Samson tying firebrandes to foxes tayles burneth the Philisthijms corne. 6. they burne his wife and her father. 8. he beateth them and hideth him selfe. 10. His owne countrimen to get peace with the Philisthimes, take and bind him, so meaning to deliuer him. 14. but he breaketh the cordes, and with the iaw bone of an asse killeth a thousand of his enemies. 18. Being exceding drie, is refreshed with water, from the tooth of the same iaw.
1And a while after, when the days of the wheat harvest were at hand, Samson came, meaning to visit his wife, and he brought her a kid of the flock. And when he would have gone into her chamber, as usual, her father would not suffer him, saying:Di lì a qualche tempo, essendo vicini i giorni di mietere il grano, si mosse Sansone, volendo visitare sua moglie, e portolle un capretto: e volendo al solito entrare nella sua camera, lo trattenne il padre di lei, e disse:AND after a certaine time, when the dayes of wheate haruest were at hand, Samson came, meaning to visite his wife, and he brought her a kidde of goates. And when he would enter into her chamber as he was wont, her father prohibited him, saying:Post aliquantulum autem temporis, cum dies triticeæ messis instarent, venit Samson, invisere volens uxorem suam, et attulit ei hædum de capris. Cumque cubiculum ejus solito vellet intrare, prohibuit eum pater illius, dicens: 2I thought thou hadst hated her, and therefore I gave her to thy friend: but she hath a sister, who is younger and fairer than she, take her to wife instead of her.Io credetti che tu l'avessi in avversione, e per questo l'ho data ad un tuo amico: ma ella ha una sorella più giovane, e più bella di lei: sia ella tua moglie:I thought that thou hadst hated her, and therfore I deliuered her to thy friend: but she hath a sister, which is yonger & fayrer then she, let this be thy wife in steade of her.Putavi quod odisses eam, et ideo tradidi illam amico tuo: sed habet sororem, quæ junior et pulchrior illa est: sit tibi pro ea uxor. 3And Samson answered him: From this day I shall be blameless in what I do against the Philistines: for I will do you evils.Risposegli Sansone: Da questo dì in poi io sarò senza colpa riguardo a' Filistei, se farò a voi del male.To whom Samson answered: From this day there shal be no fault in me against the Philisthimes: for I wil doe you euils.Cui Samson respondit: Ab hac die non erit culpa in me contra Philisthæos: faciam enim vobis mala. 4And he went and caught three hundred foxes, and coupled them tail to tail, and fastened torches between the tails:E andò, e prese trecento volpi, e unille l'una all'altra per la coda, e nel mezzo vi legò de' tizzoni:And he went, caught three hundred foxes, and he coupled them tayle to tayle, and tyed fyrebrandes in the middes:Perrexitque et cepit trecentas vulpes, caudasque earum junxit ad caudas, et faces ligavit in medio: 5And setting them on fire he let the foxes go, that they might run about hither and thither. And they presently went into the standing corn of the Philistines. Which being set on fire, both the corn that was already carried together, and that which was yet standing, was all burnt, insomuch that the flame consumed also the vineyards and the oliveyards.Accesi i quali lasciolle in libertà, affinchè scorressero per ogni banda. Ed elle tosto entrarono tra le biade de' Filistei, e vi misero il fuoco, onde i grani già ammassati, e quelli che erano tuttora in piedi furono abbruciati talmente, che e le vigne stesse, e gli oliveti furon consumati dalle fiamme.which kindling with fyre, he let them goe, that they might runne abroade hither and thither. Who immediately went on into the corne of the Philisthimes. which being sette on fire, both the corne now caried together, and that which yet stoode in the stalke, was alburnt, in so much, that the flame consumed the vineyardes also and the oliuetes.quas igne succendens, dimisit ut huc illucque discurrerent. Quæ statim perrexerunt in segetes Philisthinorum. Quibus succensis, et comportatæ jam fruges, et adhuc stantes in stipula, concrematæ sunt, in tantum ut vineas quoque et oliveta flamma consumeret.
6Then the Philistines said: Who hath done this thing? And it was answered: Samson, the son in law of the Thamnathite, because he took away his wife, and gave her to another, hath done these things. And the Philistines went up and burnt both the woman and her father.E i Filistei dissero: Chi ha fatta tal cosa? E fu detto loro: Sansone, genero di quel cittadino di Thamnatha, ha fatto questo: perchè questi gli ha tolta la sua moglie, e l'ha data a un altro. E i Filistei andarono, e abbruciarono tanto la donna, come il padre di lei.And the Philisthijmes said: Who hath done this thing? To whom it was said: Samson the sonne in law of the Thamnathate: because he tooke his wife, and gaue her to an other, he hath wrought these thinges. And the Philisthims went vp, and burnt both the woman and her father.Dixeruntque Philisthiim: Quis fecit hanc rem ? Quibus dictum est: Samson gener Thamnathæi: quia tulit uxorem ejus, et alteri tradidit, hæc operatus est. Ascenderuntque Philisthiim, et combusserunt tam mulierem quam patrem ejus. 7But Samson said to them: Although you have done this, yet will I be revenged of you, and then I will be quiet.Ma Sansone disse loro: Quantunque voi abbiate fatte queste cose, nulladimeno io mi prenderò vendetta di voi, e poi mi quieterò.To whom Samson said: Although you haue done these thinges, notwithstanding yet wil I require reuenge of you, and then I wil rest.Quibus ait Samson: Licet hæc feceritis, tamen adhuc ex vobis expetam ultionem, et tunc quiescam. 8And he made a great slaughter of them, so that in astonishment they laid the calf of the leg upon the thigh. And going down he dwelt in a cavern of the rock Etam.E fece di essi gran macello, talmente che per lo stupore mettevano le loro gambe sopra le coscie. E partitosi andò a stare nella caverna del masso di Etam.And he stroke them with a great plague, so that astonied they laid the calfe of the leg vpon the thigh. And going downe he dwelt in the caue of the rocke Etam.Percussitque eos ingenti plaga, ita ut stupentes suram femori imponerent. Et descendens habitavit in spelunca petræ Etam. 9Then the Philistines going up into the land of Juda, camped in the place which afterwards was called Lechi, that is, the Jawbone, where their army was spread abroad.Ma i Filistei entrarono nella terra di Giuda, e posero il campo in un luogo che poi fu chiamato Lechi, vale a dire Mascella, dove fu messo in fuga il loro esercito.Therfore the Philisthijms going vp into the Land of Iuda camped in the place, which afterward was called Lechi, that is, the iaw bone, where their armie was spred abrode.Igitur ascendentes Philisthiim in terram Juda, castrametati sunt in loco, qui postea vocatus est Lechi, id est, Maxilla, ubi eorum effusus est exercitus.
