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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The idea which this chapter gives us of Samson is not what one might have expected concerning one who, by the special designation of heaven, was a Nazarite to God and a deliverer of Israel; and yet really he was both. Here is, I. Samson's courtship of a daughter of the Philistines, and his marriage to her, ver. 1-5, 7, 8. II. His conquest of a lion, and the prize he found in the carcase of it, ver. 5, 6, 8, 9. III. Samson's riddle proposed to his companions (ver. 10-14) and unriddled by the treachery of his wife, ver. 15-18. IV. The occasion this gave him to kill thirty of the Philistines (ver. 19) and to break off his new alliance, ver. 20.
Adam Clarke: Commentary on the Bible - 1831
Samson marries a wife of the Philistines, Jdg 14:1-4. Slays a young lion at Timnath, in the carcass of which he afterwards finds a swarm of bees, Jdg 14:5-9. He makes a feast; they appoint him thirty companions, to whom he puts forth a riddle, which they cannot expound, Jdg 14:10-14. They entice his wife to get the interpretation from him; she succeeds, informs them, and they tell the explanation, Jdg 14:15-18. He is incensed, and slays thirty of the Philistines, Jdg 14:19, Jdg 14:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 14:1, Samson desires a wife of the Philistines; Jdg 14:6, In his journey he kills a lion; Jdg 14:8, In a second journey he finds honey in the carcase; Jdg 14:10, Samson's marriage feast; Jdg 14:12, His riddle by his wife is made known; Jdg 14:19, He spoils thirty Philistines; Jdg 14:20, His wife is married to another.
John Gill
INTRODUCTION TO JUDGES 14
This chapter treats of Samson's courtship, and marriage of a Philistine woman, Judg 14:1 of his meeting with a young lion as he went courting, and of his slaying it, and afterwards finding honey in it, Judg 14:6, of a riddle which be framed out of this incident, and put to his companions at his marriage to solve, giving them seven days to do it in, with a promise of a reward, Judg 14:10 and of their solving it by means of his wife, who got the secret from him, Judg 14:15, which led him to slay thirty Philistines, to make good his promise of thirty sheets and changes of raiment, and to leave his newly married wife, who was given to his companion, Judg 14:19.
14:114:1: Եւ էջ Սամփսոն ՚ի Թամնաթա՝ եւ ետես կի՛ն մի ՚ի Թամնաթա՝ ՚ի դստերացն այլազգեաց, եւ հաճո՛յ թուեցաւ առաջի նորա.
1. Սամփսոնն իջաւ Թամնաթա եւ Թամնաթայում այլազգիների աղջիկների մէջ մի կին տեսաւ, որը հաճելի թուաց նրան:
14 Սամփսոն Թամնաթա իջաւ ու Թամնաթայի մէջ Փղշտացիներու աղջիկներէն կին մը տեսաւ
Եւ էջ Սամփսոն ի Թամնաթա, եւ ետես կին մի ի Թամնաթա ի դստերացն այլազգեաց, [223]եւ հաճոյ թուեցաւ առաջի նորա:

14:1: Եւ էջ Սամփսոն ՚ի Թամնաթա՝ եւ ետես կի՛ն մի ՚ի Թամնաթա՝ ՚ի դստերացն այլազգեաց, եւ հաճո՛յ թուեցաւ առաջի նորա.
1. Սամփսոնն իջաւ Թամնաթա եւ Թամնաթայում այլազգիների աղջիկների մէջ մի կին տեսաւ, որը հաճելի թուաց նրան:
14 Սամփսոն Թամնաթա իջաւ ու Թամնաթայի մէջ Փղշտացիներու աղջիկներէն կին մը տեսաւ
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14:114:1: И пошел Самсон в Фимнафу и увидел в Фимнафе женщину из дочерей Филистимских [и она понравилась ему].
14:1 καὶ και and; even κατέβη καταβαινω step down; descend Σαμψων σαμψων Sampsōn; Sampson εἰς εις into; for Θαμναθα θαμναθα and; even εἶδεν οραω view; see γυναῖκα γυνη woman; wife εἰς εις into; for Θαμναθα θαμναθα from; away τῶν ο the θυγατέρων θυγατηρ daughter τῶν ο the ἀλλοφύλων αλλοφυλος foreigner
14:1 וַ wa וְ and יֵּ֥רֶד yyˌēreḏ ירד descend שִׁמְשֹׁ֖ון šimšˌôn שִׁמְשֹׁון Samson תִּמְנָ֑תָה timnˈāṯā תִּמְנָה Timnah וַ wa וְ and יַּ֥רְא yyˌar ראה see אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman בְּ bᵊ בְּ in תִמְנָ֖תָה ṯimnˌāṯā תִּמְנָה Timnah מִ mi מִן from בְּנֹ֥ות bbᵊnˌôṯ בַּת daughter פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine
14:1. descendit igitur Samson in Thamnatha vidensque ibi mulierem de filiabus PhilisthimThen Samson went down to Thamnatha, and seeing there a woman of the daughters of the Philistines,
1. And Samson went down to Timnah, and saw a woman in Timnah of the daughters of the Philistines.
And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines:

14:1: И пошел Самсон в Фимнафу и увидел в Фимнафе женщину из дочерей Филистимских [и она понравилась ему].
14:1
καὶ και and; even
κατέβη καταβαινω step down; descend
Σαμψων σαμψων Sampsōn; Sampson
εἰς εις into; for
Θαμναθα θαμναθα and; even
εἶδεν οραω view; see
γυναῖκα γυνη woman; wife
εἰς εις into; for
Θαμναθα θαμναθα from; away
τῶν ο the
θυγατέρων θυγατηρ daughter
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
14:1
וַ wa וְ and
יֵּ֥רֶד yyˌēreḏ ירד descend
שִׁמְשֹׁ֖ון šimšˌôn שִׁמְשֹׁון Samson
תִּמְנָ֑תָה timnˈāṯā תִּמְנָה Timnah
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman
בְּ bᵊ בְּ in
תִמְנָ֖תָה ṯimnˌāṯā תִּמְנָה Timnah
מִ mi מִן from
בְּנֹ֥ות bbᵊnˌôṯ בַּת daughter
פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine
14:1. descendit igitur Samson in Thamnatha vidensque ibi mulierem de filiabus Philisthim
Then Samson went down to Thamnatha, and seeing there a woman of the daughters of the Philistines,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10: Во время посещения Фимнафы (то же, что Опина, ср. Нав. XV:10, ныне Тибне), города, принадлежавшего колену Иудину, но занятого филистимлянами, Самсон увидел женщину-филистимлянку, которая понравилась ему и на которой он, вопреки возражению родителей, считавших незаконным для израильтянина входить в родство с необрезанными (ср. Исх. XXXIV:16; Втор. VII:3), женился.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samson Chooses a Philistine Wife; A Lion Slain by Samson. B. C. 1141.

1 And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines. 2 And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife. 3 Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well. 4 But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel. 5 Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him. 6 And the Spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done. 7 And he went down, and talked with the woman; and she pleased Samson well. 8 And after a time he returned to take her, and he turned aside to see the carcase of the lion: and, behold, there was a swarm of bees and honey in the carcase of the lion. 9 And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcase of the lion.
Here, I. Samson, under the extraordinary guidance of Providence, seeks an occasion of quarrelling with the Philistines, by joining in affinity with them--a strange method, but the truth is Samson was himself a riddle, a paradox of a man, did that which was really great and good, by that which was seemingly weak and evil, because he was designed not to be a pattern to us (who must walk by rule, not by example), but a type of him who, though he knew no sin, was made sin for us, and appeared in the likeness of sinful flesh, that he might condemn and destroy sin in the flesh, Rom. viii. 3.
