Judges 15 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
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Judges 15
Samson Burns the Philistines' Corn
1But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in.
Jamieson-Fausset-Brown
CHAPTER 15
Jud 15:1, 2. Samson Is Denied His Wife.
1. in the time of wheat harvest--that is, about the end of our April, or the beginning of our May. The shocks of grain were then gathered into heaps, and lying on the field or on the threshing-floors. It was the dry season, dry far beyond our experience, and the grain in a most combustible state.
Samson visited his wife with a kid--It is usual for a visitor in the East to carry some present; in this case, it might be not only as a token of civility, but of reconciliation.
he said--that is, to himself. It was his secret purpose.
into the chamber--the female apartments or harem.
CHAPTER 15
Jud 15:1, 2. Samson Is Denied His Wife.
1. in the time of wheat harvest--that is, about the end of our April, or the beginning of our May. The shocks of grain were then gathered into heaps, and lying on the field or on the threshing-floors. It was the dry season, dry far beyond our experience, and the grain in a most combustible state.
Samson visited his wife with a kid--It is usual for a visitor in the East to carry some present; in this case, it might be not only as a token of civility, but of reconciliation.
he said--that is, to himself. It was his secret purpose.
into the chamber--the female apartments or harem.
The Pulpit Commentary
Within a while—the same expression as that in Jdg_14:8, rendered "after a time," and in Jdg_11:4, rendered "in process of time." In the time of wheat harvest—about the month of May. The harvest, as appears from Jdg_11:5, had begun, some corn being already cut, and in shocks; the rest still standing, and, being ready to be cut, of course extremely dry and inflammable. With a kid, as a present, intended no doubt to make peace (Gen_38:17). His anger (Jdg_14:19) had now passed away, and his love for his wife had returned. He was little prepared to find her married again to his friend.
Within a while—the same expression as that in Jdg_14:8, rendered "after a time," and in Jdg_11:4, rendered "in process of time." In the time of wheat harvest—about the month of May. The harvest, as appears from Jdg_11:5, had begun, some corn being already cut, and in shocks; the rest still standing, and, being ready to be cut, of course extremely dry and inflammable. With a kid, as a present, intended no doubt to make peace (Gen_38:17). His anger (Jdg_14:19) had now passed away, and his love for his wife had returned. He was little prepared to find her married again to his friend.
2And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: is not her younger sister fairer than she? take her, I pray thee, instead of her.
Jamieson-Fausset-Brown
2. her father said, I verily thought that thou hadst utterly hated her--This allegation was a mere sham, a flimsy pretext to excuse his refusal of admittance. The proposal he made of a marriage with her younger sister was but an insult to Samson, and one which it was unlawful for an Israelite to accept (Le 18:18).
2. her father said, I verily thought that thou hadst utterly hated her--This allegation was a mere sham, a flimsy pretext to excuse his refusal of admittance. The proposal he made of a marriage with her younger sister was but an insult to Samson, and one which it was unlawful for an Israelite to accept (Le 18:18).
The Pulpit Commentary
Is not her younger sister, etc. Samson's father-in.law might well have thought that Samson had forsaken his wife, and would never forgive her treachery. Possibly too he was a covetous man, and glad to get a second dower. Anyhow, his answer was conciliatory; but Samson was not in a mood to accept excuses, or be softened by conciliation.
Is not her younger sister, etc. Samson's father-in.law might well have thought that Samson had forsaken his wife, and would never forgive her treachery. Possibly too he was a covetous man, and glad to get a second dower. Anyhow, his answer was conciliatory; but Samson was not in a mood to accept excuses, or be softened by conciliation.
3And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure.
Jamieson-Fausset-Brown
Jud 15:3-8. He Burns the Philistines' Corn.
3. Samson said ..., Now shall I be more blameless than the Philistines--This nefarious conduct provoked the hero's just indignation, and he resolved to take signal vengeance.
Jud 15:3-8. He Burns the Philistines' Corn.