10And the men of the tribe of Juda said to them: Why are you come up against us? They answered: We are come to bind Samson, and to pay him for what he hath done against us.E quelli della tribù di Giuda disser loro: Per qual motivo vi siete mossi contro di noi? E quelli risposero: Siamo venuti per legare Sansone, e fargli pagare il fio di quel che ci ha fatto.And they of the tribe of Iuda said to them: Why are you come vp against vs? Who answered: That we may bind Samson, we are come, and may repay him the thinges that he hath wrought against vs.Dixeruntque ad eos de tribu Juda: Cur ascendistis adversum nos ? Qui responderunt: Ut ligemus Samson venimus, et reddamus ei quæ in nos operatus est. 11Wherefore three thousand men of Juda went down to the cave of the rock Etam, and said to Samson: Knowest thou not that the Philistines rule over us? Why wouldst thou do thus? And he said to them: As they did to me, so have I done to them.Andarono adunque tre mila uomini di Giuda alla spelonca del masso di Etam, e dissero a Sansone: Non sai tu che i Filistei comandano a noi? Perché hai tu voluto far tali cose? Disse egli loro: Ho fatto ad essi quello che han fatto a me.There went downe therfore three thousand men of Iuda, to the caue of the flint Etam, and said to Samson: knowest not thou that the Philisthijms reigne ouer vs? Why wouldest thou doe this thing? To whom he said: As they did to me so haue I done to them.Descenderunt ergo tria millia virorum de Juda ad specum silicis Etam, dixeruntque ad Samson: Nescis quod Philisthiim imperent nobis ? quare hoc facere voluisti ? Quibus ille ait: Sicut fecerunt mihi, sic feci eis. 12And they said to him: We are come to bind thee, and to deliver thee into the hands of the Philistines. And Samson said to them: Swear to me, and promise me that you will not kill me.Siam venuti, disser quelli, a legarti, e darti nelle mani de' Filistei. E Sansone ad essi: Giurate (disse), e fatemi promessa di non uccidermi.To bind thee, quoth they, we are come, and to deliuer thee into the handes of the Philisthijms. To whom Samson: Sweare, quoth he, & promise me that you kil me not.Ligare, inquiunt, te venimus, et tradere in manus Philisthinorum. Quibus Samson: Jurate, ait, et spondete mihi quod non occidatis me. 13They said: We will not kill thee: but we will deliver thee up bound. And they bound him with two new cords, and brought him from the rock Etam.Dissero: Non ti ammazzeremo, ma ti daremo legato. E lo legarono con doppia fune nuova, e lo condussero via dal masso di Etam.They said: We wil not kil thee, but wil deliuer the bound. And they bound him with two new cordes, and tooke him from the rocke Etam.Dixerunt: Non te occidemus, sed vinctum trademus. Ligaveruntque eum duobus novis funibus, et tulerunt eum de petra Etam.
14Now when he was come to the place of the Jawbone, and the Philistines shouting went to meet him, the Spirit of the Lord came strongly upon him: and as flax is wont to be consumed at the approach of fire, so the bands with which he was bound were broken and loosed.E giunto ch'ei fu al luogo della mascella, essendogli andati incontro con grande schiamazzo i Filistei, lo spinto del Signore lo investì: e come suole all'odore del fuoco consumarsi il lino, così le funi, ond'egli era legato, furon rotte, e disciolte.Who when he was come to the place of the Iawebone and the Philisthijms shouting were come against him, the Spirit of our Lord fel vpon him: and as flax is wont to be consumed at the sauour of fyre, so the bandes wherwith he was bound, were dissipated and loosed.Qui cum venisset ad locum Maxillæ, et Philisthiim vociferantes occurrissent ei, irruit spiritus Domini in eum: et sicut solent ad odorem ignis lina consumi, ita vincula, quibus ligatus erat, dissipata sunt et soluta. 15And finding a jawbone, even the jawbone of an ass, which lay there, catching it up, he slew therewith a thousand men.E trovata una mascella di asino che era per terra, la prese, e uccise con essa mille uomini.And finding a iawe bone, to witte, the iawe bone of an asse, which lay there, catching it, he slewe therwith a thousand men,Inventamque maxillam, id est, mandibulam asini, quæ jacebat, arripiens interfecit in ea mille viros, 16And he said: With the jawbone of an ass, with the jaw of the colt of asses, I have destroyed them, and have slain a thousand men.E disse: Colla mascella d'un asino, colla mandibula di un asinello gli ho sconfitti, e ho uccisi mille uomini.and said: In the iawe bone of an asse, in the iawe of the colt of she asses haue I destroyed them, and haue strooke a thousand men.et ait: In maxilla asini, / in mandibula pulli asinarum, / delevi eos, / et percussi mille viros. 17And when he had ended these words, singing, he threw the jawbone out of his hand, and called the name of that place Ramathlechi, which is interpreted the lifting up of the jawbone.E finito che ebbe di cantar queste parole gettò via di mano la mascella, e diede a quel luogo il nome di Ramathlechi, vale a dire l'elevazione della mascella.And when he had ended these wordes singing, he threw the iaw bone out of his hand, and called the name of that place Ramathlochi, which is interpreted the lifting vp of the iaw bone.Cumque hæc verba canens complesset, projecit mandibulam de manu, et vocavit nomen loci illius Ramathlechi, quod interpretatur, Elevatio maxillæ.
