Samson

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This article is about Samson in the Hebrew Bible. For other meanings, see Samson (disambiguation)

Samson or Shimshon (שִׁמְשׁוֹן "Of the sun" (perhaps proclaiming he was radiant and mighty) or "[One who] Serves [God]", Standard Hebrew Šimšon, Tiberian Hebrew Šimšôn) is the third to last of the Judges of the ancient Children of Israel mentioned in the Hebrew Bible. He is described in the Book of Judges in chapters 13 to 16.

Samson is something of a Herculean figure, utilizing massive strength to combat his enemies and perform heroic feats unachievable by ordinary men: wrestling a lion; slaying an entire army with nothing more than a mule's jawbone; and tearing down an entire building.

1 Biblical story
2 In rabbinic literature
3 In other literature
4 Samson's Life
5 See also
6 External links

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Biblical story

Samson is said to have lived during the period when the Israelites were oppressed by the power of the Philistines. At this time an angel from God appears to Manoah, an Israelite from the tribe of Dan, in the city of Zorah, and to his wife, who is sterile. This angel predicts that they will have a son who will deliver the Israelites from the Philistines. In accordance with Nazaritic requirements, she is to abstain from all alcoholic beverages and all unclean meat, and her promised child is not to shave or cut his hair. In due time the son, Samson, is born; he is reared according to these provisions.

When he becomes a young man Samson leaves the hills of his people to see the cities of the Philistines. While there, Samson becomes so infatuated with a Philistine woman from Timnah that, overcoming the objections of his parents (who didn't realise that it was the will of the Lord), he decides to marry her. On the way there to ask for her hand in marriage, Samson is attacked by a lion, killing it. He continues on to the Philistine's house, winning her hand in marriage.

On his way to the wedding, Samson notices that bees have nested in the carcass of the lion and have made honey. He eats a handful of the honey (undoubtedly famished from his desert travels). However, in doing this he breaks the first part of the Nazaritic law (not to eat from an unclean animal).

The wedding-feast is a customary seven-day banquet, at which Samson almost certainly drinks wine (thus breaking the second Nazaritic law). Samson proposes that he tell a riddle to his thirty groomsmen (all Philistines); if they can solve it, he will give them thirty sets of clothes and undergarments. The riddle is a veiled account of his encounter with the lion (at which only he was present). The Philistines believe they can solve it and are infuriated at not proving able.

The Philistines convince Samson's new wife to try and discover the answer. At the urgent and tearful imploring of his bride, Samson tells her the solution, and she tells it to the thirty groomsmen. Samson flies into a rage because he cannot provide the men with thirty sets of clothing. On a whim, he leaves the town and kills thirty Ashkelonites for their clothes and undergarments, which he gives his thirty groomsmen instead.

When Samson returns to Timnah, however, he finds his father-in-law has given his wife to one of Samson's friends. Her father refuses to allow him to see her, and wishes to give Samson the younger sister. Samson again displays his wrath by lighting the tails of three hundred foxes on fire, leaving the panicked beasts to run through the fields and vinyards of the Philistines, burning all in their wake. Inquiry as to the cause of this destruction leads the Philistines to burn the house of Samson's wife along with her and her father (believing that they are doing as Samson would want).

Samson then swore his revenge and took refuge in the rock of Etam. An army of Philistines went up and demanded from 3,000 men of Judah to deliver them Samson. With Samson's consent, they tie him with two new ropes and are about to hand him over to the Philistines when he breaks free. Using the jawbone of a donkey, he slays a thousand philistines. At the conclusion of Judges 15 it is said that "Samson led Israel for twenty years in the days of the Philistines." Image:Francesco Morone 001.jpg Chapter 16 records the disastrous end of Samson. He goes to Gaza where he falls in love with Delilah at the Brook of Sorek. The Philistines approach Delilah and induce her to try to find the secret of Samson's strength. Eventually Samson tells Delilah that he will lose his strength at the loss of his hair. It is important in comprehending the story to understand that Samson's power does not lie in his hair. It is merely that he has now already broken the first two laws of the Nazarite. This is the last straw, so God removes his power.

Delilah shaves Samson's hair and Samson is captured by the Philistines, who gouge out his eyeballs.

After being blinded, Samson is brought to Gaza, imprisoned, and put to work grinding grain (Judges 16:21).