1. As the negotiation of Samson's marriage was a common case, we may observe, (1.) That is was weakly and foolishly done of him to set his affections upon a daughter of the Philistines; the thing appeared very improper. Shall one that is not only an Israelite, but a Nazarite, devoted to the Lord, covet to become one with a worshipper of Dagon? Shall one marked for a patriot of his country match among those that are its sworn enemies? He saw this woman (v. 1), and she pleased him well, v. 3. It does not appear that he had any reason to think her wise or virtuous, or in any way likely to be a help-meet for him; but he saw something in her face that was very agreeable to his fancy, and therefore nothing will serve but she must be his wife. He that in the choice of a wife is guided only by his eye, and governed by his fancy, must afterwards thank himself if he find a Philistine in his arms. (2.) Yet it was wisely and well done not to proceed so much as to make his addresses to her till he had first made his parents acquainted with the matter. He told them, and desired them to get her for him to wife, v. 2. Herein he is an example to all children. Conformably to the law of the fifth commandment, children ought not to marry, nor to move towards marrying, without the advice and consent of their parents; those that do (as bishop Hall here expresses it) wilfully unchild themselves, and exchange natural affections for violent. parents have a property in their children as parts of themselves. In marriage this property is transferred; for such is the law of the relation that a man shall leave his father and his mother and cleave to his wife. It is therefore not only unkind and ungrateful, but very unjust, to alienate this property without their concurrence; whoso thus robbeth his father or mother, stealing himself from them, who is nearer and dearer to them than their goods, and yet saith, It is no transgression, the same is the companion of a destroyer, Prov. xxviii. 24. (3.) His parents did well to dissuade him from yoking himself thus unequally with unbelievers. Let those who profess religion, but are courting an affinity with the profane and irreligious, matching into families where they have reason to think the fear of God is not, nor the worship of God, let them hear their reasoning, and apply it to themselves: "Is there never a woman among the daughters of thy brethren, or, if none of our tribe, never a one among all thy people, never an Israelite, that pleases thee, or that thou canst think worthy of thy affection, that thou shouldest marry a Philistine?" In the old world the sons of God corrupted and ruined themselves, their families, and that truly primitive church, by marrying with the daughters of men, Gen. vi. 2. God had forbidden the people of Israel to marry with the devoted nations, one of which the Philistines were, Deut. vii. 3. (4.) If there had not been a special reason for it, it certainly would have been improper in him to insist upon his choice, and in them to agree to it at last. Yet their tender compliance with his affections may be observed as an example to parents not to be unreasonable in crossing their children's choices, nor to deny their consent, especially to those that have seasonably and dutifully asked it, without some very good cause. As children must obey their parents in the Lord, so parents must not provoke their children to wrath, lest they be discouraged. This Nazarite, in his subjection to his parents, asking their consent, and not proceeding till he had it, was not only an example to all children, but a type of the holy child Jesus, who went down with his parents to Nazareth (thence called a Nazarene) and was subject to them, Luke ii. 51.
2. But this treaty of marriage is expressly said to be of the Lord, v. 4. Not only that God afterwards overruled it to serve his designs against the Philistines, but that he put it into Samson's heart to make this choice, that he might have occasion against the Philistine. It was not a thing evil in itself for him to marry a Philistine. It was forbidden because of the danger of receiving hurt by idolaters; where there was not only no danger of that kind, but an opportunity hoped for of doing that hurt to them which would be good service to Israel, the law might well be dispense with. It was said (ch. xiii. 25) that the Spirit of the Lord began to move him at times, and we have reason to think he himself perceived that Spirit to move him at this time, when he made this choice, and that otherwise he would have yielded to his parents' dissuasives, nor would they have consented at last if he had not satisfied them it was of the Lord. This would bring him into acquaintance and converse with the Philistines, by which he might have such opportunities of galling them as otherwise he could not have. It should seem, the way in which the Philistines oppressed Israel was, not by great armies, but by the clandestine incursions of their giants and small parties of their plunderers. In the same way therefore Samson must deal with them; let him but by this marriage get among them, and he would be a thorn in their sides. Jesus Christ, having to deliver us from this present evil world, and to cast out the prince of it, did himself visit it, though full of pollution and enmity, and, by assuming a body, did in some sense join in affinity with it, that he might destroy our spiritual enemies, and his own arm might work the salvation.
II. Samson, by a special providence, is animated and encouraged to attack the Philistines. That being the service for which he was designed, God, when he called him to it, prepared him for it by two occurrences:--
1. By enabling him, in one journey to Timnath, to kill a lion, v. 5, 6. Many decline doing the service they might do because they know not their own strength. God let Samson know what he could do in the strength of the Spirit of the Lord, that he might never be afraid to look the greatest difficulties in the face. David, who was to complete the destruction of the Philistines, must try his hand first upon a lion and a bear, that thence he might infer, as we may suppose Samson did, that the uncircumcised Philistine should be as one of them, 1 Sam. xvii. 36. (1.) Samson's encounter with the lion was hazardous. It was a young lion, one of the fiercest sort, that set upon him, roaring for his prey, and setting his eye particularly upon him; he roared in meeting him, so the word is. He was all alone in the vineyards, whither he had rambled from his father and mother (who kept the high road), probably to eat grapes. Children consider not how they expose themselves to the roaring lion that seeks to devour when, out of a foolish fondness for liberty, they wander from under the eye and wing of their prudent pious parents. Nor do young people consider what lions lurk in the vineyards, the vineyards of red wines, as dangerous as snakes under the green grass. Had Samson met with this lion in the way, he might have had more reason to expect help both from God and man than here in the solitary vineyards, out of his road. But there was a special providence in it, and the more hazardous the encounter was, (2.) The victory was so much the more illustrious. It was obtained without any difficulty: he strangled the lion, and tore his throat as easily as he would have strangled a kid, yet without any instrument, not only no sword nor bow, but not so much as a staff or knife; he had nothing in his hand. Christ engaged the roaring lion, and conquered him in the beginning of his public work (Matt. iv. 1, &c.), and afterwards spoiled principalities and powers, triumphing over them in himself, as some read it, not by any instrument. He was exalted in his own strength. That which added much to the glory of Samson's triumph over the lion was that when he had done this great exploit he did not boast of it, did not so much as tell his father nor mother that which many a one would soon have published through the whole country. Modesty and humility make up the brightest crown of great performances.
2. By providing him, the next journey, with honey in the carcase of this lion, v. 8, 9. When he came down the next time to solemnize his nuptials, and his parents with him, he had the curiosity to turn aside into the vineyard where he had killed the lion, perhaps that with the sight of the place he might affect himself with the mercy of that great deliverance, and might there solemnly give thanks to God for it. It is good thus to remind ourselves of God's former favours to us. There he found the carcase of the lion; the birds or beasts of prey, it is likely, had eaten the flesh, and in the skeleton a swarm of bees had knit, and made a hive of it, and had not been idle, but had there laid up a good stock of honey, which was one of the staple commodities of Canaan; such plenty there was of it that the land is said to flow with milk and honey. Samson, having a better title than any man to the hive, seizes the honey with his hands. This supposes an encounter with the bees; but he that dreaded not lion's paws had no reason to fear their stings. As by his victory over the lion he was emboldened to encounter the Philistine-giants, if there should be occasion, notwithstanding their strength and fierceness, so by dislodging the bees he was taught not to fear the multitude of the Philistines; though they compassed him about like bees, yet in the name of the Lord he should destroy them, Ps. cxviii. 12. Of the honey he here found, (1.) He ate himself, asking no questions for conscience' sake; for the dead bones of an unclean beast had not that ceremonial pollution in them that the bones of a man had. John Baptist, that Nazarite of the New Testament, lived upon wild honey. (2.) He gave to his parents, and they did eat; he did not eat all himself. Hast thou found honey? eat so much as is sufficient for thee, and no more, Prov. xxv. 16. He let his parents share with him. Children should be grateful to their parents with the fruits of their own industry, and so show piety at home, 1 Tim. v. 4. Let those that by the grace of God have found sweetness in religion themselves communicate their experience to their friends and relations, and invite them to come and share with them. He told not his parents whence he had it, lest they should scruple eating it. Bishop Hall observes here that those are less wise and more scrupulous than Samson that decline the use of God's gifts because they find them in ill vessels. Honey is hone still, though in a dead lion. Our Lord Jesus having conquered Satan, that roaring lion, believers find honey in the carcase, abundant strength and satisfaction, enough for themselves and for all their friends, from that victory.
Adam Clarke: Commentary on the Bible - 1831
14:1: Went down to Timnath - A frontier town of the Philistines, at the beginning of the lands belonging to the tribe of Judah, Jos 15:57; but afterwards given up to Dan, Jos 19:43. David took this place from the Philistines, but they again got possession of it in the reign of Ahaz, Ch2 28:18.