18And being very thirsty, he cried to the Lord, and said: Thou hast given this very great deliverance and victory into the hand of thy servant: and behold I die for thirst, and shall fall into the hands of the uncircumcised.E avendo gran sete sclamò, e disse al Signore: Tu hai operato per la mano del tuo servo questa salute, e vittoria grandissima: ecco ch'io muojo di sete, e cadrò nelle mani degl'incirconcisi.And being very thirstie, he cried to our Lord, and said: Thou hast geuen in the hand of thy seruant this very great saluation and victorie: and behold I die for thirst, and shal fal into the handes of the vncircumcised.Sitiensque valde, clamavit ad Dominum, et ait: Tu dedisti in manu servi tui salutem hanc maximam atque victoriam: en siti morior, incidamque in manus incircumcisorum. 19Then the Lord opened a great tooth in the jaw of the ass and waters issued out of it. And when he had drunk them, he refreshed his spirit, and recovered his strength. Therefore the name of that place was called The Spring of him that invoked from the jawbone, until this present day.Il Signore adunque aperse il dente molare della mascella di asino, e ne scaturiron dell'acque: donde egli bevve e ristorò lo spirito, e riprese forza. Quindi fu chiamato quel luogo fino al dì d'oggi Fontana dell'invocante a Lechi.Our Lord therfore opened a great tooth in the iawe of the asse, & there issued out of it waters which being drunke, he refreshed his spirit, and receiued strength againe. Therfore the name of that place was called: The fountaine of him that inuocated from the iawbone, vntil this present day.Aperuit itaque Dominus molarem dentem in maxilla asini, et egressæ sunt ex eo aquæ. Quibus haustis, refocillavit spiritum, et vires recepit. Idcirco appellatum est nomen loci illius, Fons invocantis de maxilla, usque in præsentem diem. 20And he judged Israel, in the days of the Philistines, twenty years.Ed ei fu giudice d'Israele per venti anni dominando i Filistei.And he iudged Israel in the daies of the Philisthijms twentie yeares.Judicavitque Israël in diebus Philisthiim viginti annis.
15:1
Year of the World 2868, Year before Christ 1136.
15:2
Calmet
Sister. Jacob married two sisters, and such marriages were not uncommon among the eastern nations. (Calmet)
Menochius
Samson does not accept the offer, as it was now contrary to the law, Leviticus 18:18. (Menochius)
15:3
Haydock
Evils. This is a declaration of war, made by Samson in person, against a whole nation. (Haydock)
Grotius
He does not wish to engage his countrymen in the quarrel, that they may not be more oppressed. God chose that he should weaken the Philistines by degrees. They had been apprised of the injustice done to Samson, and did not strive to hinder it, so that they all deserved to suffer. (Grotius; Estius; Calmet)
15:4
Menochius
Foxes. Being judge of the people, he might have many to assist him to catch with nets or otherwise a number of these animals; of which there were great numbers in that country, (Challoner) as we may gather from Canticle of Canticles 2:15., and Lamentations 5:15. (Menochius)
Vopisc
Hence many places received the name of Sual, Josue 15:28., and 19:42. Pompey exhibited 600 lions at Rome, and the Emperor Probus 5000 ostriches, and as many wild boars, et., in the theatre. (Vopisc.; Pliny [Natural History?] 8:16.; Cornelius a Lapide)
Calmet
Is it more incredible that Samson should collect 300 foxes? By this means he cleared his country of a pernicious animal, the most proper for carrying flambeaux, and spreading fire far and wide among the fields of the enemy. By tying the foxes together, he hindered them from retiring into their holes, and gave the fire time to take hold of the corn and vineyards. (Calmet)
Ovid mentions a Roman custom of burning foxes in the theatre, with torches tied upon their backs, in the month of April; which some have imagined was in memorial of this transaction. (Serarius, q. 7.) "Factum abiit, monumenta manent, nam vivere captam Nunc quoque lex vulpem Carseolana vetat. Utque luat paenas genus hoc cerealibus ardet, Quoque modo segetes perdidit, illa perit." --
Fast. 4:
Calmet
Torches. Hebrew and Septuagint, "a torch or firebrand," (Haydock) made of resinous wood, such as the pine, olive, etc., which easily catch fire, and are extinguished with difficulty. (Calmet)
Haydock
Qua fugit incendit vestitos messibus agros---Damnosis vires ignibus aura dabat. (Ovid) "Where'er he flees, corn-fields in flames appear, The fanning breeze brings devastation near." A hundred and fifty firebrands, in different parts of the country, destroy the farmer's hopes. (Haydock)
Kimchi
And olive. The conjunction is now wanting in Hebrew and some translate, "the vineyards of olive-trees." (Kimchi)
Haydock
But who ever heard of such an expression? It is better therefore to supply and, with the Septuagint (Calmet) as the Protestants also have done. (Haydock)
15:6
Salien
Father. Thus they met with the fate which the woman had endeavoured to avoid, by an infidelity to her husband. (Salien)
Calmet
The princes of the Philistines acknowledged the wrong which had been done to Samson, and thus testify their abhorrence of adultery. (Calmet)
Some Hebrew manuscripts confirm the Septuagint, Arabic, and Syriac versions; and instead of "her father with her," read, "and her father's house," (Kennicott) or all his family.
