydock
Heifer. This proverbial expression means, that another's property had been used against himself; (Delrio adag.162) or it may intimate, that improper liberties had been taken with Samson's wife, (Calmet) as her so readily taking one of them for her husband, (ver. 20) might lead us to suspect. (Haydock)
Theognis. lviii
The Greek and Latin authors speak of a faithless wife in similar terms. (Theognis. lviii., etc.)
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Calmet
Riddle. Samson must no longer be considered as a private man. He was authorized by the Spirit of the Lord, thus to punish the oppressors of Israel. (Calmet)
Salien
Though these 30 men had done him no injury in person, (Haydock) they had sinned against God, and deserved to die. (Salien)
Calmet
He slew them publicly in the city (Menochius) though others believe that he did it in the neighbouring country, as it does not appear that the people knew of their death. (Calmet)
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Calmet
Companions, the chief friend of the bridegroom, (John 3:29,) the paranymph. (St. Ambrose) (Calmet)
Haydock
Protestants, "But Samson's wife was given to his companion, whom he had used as his friend." It seems her father had supposed, from Samson's keeping away for a long time, that he had abandoned her. (Haydock)
Haydock
But, though he offered some sort of recompense, (Menochius) he justly fell a victim to the people's rage, who abhorred adultery, (Calmet) and were irritated at the persecution which he had brought upon them, Judges 15:2, 6. (Haydock)
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Is there no woman among the daughters of thy brethren.... This shews his parents were at first against his marriage with a Gentile, it being prohibited, Deut. 7.3; but afterwards they consented, knowing it to be by the dispensation of God; which otherwise would have been sinful in acting contrary to the law.
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It was prohibited (Deut. 7. v. 3. to make mariage with the Gentiles, but God some times dispensed: as here it appeareth he did. v. 4.
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By threates they made he• betray her husband: and neuertheles destroyed both her and her father. cha. •5. v. 6. so persecuters of the Church deale with such, as trayterously or of frailtie serue their turne.
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sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XL 1
“And he found the jaw-bone of an ass.” It is to be observed that, after [Samson had committed] fornication, the holy Scripture no longer speaks of the things happily accomplished by him in connection with the formula, “The Spirit of the Lord came upon him.”
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… That old wolf saw the sucking Lamb, and he trembled before Him, though He had concealed himself; for because the wolf had put on sheep’s clothing, the Shepherd of all became a Lamb in the flocks, in order that when the greedy one had been bold against the Meek, the Mighty One might rend that Eater.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.26
131. Why? Did not the woman Delilah’s love of money deceive Samson, the bravest man of all? So he who had torn asunder the roaring lion with his hands;
sant'Ambrogio † 397 d.C. 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.” Farther on it is said: “And the Spirit of the Lord came upon him.”
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1. DESCENDIT ERGO SAMSON IN THAMNATHA. — «Thamna,» inquit Adrichomius pag. 24, est in via inter Ptolemaidam et Gazam. Hic oves suas totondit Judas. Civitas Philistinorum, juxta quam Samson discerpsit et laceravit leonem, atque inibi duxit uxorem ex Philistæis. Thamnatha ergo erat oppidum in confinio trium tribuum, scilicet Juda, Dan et Ephraim, versus mare Mediterraneum, inter Ptolemaidam et Gazam in finibus Diospoleos, ait S. Hieronymus, quod in sortem suam accepit tribus Juda, Josue XVI, 17; sed Judæis eripuerunt Philistæi, ut patet ex hoc capite, idque diserte asserit Josephus.
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3. HANC MIHI ACCIPE, QUIA PLACUIT OCULIS MEIS, — non tantum quia pulchra, sed et quia occasio mihi erit invadendi Philistæos, itaque ordiendi meum liberatoris Hebræorum officium ad quod me Deus destinat, ut patet ex seqq.