Albert Barnes: Notes on the Bible - 1834
14:1: Timnath - See Jos 15:10 and note. It was below Zorah Jdg 13:2, about three miles S. W. of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: Timnath: Gen 38:12, Gen 38:13; Jos 15:10, Jos 19:43, aw, Gen 6:2, Gen 34:1, Gen 34:2; Sa2 11:2; Job 31:1; Psa 119:37; Jo1 2:16
Carl Friedrich Keil and Franz Delitzsch
14:1
Samson's First Transactions with the Philistines. - Judg 14:1-9. At Tibnath, the present Tibne, an hour's journey to the south-west of Sur'a (see at Josh 15:10), to which Samson had gone down from Zorea or Mahaneh-dan, he saw a daughter of the Philistines who pleased him; and on his return he asked his parents to take her for him as a wife (לקח, to take, as in Ex 21:9).
John Gill
14:1 And Samson went down to Timnath,.... A city which by lot fell to the tribe of Judah, but was afterwards given to the tribe of Dan, and now in the hands of the Philistines, Josh 15:57. Judah is said to go up to it, because the place where he lived lay below it, Gen 38:13, but Samson is said to go down to it, because he lived above it. The Jews (t) differ about the reconciliation of these two places; some say there were two of this name, the one is a descent, and the other is an ascent; others say there was but one, so situated, that they that came to it on one side ascended, and they that came to it on the other side descended. Bochart (u) approves of the former. According to Bunting (w), this was twelve miles from Eshtaol, where Samson lived:
and saw a woman in Timnath, of the daughters of the Philistines; who at this time dwelt there; he saw no doubt many other women besides her, but he took special notice of her, and entertained a particular affection for her; or, in other words, on sight of her fell in love with her.
(t) T. Bab. Sotah, fol. 10. 1. (u) IIierozoic. par. 1. l. 3. c. 4. col. 763, 764. (w) Travels, &c. p. 115.
John Wesley
14:1 Went - After he was come to mature age. Timnath - A place not far from the sea.
Robert Jamieson, A. R. Fausset and David Brown
14:1 SAMSON DESIRES A WIFE OF THE PHILISTINES. (Judg 14:1-5)
Timnath--now Tibna, about three miles from Zorah, his birthplace.
saw a woman . . . of the Philistines; and told his father and his mother, and said, . . . get her for me to wife--In the East parents did, and do in many cases still, negotiate the marriage alliances for their sons. During their period of ascendency, the Philistine invaders had settled in the towns; and the intercourse between them and the Israelites was often of such a friendly and familiar character as to issue in matrimonial relations. Moreover, the Philistines were not in the number of the seven devoted nations of Canaan [Deut 7:1-3] --with whom the law forbade them to marry.
14:214:2: եւ ել պատմեաց հօր իւրում եւ մօր իւրում եւ ասէ. Կի՛ն մի տեսի ՚ի Թամնաթա ՚ի դստերա՛ցն այլազգեաց. եւ արդ առէ՛ք զնա ինձ կնութեան։
2. Նա գնաց պատմեց իր հօրն ու մօրը եւ ասաց. «Թամնաթայում այլազգիների աղջիկների մէջ մի կին տեսայ. արդ, նրան ինձ համար կի՛ն առէք»:
2 Եւ իր տունը դարձաւ ու իր հօրը եւ մօրը պատմեց ու ըսաւ. «Թամնաթայի մէջ Փղշտացիներու աղջիկներէն կին մը տեսայ, զանիկա ինծի կին առէք»։
եւ ել պատմեաց հօր իւրում եւ մօր իւրում եւ ասէ. Կին մի տեսի ի Թամնաթա ի դստերացն այլազգեաց. եւ արդ առէք զնա ինձ կնութեան:

14:2: եւ ել պատմեաց հօր իւրում եւ մօր իւրում եւ ասէ. Կի՛ն մի տեսի ՚ի Թամնաթա ՚ի դստերա՛ցն այլազգեաց. եւ արդ առէ՛ք զնա ինձ կնութեան։
2. Նա գնաց պատմեց իր հօրն ու մօրը եւ ասաց. «Թամնաթայում այլազգիների աղջիկների մէջ մի կին տեսայ. արդ, նրան ինձ համար կի՛ն առէք»:
2 Եւ իր տունը դարձաւ ու իր հօրը եւ մօրը պատմեց ու ըսաւ. «Թամնաթայի մէջ Փղշտացիներու աղջիկներէն կին մը տեսայ, զանիկա ինծի կին առէք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:214:2: Он пошел и объявил отцу своему и матери своей и сказал: я видел в Фимнафе женщину из дочерей Филистимских; возьмите ее мне в жену.
14:2 καὶ και and; even ἀνέβη αναβαινω step up; ascend καὶ και and; even ἀπήγγειλεν απαγγελλω report τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak γυναῖκα γυνη woman; wife ἑόρακα οραω view; see ἐν εν in Θαμναθα θαμναθα from; away τῶν ο the θυγατέρων θυγατηρ daughter Φυλιστιιμ φυλιστιιμ and; even νῦν νυν now; present λάβετε λαμβανω take; get αὐτὴν αυτος he; him ἐμοὶ εμοι me εἰς εις into; for γυναῖκα γυνη woman; wife
14:2 וַ wa וְ and יַּ֗עַל yyˈaʕal עלה ascend וַ wa וְ and יַּגֵּד֙ yyaggˌēḏ נגד report לְ lᵊ לְ to אָבִ֣יו ʔāvˈiʸw אָב father וּ û וְ and לְ lᵊ לְ to אִמֹּ֔ו ʔimmˈô אֵם mother וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman רָאִ֥יתִי rāʔˌîṯî ראה see בְ vᵊ בְּ in תִמְנָ֖תָה ṯimnˌāṯā תִּמְנָה Timnah מִ mi מִן from בְּנֹ֣ות bbᵊnˈôṯ בַּת daughter פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now קְחוּ־ qᵊḥû- לקח take אֹותָ֥הּ ʔôṯˌāh אֵת [object marker] לִּ֖י llˌî לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
14:2. ascendit et nuntiavit patri suo et matri dicens vidi mulierem in Thamnatha de filiabus Philisthinorum quam quaeso ut mihi accipiatis uxoremHe came up, and told his father and his mother, saying: I saw a woman in Thamnatha of the daughters of the Philistines: I bescech you, take her for me to wife.
2. And he came up, and told his father and his mother, and said, I have seen a woman in Timnah of the daughters of the Philistines: now therefore get her for me to wife.
And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife:

14:2: Он пошел и объявил отцу своему и матери своей и сказал: я видел в Фимнафе женщину из дочерей Филистимских; возьмите ее мне в жену.
14:2
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
τῇ ο the
μητρὶ μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
γυναῖκα γυνη woman; wife
ἑόρακα οραω view; see
ἐν εν in
Θαμναθα θαμναθα from; away
τῶν ο the
θυγατέρων θυγατηρ daughter
Φυλιστιιμ φυλιστιιμ and; even
νῦν νυν now; present
λάβετε λαμβανω take; get
αὐτὴν αυτος he; him
ἐμοὶ εμοι me
εἰς εις into; for
γυναῖκα γυνη woman; wife
14:2
וַ wa וְ and
יַּ֗עַל yyˈaʕal עלה ascend
וַ wa וְ and
יַּגֵּד֙ yyaggˌēḏ נגד report
לְ lᵊ לְ to
אָבִ֣יו ʔāvˈiʸw אָב father
וּ û וְ and
לְ lᵊ לְ to
אִמֹּ֔ו ʔimmˈô אֵם mother
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman
רָאִ֥יתִי rāʔˌîṯî ראה see
בְ vᵊ בְּ in
תִמְנָ֖תָה ṯimnˌāṯā תִּמְנָה Timnah
מִ mi מִן from
בְּנֹ֣ות bbᵊnˈôṯ בַּת daughter
פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
קְחוּ־ qᵊḥû- לקח take
אֹותָ֥הּ ʔôṯˌāh אֵת [object marker]
לִּ֖י llˌî לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
14:2. ascendit et nuntiavit patri suo et matri dicens vidi mulierem in Thamnatha de filiabus Philisthinorum quam quaeso ut mihi accipiatis uxorem
He came up, and told his father and his mother, saying: I saw a woman in Thamnatha of the daughters of the Philistines: I bescech you, take her for me to wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:2: Get her for me - namely, by Paying the requisite dowry (see marginal references) and gifts to relations. Hence, the frequent mention of parents taking wives for their sons Exo 34:16; Neh 10:30, because the parents of the bridegroom conducted the negotiation, and paid the dower to the parents of the bride.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: get her: Gen 21:21, Gen 24:2, Gen 24:3, Gen 34:4, Gen 38:6; Kg2 14:9
John Gill
14:2 And he came up, and told his father and his mother,.... Of his passion of love, being desirous of having their approbation and consent, in which he acted a dutiful part, and what became him; and may be an example to children to advise with their parents, and have their opinion and consent before they engage in such an enterprise, even before courtship: and said:
I have seen a woman in Timnath of the daughters of the Philistines; whom he had a good liking of, and a strong affection for; he is very open and ingenuous in his account, does not go about to hide anything from his parents, or colour things over, or conceal her descent, but frankly tells them she was a Philistine woman, which he knew would at once furnish out an objection against her:
now therefore get her for me to wife: for it seems it was the custom then, when a young man had found a woman he liked, that it was left to his parents to entreat with the woman and her friends about the marriage of her to him.