3. Samson said ..., Now shall I be more blameless than the Philistines--This nefarious conduct provoked the hero's just indignation, and he resolved to take signal vengeance.
The Pulpit Commentary
I shall be more blameless than the Philistines. The phrase rather means, I shall be blameless (or guiltless) before the Philistines, i.e. in relation to the Philistines,—they will have nothing to lay to my charge; my revenge will be a just one,—as in Num_32:22 : Then shall ye be guiltless before the Lord, and be. fore Israel. He means that so grievous an injury as he had received in having his wife taken from him and given to a Philistine will justify any requitals on his part.
I shall be more blameless than the Philistines. The phrase rather means, I shall be blameless (or guiltless) before the Philistines, i.e. in relation to the Philistines,—they will have nothing to lay to my charge; my revenge will be a just one,—as in Num_32:22 : Then shall ye be guiltless before the Lord, and be. fore Israel. He means that so grievous an injury as he had received in having his wife taken from him and given to a Philistine will justify any requitals on his part.
4And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails.
Jamieson-Fausset-Brown
4-5. went and caught three hundred foxes--rather, "jackals"; an animal between a wolf and a fox, which, unlike our fox, a solitary creature, prowls in large packs or herds and abounds in the mountains of Palestine. The collection of so great a number would require both time and assistance.
took firebrands--torches or matches which would burn slowly, retaining the fire, and blaze fiercely when blown by the wind. He put two jackals together, tail by tail, and fastened tightly a fire match between them. At nightfall he lighted the firebrand and sent each pair successively down from the hills, into the "Shefala," or plain of Philistia, lying on the borders of Dan and Judah, a rich and extensive corn district. The pain caused by the fire would make the animals toss about to a wide extent, kindling one great conflagration. But no one could render assistance to his neighbor: the devastation was so general, the panic would be so great.
4-5. went and caught three hundred foxes--rather, "jackals"; an animal between a wolf and a fox, which, unlike our fox, a solitary creature, prowls in large packs or herds and abounds in the mountains of Palestine. The collection of so great a number would require both time and assistance.
took firebrands--torches or matches which would burn slowly, retaining the fire, and blaze fiercely when blown by the wind. He put two jackals together, tail by tail, and fastened tightly a fire match between them. At nightfall he lighted the firebrand and sent each pair successively down from the hills, into the "Shefala," or plain of Philistia, lying on the borders of Dan and Judah, a rich and extensive corn district. The pain caused by the fire would make the animals toss about to a wide extent, kindling one great conflagration. But no one could render assistance to his neighbor: the devastation was so general, the panic would be so great.
The Pulpit Commentary
Foxes. The word here rendered fox (shu'al, in Persian shagal, which is etymologically the same word as jackal) includes the jackal, which is as common in Palestine as the fox. Here, and in Psa_63:10, the gregarious jackals, the canis aureus, are undoubtedly meant. Caught. The Hebrew word means especially caught in nets or snares. See Amo_3:5 (have taken nothing at all); Psa_35:8 (let his net catch himself); Jer_18:22; Isa_8:14 (taken), etc. And it is in this sense that the A.V. uses the word caught. A clever sportsman, as no doubt Samson was, would have no difficulty whatever in netting or snaring 300 jackals, which always move in packs, and would be attracted by the vineyards of Thimnathah, for which their partiality is well known (see Jdg_14:5, note). The writer of the additional article Fox in Smith's 'Dictionary of the Bible,' states that he had tried the experiment of throwing grapes to the foxes, jackals, and wolves in the Zoological Gardens. The wolves would not touch them, the others ate them with avidity. Took firebrands, etc. Many cavils have been directed against the truth of this account, but without the slightest reason. The terrified animals, with the burning torches and the blazing straw behind them, would necessarily run forwards. Samson would, of course, start the couples at numerous different points, and no doubt have a number of Hebrews to assist him. To the present day the corn-fields in that part of the Shephelah extend continuously for twenty or thirty miles.