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4. QUOD RES A DOMINO FIERET. — Hinc patet Samsonem non peccasse, quod contra legem petierit uxorem Philistinam, quia id fecit Deo impellente, ac proinde in lege sua dispensante: alioqui matrimonia hæc cum infidelibus, æque ac cum hæreticis communiter sunt periculosa et noxia, uti fuse docet S. Ambrosius, epist. 24, idque suo malo expertus est Samson, qui hic, uti et in aliis, fuit typus Christi, qui Ecclesiam ex Gentibus sibi despondit repudiatis Judæis. Unde S. Ambrosius habet per insignia axiomata hæc: «Primo, in connubio religio quæritur. Secundo, non potest congruere charitas, si discrepet fides. Tertio, sæpe illecebra mulieris decepit etiam fortiores maritos, et a religione fecit discedere.» ET QUÆRERET OCCASIONEM CONTRA PHILISTIIM. — Samson enim faciebat hoc dilemma: Philistæi vel mihi dabunt Philistinam uxorem quam peto, vel negabunt: si negent, arripiam occasionem invadendi eos, eo quod uxorem negando dedecore me afficiant. Si dent, debebunt mihi meisque Hebræis esse benigniores, utpote jam eis affinitate conjuncto; quod si non præstent, erit mihi hæc occasio novæ litis.
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5. APPARUIT CATULUS LEONIS SÆVUS ET RUGIENS. — Catelli enim leonis grandibus sunt sæviores, tum quia magis fament latrante stomacho; tum quia juventus facit eos petulantiores, animosiores et ferociores.
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6. IRRUIT AUTEM SPIRITUS DOMINI IN SAMSON, — eum animans et roborans ad invadendum et occidendum leonem. Unde sequitur: «Et dilaceravit leonem.» Audi S. Ambrosium, epist. 24: «Occurrit ei leo ferus de sylva, agresti libertate sævior. Comes nullus, telum in manibus haudquaquam suppeditabat: cedere pudor, et conscia virtus fiduciam dare. Tunc irruentem in se brachiis amplexus necat, et lacertorum nodo exanimatum præter aggerem supra sylvestria germina projicit, ac dereliquit.» Hinc patet robur et vires Samsonis non fuisse naturales, sed supernaturaliter illi a Deo inditas: unde et a capillis ejus, Deo ita ordinante, pendebant, uti audiemus cap. sequenti. Tropologice, leo est res ardua, ut gravis tentatio, quam instar Samsonis invocato Dei spiritu animose invadere et superare debemus: percide hunc terroris leonem, occisus amplius te non vexabit; sicque fiet ut qui prius videbatur leo invincibilis, jam videatur formica debilis. Talis enim animosis est dæmon. Porro primus hic fuit fortitudinis Samsonis actus, quo cæteris majoribus prælusit, ac Philistæis terrorem incussit: qui enim leonem animalium fortissimum lacerarat, quem non laceraret? At Samson nil tale hic fecit, sed leonem videntem et oculatissimum sine gladio vel fuste inermis aggressus, sola manu apprehensum laceravit, ut ostenderet se esse leonibus fortiorem; ac plusquam leonem irruiturum in Philistæos. ET HOC PATRI ET MATRI NOLUIT INDICARE, — tum modestiæ causa; tum quia Dei destinatione et instinctu, ex leone hoc occiso, et melle in ejus ore reperto facturus erat ænigma, quod propositurus erat Philistæis. Docet hic Samson, quod qui secretum servare vult, illud nulli, nec amicissimo vel parenti indicet, dicatque cum Isaia, cap. XXIV, vers. 16: «Secretum meum mihi.»
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8. ET ECCE EXAMEN APUM IN ORE LEONIS ERAT AC FAVUS MELLIS. — Chaldaice, in corpore; melius Noster in Septuaginta et alii, in ore. Solent enim apes ore animalium sive vivorum sive mortuorum delectari; hinc apes visæ sunt insidere ori Pindari et Platonis et S. Ambrosii, ut melleam facundiam præsignificarent. Allegorice, leo significabat Christum, ipse enim est Leo de tribu Juda, Gen. XLIX, et Apocal. IV et V, qui sua morte devicit mortem, peccatum, dæmonem et gehennam. Unde ex eo post mortem prodiit mel Eucharistiæ, et examen apum, id est, innumera fidelium et sanctorum copia. Ita S. Augustinus.
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12. PROPONAM VOBIS PROBLEMA, — Hebraice חידה chidda, id est ænigma; proprie enim fuit hoc ænigma, id est obscura, arcana et involuta propositio.
