Oratorio by Handel to a text adapted by Hamilton from Milton (1743, London).
Samson
| Music Encyclopedia: Samson |
| Saints: Samson |
Samson (d. 565), bishop of Dol, perhaps the most important British missionary of the 6th century. Scholarly opinion is divided about the authenticity of his Life and whether it was written in the 7th or the 9th century; the earliest manuscripts of it date from the 11th. Its most credible elements are the following. Samson was Welsh by birth: his father, Amon, being from Dyfed, and his mother from Gwent. As a child he was offered to Illtud at Llantwit (South Glamorgan), where he was educated and ordained deacon and priest. After incurring the jealousy of Illtud's nephews in the community, Samson retired to Caldey (Ynys Byr). There he became cellarer and later abbot. He reformed an Irish monastery and then lived as a hermit near the river Severn. After becoming abbot of a nearby monastery and being consecrated bishop, he continued his missionary journeys, this time to Cornwall, where he stayed a considerable time; his disciples included Austell, Mewan, and Winnoc. The places associated with him are Padstow, St. Kew, Southill, and Golant, One of the isles of Scilly is named after him, which possibly indicates a missionary journey at this time. But like many other Welsh monks, he made his final home in Brittany, which was the scene of much apostolic activity, including visits to the Channel Islands, where one town of Guernsey bears his name. He also founded monasteries at Dol (Brittany) and at Pental (Normandy). At Dol he exercised, it would seem, episcopal jurisdiction, although there was not a regular see there until some centuries later. The ‘Samson peccator episcopus’ who signed the acts of the Council of Paris in 557 is probably to be identified with him. He is an excellent example of the wandering Celtic monk-bishop.
Some of his relics, including an arm and a crozier, were acquired by Athelstan, king of Wessex 924–39, for his monastery at Milton Abbas (Dorset). This is one reason why his feast was kept in many English calendars. There are six ancient dedications in England: his cult was well established too in Wales and Brittany. His usual emblems are a cross or staff with a dove and a book. Through Usuard his name passed into the Roman Martyrology. Feast: 28 July.
Bibliography
Click here for a list of abbreviations used in this bibliography.
- AA.SS. Iul. VI (1729), 568–93
- 79–150; R.P.S.; R. Fawtier, La Vie de S. Samson (1912)
- T. Taylor, The Life of St Samson of Dol (1925)
- G. H. Doble, The Saints of Cornwall, v (1970),80–103
- A. W. Wade Evans, Welsh Christian Origins (1934)
- F. C. Burkitt, ‘St. Samson of Dol’, J.T.S., xxvii (1925–6), 42–57
- E. G. Bowen, ‘The Travels of St. Samson of Dol’, Aberystwyth Studies, xiii (1934)
- J. C. Poulin, ‘La vie ancienne de S. Samson de Dol.’, Anal. Boll. 119 (2001), 261–307
| Britannica Concise Encyclopedia: Samson |
For more information on Samson, visit Britannica.com.
| Encyclopedia of Judaism: Samson |
(c. 12th cent. BCE). Judge in ancient Israel. Samson of the tribe of Dan, renowned for his extraordinary strength and enjoined to live as a Nazirite, forbidden wine and unclean food and not permitted to use a razor, performed a series of heroic deeds and judged Israel for 20 years (Judg. 15:20, 16:31), for it was said that he would begin to deliver Israel out of the hands of the Philistines (13:5). Among his exploits were the slaying of a young lion with his bare hands (14:5-6), the slaying of 30 men of Ashkelon (14:19), the capture of 300 foxes, whom he set on fire and released in the fields of the Philistines (15:4-5), and the slaying of 1,000 Philistines with an ass's jawbone (15:15).
Samson was involved with three Philistine women. Rather than marry in his own tribe he married a Timnite woman with whom he had become infatuated, but her father later took her from him (14:2ff.). Subsequently he took up with a harlot in Gaza and barely escaped a Philistine ambush while at her house (16:1-3), and finally he became enamoured of Delilah (16:4), hired by the Philistines to entice him to reveal the secret of his strength. When he finally told her that the secret was his unshaven hair, she caused him to fall asleep in her lap and had his hair cut off. The Philistines then took him away and put out his eyes and imprisoned him in Gaza. During a feast for Dagon the Philistines brought him out to mock him, but as his hair had grown back and he was seized with the spirit of the Lord he was able to take hold of two pillars and pull down the temple, killing the 3,000 Philistines within and himself as well (16:23-30).