Foxes. The word here rendered fox (shu'al, in Persian shagal, which is etymologically the same word as jackal) includes the jackal, which is as common in Palestine as the fox. Here, and in Psa_63:10, the gregarious jackals, the canis aureus, are undoubtedly meant. Caught. The Hebrew word means especially caught in nets or snares. See Amo_3:5 (have taken nothing at all); Psa_35:8 (let his net catch himself); Jer_18:22; Isa_8:14 (taken), etc. And it is in this sense that the A.V. uses the word caught. A clever sportsman, as no doubt Samson was, would have no difficulty whatever in netting or snaring 300 jackals, which always move in packs, and would be attracted by the vineyards of Thimnathah, for which their partiality is well known (see Jdg_14:5, note). The writer of the additional article Fox in Smith's 'Dictionary of the Bible,' states that he had tried the experiment of throwing grapes to the foxes, jackals, and wolves in the Zoological Gardens. The wolves would not touch them, the others ate them with avidity. Took firebrands, etc. Many cavils have been directed against the truth of this account, but without the slightest reason. The terrified animals, with the burning torches and the blazing straw behind them, would necessarily run forwards. Samson would, of course, start the couples at numerous different points, and no doubt have a number of Hebrews to assist him. To the present day the corn-fields in that part of the Shephelah extend continuously for twenty or thirty miles.
5And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives.
The Pulpit Commentary
The shocks and the standing corn. See Jdg_15:1, note. With the vineyards and olives. The Hebrew text has the orchards of olive trees—the word cherem, usually translated vineyard, meaning also any orchard; but the Septuagint in both codices supplies and, as does the A. Y; which gives the more probable sense, vineyards and olives. It is unlikely that the vineyards should not be mentioned, in a district abounding in them.
The shocks and the standing corn. See Jdg_15:1, note. With the vineyards and olives. The Hebrew text has the orchards of olive trees—the word cherem, usually translated vineyard, meaning also any orchard; but the Septuagint in both codices supplies and, as does the A. Y; which gives the more probable sense, vineyards and olives. It is unlikely that the vineyards should not be mentioned, in a district abounding in them.
6Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire.
Jamieson-Fausset-Brown
6. Who hath done this--The author of this outrage, and the cause that provoked such an extraordinary retaliation, soon became known; and the sufferers, enraged by the destruction of their crops, rushing with tumultuous fury to the house of Samson's wife, "burnt her and her father with fire." This was a remarkable retribution. To avoid this menace, she had betrayed her husband; and by that unprincipled conduct, eventually exposed herself to the horrid doom which, at the sacrifice of conjugal fidelity, she had sought to escape [Jud 14:15].
6. Who hath done this--The author of this outrage, and the cause that provoked such an extraordinary retaliation, soon became known; and the sufferers, enraged by the destruction of their crops, rushing with tumultuous fury to the house of Samson's wife, "burnt her and her father with fire." This was a remarkable retribution. To avoid this menace, she had betrayed her husband; and by that unprincipled conduct, eventually exposed herself to the horrid doom which, at the sacrifice of conjugal fidelity, she had sought to escape [Jud 14:15].
The Pulpit Commentary
And the Philistines … burnt her and her father with fire. See Jdg_14:15. It appears from Gen_38:24; Le Gen_20:14; Gen_21:9; Jos_7:15, Jos_7:25, that burning with fire was a judicial punishment among the Hebrews. Possibly the Philistines, in their fear of Samson, and perhaps also from a rude sense of justice, inflicted this punishment upon the Thimnathite and her father as the real authors of the destruction of their corn-fields, by giving Samson so unheard-of provocation. Note the fact of the identical fate overtaking Samson's wife which she had sought to escape by base treachery (cf. Joh_11:48 with what actually happened).