One day the Philistine leaders assemble in a temple for a religious sacrifice to their god Dagon for having delivered Samson into their hands. As their merriment grows, they summon Samson so that he may entertain them. Once inside the temple, Samson asks the servant who is leading him to the temple's central pillars if he may lean against them.

"Then Samson prayed to the LORD, 'O Sovereign LORD, remember me. O God, please strengthen me just once more, and let me with one blow get revenge on the Philistines for my two eyes' (Judges 16:28)." "Samson said, 'Let me die with the Philistines!' (Judges 16:30) Down came the temple on the rulers and all the people in it. Thus he killed many more as he died than while he lived." (Judges 16:30).

After his death, Samson's family recovers his body from the rubble and buries him near the tomb of his father Manoah.

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In rabbinic literature

Rabbinical literature identifies Samson with Bedan; Bedan was a Judge mentioned by Samuel in his farewell address (1 Samuel 12:11) among the Judges that delivered Israel from their enemies. However, the name "Bedan" is not found in the Book of Judges.

The name "Samson" is derived from shemesh (= "sun"), so that Samson bore the name of God, who is also "a sun and shield" (Psalms 84:12). As God protected Israel, so did Samson watch over it in his generation, judging the people even as did God. Samson's strength was divinely derived (Talmud, Tractate Sotah 10a]). Samson resembled God in requiring neither aid nor help (Midrash Genesis Rabbah xcviii. 18).

Jewish legend records that Samson's shoulders were sixty ells broad. He was lame in both feet (Talmud Sotah 10a), but when the spirit of God came upon him he could step with one stride from Zorah to Eshtaol, while the hairs of his head arose and clashed against one another so that they could be heard for a like distance (Midrash Lev. Rabbah viii. 2). Samson was said to be so strong that he could uplift two mountains and rub them together like two clods of earth (ibid.; Sotah 9b), yet his superhuman strength, like Goliath's, brought woe upon its possessor (Midrash Eccl. Rabbah i., end).

In licentiousness he is compared with Amnon and Zimri, both of whom were punished for their sins (Lev. R. xxiii. 9). Samson's eyes were put out because he had "followed them" too often (Sotah l.c.).

It is said that in the twenty years during which Samson judged Israel he never required the least service from an Israelite (Midrash Numbers Rabbah ix. 25), and he piously refrained from taking the name of God in vain. As soon, therefore, as he told Delilah that he was a Nazarite of God she immediately knew that he had spoken the truth (Sotah l.c.). When he pulled down the temple of Dagon and killed himself and the Philistines the structure fell backward, so that he was not crushed, his family being thus enabled to find his body and to bury it in the tomb of his father (Midrash Gen. Rabbah l.c. § 19).

In the Talmudic period many seem to have denied that Samson was an historic figure; he was apparently regarded as a purely mythological personage. This was viewed as heretical by the rabbis of the Talmud, and they refuted this view.

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In other literature

Samson was given further consideration in 1671, when John Milton made him the sympathetic hero of his blank verse tragedy Samson Agonistes. Handel wrote his oratorio Samson in 1743. Camille Saint-Saëns wrote an opera, Samson et Dalila between 1868 and 1877.

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Samson's Life

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Samson's name and birthplace

In the Hebrew text which English translations of the book of Judges are based on, Samson is named Shimshon (Samson is an English rendering). Standard translations of the meaning of this name are usually ...who serves... or of the sun, but it can also be translated as Little Shamash (essentially as Shamash-ino). Shamash itself translates as sun or ...who serves.., but it is also the name of a Semitic sun-god, Shamash.

In the Tanakh, Samson was born in a place known as Tsorah. Tsorah is very close to Beth-Shamash (meaning House of Shamash), a Shamash cult-center. Shamash was a major god of Assyria and Babylon, which were situated near to Israel and Judah, whose name is thought to indicate that at earlier times Shamash was a more minor god.

Samson is also described as having to undertake Naziritic vows. Nazaroth is the word used in Hebrew for the Zodiac. Vows of the zodiac were taken by the sun-gods as they grew up, to guarantee the passing of the year.

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Dusk

Much early Semitic literature often features names that serve a descriptive function, rather than an accurate representation of names (for example the conflict between Hillel (whose name means victor) and Shammiel (whose name means loser), and also use was made of anagrams, and other devices (for example in the general consideration of the meaning of Yeshu).

The name Delilah, which is now considered to be Biblical Hebrew for charming can also be considered to be composed as D-lilah. D on its own is Dalet, which means door, whereas lilah means night, thus D-lilah is Door of the night.