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14. DE COMEDENTE EXIVIT CIBUS, ET DE FORTI EGRESSA EST DULCEDO. — Ecce hoc est problema, id est ænigma a Samsone propositum Philistæis juvenibus in convivio. Veterum enim mos erat ænigmata et gryphos similes convivis in convivio, promisso solventi præmio, proponere. In Hebræo est pulchra paronomasia; sic enim habet, de comedente exivit comestibile. Sensus est, q. d. De leonis ore, qui alia animalia vorare solet, prodiit favus, qui est cibus suavissimus; ac de forti, id est de eodem leone, qui animalium est fortissimus, egressa est dulcedo, id est mel dulcissimum. Allegorice S. Augustinus, serm. 107 De Temp.: «De edente, ait, exivit cibus, et de forti est egressa dulcedo. Quid aliud significat quam Christum a mortuis resurgentem? De edente utique, id est de morte, quæ cuncta devorat atque consumit, exivit cibus ille qui dixit: Ego sum panis vivus, qui de cœlo descendi.» Tropologice S. Ambrosius, lib. I De Elia et jejunio, cap. XI: nam in tentationibus et laboribus superatis, quasi in leonibus interfectis, suavissimi consolationum, gaudiorum et præmiorum favi inveniuntur; quocirca «Christus favos post fella gustavit,» ait Tertullianus. Idem fecere Martyres, quorum expressum hic typum exhibet Samson.
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14-15. NEC POTUERUNT PER TRES DIES PROPOSITIONEM SOLVERE. CUMQUE ADESSET DIES SEPTIMUS. — Videntur hi Philistæi sodales Samsonis prima die submisisse uxorem Samsonis, quæ ab eo ænigmatis solutionem exquireret. Sed cum per tres dies cogitando illam non invenissent, rursum urserunt uxorem cum minis, ut a Samsone solutionem eliceret. Tandem die septimo et ultimo totis viribus aggressi sunt uxorem, minabantur se eam cum domo combusturos. AN IDCIRCO VOCASTIS NOS AD NUPTIAS UT SPOLIARETIS? — Sindonibus et tunicis nostris, quas Samson tollet, nisi ænigma ejus solverimus. 17. SEPTEM IGITUR DIEBUS CONVIVII FLEBAT ANTE EUM. — «A septem diebus,» hoc est in fine septem dierum, sive die septimo et ultimo flebat. Vide hic quam insidiosæ sint lacrymæ mulieris. Vere Cato: «Conjugis iratæ noli tu verba timere, instruit insidias lacrymis, dum femina plorat.» QUÆ STATIM INDICAVIT CIVIBUS SUIS. — Vide hic ut uxor prodat maritum Samsonem. Vere Menander: «Mulier, ait, etiam cum dicit optima et suavissima, formidanda est vel maxime.»
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18. QUID DULCIUS MELLE, ET QUID FORTIUS LEONE? — q. d. Ænigmatis tui hæc est solutio, quod tu in ore leonis voracis et fortis inveneris favum mellis. S. Ambrosius, epist. 24, ex Josepho addit Samsonem tum illico subjecisse: «Quid muliere perfidiosius?» SI NON ARASSETIS IN VITULA MEA, NON INVENISSETIS PROPOSITIONEM MEAM. — Hebraice חרש charas significat excogitare, vestigare, et insuper arare: itaque arare hic ponitur pro vestigare, scrutari, rimari, quia sicut arando aperitur terra tecta, sic rimando aperitur et invenitur rei occultæ veritas. Sensus ergo est, q. d. Nisi fraudulenter per uxorem meam perfidam exquisissetis solutionem mei ænigmatis, nunquam illud vestro examine invenissetis. QUID DULCIUS MELLE? — Respondeo, saccharum; sed saccharum isto ævo et pluribus sequentibus fuit incognitum. Unde in Scriptura nulla ejus fit mentio. QUID FORTIUS LEONE? — Audi Zorobabel: «Forte est vinum, fortior rex, fortiores sunt mulieres, super omnia autem vincit veritas,» III Esdræ, cap. III, vers. 10. Veritas ergo est fortior leone, adeoque rerum omnium fortissima.
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19. IRRUIT ITAQUE IN EUM SPIRITUS DOMINI, DESCENDITQUE ASCALONEM, ET PERCUSSIT IBI TRIGINTA VIROS. — Ita nimirum hostibus promissum hosticum præmium ex hostium eorumdem cæde et spoliis persolvit. Juste ergo hoc fecit Samson, tum quia justum erat Israeli cum Philistæis bellum, tum quia ad hoc eum agebat irruens Spiritus Domini. IRATUSQUE NIMIS ASCENDIT IN DOMUM PATRIS SUI. — «Iratus,» tum uxori suæ, quæ secretam ænigmatis solutionem a Samsone acceptam revelaverat et prodiderat Philistæis, quæque magis amabat juvenes Philistæos quam sponsum suum Samsonem. Iratus quoque paranymphis suis Philistæis, qui fraude per uxorem Philistæam ænigmatis solutionem a se extorserant. Iratus denique toti urbi Philistinæ.