15:7
Haydock
Of you. He intimates that they should answer for the injustice which they ought to have prevented, or punished sooner. (Haydock)
Du Hamel
Hebrew, "If you had done like this," and slain the father and daughter, I should be quiet. (Du Hamel)
15:8
Menochius
Thigh. Striking this part is often mentioned as a mark of consternation, Jeremias 31:19. (Menochius)
Haydock
Hebrew, "and he smote them thigh and leg, with a great slaughter." (Haydock)
Calmet
Vatable supposes this means an entire destruction. Chaldean, "he smote both horse and foot." He rendered them incapable of fleeing, or of making resistance, Nahum 2:5. (Calmet)
Menochius
Cavern. Hebrew sahiph, signifies, "the top, branch, etc. The rock might be covered with wood, (Calmet) and was situated in the confines of the tribes of Simeon, Juda, and Dan, 1 Paralipomenon 4:32. (Menochius)
15:9
Haydock
Spread. Hebrew, "encamped in Juda, and spread themselves in Lechi." (Haydock)
15:12
Calmet
Kill me, in a treacherous manner. He was not afraid of them. (Calmet)
15:13
Menochius
Cords. Hebrew habothim, Septuagint Kalodiois, denote strong ropes or cables. (Menochius)
Haydock
Etam is not in Hebrew or the Septuagint. (Haydock)
15:14
Calmet
Bone. Hebrew, "Lechi," as it was called after the slaughter made by Samson, ver. 15. It is about 20 miles to the east of Ascalon. (Calmet)
Approach: literally, "the smell." This expression is often used to denote burning. (Septuagint; Chap 16:9.; Daniel 3:94.)
15:15
Calmet
There. The Septuagint, Josephus, and the Vulgate agree, reading Hebrew truth, instead of the present teriya, "fresh," or raw, which seems an useless remark in this place. (Calmet)
Menochius
Asses are very large in Palestine. (Menochius)
15:16
Calmet
Asses. He insists on this particular, as such an unusual weapon rendering his victory more astonishing, and he would not leave any room for doubt. Hebrew is variously translated, "with the jaw-bone of an ass, I have made a heap, yea two heaps; with the jaw-bone of an ass, I have defeated a thousand men." (Syriac, etc.) Castalion and Bonfrere defend the Vulgate. The Septuagint have, "with the jaw-bone of an ass I have entirely taken them off, (Haydock; defending them) with," etc. They have explained chamorathayim, as the first person of émor, rubefecit, or Chaldean destruxit, "I have covered them with blood;" and indeed to understand it of "two she asses," is impossible. (Calmet)
Haydock
This verse formed the chorus of Samson's song. (Haydock)
Worthington
He did not take the glory to himself, as Josephus ([Antiquities?] 5:10,) would insinuate, but attributed the victory to God, ver. 18. (Salien, in the year before Christ 1172.) This miracle of strength can no more be accounted for by reason, than many others. (Worthington)
15:17
Haydock
Which is, etc. This is added by the Vulgate being the interpretation of the Septuagint Lnairesis; (Calmet) though it also signify, "the slaughter." (St. Ambrose, ep. 19.) (Haydock)
Calmet
The Syriac and Arabic have read domoth, "the blood," instead of ramath Lechi, "the lifting up;" or as others would have it, "the throwing down of the jaw-bone." (Calmet)
Haydock
Samson had snatched it form the ground, slew the thousand Philistines, and left it as a monument of his victory. (Haydock)
15:18
Haydock
Thirsty. St. Ambrose (ep. 19 or 70) follows Josephus, (Menochius) in supposing that the arrogance of Samson, in attributing the victory to his own strength, was thus punished. But others are more favourable to the hero, (Calmet) and suppose that his thirst was occasioned by the extraordinary fatigue. He sufficiently testifies that he had received all from God, (Menochius) and he is immediately favoured with another miracle. (Haydock)
Tirinus
God is able to grant victory by the most feeble instruments, and he is never wanting when his presence is requisite. (St. Augustine, Doct. 4:15.) (Tirinus)
15:19
Haydock
Then. Hebrew, "And God clave the Mactesh (Haydock; hollow place, great tooth;" or the name of a rock, as Josephus and others understand it, perhaps on account of its resemblance with a tooth) which was at Lechi; and....he called it the fountain of him who cries out, (Calmet; En-hakkore, Protestants) which is in Lechi, until this day." The translating of some proper names has given occasion to various difficulties. See 2 Kings 6:3., and 1 Paralipomenon 4:22. (Haydock)
Calmet
Sophonias 1:11. mentions a place called (Mactesh, or) Machtes, in Hebrew, which seems to have been built where the fountain of Samson was. (Calmet)
Worthington
It is a greater miracle to draw water out of a dry bone, than out of the earth or stones. But all things are possible to God. (Worthington)
15:20
Haydock
Years. Salien gathers from this remark being made here, that the Philistines still asserted their dominion over Israel, but with greater moderation than they had done before: and both nations acknowledged the judicial authority of Samson, who had now been giving them such proofs of his valour for two years, soon after he performed the feat at Gaza, in the year before Christ 1169, being on some business. (Haydock)
15:4
Foxes.... Being judge of the people he might have many to assist him to catch with nets or otherwise a number of these animals; of which there were great numbers in that country.
15:4
Being Iudge of the people he had helpe of others to •ake so manie foxes with ••••es. or otherwise, being great store in that countrie.
15:15
A notorious miracle to kil so manie with so meane a weapon without other helpe of man. And by common reason as vncredible, as the great mysteries of Catholique Religion.
15:19
It was a greater miracle to draw water out of a drie bone, then out of the earth or stones: but al things are possible to God, which he pleaseth to do.
15:11
sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XLI 1
This indicates the persecution against the Church set on foot by the nations who still continue in unbelief. But he (Samson) who suffered those things, trusted that there would be a retaliation against those waging this war. But retaliation through what means? First of all, by his betaking himself to the Rock
15:14
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; who, when bound and handed over to his enemies, alone, without help, burst his bonds and slew a thousand of them;
15:15
sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XL 1
… 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.” For thus, according to the holy apostle, the sin of fornication is perpetrated against the body, as involving also sin against the temple of God.