John Wesley
14:2 To wife - Herein he is an example to all children, conformable to the fifth commandment. Children ought not to marry, nor to move toward it without the advice and consent of their parents. They that do, as Bishop Hall speaks, unchild themselves. Parents have a property in their children, as parts of themselves. In marriage this property is transferred. It is therefore not only unkind and ungrateful, but palpably unjust, to alienate this property, without their concurrence. Who so thus robbeth his father or mother, stealing himself from them who is nearer and dearer to them than their goods, and yet saith, It is no transgression, the same is the companion of a destroyer, .
14:314:3: Ասեն ցնա հայր եւ մայր իւր. Միթէ ո՞չ գուցէ ՚ի դստերաց եղբարց քոց՝ եւ յամենայն ժողովրդեան իմում կին, զի երթիցես դու առնուլ կին յայլազգեա՞ց անթլփատից։ Եւ ասէ Սամփսոն ցհայր իւր. Զնա՛ ած ինձ, զի նա՛ հաճոյ է աչաց իմոց[2639]։ [2639] Ոմանք. Եւ ասէ ցնա հայրն եւ մայրն... զի երթիցես դու երթալ առնուլ յայլազգեացն յանթլ՛՛։
3. Նրա հայրն ու մայրը ասացին նրան. «Մի՞թէ կին չկայ քո եղբայրների աղջիկների եւ իմ ամբողջ ժողովրդի մէջ, որ գնաս կին առնես անթլփատ այլազգիներից»: Սամփսոնն ասաց իր հօրը. «Նրան բե՛ր ինձ համար, որովհետեւ նա հաճելի է իմ աչքին»:
3 Անոր հայրն ու մայրը անոր ըսին. «Միթէ քու եղբայրներուդ աղջիկներուն մէջ ու իմ բոլոր ժողովուրդիս մէջ կին չկա՞յ, որ դուն անթլփատ Փղշտացիներէն կին առնելու պիտի երթաս»։ Բայց Սամփսոն իր հօրը ըսաւ. «Զանիկա ինծի առ, քանզի իմ աչքերուս անիկա հաճելի երեւցաւ»։
Ասեն ցնա հայր եւ մայր իւր. Միթէ ո՞չ գուցէ ի դստերաց եղբարց քոց եւ յամենայն ժողովրդեան իմում կին, զի երթիցես դու առնուլ կին յայլազգեաց անթլփատից: Եւ ասէ Սամփսոն ցհայր իւր. Զնա ած ինձ, զի նա հաճոյ է աչաց իմոց:

14:3: Ասեն ցնա հայր եւ մայր իւր. Միթէ ո՞չ գուցէ ՚ի դստերաց եղբարց քոց՝ եւ յամենայն ժողովրդեան իմում կին, զի երթիցես դու առնուլ կին յայլազգեա՞ց անթլփատից։ Եւ ասէ Սամփսոն ցհայր իւր. Զնա՛ ած ինձ, զի նա՛ հաճոյ է աչաց իմոց[2639]։
[2639] Ոմանք. Եւ ասէ ցնա հայրն եւ մայրն... զի երթիցես դու երթալ առնուլ յայլազգեացն յանթլ՛՛։
3. Նրա հայրն ու մայրը ասացին նրան. «Մի՞թէ կին չկայ քո եղբայրների աղջիկների եւ իմ ամբողջ ժողովրդի մէջ, որ գնաս կին առնես անթլփատ այլազգիներից»: Սամփսոնն ասաց իր հօրը. «Նրան բե՛ր ինձ համար, որովհետեւ նա հաճելի է իմ աչքին»:
3 Անոր հայրն ու մայրը անոր ըսին. «Միթէ քու եղբայրներուդ աղջիկներուն մէջ ու իմ բոլոր ժողովուրդիս մէջ կին չկա՞յ, որ դուն անթլփատ Փղշտացիներէն կին առնելու պիտի երթաս»։ Բայց Սամփսոն իր հօրը ըսաւ. «Զանիկա ինծի առ, քանզի իմ աչքերուս անիկա հաճելի երեւցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:314:3: Отец и мать его сказали ему: разве нет женщин между дочерями братьев твоих и во всем народе моем, что ты идешь взять жену у Филистимлян необрезанных? И сказал Самсон отцу своему: ее возьми мне, потому что она мне понравилась.
14:3 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him μὴ μη not οὔκ ου not εἰσιν ειμι be θυγατέρες θυγατηρ daughter τῶν ο the ἀδελφῶν αδελφος brother σου σου of you; your καὶ και and; even ἐκ εκ from; out of παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine γυνή γυνη woman; wife ὅτι οτι since; that σὺ συ you πορεύῃ πορευομαι travel; go λαβεῖν λαμβανω take; get γυναῖκα γυνη woman; wife ἀπὸ απο from; away τῶν ο the ἀλλοφύλων αλλοφυλος foreigner τῶν ο the ἀπεριτμήτων απεριτμητος uncircumcised καὶ και and; even εἶπεν επω say; speak Σαμψων σαμψων Sampsōn; Sampson πρὸς προς to; toward τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him ταύτην ουτος this; he λαβέ λαμβανω take; get μοι μοι me ὅτι οτι since; that αὕτη ουτος this; he εὐθεῖα ευθυς straight; directly ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine
14:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לֹ֜ו lˈô לְ to אָבִ֣יו ʔāvˈiʸw אָב father וְ wᵊ וְ and אִמֹּ֗ו ʔimmˈô אֵם mother הַ ha הֲ [interrogative] אֵין֩ ʔên אַיִן [NEG] בִּ bi בְּ in בְנֹ֨ות vᵊnˌôṯ בַּת daughter אַחֶ֤יךָ ʔaḥˈeʸḵā אָח brother וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole עַמִּי֙ ʕammˌî עַם people אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman כִּֽי־ kˈî- כִּי that אַתָּ֤ה ʔattˈā אַתָּה you הֹולֵךְ֙ hôlēḵ הלך walk לָ lā לְ to קַ֣חַת qˈaḥaṯ לקח take אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman מִ mi מִן from פְּלִשְׁתִּ֖ים ppᵊlištˌîm פְּלִשְׁתִּי Philistine הָ hā הַ the עֲרֵלִ֑ים ʕᵃrēlˈîm עָרֵל uncircumcised וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say שִׁמְשֹׁ֤ון šimšˈôn שִׁמְשֹׁון Samson אֶל־ ʔel- אֶל to אָבִיו֙ ʔāviʸw אָב father אֹותָ֣הּ ʔôṯˈāh אֵת [object marker] קַֽח־ qˈaḥ- לקח take לִ֔י lˈî לְ to כִּֽי־ kˈî- כִּי that הִ֖יא hˌî הִיא she יָשְׁרָ֥ה yāšᵊrˌā ישׁר be right בְ vᵊ בְּ in עֵינָֽי׃ ʕênˈāy עַיִן eye
14:3. cui dixerunt pater et mater sua numquid non est mulier in filiabus fratrum tuorum et in omni populo meo quia vis accipere uxorem de Philisthim qui incircumcisi sunt dixitque Samson ad patrem suum hanc mihi accipe quia placuit oculis meisAnd his father and mother said to him: Is there no woman among the daughters of thy brethren, or among all my people, that thou wilt take a wife of the Philistines, who are uncircumcised? And Samson said to his father: Take this woman for me; for she hath pleased my eyes.
3. Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well.