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20. UXOR AUTEM EJUS ACCEPIT MARITUM UNUM DE AMICIS EJUS ET PRONUBIS. — Septuaginta eum vocant nymphagogum; alii, paranymphum. Christus, Matth. IX, vocat eos «amicos sponsi;» alibi vocantur «filii sponsi» vel «filii nuptiarum,» qualis Christo fuit Joannes Baptista, dum ejus cum Ecclesia nuptias sua prædicatione honestavit et quasi conciliavit.
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TON“ au sing. devant deux sujets n'a rien d’impossible, cependant il se peut que ואכזר ait été ajouté là d’après v. 2. ἼὮΣ avec G(Lag.) est plus naturel que עכזי après אחיך ; le père distingue la parenté dans le clan et l'ensemble du peuple, par exemple les voisins de Juda. La leçon du Syr. qui suppose בבית אביך au lieu de בבנות אחיך est très séduisante et préférée par Budde, mais peut-on accorder tant de confiance à une version si large? — L'objection des parents se fonde sur une sorte de répugnance naturelle que les circoncis ont pour les autres. L'épithète revient surtout par rapport aux Philistins ; cf. critique historique. 5. Omettre TONY ואביו 6) son père el sa mère. — וובא ; TM ויבאו ils vinrent.
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תאנה paraît signifier dans le contexte une juste raison ; toujours les Philistins se montreront d’injustes agresseurs, et Samson, quoique simple particulier, aura donc le droit de se venger d'eux, alors que l'ensemble du peuple n’est nullement disposé à secouer le joug (15 11). L'usage du verbe - ñinest conforme; cf. 11 Reg. 5 7; le sens premier paraît être « arriver en son temps ». C’est à ce juste motif de guerre que lahvé veut en venir, le mariage n'est qu’un moyen qu'il veut sans doute d'une volonté quelconque, mais qu'il n’inspire pas directement (contre /lum. nescieban!.… quod filius a Domino regeretur providentia et inspiratione); cette volonté, si on veut l'analyser, ne peut être qu'une volonté permissive (Théodoret). Les parents, la mère surtout, qui sait par l'ange que Samson doit combattre les Pbhilistins, ne comprennent pas ce mariuge qui paraît contraire aux desseins de 6צם18 ; ils ne savent pas que c’est un moyen pour arriver à cette fin. Le v. ל4 n'est pas une glose (contre Budde et Moore) mais nécessaire dans l’auteur qui n'avait pas la phrase du ἣν 43 1. Après la rédaction on n'avait aucune raison d'ajouter cette incise.
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Il semble d'abord que Samson va à Timnah avec son père et sa mère: mais, en réalité, il est seul quand il rencontre [0 lion, et on ne raconte pas ce qui est arrivé à ses parents. Ils n'étaient donc pas avec lui! Il faut nécessairement effacer ואביו ואמו et mettre ויבא (au sing.) On s'explique très bien l’intrusion du père et de la mère pour donner au mariage les apparences ordinaires, mais ceci est contraire à l’ancien esprit de l’histoire. Le père et la mère ayant refusé, Samson passe outre, mais il renonce à amener sa future chez lui, il la laissera parmi les siens, comme Gédéon pour sa concubine de Sichem (8 31); il s'agit encore ici d'un mariage sadiqga (Budde, Moore). — Les anciens commentateurs disaient que Samson avait pris seul un chemin détourné : mais d'où vient qu'au v. 7 il est encore seul pour poursuivre la négociation? C’est encore par un subterfuge qu'il faut supposer ici avec quelques anciens que c’est le père qui descend parler à la femme ; mais il n’est nullement question du père seul dans ce qui précède. Le fond du récit est très clair avec la correction qui s'impose. Elle a d’ailleurs un appoint très significatif dans le G qui a lu 16 sing. ריבא avec diverses traductions, καὶ ἦλθεν (B) καὶ ἐξέχλινεν (A, Lag.), ce dernier étant probablement un essai d’échappatoire comme celle des commentateurs avec leur chemin détourné... Ce sing. constaté par le grec accuse le caractère adventice de « son père et sa mère » entre tous ces singuliers. — כפיר est un jeune lion déjà fort par opposition au très jeune lionceau גור (ΕΖ. 49 3.6).