The story of Samson with its marked folk elements may be intended to point to the dangers of marrying foreign women, and to underscore the power of the Lord in avenging his champions.
| Bible Guide: Samson |
("little sun")
A member of the tribe of Dan, described in the Book of Judges as the last of Israel's judges. According to Judges 16:31, he judged Israel for 20 years. His heroic deeds are recorded in chapters 13-16 of the Book of Judges.
The Samson saga consists of a birth and recognition story, followed by romantic encounters with three Philistine women and the complications associated with these unions. The story's moral could have been to warn against marriage with non-Israelites. Scattered throughout the stories are three prayers, the first by Manoah, Samson's father (Judg 13:8), and the other two placed in the son's mouth (Judg 15:18; 16:28). Manoah's request is couched in proper cultic language, whereas Samson's are appropriate expressions on the lips of an unconventional soldier. The request for water comes close to rebuking the Lord, and the final plea for death in the two-part prayer can be translated as grim determination: "Let me die with the Philistines." Two victory songs enliven the narrative, the first attributed to Samson after his slaughter of a thousand Philistines with the jawbone of an ass (Judg 15:16) and the second ascribed to victorious Philistines who had blinded their prisoner, the mighty Samson (Judg 16:23-24). The latter song is unusual because of its powerful use of rhyme, rare in Hebrew poetry. Equally rare in the Bible are the three riddles in the story about the lovely Timnite (Judg 14:14, 18). The bulk of the story is made up of heroic deeds. Samson slew a young lion with his bare hands; he killed 30 men from Ashkelon and took their clothes to pay a wager; he caught 300 foxes and set them on fire, turning them loose in the Philistines' grain fields; he broke a rope and then slew 1,000 men with the jawbone of an ass; he pulled up the gate of gaza, together with its posts, and took it several miles from the city; he pulled down the temple of Dagon, killing about 3,000 people.
The religious dimension shines through these earthy tales from start to finish. Samson's mother received a visit from an angel, who told her that she would conceive and give birth to an unusual son, a Nazirite. Naturally, the prayers call attention to the religious dimension of the story, but it is even noted that in most instances Samson's strength derived from seizure by the spirit rather than from long hair. In the end the mighty warrior lifts his eyes in prayer toward the real hero of the story, God. The victorious Philistines will never again make sport of God's champion. Not every feature of the saga serves the purpose of entertainment and teaching. Occasionally, tribal jealousy creeps into the picture, for example when the inhabitants of Judah are portrayed as cowardly subjects who preferred bondage to the Philistines over fighting for freedom. Even Samson's lack of respect for his father is underscored; refusing to seek a wife among his own people, as his parents suggest, samson orders his father to get the beautiful Timnite for him. The early church therefore had difficulty accepting Samson, despite the identification of him as a saint in Hebrews 11:32. His liaisons with women of dubious virtue and his suicide caused great difficulty at first, but eventually Samson came to represent a type of Christ. The emphasis therefore fell on his mighty deeds, some of which seemed to parallel Jesus' acts as reported in the gospels.
Concordance
Judg 13:24; 14:1, 3, 5, 7,10, 12, 15-16,20; 15:1, 3-4,6-7, 10-12, 16; 16:1-3, 6-7, 9-10, 12-14, 20,23, 25-30. Heb 11:32
| Columbia Encyclopedia: Samson |
Samson, in the Bible, judge of Israel. His long hair was a symbol of his vows to God, and because of this covenant Samson was strong. The enemies of his people, the Philistines, accomplished his destruction through the woman Delilah. By cutting his hair she forced him to break his vow and thus destroyed his might. Captured and blinded and chained in the temple of the Philistines, he regained his strength as his hair grew long again, and with his bare hands he pulled down the temple, destroying himself along with his enemies. The Samson cycle was probably drawn from popular oral folk tales and may be a myth connected with the cult of sun worship. Milton's Samson Agonistes is a celebrated English poem on the blinded Samson.