Then his father and his mother said unto him, [Is there] never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well:

14:3: Отец и мать его сказали ему: разве нет женщин между дочерями братьев твоих и во всем народе моем, что ты идешь взять жену у Филистимлян необрезанных? И сказал Самсон отцу своему: ее возьми мне, потому что она мне понравилась.
14:3
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
μὴ μη not
οὔκ ου not
εἰσιν ειμι be
θυγατέρες θυγατηρ daughter
τῶν ο the
ἀδελφῶν αδελφος brother
σου σου of you; your
καὶ και and; even
ἐκ εκ from; out of
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
γυνή γυνη woman; wife
ὅτι οτι since; that
σὺ συ you
πορεύῃ πορευομαι travel; go
λαβεῖν λαμβανω take; get
γυναῖκα γυνη woman; wife
ἀπὸ απο from; away
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
τῶν ο the
ἀπεριτμήτων απεριτμητος uncircumcised
καὶ και and; even
εἶπεν επω say; speak
Σαμψων σαμψων Sampsōn; Sampson
πρὸς προς to; toward
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
ταύτην ουτος this; he
λαβέ λαμβανω take; get
μοι μοι me
ὅτι οτι since; that
αὕτη ουτος this; he
εὐθεῖα ευθυς straight; directly
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
μου μου of me; mine
14:3
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לֹ֜ו lˈô לְ to
אָבִ֣יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֗ו ʔimmˈô אֵם mother
הַ ha הֲ [interrogative]
אֵין֩ ʔên אַיִן [NEG]
בִּ bi בְּ in
בְנֹ֨ות vᵊnˌôṯ בַּת daughter
אַחֶ֤יךָ ʔaḥˈeʸḵā אָח brother
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
עַמִּי֙ ʕammˌî עַם people
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
כִּֽי־ kˈî- כִּי that
אַתָּ֤ה ʔattˈā אַתָּה you
הֹולֵךְ֙ hôlēḵ הלך walk
לָ לְ to
קַ֣חַת qˈaḥaṯ לקח take
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
מִ mi מִן from
פְּלִשְׁתִּ֖ים ppᵊlištˌîm פְּלִשְׁתִּי Philistine
הָ הַ the
עֲרֵלִ֑ים ʕᵃrēlˈîm עָרֵל uncircumcised
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
שִׁמְשֹׁ֤ון šimšˈôn שִׁמְשֹׁון Samson
אֶל־ ʔel- אֶל to
אָבִיו֙ ʔāviʸw אָב father
אֹותָ֣הּ ʔôṯˈāh אֵת [object marker]
קַֽח־ qˈaḥ- לקח take
לִ֔י lˈî לְ to
כִּֽי־ kˈî- כִּי that
הִ֖יא hˌî הִיא she
יָשְׁרָ֥ה yāšᵊrˌā ישׁר be right
בְ vᵊ בְּ in
עֵינָֽי׃ ʕênˈāy עַיִן eye
14:3. cui dixerunt pater et mater sua numquid non est mulier in filiabus fratrum tuorum et in omni populo meo quia vis accipere uxorem de Philisthim qui incircumcisi sunt dixitque Samson ad patrem suum hanc mihi accipe quia placuit oculis meis
And his father and mother said to him: Is there no woman among the daughters of thy brethren, or among all my people, that thou wilt take a wife of the Philistines, who are uncircumcised? And Samson said to his father: Take this woman for me; for she hath pleased my eyes.
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Adam Clarke: Commentary on the Bible - 1831
14:3: Is there never a woman - To marry with any that did not belong to the Israelitish stock, was contrary to the law, Exo 34:16; Deu 7:3. But this marriage of Samson was said to be of the Lord, Jdg 14:4; that is, God permitted it, (for in no other sense can we understand the phrase), that it might be a means of bringing about the deliverance of Israel.
For she pleaseth me well - כי היאישרה בעיני ki hi yisherah beeynai, for she is right in my eyes. This is what is supposed to be a sufficient reason to justify either man or woman in their random choice of wife or husband; the maxim is the same with that of the poet: -
"Thou hast no fault, or I no fault can spy;
Thou art all beauty or all blindness I."
When the will has sufficient power, its determinations are its own rule of right. That will should be pure and well directed that says, It shall be so, because I Will it should be so. A reason of this kind is similar to that which I have seen in a motto on the brass ordnance of Lewis XIV., Ultima Ratio Regum, the sum of regal logic; i.e., "My will, backed by these instruments of destruction, shall be the rule of right and wrong." The rules and principles of this logic are now suspected; and it is not likely to be generally received again without violent demonstration.
Albert Barnes: Notes on the Bible - 1834
14:3: The uncircumcised Philistines - Compare Sa1 14:6; Sa1 17:26; Sa1 31:4, for a similar use of the term as one of reproach. Also Act 11:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: thy brethren: Gen 13:8, Gen 21:3, Gen 21:4, Gen 21:27
uncircumcised: Jdg 15:18; Gen 34:14; Exo 34:12-16; Deu 7:2, Deu 7:3; Sa1 14:6, Sa1 17:26, Sa1 17:36, Sa1 31:4; Sa2 1:20
she pleaseth me well: Heb. she is right in mine eyes
Carl Friedrich Keil and Franz Delitzsch
14:3
His parents expressed their astonishment at the choice, and asked him whether there was not a woman among the daughters of his brethren (i.e., the members of his own tribe), or among all his people, that he should want to fetch one from the Philistines, the uncircumcised. But Samson repeated his request, because the daughter of the Philistines pleased him. The aversion of his parents to the marriage was well founded, as such a marriage was not in accordance with the law. It is true that the only marriages expressly prohibited in Ex 34:16 and Deut 7:3-4, are marriages with Canaanitish women; but the reason assigned for this prohibition was equally applicable to marriages with daughters of the Philistines. In fact, the Philistines are reckoned among the Canaanites in Josh 13:3 upon the very same ground. But Samson was acting under a higher impulse, whereas his parents did not know that it was from Jehovah, i.e., that Jehovah had so planned it; "for Samson was seeking an opportunity on account of the Philistines," i.e., an occasion to quarrel with them, because, as is afterwards added in the form of an explanatory circumstantial clause, the Philistines had dominion over Israel at that time. תּאנה, ἁπ. λεγ., an opportunity (cf. התאנּה, 4Kings 5:7).
Geneva 1599
14:3 Then his father and his mother said unto him, [Is there] (a) never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well.
(a) Though his parents justly reprove him, yet it appears that this was the secret work of the Lord, (Judg 14:4).
John Gill
14:3 Then his father and his mother said unto him,.... What he might expect, and doubtless did expect:
is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? none in their own family, nor in the tribe of Dan, nor among the whole nation of Israel, but must go among the uncircumcised Philistines; for though they were not of the seven nations of the Canaanites, with whom marriage was forbidden, yet they not only dwelt where they did, and where the Israelites should, but were idolaters and impure persons, and therefore affinity should not be contracted with them, as being of a dangerous consequence, which might entice to idolatry. Ben Gersom observes, that their Rabbins say he made her a proselyte first, though he did not acquaint his parents with it, and so Abarbinel; but this seems not likely, for, had this been the case, he would have had an easy and ready reply to this objection of theirs:
and Samson said unto his father, get her for me, for she pleaseth me well; or "is right in mine eyes" (x); not only his eyes were taken with her beauty or external form, but it was right in his sight, in his judgment, to marry her; he having an impulse upon his mind from the Spirit of God unto it, though he did not let his parents know of it, but left them to conclude it sprung from a strong affection to her person. Abarbinel observes, that he only addressed his father, and not his mother, she being most vehemently against the match, and expressing more uneasiness at it than his father did; but it is most likely that he addressed his father particularly, because he was the proper person to negotiate this affair for him.
(x) "recta in oculis meis", Montanus, Junius et Tremellius.
John Wesley
14:3 Philistines - With whom the Israelites were forbidden to marry. For although the Philistines were not Canaanites in their original, yet they were so in their concurrence with them in wickedness, and therefore were liable to the same judgments with them. Get her - This action of Samson's, though against common rules, seems to be warranted, by the direction of God, (mentioned in the following words) which was known to Samson, but not to his parents. Pleaseth me - Not so much for her beauty, as for the design mentioned in the next verse.
Robert Jamieson, A. R. Fausset and David Brown
14:3 Is there never a woman among the daughters of thy brethren--that is, "of thine own tribe"--a Danite woman.