And the Philistines … burnt her and her father with fire. See Jdg_14:15. It appears from Gen_38:24; Le Gen_20:14; Gen_21:9; Jos_7:15, Jos_7:25, that burning with fire was a judicial punishment among the Hebrews. Possibly the Philistines, in their fear of Samson, and perhaps also from a rude sense of justice, inflicted this punishment upon the Thimnathite and her father as the real authors of the destruction of their corn-fields, by giving Samson so unheard-of provocation. Note the fact of the identical fate overtaking Samson's wife which she had sought to escape by base treachery (cf. Joh_11:48 with what actually happened).
7And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease.
Jamieson-Fausset-Brown
7. Samson said ..., Though ye have done this, yet will I be avenged of you--By that act the husbandmen had been the instruments in avenging his private and personal wrongs. But as a judge, divinely appointed to deliver Israel, his work of retribution was not yet accomplished.
7. Samson said ..., Though ye have done this, yet will I be avenged of you--By that act the husbandmen had been the instruments in avenging his private and personal wrongs. But as a judge, divinely appointed to deliver Israel, his work of retribution was not yet accomplished.
The Pulpit Commentary
And Samson said, etc. There are two ways of understanding Samson's speech: one, with the A.V; as meaning to say that though the Philistines had taken his part, and repudiated all fellowship in the shameful deed of the Thimnathite and her father, yet he would have his full revenge upon them; the other, translating the particle in its more common sense of if, makes him say, "If this is the way you treat me, be sure I will not cease till I have had my full revenge." This is perhaps on the whole the most probable meaning. It still leaves it uncertain whether the Philistines meant to do Samson justice, or to do him an additional injury, by putting his wife and her father to death.
And Samson said, etc. There are two ways of understanding Samson's speech: one, with the A.V; as meaning to say that though the Philistines had taken his part, and repudiated all fellowship in the shameful deed of the Thimnathite and her father, yet he would have his full revenge upon them; the other, translating the particle in its more common sense of if, makes him say, "If this is the way you treat me, be sure I will not cease till I have had my full revenge." This is perhaps on the whole the most probable meaning. It still leaves it uncertain whether the Philistines meant to do Samson justice, or to do him an additional injury, by putting his wife and her father to death.
8And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam.
Jamieson-Fausset-Brown
8. smote them hip and thigh--a proverbial expression for a merciless slaughter.
he went down and dwelt in the top of the rock Etam--rather went down and dwelt in the cleft--that is, the cave or cavern of the cliff Etam.
8. smote them hip and thigh--a proverbial expression for a merciless slaughter.
he went down and dwelt in the top of the rock Etam--rather went down and dwelt in the cleft--that is, the cave or cavern of the cliff Etam.
The Pulpit Commentary
He smote them hip and thigh, etc. A proverbial expression, the origin of which is uncertain; it means, he smote them with a great and complete slaughter. It is reasonable to suppose that he had gathered a few Hebrews round him to help him. He went down, etc. This shows that Etam must have been situated lower than Tinmath, and seems to preclude its identification with Urtas, in the hill country of Judah, between Bethlehem and Tekoah, which apparently represents the Etam of 2Ch_11:6. But there is another Etam in the tribe of Simeon (1Ch_4:32), which may possibly be the Etam of our text. In the top of the rock. Rather, the cleft or fissure of the rock—some narrow and inaccessible ravine. The site has not been identified.
He smote them hip and thigh, etc. A proverbial expression, the origin of which is uncertain; it means, he smote them with a great and complete slaughter. It is reasonable to suppose that he had gathered a few Hebrews round him to help him. He went down, etc. This shows that Etam must have been situated lower than Tinmath, and seems to preclude its identification with Urtas, in the hill country of Judah, between Bethlehem and Tekoah, which apparently represents the Etam of 2Ch_11:6. But there is another Etam in the tribe of Simeon (1Ch_4:32), which may possibly be the Etam of our text. In the top of the rock. Rather, the cleft or fissure of the rock—some narrow and inaccessible ravine. The site has not been identified.