Dictionary:
Sam·son1 (săm'sən)  |
In the Bible, the Israelite judge and powerful warrior who was betrayed to the Philistines by Delilah.
| Bible Dictionary: Samson |
In the Old Testament, an Israelite servant of God who pitted his invincible strength and his wits against the Philistines on many occasions. He was eventually betrayed by his lover, the beautiful Delilah, who tricked Samson into telling her that the secret of his strength lay in his uncut hair. Delilah cut Samson's hair while he slept, and then called for the Philistines, who captured and blinded him. During his captivity, Samson's hair grew back, and he eventually pulled the Philistines' banquet hall down on their heads.
| Wikipedia: Samson |
This article is about Biblical figure. For other uses, see Samson (disambiguation).
Samson, Shimshon (Hebrew: שמשון, Standard Šimšon Tiberian Šimšôn; meaning "of the sun" – perhaps proclaiming he was radiant and mighty, or "[One who] Serves [God]") or Shamshoun شمشون (Arabic) is the third to last of the Judges of the ancient Children of Israel mentioned in the Tanakh (the Hebrew bible), and the Talmud. He is described in the Book of Judges chapters 13 to 16.[1][2][3]
The exploits of Samson also appear in Josephus's Antiquities of the Jews, written in the last decade of the 1st Century AD, as well as in works by Pseudo-Philo, written slightly earlier.
Samson is a Herculean figure, who is granted tremendous strength by God to combat his enemies and perform heroic feats unachievable by ordinary humans:[4] wrestling a lion,[3][5][6][7] slaying an entire army with nothing more than the jawbone of an ass,[2][3][6][7][8] and destroying a temple.[1][3][7]
He is believed to be buried in Tel Tzora in Israel overlooking the Sorek valley. There reside two large gravestones of Samson and his father Manoah. Nearby stands Manoach’s altar (Judges 13:19-24).[9] It is located between the cities of Zorah and Eshtaol.[10]
Contents |
Biblical narrative
Samson's activity takes place during a time when God was punishing the Israelites, by giving them "into the hand of the Philistines".[11] An angel appears to Manoah, an Israelite from the tribe of Dan, in the city of Zorah, and to his wife, who had been unable to conceive.[2][5][12] This angel proclaims that the couple will soon have a son who will begin to deliver the Israelites from the Philistines.[5] The wife believed the angel, but her husband wasn't present, at first, and wanted the heavenly messenger to return, asking that he himself could also receive instruction about the child that was going to be born. Requirements were set up by the angel that Manoah's wife (as well as the child himself) were to abstain from all alcoholic beverages, and her promised child was not to shave or cut his hair. He was to be a "Nazirite" from birth. In ancient Israel, those wanting to be especially dedicated to God for awhile could take a nazarite vow, which included things like the aforementioned as well as other stipulations. [2][5][12] After the angel returned, Manoah soon prepared a sacrifice, but the Messenger would only allow it to be for God, touching his staff to it, miraculously engulfing it in flames. The angel then ascended to heaven in the fire. This was such dramatic evidence as to the nature of the messenger, that Manoah feared for his life, as it has been said that no-one can live after seeing God; however, his wife soon convinced him that if God planned to slay them, he would never have revealed such things to them to begin with. In due time the son, Samson, is born; he is reared according to these provisions.[5][12]
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When he becomes a young adult, Samson leaves the hills of his people to see the cities of the Philistines. While there, Samson falls in love with a Philistine woman from Timnah that, overcoming the objections of his parents who do not know that "it is of the Lord", he decides to marry her.[5][12][13] The intended marriage is actually part of God's plan to strike at the Philistines.[5] On the way to ask for the woman's hand in marriage, Samson is attacked by an Asiatic Lion and simply grabs it and rips it apart, as the spirit of God moves upon him, divinely empowering him. This so profoundly affects Samson that he just keeps it to himself as a secret. [5][6] 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.[5][6] He eats a handful of the honey and gives some to his parents.[5] At the wedding-feast, Samson proposes that he tell a riddle to his thirty groomsmen (all Philistines); if they can solve it, he will give them thirty pieces of fine linen and garments.[5][12] The riddle ("Out of the eater, something to eat; out of the strong, something sweet") is a veiled account of his second encounter with the lion (at which only he was present).[5][6] The Philistines are infuriated by the riddle.[5] The thirty groomsmen tell Samson's new wife that they will burn her and her father's household if she does not discover the answer to the riddle and tell it to them.[5][6] At the urgent and tearful imploring of his bride, Samson tells her the solution, and she tells it to the thirty groomsmen.[5][12] Before sunset on the seventh day they said to him,
- "What is sweeter than honey?