15:16
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 16
… for what matters it what weapon the soldier uses to strike down his antagonists? Even the great David did not use a panoply when he slew the aliens’ champion, and Samson slew thousands on one day with the jawbone of an ass.
15:17
san Girolamo † 420 d.C. The Letters of St. Jerome 108.14
14. I will now pass on to Egypt, pausing for a while on the way at Socoh, and at Samson’s well which he clave in the hollow place that was in the jaw.
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.15
The Master Christ made the remains of the saints to be fountains of salvation to us, pouring forth manifold blessings and abounding in oil of sweet fragrance: and let no one disbelieve this . For if water burst in the desert from the steep and solid rock at God’s will and from the jaw-bone of an ass to quench Samson’s thirst
15:19
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 91.2
… Who else save Joshua the son of Nun divided the stream of the Jordan for the people to pass over, and by the utterance of a prayer to God bridled and stopped the revolving sun? Who save Samson ever quenched his thirst with water flowing forth from the jawbone of a dead ass?
15:3
3. AB HAC DIE NON ERIT CULPA IN ME CONTRA PHILISTÆOS; FACIAM ENIM VOBIS MALA, — q. d. Ulciscar injuriam in uxoris meæ ablatione mihi illatam; quare vobis imputate clades a me inferendas, non mihi. Porro Samson maxime intendebat ulcisci publicas injurias toti populo a Philistæis illatas, sed iis tacitis suas privatas eis objicit, ne Philistæi iras et arma in totum populum, sed in se solum convertant. Ipse enim omnes quasi ad duellum provocabat, quod erat opus heroicæ fortitudinis, æque ac prudentiæ et charitatis in suos populares et cives.
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4. CEPIT TRECENTAS VULPES. — Hinc patet Samsonem æque callidum ac fortem fuisse, utpote qui vulpes adeo dolosas dolo superarit et ceperit. Tritum est illud: «Annosa vulpes non capitur laqueo;» sed norat ipse vulpinari cum vulpibus, fecitque quod Lysander aiebat: «Si leonis exuviæ non sufficient, vulpis pellem eis assue,» hoc est, quod robore conficere nequis, confice astutia. CAUDASQUE EARUM JUNXIT AD CAUDAS. — Noluit Samson singulis vulpibus alligare faces, ne singulæ in antra sua se abderent et faces exstinguerent, sed binis vulpium caudis singulas faces alligavit, ut dum una huc, altera illuc conatur faces effugere, in campos segetum plenos profugiant illasque succendant. ET FACES LIGAVIT IN MEDIO. — Pro faces Hebraice est לפידים lappidim, id est torres, tædas, titiones ex pino, cedro, cupresso aliaque pingui materia. Porro vulpes hæ ignem ad caudas se insequentem continuo fugientes (valde enim ignem horrent vulpes), ad segetes, ut in iis latitarent, receperunt; illasque succensas a se rursum fugientes, in alias et alias segetes profugerunt, eisque pariter ignem immiserunt; quocirca plurimas non tantum segetes, sed et vineas et oliveta succenderunt. Ingens ergo damnum hic Philistæis intulit Samson. Tropologice S. Ambrosius, S. Augustinus et alii per vulpes accipiunt hæreticos: primo, quia utrisque ingens inest dolus et ars fallendi. Secundo, vulpes hæ capitibus dissociantur, sed caudis sociantur; quia apud hæreticos tot sunt sententiæ, quot capita; omnes tamen in fine conspirant ad fidem orthodoxam impugnandam. Samson ergo capiens vulpes est doctor revincens hæreticos, ac per eos hæresum libros et Synagogas comburens.
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5. ET COMPORTATÆ JAM FRUGES, ET ADHUC STANTES IN STIPULA, — id est, segetes tam demessas et in acervum comportatas, quam non demessas et in agro adhuc stantes.
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6. ET COMBUSSERUNT TAM MULIEREM QUAM PATREM EJUS, — eo quod secundis suis nuptiis occasionem dederit Samsoni succendendi suas segetes. Addit Josephus cognatos quoque ejus fuisse exustos. Ecce mulier hæc volens effugere cremationem a Philistæis sibi comminatam, sua perfidia in eumdem ignem recurrit.
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8. PERCUSSITQUE EOS INGENTI PLAGA; ITA UT STUPENTES SURAM FEMORI IMPONERENT, — quod intensæ et anxiæ cogitationis signum est: tunc enim quasi stupentes solemus suram pedis unius alteri femori imponere. Ita S. Augustinus et Hugo Victorinus. Est hæc secunda hujus capitis plaga a Samsone Philistæis inflicta, tertiam per maxillam irrogatam audiemus vers. 15. HABITAVIT IN SPELUNCA PETRÆ ETAM, — quæ sita erat in tribu Juda. Neque tamen eo secessit metu, sed, ut ait Dionysius, quo ibi quietius vacaret Deo, quo impulsore ista patrabat.
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13. LIGAVERUNTQUE EUM. — Potuisset Samson civibus suis resistere, sed noluit ut eos immunes et indemnes a Philistæis redderet, qua in re illustre dedit exemplum justitiæ legalis, æque ac civicæ charitatis, quia ipse vitam suam pro publica civium et Reipublicæ salute periculo mortis exposuit. Allegorice, Samson hic fuit typus Christi, qui a civibus suis Judæis ligatus et traditus est Pilato et Romanis, ut ab eis crucifigeretur. Ita S. Augustinus.
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14. ET SICUT SOLENT AD ODOREM IGNIS LINA CONSUMI, — id est facillime Samson rupit funes, perinde ac lina, quæ sicca, mox ut calorem ignis senserint, comburuntur. INVENTAMQUE MAXILLAM, ID EST MANDIBULAM ASINI, QUÆ JACEBAT. — Hebraice maxillam teria, id est virentem, id est humentem et tabo adhuc fluentem. Ita Chaldæus.