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L'Esprit intervient pour un acte d’une force extraordinaire. — שסע cf. Lev. 4 17, où l'on fend les colombes sans les couper en séparant les parts; (cf. Axcessi, Le sacrifice des colombes). 101 l’action est comparée à celle de fendre un chevreau, ce qui ne serait pas facile avec les mains, mais l’auteur n'exclut un couteau que dans l'acte de Samson; c’est par là qu'il se distingue, sans parler de la différence des animaux. Rosen. cite le fait analogue de Polydamas qui étant encore jeune tua un lion sans armes. — 6b est considéré comme glose par Moore et Budde. Mais il paraît étrange qu’on ait inséré une glose si contraire à la présence du père et de la mère; ce serait donc une glose antérieure. Rien ne le prouve, l’auteur voulait marquer fortement que Samson n'avait absolument rien dit à son père et à sa mère de l'incident du lion, même ce qui aurait pu 165 mettre très indirectement sur la voie de l'énigme; cf. v. 9 v. 16. On termine par cette incise ce qui regarde le lion avant de continuer le voyage de Samson, comme 43 16 et 21 où les critiques voient encore des gloses; ne serait-ce pas une manière d'écrire ?
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Samson fait sa démarche : cette fois il parle à la femme ct elle lui plait décidément ; cf. v. 1 et v. 3. Exemples des contresens rendus inévitables par l'insertion de « son père et sa mère » : « quelques-uns l'expliquent du père de Samson qui, étant arrivé à Thamnata, proposa à cette jeune Philistine le mariage avec Samson... Vatable croit qu'on parla, non à elle, mais à ses parents » (Calm.). Bertheau pense que, les parents ayant arrangé le mariage, Samson descendait pour faire sa cour. Déjà les LXX avaient le pluriel : « ils descendirent et ils parlèrent » pour rester fidèles au thème qui ajoutait 16 père et la mère. Le fond ressort cependant très clairement. Samson est venu voir cette femme malgré les avis de ses parents et va se décider à l'épouser chez elle puisque ses parents ne veulent pas la recevoir. 10. Rayer « son père » ויעשו שם לשממשוץ — .אביהר ; TM וועש שם שמשן et Samson fit là. — Ὁ שבעת ; TM om.
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Moore pense que le retour ne peut absolument être qu'à Sor‘ah et par conséquent supprime .לקחתה Mais Samson revient ou plutôt vient de nouveau (Is. 23 17) à Timnah pour épouser la femme ; לקח ne signifie pas nécessairement prendre pour l'amener chez lui; il peut signifier prendre pour femme, Le retour de Samson à Sor‘ah peut avoir été sous-entendu comme naturel, et il est difficile qu'il soit resté à Timnah le temps nécessaire à la formation de l'essaim. Le détour pour voir le lion s'explique par ce fait que, la bète venant à sa rencontre, Samson avait été l'attaquer en dehors du chemin. — מימזים est un temps indéterminé, comme 44 4 ; un an serait trop long par rapport au mariage et n’est pas nécessaire pour le miel : כמפלת de 553 comme πτῶμα (LXX) de πίπτω (Rosen.). Inutile d'insister sur la prompte dessication des chairs dans un pays chaud; les chacals si fréquents dans le pays se scront chargés de nettoyer le cadavre. Quant à la formation du miel dans la carcasse, on cite depuis longtemps le fait analogue raconté par Hérod. V 114, du crâne d'Onésilas. Rosen. raconte l'histoire d’un essaim d’abeilles installé dans un tombeau entre deux cadavres.
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רדה racine différente de רדה dominer qui se trouve dans l’hébreu moderne avec [6 sens de râcler et spécialement d'enlever le miel des rayons, Chebiilh X 7 (Budde). Étonné, Samson s'en va en mangeant et se décide à faire participer ses parents à la trouvaille. Ce retour à Sor‘ah pour un motif si léger n’a rien d'étonnant, élant donnée la proximité des lieux. D'après Josèphe (ad h. 1.) Samson donne le miel à sa fiancée. D'après lui les parents de Samson ne sont venus à Timnah que lorsque Samson vit la jeune fille v. 1. Ensuite Samson venait vers les parents de la personne. On dirait donc que Josèphe a ignoré les additions qui font supposer que les parents on! consenti au mariage.