The Men of Judah Bind Samson
9Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi.
Jamieson-Fausset-Brown
Jud 15:9-13. He Is Bound by the Men of Judah, and Delivered to the Philistines.
9-17. Then the Philistines went up--to the high land of Judah.
and spread themselves in Lehi--now El-Lekieh, abounding with limestone cliffs; the sides of which are perforated with caves. The object of the Philistines in this expedition was to apprehend Samson, in revenge for the great slaughter he had committed on their people. With a view of freeing his own countrymen from all danger from the infuriated Philistines, he allowed himself to be bound and surrendered a fettered prisoner into their power. Exulting with joy at the near prospect of riddance from so formidable an enemy, they went to meet him. But he exerted his superhuman strength, and finding a new (or moist) jawbone of an ass, he laid hold of it, and with no other weapon, slew a thousand men at a place which he called Ramath-lehi--that is, "the hill of the jawbone."
Jud 15:9-13. He Is Bound by the Men of Judah, and Delivered to the Philistines.
9-17. Then the Philistines went up--to the high land of Judah.
and spread themselves in Lehi--now El-Lekieh, abounding with limestone cliffs; the sides of which are perforated with caves. The object of the Philistines in this expedition was to apprehend Samson, in revenge for the great slaughter he had committed on their people. With a view of freeing his own countrymen from all danger from the infuriated Philistines, he allowed himself to be bound and surrendered a fettered prisoner into their power. Exulting with joy at the near prospect of riddance from so formidable an enemy, they went to meet him. But he exerted his superhuman strength, and finding a new (or moist) jawbone of an ass, he laid hold of it, and with no other weapon, slew a thousand men at a place which he called Ramath-lehi--that is, "the hill of the jawbone."
The Pulpit Commentary
Went up, i.e. from their own country in the Shephelah to the hill country of Judah. As Samson had avenged his wrongs on the whole Philistine people, so they now came up to Judah to take vengeance for Samson's injuries. In Lehi, or, rather, hal-Lehi, the Lehi, the place afterwards so called, as related in Jdg_15:17 and Jdg_15:20 (see Jdg_7:25, note). Lehi has been identified by some with Tell-el-Lekhiyeh, four miles above Beer-sheba; and by others with Beit-Likiyeh, in the Wady Suleiman, two miles below the upper Beth-heron, and so within easy distance of Timnath and other places mentioned in the history of Samson. But no certainty can at present be arrived at.
Went up, i.e. from their own country in the Shephelah to the hill country of Judah. As Samson had avenged his wrongs on the whole Philistine people, so they now came up to Judah to take vengeance for Samson's injuries. In Lehi, or, rather, hal-Lehi, the Lehi, the place afterwards so called, as related in Jdg_15:17 and Jdg_15:20 (see Jdg_7:25, note). Lehi has been identified by some with Tell-el-Lekhiyeh, four miles above Beer-sheba; and by others with Beit-Likiyeh, in the Wady Suleiman, two miles below the upper Beth-heron, and so within easy distance of Timnath and other places mentioned in the history of Samson. But no certainty can at present be arrived at.
10And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him as he hath done to us.
11Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us? what is this that thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.
The Pulpit Commentary
Men of Judah. It is rather three thousand men went down from Judah, showing that the rock Etam was below. The top. It should be the cleft, as in Jdg_15:8. Knowest thou not, etc. The language of these cowardly men shows how completely the Philistine yoke was fastened upon the necks of Judah. The history gives no account of the Philistine conquest; except the brief allusion in Jdg_10:6, Jdg_10:7; but Samson's story brings to light the existence of it. The abject state to which they were reduced is shown By their complaint of Samson, What is this that thou hast done unto us?" instead of hailing him as a deliverer. As they did unto me, etc. It is instructive to read Samson's defence of himself in the very words used by the Philistines in Jdg_10:10. "An eye for an eye, and a tooth for a tooth." There is no end to rendering "evil for evil."