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INTERFECIT IN EA MILLE VIROS. — Asini enim uti magna habent duraque capita, sic et maxillas, præsertim in Syria, ubi sunt grandiores et fortiores nostratibus; quanquam naturaliter vix fieri poterat ut una maxilla occideret mille viros; sed Dei virtus ei adfuit, quæ et maxillam in suo robore conservavit, ac Samsoni vires dedit, ut per illam mille viros necaret. Symbolice, in maxilla asini Samson percussit mille Philistæos: Homo enim carni, gulæ et luxuriæ deditus (uti erant Philistæi) nihil est aliud quam bucca aut maxilla, ait Clemens Alexandrinus. Sicut ergo Hercules non telo, sed clava tot monstra cecidit; sic Samson maxillam vertit in clavam, eaque hostes prostravit. Mystice S. Ambrosius per maxillam accipit patientiam, quæ omnium est victrix.
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16. ET AIT: IN MAXILLA ASINI, IN MANDIBULA PULLI ASINARUM DELEVI EOS, — in Hebræo pulchra est paronomasia: בלחי חמור חמרתים Bilchi chamor chamorathaim, quod Pagninus, Cajetanus, Vatablus et Rabbini vertunt: In maxilla asini acervum acervorum duorum percussi. Ludit in voce chamor, id est asini, quæ deducta est a chomer, id est acervus. Melius Abulensis, Serarius et alii censent Samsonem hoc cantico gratias Deo egisse, quod ejus ope solus per unam maxillam ceciderit exercitum Philistinorum.
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18. SITIENSQUE VALDE, — ex labore tum itineris, tum mactandi tot Philistæos.
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19. APERUIT ITAQUE DOMINUS MOLAREM DENTEM IN MAXILLA ASINI, ET EGRESSÆ SUNT EX EO AQUÆ. — S. Ambrosius, epist. 70: «Dei misericordia, inquit, cum projecisset ille maxillam, aperuit scissuram ejus, fons erupit ex ea.» S. Hieronymus in Epitaph. Paulæ: «Fontem de molari maxillæ dente produxit.» Nota quod erupit hic fons ex terra in maxillam, indeque scaturiit, ut majus appareret miraculum. Quia enim ipse per mandibulam fortissime pugnans et cædens Philistæos ingentem confecit sitim; hinc Deus per eamdem maxillam sitis remedium præbuit, eliciens ex illa fontem aquæ perennem. Disce hic quam magnus Deus per res viles et parvas, uti per maxillam, magna operetur. FONS INVOCANTIS DE MAXILLA. — Fontem hunc perdurasse ad sua tempora tradit S. Hieronymus in Epitaph. Paulæ. Imo et Glycas: «Hic fons, ait, in hodiernum usque diem in Eleutheropolis suburbio conspicitur, et Fons maxillæ nuncupatur.» Tropologice S. Gregorius, lib. XIII Moral. cap. VI: «Maxilla, inquit, Ecclesiæ sancti prædicatores sunt. Per ipsos quippe sancta Ecclesia iniquos a vitiis conterit, et quasi glutiens in sua membra convertit. Et maxilla in terram projecta postmodum aquas fudit, quia data morti prædicatorum corpora magna populis monstravere miracula.»
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20. JUDICAVITQUE ISRAEL IN DIEBUS PHILISTIIM VIGINTI ANNIS, — quibus scilicet Philistini opprimebant Hebræos. Hinc patet primo annos Samsonis concurrere cum 40 annis servitutis, ut dixi cap. XIII, vers. 1. Patet secundo Samsonem vere fuisse Judicem Israelis. Fuit tamen ipse dispar et dissimilis cæteris Judicibus, qui per exercitus pugnarunt; ipse enim solus contra exercitus præliatus est, eosque fudit et occidit. Patet tertio eum judicasse per 20 annos.
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Encore un emploi vague de כזיכזים ; le temps de la moisson du blé dans cette région va de mi-mai à mi-juin. Samson croit encore avoir droit sur sa femme, le mariage ayant été sans doute consommé; il veut se réconcilier avec elle au moyen d’un petit présent; cf. Gen. 38 17.20.23. Il est possible aussi que ces cadeaux soient d'usage pour une femme qui demeurait chez elle οἱ qui par conséquent n'était pas entretenue par son mari (Moore, Budde) ; le second mariage de la femme avec un Philistin paraît avoir été du même genre que le premier, puisqu'elle est encore chez son père. Samson veut entrer dans la chambre intérieure, la chambre à coucher. TONY il se disait en lui-même Vg. cumque. vellel.
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Le bon père cherche à tout concilier; il prend le parti de ses compatriotes, cherche à apaiser Samson et n’est pas fâché de marier ses filles.