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Il faut absolument supprimer אבוהן 11. כּוּרְאֶתֶם אותו ; TM בְרְאותֶבם אותו 1050118 le virent. 12. Omettre ומצאתם et si vous trouvez. qui est moins en situation que jamais. À supposer que la présence du père se justifiât dans les négociations préliminaires, ce n'est pas au moment du mariage qu'on peut écrire : « et son père descendit vers la femme, et Samson fit. » Il faut restituer : > et il (Samson) descendit vers la femme. » De plus Budde met avec raison ויעשו au pluriel; Samson n'est plus le sujet, le festin se donne en son honneur {Vg. filio suo Samson); en effet, comme l'a remarqué Wettzstein (Zeischr. für Ethnologie, 1873, p. 288), ce sont les jeunes gens qui organisent la noce, surtout dans un cas comme celui-ci où Samson n’était pas chez lui et ne pouvait donner une fête. Le sujet est indéterminé, on voit ensuite qu'il s'agit des jeunes gens. — Les LXX et le Syr. ajoutent après le festin : « durant sept jours » probablement avec raison.
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Budde supprime ל11 comme une interpolation manifeste qui n'aurait pas compris le rôle des jeunes gens. Mais il faut lire בּיראתם > comme ils le craignaient », avec Josèphe et LXX (A, Lag. Syr. - Élh. ). 11 05% dans le plan de l’auteur de mettre les premiers torts au compte des Philistins il a bien représenté les jeunes gens comme des garçons d'honneur, mais, comme on se défiait de Samson, on en mit trente pour le surveiller. Samson se voyant épié leur tend un piège. 11 est inutile d'intervertir v. 10 et 11 avec Budde. Moorc enlève arbitrairement au pittoresque en retranchant 1418 et en écrivant np" : c'est Samson qui fait tout.
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,וכיצאתם glose notée par Syr.-hex. comme addition aux LXX et qui manque dans quelques minuscules (Field) et Vg. Elle n'est pas à sa place et veut sans doute signifier : si vous me la dites l'ayant bien trouvée vousmême; précaution ajoutée après coup pour montrer que les conditions n'ont pas été tenues. — Le sens de סדיך ne peut être déterminé par la Bible, le sens de l’ass. sudinnu est vague. Le mieux est de suivre l'usage talmudique, assez appuyé par le grec σίνδων, ὀθόνιον, une grande pièce de toile fine (Lévv, Neuhebr Wôrt. ΠῚ, p. 480). D'après Ges.13, SgSt. un vêtement de dessous, chemise, חליפה a été rapporté par les LXX à la De celui qui mange est sorti de la nourriture, Et du fort est sorti du doux.
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Budde trouve avec les Philistins le procédé peu délicat envers des gens qui s'étaient mis en dépense; mais, si on avait pris des précautions contre Samson, c'était une riposte adroite. 14 8.) L’énigme est fort élégante, supérieure à celle même de Simonide dans Athénée (X 84); cf. Calmet. L'antithèse n’est pas parfaite entre la force et la douceur par rapport au goût, mais comme le dit bien Moore, les adjectifs du second membre sont des épithètes des substantifs du premier, de manière à ne faire qu'une antithèse. — 11 ץ a une difficulté sur le chiffre des jours. Il est d'abord évident que les jeunes gens n'ont pu chercher trois jours et s'adresser à la femme le septième; le TM est donc impossible. Le Get 16 Syr. offrent le quatrième au lieu du septième, et tout est ici dans l’ordre, mais n’est-ce pas un arrangement ? Moore préfère changer שלשת en ששת ; on cherche six jours et c'est en désespoir de cause qu'on s'adresse à la femme avec une violence qui montre bien qu'on est à bout. Dans les deux cas il est difficile de concilier avec v. 17 où la femme pleure pendant sept jours. On peut supposer qu'elle a pleuré pour son compte par curiosité, mais, si cette explication paraît contraire au texte, il n'y a qu'à retrancher depuis שלשת jusqu'à .השבועי Il n'y 8 pas à changer le v. 17, Samson ne cède qu'après une longue oppression. Mais pourquoi a-t-on ajouté les chiffres des vv. 14 et 15? Peut-être pour rehausser l'énigme Quoi de plus doux que du miel, Et quoi de plus fort qu’un lion ? Et il leur dit Si vous n'aviez pas labouré avec ma génisse, Vous n’auriez pas trouvé mon énigme. 18. החדרה ; TM החרסה vers le soleil. qui aurait coûté tant d'efforts aux Philistins ; il aura paru fade qu'ils aient donné leur langue aux chats dès le premier jour. En cela, au contraire, leur mauvaise humeur éclate dès le premier moment : ils sont dans leur tort. vv. 158 לכר est invraisemblable, Samson ne pouvait en aucune hypothèse se trahir lui-même. 7 « à toi » des LXX est tout à fait en situation, évidemment ce sera pour la femme à charge de le répéter. — v. 15b הלירשנו inf. qal irrég, l'inf. ordinaire étant רשת (Ges.% θυ 694), avec le sens de niph. Lire הלם avec certains mss. héb. et Targ. au lieu de הלא qui n’a guère de sens et que LXX et Vg. ne rendent pas.
