--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 267 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/267/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 267. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/267/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 267. Judges · 23 of 29 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/267/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/267/#p-N ### Verse 3 [¶1] Took the doors of the gate - Though Samson was a very strong man, yet we do not find that he was a giant; consequently we may conjecture that the gates of the city were not very large, as he took at once the doors, the two posts, and the bar, with him. The cities of those days would appear to disadvantage among modern villages. [¶2] A hill - before Hebron - Possibly there were two Hebrons; it could not be the city generally understood by the word Hebron, as that was about twenty miles distant from Gaza: unless we suppose that על פני חברון al peney Chebron is to be understood of the road leading to Hebron: he carried all to the top of that hill which was on the road leading to Hebron. ### Verse 4 [¶4] He loved a woman in the valley of Sorek - Some think Samson took this woman for his wife; others, that he had her as a concubine. It appears she was a Philistine; and however strong his love was for her, she seems to have had none for him. He always matched improperly, and he was cursed in all his matches. Where the valley or brook of Sorek was, is not easy to be ascertained. Eusebius and Jerome say it lay southward of Eleutheropolis; but where was Eleutheropolis? Ancient writers take all their measurements from this city; but as it is nowhere mentioned in the Scriptures, it is impossible to fix its situation for we know not its ancient name. ### Verse 5 [¶6] See wherein his great strength lieth - They saw that his stature was not remarkable: and that, nevertheless, he had most extraordinary strength; therefore they supposed that it was the effect of some charm or amulet. The lords of the Philistines were the five following: Gaza, Gath, Askelon, Ekron, and Ashdod. All these considered Samson as a public enemy; and they promised this bad woman a large sum of money if she would obtain from him the important secret wherein his strength lay, that, depriving him of this supernatural power, they might be able to reduce him to bondage. ### Verse 7 [¶8] Seven green withs - That is, any kind of pliant, tough wood, twisted in the form of a cord or rope. Such are used in many countries formed out of osiers, hazel, etc. And in Ireland, very long and strong ropes are made of the fibres of bog-wood, or the larger roots of the fir, which is often dug up in the bogs or mosses of that country. But the Septuagint, by translating the Hebrew יתרים לחים yetharim lachim by νευραις ὑγραις, and the Vulgate by nerviceis funibus, understand these bonds to be cords made of the nerves of cattle, or perhaps rather out of raw hides, these also making an exceedingly strong cord. In some countries they take the skin of the horse, cut it lengthwise from the hide into thongs about two inches broad, and after having laid them in salt for some time, take them out for use. This practice is frequent in the country parts of Ireland; and both customs, the wooden cord, and that made of the raw or green hide, are among the most ancient perhaps in the world. Among the Irish peasantry this latter species of cord is called the tug and is chiefly used for agricultural purposes, particularly for drawing the plough and the harrow, instead of the iron chains used in other countries. ### Verse 9 [¶10] Men lying in wait - They probably did not appear, as Samson immediately broke his bonds when this bad woman said, The Philistines be upon thee. ### Verse 11 [¶12] If they bind me fast with new ropes - Samson wishes to keep up the opinion which the Philistines held; viz., that his mighty strength was the effect of some charm; and therefore he says, Seven green withs which had not been dried; new ropes that were never occupied; weave the seven locks of my hair with the web, etc.; the green withs, the new ropes, and the number seven, are such matters as would naturally be expected in a charm or spell. ### Verse 13 [¶14] The seven locks of my head - Probably Samson had his long hair plaited into seven divisions, and as his vow of a Nazarite obliged him to wear his hair, so, seven being a number of perfection among the Hebrews, his hair being divided into seven locks might more particularly point out the perfection designed by his Nazarite state. Every person must see that this verse ends abruptly, and does not contain a full sense. Houbigant has particularly noticed this, and corrected the text from the Septuagint, the reading of which I shall here subjoin: Εαν ὑφανῃς τας ἑπτα σειρας της κεφαλης μον αυν τῳ διασματι, και εγκρουσῃς τῳ πασσαλῳ εις τον τοιχον, και εσομαι ὡς εἱς των ανθρωπων ασθενης· Και εγενετο εν τῳ κοιμασθαι αυτον, και ελαβε Δαλιδα τας ἑπτα σειρας της κεφαλης αυτου, και ὑφανεν εν τῳ διασματι, και επηξε τῳ πασσαλῳ εις τον τοιχον; "If thou shalt weave the seven locks of my head with the web, and shalt fasten them with the pin in the wall, I shall become weak like other men: And so it was that, when he slept, Dalida took the seven locks of his head, and wove them with the web, and fastened it with the pin to the wall and said unto him," etc. [¶15] All the