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Cette franche déclaration de guerre à la cantonnade להם et non αὐτῷ (A) atténue ce qu'il ץ aurait d’injuste dans le procédé de Samson : tout le village a coopéré à l'injustice ou du moins ץ a applaudi; on lui a fourni un prétexte ; qu'ils se tiennent en garde! נקותי > je serai quitte, je ne leur devrai rien », même après כי) pour marquer le temps) leur avoir fait du tort ; parfait qui représente le futurum exactum (Kæœn. 129). 4 שועל signifie renard, non pas chacal, mais les deux espèces ont pu aisément être confondues dans l'usage du mot; cf. Ps. 63 11. Pour qui 8 entendu gémir les chacals en grand nombre dans toute cette région, il ne peut être douteux qu'ils soient visés par l’auteur. Les commentateurs ont exposé les modalités, comment Samson a pu se faire aider, prendre les animaux peu à peu, οἷς. La torche pouvait se composer de broussaille épineuse fortement liée. L'idée d'attacher deux bêtes par la queue a quelque chose d'étrange ; on dil que les mouvements contrariés des pauvres animaux amenaient plus sûrement l'incendie. Quoi qu'il en soit, le grotesque du spectacle n’est peut-être pas contraire à l'humour qui égaie l'histoire de Samson. On sait qu'à Rome on lächait dans le cirque des renards avec des torches allumées sur le dos. L'explication qu'en donne Ovide (Fastes liv. 4) pourrait fort bien s'inspirer de Fhistoire juive, comme d'ailleurs son récit de la création (Métam.) ; un jeune homme aurait pris un renard pour le brûler dans du foin, mais l'animal s'échappant porta le feu dans les moissons ; telle serait l'origine de ce jeu. $. גו TM om. 6. בית ; TM om. 7. 022 ;לא אחדל כי אם נקמתי באחד TM נקמתי בכם ואחר אחדל ON 2. 5( Le plur. קכזות ne se trouve que là ; il est révoqué en doute par Budde qui lit שדות > dans les champs », — mais sans raison décisive. La moisson est à moitié faite, il y a du blé en gerbes, il y en a en pied. כרם זית une plantation d'olivier serait sans autre exemple. Lire avec LXX, Vg. וזית «les vignes et les oliviers » ; il ץ a encore des vignes et des oliviers dans cette région; pour les vignes, 44 5.
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Lire ואת בית אביה avec G(A, Lag.) et d'après 44 15. D'après Calm. ils ont reconnu le bon droit de Samson et l'ont vengé (!); Hum. donne plusieurs raisons. En somme ils se vengent sur ceux qui ont été la cause de leur malheur, et pensent bien atteindre encore Samson de cette manière. Aussi est-ce pour lui un nouveau grief.
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2 marque l'apodose : « puisque vous agissez ainsi, eh bien, je ne cesserai qu'après m'être vengé. » La Vg. a été embarrassée de ce texte difficile : Licet hæc feceritis, lamen, comme si Samson prenait leur acte pour une réparation envers lui. G(B) a bien rendu, quoique trop littéralement, avec un ταύτην pour כדאת qui sent Aquila. Mais cette recension, suivie encore par Syr. et Targ. a l'inconvénient de placer la protase après l'apodose, de sorte que la phrase finit sur une idée insignifiante : sinon après m'être vengé de vous, 0] après je cesserai. La recension représentée par l'ancienne version grecque est beaucoup mieux construite : οὐχ εὐδοκήσω, ἀλλὰ τὴν ἐχδίχησίν pou ἐξ ἑνὸς ἑκάστου ὑμῶν ποιήσομαι. אחד dans le sens de chacun; cf. 8 18 ΕΖ. 4 6. Le texte est bien plus expressif. Samson s'est vengé auparavant sur les récoltes, ce qui atteignait plutôt l'intérêt pécuniaire et général ; maintenant il déclare la guerre à chacun en particulier. La confusion de אחד en אחר a peut-être amené la leçon de TM.
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Il les battit jambe sur hanche... « Vatable le prend dans un sens proverbial, comme nous dirions, il les battit dos et ventre » (Calm.). La métaphore n'est pas facile à résoudre; peut-être en traduisant : mollet sur cuisse, on aurait ce sens qu’il les serra de très près. Après quoi Samson descend, indication topographique utile. — סעיף dans le sens de creux de rocher (Is. 2 21). עוכום ; il y a une ville de ce nom placée entre Bethléem et Tego‘a dans la liste des villes fortifiées par Roboam (II Chr. 44 6); cet endroit est près du village d’'Ortas, et Josèphe (Ant. VIII 7 3) y plaçait les jardins de Salomon. Mais il n'y ἃ point de grotte remarquable aux environs. Schick (ZDPV X 143-146) a pensé à la grotte de Marmita, près de la station de Deir-Abän, sur les derniers contreforts de la montagne ; il faut descendre pour y pénétrer. Mais on est presque en territoire philistin. Point n'était besoin de recourir à Juda.
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Les Judéens sont donc résignés au joug des Philistins ; d'ailleurs Samson n'est pas de leur tribu, c'est leur faire tort que de se réfugier chez eux. Le nombre de trois mille a paru trop fort ; il s'explique peut-être par l'émotion que cause en Juda l'invasion philistine; on se rassemble de tous côtés, on descend en corps vers Samson. זאת עשית ΠῸ de 1. Les Philistins avaient parlé d’une revanche à prendre sur Samson; ce dernier répond dans les mêmes termes que c’est eux qui ont commencé. 12 5.) 2 פגע dans le sens de frapper à mort,8 21, etc. Le géant bon enfant consent à se laisser lier par ses compatriotes. Le style est très conséquent, on descend à cette grotte et on en monte. > Jurez-moi » comprend l'idée de crainte, après laquelle 15 indique ce qu'il faut éviter (Ges?2 152 w).
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רוע à hiph. qui signifiait des clameurs de crainte (7 20) marque ici des cris de joie; mais dans les deux cas d'un corps d'armée. L'esprit de Iahvé pour une action de force. DD niph. se fondre. > 15( טרוה fraiche, encore solide, Is. 4 6 Vg. quæ jacebal, G(A) ἐρριμένην, la main et la prit et s'en servit pour battre mille hommes. 16 Samson dit alors Avec une mâchoire d'âne, ‘ je les ai bien rossés ?, Avec une mâchoire d'âne j'ai battu mille hommes. d’après le sens aram. de .בורו Moore remarque que les premiers coups portés dans l'Islam le furent de la même manière : des idolätres ayant provoqué les croyants, 88 'δα ibn Abi Ouaqqas aurait rompu la tête d'un païen avec une mâchoire de chameau (Tabari, 1 p. 1169; Ibn Hichâm p. 116). Il n’est cependant pas dit que 165 mille hommes ont senti les coups de la mâchoire ; בכה battre, mettre en fuite.
