SAMSON (Hebrew, Shimshōn), the great enemy of the Philistines, is reckoned as one of the judges of Israel in two editorial notes which belong to the chronological scheme of the book of Judges (xv. 20, xvi. 31); but his story itself, which is a self-contained narrative by a single hand (Jud. xiii. 2-16, 31a), represents him not as a judge but as a popular hero of vast strength and sarcastic humour, who has indeed been consecrated from his birth as the deliverer of Israel, and is not unaware of his vocation, but who yet is inspired by no serious religious or patriotic purpose, and becomes the enemy of the Philistines only from personal motives of revenge, the one passion which is stronger in him than the love of women. In his life, and still more in his death, he inflicts great injury on the oppressors of Israel, but he is never the head of a national uprising against them, nor do the Israelites receive any real deliverance at his hands. The story of his exploits is plainly taken from the mouths of the people, and one is tempted to conjecture that originally his Nazarite vow was conceived simply as a vow of revenge, which is the meaning it would have in an Arab story. Our narrator, however, conceives his life as a sort of prelude to the work of Saul (xiii. 5), and brings out its religious and national significance in this respect in the opening scene (ch. xiii.), which is closely parallel to the story of Gideon, and in the tragic close (ch. xvi.); while yet the character of Samson, who generally is quite forgetful of his mission, remains much as it had been shaped in rude popular tale in a circle which, like Samson himself, was but dimly conscious of the national and religious vocation of Israel....
The name of Samson (Shamshōn, of which the Massoretic Shimshōn is a more modern pronunciation, and later than the LXX., who write Σαμψών) means “solar,” but neither the name nor the story lends any solid support to Steinthal’s fantastic idea that the hero is a solar myth (compare Wellhausen-Bleek, p. 196). He is a member of an undoubtedly historical family of those Danites who had their standing camp near Zorah, not far from the Philistine border, before they moved north and seized Laish (compare xiii. 25 with xviii. 8, 11, 12). The family of Manoah had an hereditary sepulchre at Zorah, where Samson was said to lie (xvi. 31), and their name continued to be associated with Zorah even after the exile, when it appears that the Manahethites of Zorah were reckoned as Calibbites. The name had remained though the race changed (1 Chron. ii. 52, 54). One of Samson’s chief exploits is associated with a rock called from its shape “the Ass’s Jawbone,” from which sprung a fountain called En-hakkore, “the spring of the partridge,” and these names have influenced the form in which the exploit is told. The narrative of Samson’s marriage and riddle is of peculiar interest as a record of manners; specially noteworthy is the custom of the wife remaining with her parents after marriage (cf. Gen. ii. 24).
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son of Manoah, of the tribe of Dan, Judges xiii, 2, &c. We are no where acquainted with the name of his mother. He was born, A. M. 2849, and was a Nazarite from his infancy, by the divine command. He was brought up in a place called the camp of Dan, between Zorah and Estaol, Judges xiii, 25. His extraordinary achievements are particularly recorded in Judges xiv-xvi. “Faith” is attributed to him by St. Paul, though whether he retained it to the end of his life may be doubted. He is not inaptly called by an old writer, “a rough believer.”
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