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Elle pleurait auprès de lui, c'est-à-dire en l'embrassant, Gen. 45 15 (Hum. Budde).
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הציק dans le même sens (46 16); l'expression est très forte ; cf. Is. 29 2,7 d'une ville cernée et serrée de près. On voit encore mieux ici que les paranymphes sont Philistins.
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החרסה a été traduit : le soleil, par les anciennes versions, LXX, Vg. Targ. Pour soutenir ce sens il faut supposer que la terminaison est une forme accusative prise au nominatif comme on le voit quelquefois (Kæn. 269 δ), et le sens est satisfaisant, avant le coucher du soleil. Mais DM pour soleil est un mot poétique, de sorte qu'on préfère la conjecture de Stade (ZATW 1884, p. 253 s.), החדרה avant qu'il n'entrât dans la chambre à coucher. La forme grammaticale est parfaite, il y a une analogie 45 1, et le sens est encore plus piquant. Les jeunes gens attendent le moment où Samson et sa femme vont se trouver seuls pour déchaîner l'orage. — La réponse de Samson, toute dure qu'elle est, n'a pas nécessairement un sens obscène : חרש a bien ce sens dans l'hébreu moderne, mais 2 indique l'animal qui sert à labourer la terre (Dt. 22 10; Am. 6 13). La femme les a aidés, elle a coopéré à leur travail. Cependant le double sens est transparent et la métaphore connue des Grecs et des Romains. Les deux sens se trouvent dans le grec, B rend littéralement le TM, mais À et Anc.-lat. δὲ non domuissetis vilulam meam. Noter la rime dans la réponse de Samson.
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Budde 06 Moore regardent {98 comme une interpolation, surtout parce qu’on ne voit pas les suites de ce fait; mais c’est la conclusion d'une première histoire. On dit que ce verset a été ajouté pour montrer que Samson a tenu sa parole malgré leur tricherie ; mais alors on eût ajouté les .סדונים Asqalon n'était pas comme dit Moore à deux jours, mais 8 huit heures, d’ailleurs on peut songer au Kh. ‘Asqalä‘n non loin de Timnab, au sud de Tell Zakariya. 11 ne faut pas non plus chercher toutes les vraisemblances dans une action représentée comme extraordinaire ; d'ailleurs les חלופות promis n'étaient pas tellement somptueux qu'on ne püt les trouver facilement. Il est vrai que la colère de Samson parait devoir suivre immédiatement sa réponse et étonne après le récit de son exploit, mais l'auteur a voulu distinguer deux mobiles : l'esprit qui donne à Samson une force extraordinaire, la colère qui l'éloigne de sa femme. Sur 19» Moore croit avec Stade que le mariage n'avait pas été consommé et que Samson irrité laisse là sa fiancée. Il semble pourtant que le mariage ne se terminait pas le septième jour, mais le premier (Gen. 29 27).
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רעה probablement dénomin. de .מרעה 15 1-8. Samson rnomré. Érisone DES RENARDS. —
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… dei genitori): abranò un leone, per difendersi uccise da solo 30 uomini, bruciò le messi mature dei Filistei mandandovi degli sciacalli legati a coppie con una fiaccola accesa legata alla coda; di nuovo per difendersi uccise un gran numero di nemici (Iudc. 14, 1-15, 8). I Filistei allora fecero una spedizione per impadronirsi dell'eroe, mettendosi per la prima volta con Israele in quel rapporto di ostilità che si protrasse per secoli.
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.