- and what is stronger than a lion?"
Samson said to them,
He flies into a rage and kills thirty Philistines of Ashkelon for their garments, which he gives his thirty groomsmen.[6][8][12] Still in a rage, he returns to his father's house, and his bride is given to the best man as his wife.[6][8][12] Her father refuses to allow him to see her, and wishes to give Samson the younger sister.[8][12] Samson attaches torches to the tails of three hundred foxes, leaving the panicked beasts to run through the fields of the Philistines, burning all in their wake.[6][8][12] The Philistines find out why Samson burned their crops, and they burn Samson's wife and father-in-law to death.[7][8][12] In revenge, Samson slaughters many more Philistines, smiting them "hip and thigh".[8][12]
Samson then takes refuge in a cave in the rock of Etam.[8][12][14] An army of Philistines went up and demanded from 3000 men of Judah to deliver them Samson.[12][14] 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.[7][14] Using the jawbone of an ass, he slays one thousand Philistines.[3][7][14] At the conclusion of Judges 15 it is said that "Samson led Israel for twenty years in the days of the Philistines".[14]
Later, Samson goes to Gaza, where he stays at a harlot's house.[8][15] His enemies wait at the gate of the city to ambush him, but he rips the gate up and carries it to "the hill that is in front of Hebron".[8][15]
He then falls in love with a woman, Delilah, at the Brook of Sorek.[7][8][15][16] The Philistines approach Delilah and induce her (with 1100 silver coins each) to try to find the secret of Samson's strength.[8][15] Samson, not wanting to reveal the secret, teases her, telling her that he will lose his strength should he be bound with fresh bowstrings.[8][15] She does so while he sleeps, but when he wakes up he snaps the strings.[8][15] She persists, and he tells her he can be bound with new ropes. She binds him with new ropes while he sleeps, and he snaps them, too.[8][15] She asks again, and he says he can be bound if his locks are woven together.[8][15] She weaves them together, but he undoes them when he wakes.[8][15] Eventually Samson tells Delilah that he will lose his strength with the loss of his hair.[7][8][15][16] Delilah calls for a servant to shave Samson's seven locks.[8][15][16] Since that breaks the Nazarite oath, God leaves him, and Samson is captured by the Philistines.[3][8][15] They burn out his eyes by holding a hot poker near them.[15] After being blinded, Samson is brought to Gaza, imprisoned, and put to work grinding grain.[15]
One day the Philistine leaders assemble in a temple for a religious sacrifice to Dagon, one of their most important deities, for having delivered Samson into their hands.[15][10] They summon Samson so women and men gather on the roof to watch.[15][16][10] Once inside the temple, Samson, his hair having grown long again, asks the servant who is leading him to the temple's central pillars if he may lean against them (referring to the pillars).[7][15][10]
- "Then Samson prayed to God, "remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes" (Judges 16:28)".[3][15][10] "Samson said, "Let me die with the Philistines!" (Judges 16:30)[10][17] Down came the temple on the rulers and all the people in it.[3][7][16][10][17] Thus he killed many more as he died than while he lived." (Judges 16:30).[7][17]
After his death, Samson's family recovers his body from the rubble and buries him near the tomb of his father Manoah.[10]
The fate of Delilah is never mentioned.[16]
In rabbinic literature
Rabbinical literature identifies Samson with Bedan;[12] Bedan was a Judge mentioned by Samuel in his farewell address (1 Samuel 12:11) among the Judges that delivered Israel from their enemies.[18] However, the name "Bedan" is not found in the Book of Judges.[18] The name "Samson" is derived from the Hebrew word "shemesh", which means the sun, so that Samson bore the name of God, who is called "a sun and shield" in Psalms 84:11; and as God protected Israel, so did Samson watch over it in his generation, judging the people even as did God.[12] Samson's strength was divinely derived (Talmud, Tractate Sotah 10a); and he further resembled God in requiring neither aid nor help.[19][12]