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,חמור חמרתים « un âne, deux ânes, » sens absurde. Le Targ. et le Syr. ont entendu חכזור comme une autre forme pour "2" monceau, ce qui donnerait : un monceau, deux monceaux, tournure analogue à רחם רחמתים (5 30). Cependant même ces deux versions, comme LXX et Vg., ont pris חמרתים comme un verbe. Dès lors il faut prendre חמור avec LXX comme l'inf, abs. du même verbe ἐζαλείφων ἐζήλειψα αὐτούς, Ce sens excellent s'appuie sur la signification arabe du verbe hamar, =>ץ « gratter, écorcher » (J. D. Michaelis ap. Rosen.). M. Lévesque (RB 1900 p. 89 ss.) a pensé à ua verbe dénominatif, « rosser », « avec une mâchoire de rosse, je les ai bien rossés. כ Le mème verbe en arabe signifie en effet : « ressembler à l’âne » et, à la 11° forme « traiter d'âne » et « mettre en petits morceaux Le jeu de mots serait alors complet. La Vg. rend à peu près en mélangeant le TM et les LXX.
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רמת לחי ne peut signifier que la hauteur de Lehi, terme géographique comme רמת מצפה (Jos. 13 26), רכזת נגב (Jos. 49 8), de la racine רום « être élevé », et c'est bien cette racine qu'ont entendu ici LXX et Vg. elevalio mazillæ. L'outeur semble jouer sur le sens de רכוה « jeter », 1] lança la mâchoire. I] semble donc insinuer que 16 lieu s'est appelé Ramatlehi à cause du jet de la mâchoire. Il est plus naturel de penser à une hauteur ayant la forme d'une mâchoire d'âne. « C'était assez le goût des Hébreux de donner le nom de dents à des rochers escarpés » (Calmet). On a comparé Ὄνου γνάθος, nom d’un promontoire de Laconie (Srrason, VIII 5 2) qui est précisément « mâchoire d'âne
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La soif et le mot קרא préparent la source de -הקורא
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wn20n signifie le mortier, Prov. 27 22, c'est le seul sens et il est incontestable. Des endroits en forme de mortier ont pu recevoir ce nom; cf. Soph. 4 11, d'un endroit mal défini de Jérusalem ; cf. un trou en forme de mortier, Tos. Nidda VIII, 6 (p.650%ed. Zuckerm.) dans Moore. De nombreux Pères et des Rabbins ont entendu ce mot de l’alvéole des dents, et spécialement de la dent machelière, mais si ὅλμος en grec a le double sens de mortier et d’alvéole, ce n’est pas une raison pour l’introduire en hébreu (contre Ges!3. et SgSt.). En tous cas il ne peut être question au sens propre de l’alvéole de la mâchoire, car לחי est évidemment ici le nom du lieu ; iln°y a pas מכתש הלחי « le mortier de la mâchoire », mais > Maktech qui est à Lehi » (Hum.) Le Targ. et Josèphe l'ont entendu d’un rocher. Mais les LXX en traduisant ici Lehi comme un appellatif ont naturellement amené 16 sens de dent; Sym. ἃ τὴν μύλην suivi par Vg. molarem dentem, et les autres Ag. et Th. ὅλμον. Il était donc presque impossible aux Pères Grecs et Latins de ne pas entendre que la source était sortie de la mâchoire ; c'était encore l'opinion générale au temps de Calmet qui la combat par sept raisons dont la principale est que : « ceux qui ont cru que cette fontaine se voyait encore dans la Palestine, n'ont pas dû assurément la faire sortir de l'alvéole d'une mâchoire d'âne ». Cependant 5. Jér. mentionne cette fontaine dans l'epitaphium Paule ; Antonin et Glycas la mettent dans les faubourgs d'Éleuthéropolis (ap. Reland). À une heure à l'ouest de Beit Djébrin un .תא ech- Chemsäniyät rappelle le nom du héros. Le nom de ΝΠ עון s’interpréterait naturellement : « source de la perdrix ; » cf. 1 Sam. 26 20 ; Jer. 47 11: nom assez naturel pour une source et dont il y a des exemples (au dj. Katherin ΒΒ. 1897 p. 423) nous aurions donc encore ici une étymologie populaire. — Conder (Tent Work, 1 p. 277) cite ‘Ayoun Qare au n.-ouest de Sor'a ; ce nom est à vérifier. Van de Velde ἃ proposé Tell el-Lekiyeh, à 10 kil. au nord de Tell es- Sab'a, et עיבום (1 Chr. 4 32 joint à ‘Aïn-rimmon, Um er-rumâmim) serait à quelques kilomètres plus au nord. Mais cet עובום est nommé עתר dans le. 1. OÙ; TM om. 2. ;ווגד TM om. — Omettre )00/6 la nuil .כל הלילה passage correspondant 108. 19 7, et les lieux sont en dehors du théâtre des exploits de Samson (Moore). Le G a les mêmes divergences que TM.
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Budde a conclu de ce verset, répété en substance 16 31 que le ἢν auquel il appartient avait omis le ch. XVI, comme ne rentrant pas dans son but, et qu'ensuite un rédacteur postérieur avait écrit 46 31, pour terminer l'histoire de Samson par la même formule. Ce seraient deux formules finales de ב[ même histoire, ici écourtée, là plus complète. Cependant il y a un grave inconvénient à supposer qu’on ait pu reprendre ce qui coût été. omis par Re pour des motifs religieux. L'argument de Budde n’est décisif que si aucune explication n’est possible. Il en est une qui résulte de l’opposition des temps. La phrase consacrée de Ἦν ne pouvait faire suite à la captivité de Samson : il l’a donc placée avant les faits malheureux qui ont interrompu la judicature, sauf à répéter à la fin que Samson avail jugé Israël.
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.