Jdg_15:12, Jdg_15:13
We are come down to bind thee. There is something very base in this deliberate agreement with their Philistine masters to deliver up Samson bound into their hands. But it is not very unlike the spirit in which the Hebrews looked upon Moses when he first began to work to rescue them from their Egyptian bondage (Exo_2:14; Act_7:25-28). Samson's forbearance towards his own countrymen is commendable. Brought him up—from the deep ravine or cleft in which he was hid. His place of concealment was probably unknown to the Philistines, or may be they had quite a superstitious fear of Samson from their experience of his prowess.
Men of Judah. It is rather three thousand men went down from Judah, showing that the rock Etam was below. The top. It should be the cleft, as in Jdg_15:8. Knowest thou not, etc. The language of these cowardly men shows how completely the Philistine yoke was fastened upon the necks of Judah. The history gives no account of the Philistine conquest; except the brief allusion in Jdg_10:6, Jdg_10:7; but Samson's story brings to light the existence of it. The abject state to which they were reduced is shown By their complaint of Samson, What is this that thou hast done unto us?" instead of hailing him as a deliverer. As they did unto me, etc. It is instructive to read Samson's defence of himself in the very words used by the Philistines in Jdg_10:10. "An eye for an eye, and a tooth for a tooth." There is no end to rendering "evil for evil."
Jdg_15:12, Jdg_15:13
We are come down to bind thee. There is something very base in this deliberate agreement with their Philistine masters to deliver up Samson bound into their hands. But it is not very unlike the spirit in which the Hebrews looked upon Moses when he first began to work to rescue them from their Egyptian bondage (Exo_2:14; Act_7:25-28). Samson's forbearance towards his own countrymen is commendable. Brought him up—from the deep ravine or cleft in which he was hid. His place of concealment was probably unknown to the Philistines, or may be they had quite a superstitious fear of Samson from their experience of his prowess.
12And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves.
13And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock.
Samson Slays a Thousand with a Jawbone
14And when he came unto Lehi, the Philistines shouted against him: and the Spirit of the LORD came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands.
The Pulpit Commentary
When he came, i.e. as soon as he was come to Lehi, where the Philistine camp was (Jdg_15:9). Shouted against him. Rather, shouted as they ran out to meet him. It expresses concisely the double action of their all going out to meet him, and shouting with joy when they saw him bound and, as they thought, in their power.
When he came, i.e. as soon as he was come to Lehi, where the Philistine camp was (Jdg_15:9). Shouted against him. Rather, shouted as they ran out to meet him. It expresses concisely the double action of their all going out to meet him, and shouting with joy when they saw him bound and, as they thought, in their power.
15And he found a new jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith.
The Pulpit Commentary
A most vivid and stirring description! The Spirit of the Lord (Jdg_14:19), with that suddenness which marks his extraordinary movements (1Ki_18:12; 2Ki_2:16; Act_2:2; Act_8:39, etc.), came upon Samson, and mightily strengthened him in his outer man. The strong new cords snapped asunder in an instant, and before the Philistines could recover from their terror at seeing their great enemy free, he had snatched up the heavy jawbone of an ass recently dead, and with it smote the flying Philistines till a thousand of them had fallen under his blows.
A most vivid and stirring description! The Spirit of the Lord (Jdg_14:19), with that suddenness which marks his extraordinary movements (1Ki_18:12; 2Ki_2:16; Act_2:2; Act_8:39, etc.), came upon Samson, and mightily strengthened him in his outer man. The strong new cords snapped asunder in an instant, and before the Philistines could recover from their terror at seeing their great enemy free, he had snatched up the heavy jawbone of an ass recently dead, and with it smote the flying Philistines till a thousand of them had fallen under his blows.
16And Samson said, With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men.