Depictions of co-temporal sun-gods (for example, Shamash) from other religions in the region sometimes depict them having streamers, or hair, surrounding their head, representing the rays of the sun. When the sun loses its rays as it descends each night, the earth becomes colder, and the sun has lost its strength. By shearing it of its hair, the door of the night has robbed it of its strength, but as the next day begins, the hair grows back.

During the time the sun goes down, it gets darker, and is eventually not visible, though still present for a while, giving a mild amount of dusk light. Thus it has been blinded by the night. Solar eclipses, and winter, were also occasions during which early mythology regarded the sun as having been blinded by some cause.

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The day

The sun-gods of many early groups had associations with pillars, Thor had Thor's pillars, Herakles had The pillars of Herakles, and Melqart had the pillars that Herakles claimed before him. According to Strabo, Herakles had another set of pillars in the east. Arnobius explicitly states that the western pillars were placed there by Herakles because that is where the sun sets.

A theological set of pillars at the extreme west and east represented the limits of the sun's daily path, one set where it begins, and one where it dies. In the case of Melqart an actual set of pillars was created in the west, by Cadiz (on the island of Sancti Petri).

These theological limit pillars also appeared in other temples closer to Israel, such as in Tyre (three have been excavated, one to Shamash, each having two pillars), and even in Solomon's Temple (designed by Tyrians according to the Tanakh) in which they were named Boaz and Jachin. Image:Samson Fenster aus Alpirsbach.jpg The gateposts Samson begins his journey at, the gateposts that form the temple, are unlikely to refer to real gateposts. The Tanakh recounts that Samson took the gates, bar, and doorposts, carrying all on his shoulder to the top of a hill. City gates of the period, when excavated, reveal gigantic monoliths as the posts, and another as the lintel, so large that it would take a team of men to drag them into place. To remove the whole lot in one step would require also lifting up the wall that rested on them (and causing the entire wall to collapse). Since Samson later dies by pulling apart a temple, it is difficult to see how he could survive pulling apart a greater weight, and additionally carry most of it.

Samson dies by pulling down the two central pillars in a temple. The pillars at the end of the sun-god Melqart's daily journey, i.e., at his death (and also where Herakles was said to have died), were also considered to be in a temple (in Cadiz, which was at that time known as Gades). In excavated temples of Melqart, and other sun-gods of the region, such as Dagon, the pillars were placed at least three metres apart, and as such to pull the Philistine temple's down by pushing apart its two pillars would require an armspan significantly over three metres. To complete this task, Samson would thus require to be at least three times the size of an average human (thus a giant notable in records of other cultures, which have not been uncovered), or have arms very much longer than his body (similar to an orangutan).

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The yearly sun

Melqart, a sun god, was regarded by the ancient Greeks as a version of Herakles, and known in this form as the Tyrian Herakles. The Tyrian Herakles was strong, since the sun's heat is strong, and Herakles used his strength to kill a lion (the Nemean Lion) - a sun-related myth concerning the constellation Leo, which appears in the midst of summer (the main season of the sun). Samson was strong and killed a lion.

Image:Icelandic Samson.jpg

One myth concerning the Tyrian Herakles ties him to a Lydian by the name of Omphale, Omphale means navel, referring to the axis of the celestial sphere. Thus Omphale may be a Lydian goddess to which the sun-god was originally subservient, thus the name of Shamash meaning ...who serves.... Since the lion (Leo) is a constellation, the sun's turning round the axis of the celestial sphere means that it returns to the lion much later (after about a year). Omphale also means beehive, to which the lion of Samson had transformed on his return.

Herakles led the battles to free Thebes (the nation he was born into) from its oppressors, a general attribution given to sun gods. The Tribe of Dan may have originated amongst the Sea Peoples confederation, and as such their separation from it would have been a significant issue in their relations with the Philistines (who were amongst the Sea Peoples). Thus heroes of the Tribe of Dan would have as their enemies the Philistines.

At the time of the harvest, Samson sets fire to the fields, as does the sun in the dry Mediterranean climate. In winter, the sun reaches the solstice and stays at a static position for about three weeks. The apparent danger to the sun's survival, and its binding, is represented in the story in which Herakles finds himself bound in chains to be a victim of King Busiris's annual sacrifice, but eventually manages to burst free. Samson similarly bursts free of his chains when about to be sacrificed to the Philistines.

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