Jewish legend records that Samson's shoulders were sixty cubits broad.[12] (Although many talmudic commentaries explain that this is not to be taken litterally, for a person that size could not live normally in society. Rather it means he had the ability to carry a burden 60 cubits wide (approximately 30 meters) on his shoulders). [20] He was lame in both feet [21], 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[22].[12] Samson was said to be so strong that he could uplift two mountains and rub them together like two clods of earth,[23] yet his superhuman strength, like Goliath's, brought woe upon its possessor.[24][12]
In licentiousness he is compared with Amnon and Zimri, both of whom were punished for their sins.[25][12] Samson's eyes were put out because he had "followed them" too often.[26][12] It is said that in the twenty years during which Samson judged Israel he never required the least service from an Israelite [27], and he piously refrained from taking the name of God in vain.[12] Therefore, as soon as he told Delilah that he was a Nazarite of God she immediately knew that he had spoken the truth [26].[12] 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.[28][12]
In the Talmudic period, some seemed to have denied that Samson was a historic figure and was regarded by such individuals as a purely mythological personage. This was viewed as heretical by the rabbis of the Talmud, and they attempted to refute this. The named Hazelelponi as his mother in Numbers Rabbah Naso 10 and in Bava Batra 91a and stated that he had a sister named "Nishyan" or "Nashyan".[12]
Opinions
Some evidence suggests that Samson's home tribe of Dan might have been related to the Philistines themselves. "Dan" might be another name for the tribe of Sea Peoples otherwise known as the Denyen, Danuna, or Danaans. If so, then Samson's origin might be entirely Aegean.[29] These speculations are in stark contrast to the historical depictions expressed in the Bible and are therefore mutually exclusive.
Joan Comay, co-author of Who's Who in the Bible:The Old Testament and the Apocrypha, The New Testament, believes that the biblical story of Samson is so specific concerning time and place that Samson was undoubtedly a real person who pitted his great strength against the oppressors of Israel.[1]
In contrast, James King West finds that the hostilities between the Philistines and Hebrews appear to be of a "purely personal and local sort". He also finds that Samson stories have, in contrast to much of Judges, an "almost total lack of a religious or moral tone".[30]
Some modern academics have interpreted Samson as a solar deity, as a demi-god (such as Hercules or Enkidu) somehow enfolded into Jewish religious lore, or as an archetypical folklore hero, among others.[31]
Samson in folk culture
Samson parades are annual parades of a Samson figure in different villages in Lungau, Salzburg and two villages in the north-west Steiermark (Austria).[32]
Samson is one of the giant figures at the "Ducasse" festivities, which takes place at Ath, Belgium. [33]
Samson (spelled Sanson) plays a major role in many accounts of Basque mythology, where it is represented as a mighty giant capable of hurling heavy stones, often providing an explanation for the origin of mountains and megalithic monuments. In some places this role is played by a development of the character Roland (Errolan).
| Judges in the Bible |
|---|
|
In the Book of Joshua: Joshua |
References
- ^ a b c Comay, Joan; Ronald Brownrigg (1993) (in English). Who's Who in the Bible:The Old Testament and the Apocrypha, The New Testament. New York: Wing Books. pp. Old Testament, 320. ISBN 0-517-32170-X.
- ^ a b c d Rogerson, John W. (1999). Chronicle of the Old Testament Kings: The Reign-By-Reign Record of the Rulers of Ancient Israel. London: Thames & Hudson. pp. 58. ISBN 0500050953.
- ^ a b c d e f g h Porter, J.R. (2000). The Illustrated Guide to the Bible. New York: Barnes & Noble Books. pp. 75. ISBN 0-760-72278-1.