Samson said . . . Get her for me; for she pleaseth me well--literally, "she is right in mine eyes"; not by her beautiful countenance or handsome figure, but right or fit for his purpose. And this throws light on the historian's remark in reference to the resistance of his parents: they "knew not that it was of the Lord, that he sought an occasion against the Philistines"--rather, "from the Philistines"--originating on their side. The Lord, by a course of retributive proceedings, was about to destroy the Philistine power, and the means which He meant to employ was not the forces of a numerous army, as in the case of the preceding judges, but the miraculous prowess of the single-handed champion of Israel. In these circumstances, the provocation to hostilities could only spring out of a private quarrel, and this marriage scheme was doubtless suggested by the secret influence of the Spirit as the best way of accomplishing the intended result.
14:414:4: Եւ հայր նորա եւ մայր նորա ո՛չ գիտացին թէ ՚ի Տեառնէ է, զի հատուցումն խնդրիցէ նա յայլազգեացն. եւ ՚ի ժամանակին յայնմիկ այլազգի՛քն տիրէին Իսրայէլի։
4. Նրա հայրն ու մայրը չգիտէին, որ դա Տիրոջից է, որպէսզի նա վրէժ լուծի այլազգիներից: Այն ժամանակ այլազգիներն իշխում էին Իսրայէլի վրայ:
4 Անոր հայրն ու մայրը չէին գիտեր թէ այս բանը Տէրոջմէն է, քանզի անիկա Փղշտացիներէն առիթ մը կը փնտռէր, քանզի Փղշտացիները Իսրայէլի վրայ կ’իշխէին։
Եւ հայր նորա եւ մայր նորա ոչ գիտացին թէ ի Տեառնէ է, զի [224]հատուցումն խնդրիցէ`` նա յայլազգեացն. եւ ի ժամանակին յայնմիկ այլազգիքն տիրէին Իսրայելի:

14:4: Եւ հայր նորա եւ մայր նորա ո՛չ գիտացին թէ ՚ի Տեառնէ է, զի հատուցումն խնդրիցէ նա յայլազգեացն. եւ ՚ի ժամանակին յայնմիկ այլազգի՛քն տիրէին Իսրայէլի։
4. Նրա հայրն ու մայրը չգիտէին, որ դա Տիրոջից է, որպէսզի նա վրէժ լուծի այլազգիներից: Այն ժամանակ այլազգիներն իշխում էին Իսրայէլի վրայ:
4 Անոր հայրն ու մայրը չէին գիտեր թէ այս բանը Տէրոջմէն է, քանզի անիկա Փղշտացիներէն առիթ մը կը փնտռէր, քանզի Փղշտացիները Իսրայէլի վրայ կ’իշխէին։
zohrab-1805▾ eastern-1994▾ western am▾
14:414:4: Отец его и мать его не знали, что это от Господа, и что он ищет случая {отмстить} Филистимлянам. А в то время Филистимляне господствовали над Израилем.
14:4 καὶ και and; even ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him οὐκ ου not ἔγνωσαν γινωσκω know ὅτι οτι since; that παρὰ παρα from; by κυρίου κυριος lord; master ἐστίν ειμι be ὅτι οτι since; that ἐκδίκησιν εκδικησις vindication; vengeance αὐτὸς αυτος he; him ζητεῖ ζητεω seek; desire ἐκ εκ from; out of τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner κυριεύοντες κυριευω lord; master ἐν εν in Ισραηλ ισραηλ.1 Israel
14:4 וְ wᵊ וְ and אָבִ֨יו ʔāvˌiʸw אָב father וְ wᵊ וְ and אִמֹּ֜ו ʔimmˈô אֵם mother לֹ֣א lˈō לֹא not יָדְע֗וּ yāḏᵊʕˈû ידע know כִּ֤י kˈî כִּי that מֵ mē מִן from יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הִ֔יא hˈî הִיא she כִּי־ kî- כִּי that תֹאֲנָ֥ה ṯōʔᵃnˌā תֹּאֲנָה occasion הֽוּא־ hˈû- הוּא he מְבַקֵּ֖שׁ mᵊvaqqˌēš בקשׁ seek מִ mi מִן from פְּלִשְׁתִּ֑ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine וּ û וְ and בָ vā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔יא hˈî הִיא she פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine מֹשְׁלִ֥ים mōšᵊlˌîm משׁל rule בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
14:4. parentes autem eius nesciebant quod res a Domino fieret et quaereret occasionem contra Philisthim eo enim tempore Philisthim dominabantur IsraheliNow his parents knew not that the thing was done by the Lord, and that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel.
4. But his father and his mother knew not that it was of the LORD; for he sought an occasion against the Philistines. Now at that time the Philistines had rule over Israel.
But his father and his mother knew not that it [was] of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel:

14:4: Отец его и мать его не знали, что это от Господа, и что он ищет случая {отмстить} Филистимлянам. А в то время Филистимляне господствовали над Израилем.
14:4
καὶ και and; even
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
οὐκ ου not
ἔγνωσαν γινωσκω know
ὅτι οτι since; that
παρὰ παρα from; by
κυρίου κυριος lord; master
ἐστίν ειμι be
ὅτι οτι since; that
ἐκδίκησιν εκδικησις vindication; vengeance
αὐτὸς αυτος he; him
ζητεῖ ζητεω seek; desire
ἐκ εκ from; out of
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
κυριεύοντες κυριευω lord; master
ἐν εν in
Ισραηλ ισραηλ.1 Israel
14:4
וְ wᵊ וְ and
אָבִ֨יו ʔāvˌiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֜ו ʔimmˈô אֵם mother
לֹ֣א lˈō לֹא not
יָדְע֗וּ yāḏᵊʕˈû ידע know
כִּ֤י kˈî כִּי that
מֵ מִן from
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הִ֔יא hˈî הִיא she
כִּי־ kî- כִּי that
תֹאֲנָ֥ה ṯōʔᵃnˌā תֹּאֲנָה occasion
הֽוּא־ hˈû- הוּא he
מְבַקֵּ֖שׁ mᵊvaqqˌēš בקשׁ seek
מִ mi מִן from
פְּלִשְׁתִּ֑ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine
וּ û וְ and
בָ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֔יא hˈî הִיא she
פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
מֹשְׁלִ֥ים mōšᵊlˌîm משׁל rule
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
14:4. parentes autem eius nesciebant quod res a Domino fieret et quaereret occasionem contra Philisthim eo enim tempore Philisthim dominabantur Israheli
Now his parents knew not that the thing was done by the Lord, and that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel.
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jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:4: His father and mother very properly opposed Samson's marriage with a Pagan woman, the daughter of the oppressors of his race. But they could not pRev_ail, because it was the secret purpose of God by these means to "seek occasion" against the Philistines; i. e. to make the misconduct of the father of Samson's wife, which He foresaw, the occasion of destruction to the Philistines. Compare the marginal references for similar statements.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: it was of the Lord: That is, God permitted it, that it might be a means of bringing about the deliverance of Israel. Such marriages were forbidden to the Israelites, to keep them separate from the idolatrous nations. Jos 11:20; Kg1 12:15; Kg2 6:33; Ch2 10:15, Ch2 22:7, Ch2 25:20; Psa 115:3
had dominion: Jdg 13:1, Jdg 15:11; Deu 28:48
Geneva 1599
14:4 But his father and his mother knew not that it [was] of the LORD, that he sought an occasion against the (b) Philistines: for at that time the Philistines had dominion over Israel.
(b) To fight against them for the deliverance of Israel.
John Gill
14:4 And his father and mother knew not that it was of the Lord,.... That he should marry this uncircumcised Philistine; Samson knew it was, and that his desire of having her in marriage did not arise from carnal affection to her merely, being captivated with her beauty and external form, for she was not so very fair, her younger sister was fairer than she, Judg 15:2 but he perceived it was the mind and will of God that he should take such a person to wife, by the impulse of the Spirit of God upon him, pointing it, unto him, inclining and urging him to it, suggesting the end and design of it, and the opportunity it would give him of quarrelling with the Philistines, and taking vengeance on them; but this his parents were ignorant of, nor did he let them know that this was of God:
that he sought an occasion against the Philistines; in this way, by this means; they might know he sought to get an opportunity to be avenged on them for their oppression, and to attempt the deliverance of Israel; but they knew not that it was the will of God that a way should be opened for it by this means. Samson might be directed by the Lord to reason thus in his mind, that if he proposed to the Philistines to marry one of their daughters, and they should reject his proposal, this would give him a reason to fall out with them, and fall upon them; and if they should agree to such a match, he might expect they would be kind to him, and to his people for his sake, being in alliance with them, or he should resent it, and take occasion from hence to come to a quarrel with them:
for at that time the Philistines had dominion over Israel; had invaded their country, and dwelt in their cities, and made them tributary to them, and used them ill; which Samson observing, was provoked to seek an opportunity of avenging the injuries done them, and of delivering them, and he was directed to it this way.