words printed here in italic, are wanting in the present Hebrew copies; but are preserved in the Septuagint, and are most obviously necessary to complete the sense; else Delilah appears to do something that she is not ordered to do, and to omit what she was commanded. ### Verse 16 [¶17] His soul was vexed unto death - What a consummate fool was this strong man! Might he not have seen, from what already took place, that Delilah intended his ruin? After trifling with her, and lying thrice, he at last commits to her his fatal secret, and thus becomes a traitor to himself and to his God. Well may we adopt the sensible observation of Calmet on this passage: La foiblesse du caeur de Samson, dans torte cette histoire, est encore plus etonnante que la force de son corps; "The weakness of Samson's heart in the whole of this history, is yet more astonishing than the strength of his body." ### Verse 17 [¶19] If I be shaven, then my strength will go from me - The miraculous strength of Samson must not be supposed to reside either in his hair or in his muscles, but in that relation in which he stood to God as a Nazarite, such a person being bound by a solemn vow to walk in a strict conformity to the laws of his Maker. It was a part of the Nazarite's vow to permit no razor to pass on his head; and his long hair was the mark of his Nazirate, and of his vow to God. When Samson permitted his hair to be shorn off, he renounced and broke his Nazir vow; in consequence of which God abandoned him, and therefore we are told, in [Jdg 16:20], that the Lord was departed from him. ### Verse 19 [¶21] She began to affect him - She had probably tied his hands slyly, while he was asleep, and after having cut off his hair, she began to insult him before she called the Philistines, to try whether he were really reduced to a state of weakness. Finding he could not disengage himself, she called the Philistines, and he, being alarmed, rose up, thinking he could exert himself as before, and shake himself, i.e., disengage himself from his bonds and his enemies: but he wist not that the Lord was departed from him; for as Delilah had cut off his locks while he was asleep, he had not yet perceived that they were gone. ### Verse 21 [¶23] Put out his eyes - Thus was the lust of the eye, in looking after and gazing on strange women, punished. As the Philistines did not know that his strength might not return, they put out his eyes, that he might never be able to plan any enterprise against them. [¶24] He did grind in the prison-house - Before the invention of wind and water-mills, the grain was at first bruised between two stones, afterwards ground in hand-mills. This is practiced in China and in different parts of the East still; and women and slaves are the persons who are obliged to turn these mills. Such instruments were anciently used in this country, and called querns, from the Anglo-Saxon and cweorn and cwyrn, which has the signification of a mill; hence cweorn stan, a millstone: and as quern conveys the notion of grinding, hence, cweornteth, the dentes molares or grinders in the jaws of animals. This clause of the verse is thus translated in the Saxon Octateuch: "And the Philistines laid their fangs, (seized) him soon, and led him away to their burgh, (city), and shut him up in prison, and made him grind at their hand-querne." So late as half a century ago I have seen these querns or hand-mills in these kingdoms. ### Verse 22 [¶26] The hair of his head began to grow again - And may we not suppose that, sensible of his sin and folly, he renewed his Nazir vow to the Lord, in consequence of which his supernatural strength was again restored? ### Verse 23 [¶28] Unto Dagon their god - Diodorus Siculus describes their god thus: Το μεν προσωπον εχει γυναικος, το δ' αλλο σωμα παν ιχθους; "It had the head of a woman, but all the rest of the body resembled a fish." [¶29] Dagon was called Dorceto among the heathens. Horace, in the following lines, especially in the third and fourth, seems to have in view the image of Dagon: - [¶30] Humano capiti cervicem pictor equinam [¶31] Pingere si velit; et varias inducere plumas, [¶32] Undique collatis Inembris; ut turpiter atrum [¶33] Desinat in piscem mulier formosa superne; [¶34] Spectatum admissi risum teneatis amici? [¶35] De Art. Poet., V. 1. "Suppose a painter to a human head [¶36] Should join a horse's neck; and wildly spread [¶37] The various plumage of the feather'd kind [¶38] O'er limbs of different beasts, absurdly join'd; [¶39] Or if he gave to view a beauteous maid, [¶40] Above the waist with every charm array'd, [¶41] Should a foul fish her lower parts infold, [¶42] Would you not smile such pictures to behold?" [¶43] Francis. ### Verse 25 [¶45] Call for Samson, that he may make us sport - What the sport was we cannot tell; probably it was an exhibition of his prodigious strength. This seems to be intimated by what is said, [Jdg 16:22], of the restoration of his hair; and the exertions he was obliged to make will account for the weariness which gave him the pretense to ask for leave to lean against the pillars. Some think he was brought out to be a laughing-stock, and that he was variously insulted by the Philistines; hence the version of the Septuagint: και ερραπιζον αυτον, and they buffeted him. Josephus, Antiq. Jud. lib. v., cap. 8, s. 12, says: He was brought out, ὁπως ενυβρισωσιν αυτον παρα τον ποτον, that they might insult him in their cups.