The Pulpit Commentary
And Samson said, etc. The exploit gave birth to one of Sam son's punning, enigmatical, sayings: "With the jawbone of the ass, one heap, two heads of slain." Hamor, an ass, means also an heap. If one were to imitate the passage in English, supposing that the jaw of a sheep had been the implement, it might run something like this—By the jaw of a sheep they fell heap upon heap. A Latin imitation is, Maxilla cervi, acervum acervos (Bochart). He adds, as if in explanation, With the jaw of an ass have I slain a thousand men. So the women sang, Saul hath slain his thousands, and David his ten thousands (1Sa_18:7), And a Latin song is quoted, in which Aurelian is made to say after the Sarmatic war—"Mille Sarmatas, mille Frances, Semel et semel occidimus, Mille Persas quaerimus" (Bp. Patrick on Jdg_15:1-20.).
And Samson said, etc. The exploit gave birth to one of Sam son's punning, enigmatical, sayings: "With the jawbone of the ass, one heap, two heads of slain." Hamor, an ass, means also an heap. If one were to imitate the passage in English, supposing that the jaw of a sheep had been the implement, it might run something like this—By the jaw of a sheep they fell heap upon heap. A Latin imitation is, Maxilla cervi, acervum acervos (Bochart). He adds, as if in explanation, With the jaw of an ass have I slain a thousand men. So the women sang, Saul hath slain his thousands, and David his ten thousands (1Sa_18:7), And a Latin song is quoted, in which Aurelian is made to say after the Sarmatic war—"Mille Sarmatas, mille Frances, Semel et semel occidimus, Mille Persas quaerimus" (Bp. Patrick on Jdg_15:1-20.).
17And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramathlehi.
The Pulpit Commentary
Made an end of speaking, i.e. of reciting the song about the heaps of slain. It is singular that the word rendered speaking might also be rendered destroying, as in 2Ch_22:10. Called that place Ramath-lechi, i.e. the height of Lechi, or of the jawbone, or, rather, the throwing away of the jawbone. He commemorated the exact spot where the slaughter ceased and the weapon Was thrown away by giving it the name of Ramath-Lechi, or, as it was called for shortness, Lechi (or hal-Lechi).
Made an end of speaking, i.e. of reciting the song about the heaps of slain. It is singular that the word rendered speaking might also be rendered destroying, as in 2Ch_22:10. Called that place Ramath-lechi, i.e. the height of Lechi, or of the jawbone, or, rather, the throwing away of the jawbone. He commemorated the exact spot where the slaughter ceased and the weapon Was thrown away by giving it the name of Ramath-Lechi, or, as it was called for shortness, Lechi (or hal-Lechi).
Water from the Jawbone
18And he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised?
The Pulpit Commentary
He was sore athirst. The incredible exertions which he had made in pursuing and slaying the Philistines put him in danger of his life from thirst. He thought he should die, and be found and abused by his uncircumcised foes. His only resource was prayer to God, who had helped him hitherto, We may note by the way that the more God gives, the more he encourages us to ask.
He was sore athirst. The incredible exertions which he had made in pursuing and slaying the Philistines put him in danger of his life from thirst. He thought he should die, and be found and abused by his uncircumcised foes. His only resource was prayer to God, who had helped him hitherto, We may note by the way that the more God gives, the more he encourages us to ask.
19But God clave an hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof Enhakkore, which is in Lehi unto this day.
Jamieson-Fausset-Brown
19. a hollow place ... in the jaw--"in Lehi"--taking the word as a proper noun, marking the place.
there came water thereout; and when he had drunk, his spirit came again--His strength, exhausted by the violent and long-continued exertion, was recruited by the refreshing draft from the spring; and it was called
En-hakkore--the "supplication well," a name which records the piety of this heroic champion.
19. a hollow place ... in the jaw--"in Lehi"--taking the word as a proper noun, marking the place.
there came water thereout; and when he had drunk, his spirit came again--His strength, exhausted by the violent and long-continued exertion, was recruited by the refreshing draft from the spring; and it was called
En-hakkore--the "supplication well," a name which records the piety of this heroic champion.