14:514:5: Եւ էջ Սամփսոն եւ հայր նորա եւ մայր իւր ՚ի Թամնաթա. եւ խոտորեցաւ Սամփսոն յայգեստանն Թամնաթայ, եւ ահա կորիւն մի առիւծուց գոչեա՛ց ընդդէմ նորա[2640]։ [2640] Ոմանք. Եւ հայր նորա եւ մայր նորա... կորիւն մի առիւծու. կամ՝ առիւծոյ։
5. Սամփսոնն իր հօր եւ մօր հետ իջաւ Թամնաթա. Սամփսոնը ճանապարհը շեղեց Թամնաթայի այգեստանի մէջ եւ տեսաւ, որ ահա առիւծի մի կորիւն է մռնչում իր դիմաց:
5 Սամփսոն իր հօրը ու մօրը հետ Թամնաթա իջաւ ու մինչեւ Թամնաթայի այգիները գացին եւ ահա առիւծի կորիւն մը մռնչելով անոր դէմը ելաւ։
Եւ էջ Սամփսոն եւ հայր նորա եւ մայր իւր ի Թամնաթա. եւ խոտորեցաւ Սամփսոն յայգեստանն Թամնաթայ, եւ ահա կորիւն մի առիւծուց գոչեաց ընդդէմ նորա:

14:5: Եւ էջ Սամփսոն եւ հայր նորա եւ մայր իւր ՚ի Թամնաթա. եւ խոտորեցաւ Սամփսոն յայգեստանն Թամնաթայ, եւ ահա կորիւն մի առիւծուց գոչեա՛ց ընդդէմ նորա[2640]։
[2640] Ոմանք. Եւ հայր նորա եւ մայր նորա... կորիւն մի առիւծու. կամ՝ առիւծոյ։
5. Սամփսոնն իր հօր եւ մօր հետ իջաւ Թամնաթա. Սամփսոնը ճանապարհը շեղեց Թամնաթայի այգեստանի մէջ եւ տեսաւ, որ ահա առիւծի մի կորիւն է մռնչում իր դիմաց:
5 Սամփսոն իր հօրը ու մօրը հետ Թամնաթա իջաւ ու մինչեւ Թամնաթայի այգիները գացին եւ ահա առիւծի կորիւն մը մռնչելով անոր դէմը ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:514:5: И пошел Самсон с отцом своим и с матерью своею в Фимнафу, и когда подходили к виноградникам Фимнафским, вот, молодой лев рыкая {идет} навстречу ему.
14:5 καὶ και and; even κατέβη καταβαινω step down; descend Σαμψων σαμψων Sampsōn; Sampson καὶ και and; even ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him εἰς εις into; for Θαμναθα θαμναθα and; even ἦλθεν ερχομαι come; go ἕως εως till; until τοῦ ο the ἀμπελῶνος αμπελων vineyard Θαμναθα θαμναθα and; even ἰδοὺ ιδου see!; here I am σκύμνος σκυμνος lion ὠρυόμενος ωρυομαι roar εἰς εις into; for συνάντησιν συναντησις meeting αὐτοῦ αυτος he; him
14:5 וַ wa וְ and יֵּ֧רֶד yyˈēreḏ ירד descend שִׁמְשֹׁ֛ון šimšˈôn שִׁמְשֹׁון Samson וְ wᵊ וְ and אָבִ֥יו ʔāvˌiʸw אָב father וְ wᵊ וְ and אִמֹּ֖ו ʔimmˌô אֵם mother תִּמְנָ֑תָה timnˈāṯā תִּמְנָה Timnah וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come עַד־ ʕaḏ- עַד unto כַּרְמֵ֣י karmˈê כֶּרֶם vineyard תִמְנָ֔תָה ṯimnˈāṯā תִּמְנָה Timnah וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold כְּפִ֣יר kᵊfˈîr כְּפִיר young lion אֲרָיֹ֔ות ʔᵃrāyˈôṯ אֲרִי lion שֹׁאֵ֖ג šōʔˌēḡ שׁאג roar לִ li לְ to קְרָאתֹֽו׃ qᵊrāṯˈô קרא encounter
14:5. descendit itaque Samson cum patre suo et matre in Thamnatha cumque venissent ad vineas oppidi apparuit catulus leonis saevus rugiens et occurrit eiThen Samson went down with his father and mother to Thamnatha. And when they were come to the vineyards of the town, behold a young lion met him, raging and roaring.
5. Then went Samson down, and his father and his mother, to Timnah, and came to the vineyards of Timnah: and, behold, a young lion roared against him.
Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him:

14:5: И пошел Самсон с отцом своим и с матерью своею в Фимнафу, и когда подходили к виноградникам Фимнафским, вот, молодой лев рыкая {идет} навстречу ему.
14:5
καὶ και and; even
κατέβη καταβαινω step down; descend
Σαμψων σαμψων Sampsōn; Sampson
καὶ και and; even
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
εἰς εις into; for
Θαμναθα θαμναθα and; even
ἦλθεν ερχομαι come; go
ἕως εως till; until
τοῦ ο the
ἀμπελῶνος αμπελων vineyard
Θαμναθα θαμναθα and; even
ἰδοὺ ιδου see!; here I am
σκύμνος σκυμνος lion
ὠρυόμενος ωρυομαι roar
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτοῦ αυτος he; him
14:5
וַ wa וְ and
יֵּ֧רֶד yyˈēreḏ ירד descend
שִׁמְשֹׁ֛ון šimšˈôn שִׁמְשֹׁון Samson
וְ wᵊ וְ and
אָבִ֥יו ʔāvˌiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֖ו ʔimmˌô אֵם mother
תִּמְנָ֑תָה timnˈāṯā תִּמְנָה Timnah
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
עַד־ ʕaḏ- עַד unto
כַּרְמֵ֣י karmˈê כֶּרֶם vineyard
תִמְנָ֔תָה ṯimnˈāṯā תִּמְנָה Timnah
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
כְּפִ֣יר kᵊfˈîr כְּפִיר young lion
אֲרָיֹ֔ות ʔᵃrāyˈôṯ אֲרִי lion
שֹׁאֵ֖ג šōʔˌēḡ שׁאג roar
לִ li לְ to
קְרָאתֹֽו׃ qᵊrāṯˈô קרא encounter
14:5. descendit itaque Samson cum patre suo et matre in Thamnatha cumque venissent ad vineas oppidi apparuit catulus leonis saevus rugiens et occurrit ei
Then Samson went down with his father and mother to Thamnatha. And when they were come to the vineyards of the town, behold a young lion met him, raging and roaring.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:5: A young lion roared against him - Came fiercely out upon him, ready to tear him to pieces.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: against him: Heb. in meeting him, Jdg 14:5
Carl Friedrich Keil and Franz Delitzsch
14:5
When Samson went down with his parents to Timnath, a young lion came roaring towards him at the vineyards of that town. Then the Spirit of Jehovah came upon him, so that he tore the lion in pieces as a kid is torn (lit. "like the tearing in pieces of the kid"), although he had nothing, i.e., no weapon, in his hand. David, when a shepherd, and the hero Benaiah, also slew lions (1Kings 17:34-35; 2Kings 23:20); and even at the present day Arabs sometimes kill lions with a staff (see Winer, Bibl. R. W. Art. Lwe). Samson's supernatural strength, the effect of the Spirit of Jehovah, which came upon him, was simply manifested in the fact that he tore the lion in pieces without any weapon whatever in his hand. But he said nothing about it to his parents, who were not eyewitnesses of the deed. This remark is introduced in connection with what follows.