- ^ Comay, Joan; Ronald Brownrigg (1993) (in English). Who's Who in the Bible:The Old Testament and the Apocrypha, The New Testament. New York: Wing Books. pp. Old Testament, 316-317. ISBN 0-517-32170-X.
- ^ a b c d e f g h i j k l m n o Comay, Joan; Ronald Brownrigg (1993) (in English). Who's Who in the Bible:The Old Testament and the Apocrypha, The New Testament. New York: Wing Books. pp. Old Testament, 317. ISBN 0-517-32170-X.
- ^ a b c d e f g h i Rogerson, John W. (1999). Chronicle of the Old Testament Kings: The Reign-By-Reign Record of the Rulers of Ancient Israel. London: Thames & Hudson. pp. 59. ISBN 0500050953.
- ^ a b c d e f g h i j k Rogerson, John W. (1999). Chronicle of the Old Testament Kings: The Reign-By-Reign Record of the Rulers of Ancient Israel. London: Thames & Hudson. pp. 61. ISBN 0500050953.
- ^ a b c d e f g h i j k l m n o p q r s t u Comay, Joan; Ronald Brownrigg (1993) (in English). Who's Who in the Bible:The Old Testament and the Apocrypha, The New Testament. New York: Wing Books. pp. Old Testament, 318. ISBN 0-517-32170-X.
- ^ Philistines are upon you, Samson, Ynet
- ^ a b c d e f g h Comay, Joan; Ronald Brownrigg (1993) (in English). Who's Who in the Bible:The Old Testament and the Apocrypha, The New Testament. New York: Wing Books. pp. Old Testament, 319. ISBN 0-517-32170-X.
- ^ Judges 13
- ^ a b c d e f g h i j k l m n o p q r s t u v w x y z This article incorporates text from the 1901–1906 Jewish Encyclopedia article "Samson", a publication now in the public domain.
- ^ a b Judges 14
- ^ a b c d e Judges 15
- ^ a b c d e f g h i j k l m n o p q r Judges 16
- ^ a b c d e f Rogerson, John W. (1999). Chronicle of the Old Testament Kings: The Reign-By-Reign Record of the Rulers of Ancient Israel. London: Thames & Hudson. pp. 62. ISBN 0500050953.
- ^ a b c Judges 16:30
- ^ a b BibleGateway - Quick search: Bedan
- ^ (Midrash Genesis Rabbah xcviii. 18)
- ^ Ben Yehoyada and Maharal in commentry to Talmud tractate "sotah" 10a
- ^ (Talmud tractate Sotah 10a)
- ^ (Midrash Leviticus Rabbah viii. 2)
- ^ (ibid.; Sotah 9b)
- ^ (Midrash Eccl. Rabbah i., end)
- ^ (Leviticus Rabbah. xxiii. 9)
- ^ a b (Sotah l.c.)
- ^ (Midrash Numbers Rabbah ix. 25)
- ^ (Midrash Genesis Rabbah l.c. § 19)
- ^ Greenberg, Gary (2000). 101 Myths of the Bible. Sourcebooks, Inc.. pp. 171–172. ISBN 1-57071-586-6.
- ^ West, James King (1971) Introduction to the Old Testament, MacMillan Company, New York, p. 183.
- ^ Mobley, Gregory (2006) Samson and the Liminal Hero in the Ancient Near East, Continuum International Publishing Group, p. 5.
- ^ see de:Samsonfigur
- ^ see fr:Samson (Géant processionnel)
See also
External links
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| Preceded by Abdon |
Judge of Israel | Succeeded by Eli |
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Mentioned in
- Philistines (Bible)
- Los Grandes Lideres (1988 Spirituality & Philosophy Film)
- En Hakkore
- Samson et Dalila (Music Film)
- Honours Easy (1935 Crime Film)
- Biography: Samson and Delilah (1996 Spirituality & Philosophy Film)
- Abimélech (character)
- Samson et Dalila (opera)
- En-hakkore (place – in the Old Testament)
- Ramath-lehi (place – in the Old Testament)
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