The Pulpit Commentary
But (or, and) God clave, etc. Cf. Exo_17:6; Num_20:8, Num_20:11. The A.V. has quite misconceived the statement in the text, as if God had cloven a hollow place in the jawbone, and brought out the water thence; whereas the statement is quite clear that God clave the hollow place which is in Lehi (hal-Lehi, Num_20:9, note), and that a spring of water came out, to which Samson gave the name En-hakkorch, the spring of him that called upon God, which name continued till the time of the writer. The spring apparently continued till the time of St. Jerome, and of other later writers, in the seventh, twelfth, and fourteenth centuries; but Robinson was unable to identify it with any certainty ('B.R.,' 2:64). The word translated the (not a) hollow place (ham-maktesh) means a mortar; also the cavity in the jaw from which the molar teeth grow. The hollow ground from which the spring rose, with which Samson quenched his thirst, from its shape and from the connection with hal-Lechi (the jawbone) was called hammaktech. In Zep_1:11 it is also a proper name, apparently of some spot near Jerusalem. The name thereof, i.e. of the fountain, with which thereof, which is in the feminine gender, agrees. Which is in Lehi unto this day. This punctuation does not agree with the Hebrew accents, which put a strong stop after Lehi. The Hebrew accents rather convey the sense that the name En-kakkoreh continued to be the name of the well unto the day of the writer.
But (or, and) God clave, etc. Cf. Exo_17:6; Num_20:8, Num_20:11. The A.V. has quite misconceived the statement in the text, as if God had cloven a hollow place in the jawbone, and brought out the water thence; whereas the statement is quite clear that God clave the hollow place which is in Lehi (hal-Lehi, Num_20:9, note), and that a spring of water came out, to which Samson gave the name En-hakkorch, the spring of him that called upon God, which name continued till the time of the writer. The spring apparently continued till the time of St. Jerome, and of other later writers, in the seventh, twelfth, and fourteenth centuries; but Robinson was unable to identify it with any certainty ('B.R.,' 2:64). The word translated the (not a) hollow place (ham-maktesh) means a mortar; also the cavity in the jaw from which the molar teeth grow. The hollow ground from which the spring rose, with which Samson quenched his thirst, from its shape and from the connection with hal-Lechi (the jawbone) was called hammaktech. In Zep_1:11 it is also a proper name, apparently of some spot near Jerusalem. The name thereof, i.e. of the fountain, with which thereof, which is in the feminine gender, agrees. Which is in Lehi unto this day. This punctuation does not agree with the Hebrew accents, which put a strong stop after Lehi. The Hebrew accents rather convey the sense that the name En-kakkoreh continued to be the name of the well unto the day of the writer.
20And he judged Israel in the days of the Philistines twenty years.
The Pulpit Commentary
And he judged Israel, etc. See Jdg_16:1-31 :81. It looks as if it had been the intention to close the history of Samson with these Words, but that Jdg_16:1-31. was subsequently added, possibly from other sources. Compare the close of Jdg_20:1-48 and Jdg_21:1-25. of the Gospel of St. John. A possible explanation, however, of this verse being placed here is that it results from the statement in verse 19, that Samson's spirit came again, and he revived, or came to life again, after being on the very point of death; and, adds the writer, he judged Israel after this for twenty years.
And he judged Israel, etc. See Jdg_16:1-31 :81. It looks as if it had been the intention to close the history of Samson with these Words, but that Jdg_16:1-31. was subsequently added, possibly from other sources. Compare the close of Jdg_20:1-48 and Jdg_21:1-25. of the Gospel of St. John. A possible explanation, however, of this verse being placed here is that it results from the statement in verse 19, that Samson's spirit came again, and he revived, or came to life again, after being on the very point of death; and, adds the writer, he judged Israel after this for twenty years.
THE HOLY BIBLE
Judges
Chapter 15
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