John Gill
14:5 Then went Samson down, and his father and his mother, to Timnath,.... They were prevailed upon to go with him, either because they perceived his affections were so strongly set upon a wife, that they thought it advisable to agree to it, lest it should be of bad consequence to him, or because he let them know that the thing was of God, and what was his design in it:
and came to the vineyards of Timnath; the land of Canaan was a land of vineyards, and particularly that part of it which was inhabited by the Philistines and Phoenicians; and though we nowhere read of the wine of Timnath, yet frequent mention is made in authors of the wine of Ashkelon, Gaza, and Sarepta, inhabited by the above people; these vineyards seem to have lain somewhat out of Samson's way; but hither he turned on some account or another from his parents, perhaps to eat some grapes:
and, behold, a young lion roared against him; not a whelp, that is expressed by another word, but one more grown, and is afterwards called a lion simply; and, by the Targum, a lion, the son of lions or lionesses; which seeing him in the vineyards, where he was lurking, came out to meet him, and roared at him in a hideous manner, and came up to him to destroy him: these creatures, though now more rare in those parts, were at this time frequent, and in later times: see 1Kings 17:34 and several writers (y) make mention of lions in Mesopotamia and Syria; and Strabo (z), and Pliny (a) speak of a city in Phoenicia near Sidon, called the city of lions, because perhaps it had been much infested with them; and for a like reason it may be some cities in the tribes of Judah and Simeon were called Lebaoth and Bethlebaoth, Josh 15:32.
(y) Strabo. Geograph. l. 16. p. 514. Curtius, l. 8. sect. 1. Plin. Nat. Hist. l. 8. c. 16. (z) Geograph, l. 16. p. 520. (a) Nat. Hist. l. 5. c. 20.
John Wesley
14:5 Father and mother - Who accompanied him, either because they were now acquainted with his design; or, to order the circumstances of that action which they saw he was set upon.
Robert Jamieson, A. R. Fausset and David Brown
14:5 HE KILLS A LION. (Judg 14:5-9)
a young lion--Hebrew, a lion in the pride of his youthful prime. The wild mountain passes of Judah were the lairs of savage beasts; and most or all the "lions" of Scripture occur in that wild country. His rending and killing the shaggy monster, without any weapon in his hand, were accomplished by that superhuman courage and strength which the occasional influences of the Spirit enabled him to put forth, and by the exertion of which, in such private incidental circumstances, he was gradually trained to confide in them for the more public work to which he was destined.
14:614:6: Եւ յաջողեցա՛ւ ՚ի վերայ նորա Հոգի՛ Տեառն. եւ ճեղքեա՛ց զնա իբրեւ զո՛ւլ մի այծեաց, եւ ո՛չ ինչ գոյր ՚ի ձեռին նորա. եւ ո՛չ պատմեաց հօր իւրում եւ մօր իւրում զոր արար։
6. Տիրոջ հոգին աջակցեց նրան, եւ նա պատառեց առիւծին ինչպէս մի ուլի, մինչ նրա ձեռքին զէնք չկար:
6 Տէրոջը Հոգին անոր վրայ գալով՝ Սամփսոն ուլ մը ճեղքելու պէս առիւծը ճեղքեց։ Ձեռքին մէջ բան մը չկար եւ ըրածը իր հօրն ու մօրը չպատմեց։
Եւ յաջողեցաւ ի վերայ նորա Հոգի Տեառն, եւ ճեղքեաց զնա իբրեւ զուլ մի այծեաց, եւ ոչ ինչ գոյր ի ձեռին նորա. եւ ոչ պատմեաց հօր իւրում եւ մօր իւրում զոր արար:

14:6: Եւ յաջողեցա՛ւ ՚ի վերայ նորա Հոգի՛ Տեառն. եւ ճեղքեա՛ց զնա իբրեւ զո՛ւլ մի այծեաց, եւ ո՛չ ինչ գոյր ՚ի ձեռին նորա. եւ ո՛չ պատմեաց հօր իւրում եւ մօր իւրում զոր արար։
6. Տիրոջ հոգին աջակցեց նրան, եւ նա պատառեց առիւծին ինչպէս մի ուլի, մինչ նրա ձեռքին զէնք չկար:
6 Տէրոջը Հոգին անոր վրայ գալով՝ Սամփսոն ուլ մը ճեղքելու պէս առիւծը ճեղքեց։ Ձեռքին մէջ բան մը չկար եւ ըրածը իր հօրն ու մօրը չպատմեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:614:6: И сошел на него Дух Господень, и он растерзал {льва} как козленка; а в руке у него ничего не было. И не сказал отцу своему и матери своей, что он сделал.
14:6 καὶ και and; even ἥλατο αλλομαι spring; leap ἐπ᾿ επι in; on αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even συνέτριψεν συντριβω fracture; smash αὐτόν αυτος he; him ὡσεὶ ωσει as if; about συντρίψει συντριβω fracture; smash ἔριφον εριφος kid καὶ και and; even οὐδὲν ουδεις no one; not one ἦν ειμι be ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἀπήγγειλεν απαγγελλω report τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him ὃ ος who; what ἐποίησεν ποιεω do; make
14:6 וַ wa וְ and תִּצְלַ֨ח ttiṣlˌaḥ צלח be strong עָלָ֜יו ʕālˈāʸw עַל upon ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and יְשַׁסְּעֵ֨הוּ֙ yᵊšassᵊʕˈēhû שׁסע cleave כְּ kᵊ כְּ as שַׁסַּ֣ע šassˈaʕ שׁסע cleave הַ ha הַ the גְּדִ֔י ggᵊḏˈî גְּדִי goat וּ û וְ and מְא֖וּמָה mᵊʔˌûmā מְאוּמָה something אֵ֣ין ʔˈên אַיִן [NEG] בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and לֹ֤א lˈō לֹא not הִגִּיד֙ higgîḏ נגד report לְ lᵊ לְ to אָבִ֣יו ʔāvˈiʸw אָב father וּ û וְ and לְ lᵊ לְ to אִמֹּ֔ו ʔimmˈô אֵם mother אֵ֖ת ʔˌēṯ אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָֽׂה׃ ʕāśˈā עשׂה make
14:6. inruit autem spiritus Domini in Samson et dilaceravit leonem quasi hedum in frusta concerperet nihil omnino habens in manu et hoc patri et matri noluit indicareAnd the Spirit of the Lord came upon Samson, and he tore the lion as he would have torn a kid in pieces, having nothing at all in his hand: and he would not tell this to his father and mother.
6. And the spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done.
And the Spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and [he had] nothing in his hand: but he told not his father or his mother what he had done:

14:6: И сошел на него Дух Господень, и он растерзал {льва} как козленка; а в руке у него ничего не было. И не сказал отцу своему и матери своей, что он сделал.
14:6
καὶ και and; even
ἥλατο αλλομαι spring; leap
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
καὶ και and; even
συνέτριψεν συντριβω fracture; smash
αὐτόν αυτος he; him
ὡσεὶ ωσει as if; about
συντρίψει συντριβω fracture; smash
ἔριφον εριφος kid
καὶ και and; even
οὐδὲν ουδεις no one; not one
ἦν ειμι be
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἀπήγγειλεν απαγγελλω report
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
τῇ ο the
μητρὶ μητηρ mother
αὐτοῦ αυτος he; him
ος who; what
ἐποίησεν ποιεω do; make
14:6
וַ wa וְ and
תִּצְלַ֨ח ttiṣlˌaḥ צלח be strong
עָלָ֜יו ʕālˈāʸw עַל upon
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
יְשַׁסְּעֵ֨הוּ֙ yᵊšassᵊʕˈēhû שׁסע cleave
כְּ kᵊ כְּ as
שַׁסַּ֣ע šassˈaʕ שׁסע cleave
הַ ha הַ the
גְּדִ֔י ggᵊḏˈî גְּדִי goat
וּ û וְ and
מְא֖וּמָה mᵊʔˌûmā מְאוּמָה something
אֵ֣ין ʔˈên אַיִן [NEG]
בְּ bᵊ בְּ in
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
הִגִּיד֙ higgîḏ נגד report
לְ lᵊ לְ to
אָבִ֣יו ʔāvˈiʸw אָב father
וּ û וְ and
לְ lᵊ לְ to
אִמֹּ֔ו ʔimmˈô אֵם mother
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָֽׂה׃ ʕāśˈā עשׂה make
14:6. inruit autem spiritus Domini in Samson et dilaceravit leonem quasi hedum in frusta concerperet nihil omnino habens in manu et hoc patri et matri noluit indicare
And the Spirit of the Lord came upon Samson, and he tore the lion as he would have torn a kid in pieces, having nothing at all in his hand: and he would not tell this to his father and mother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:6: He rent him as he would have rent a kid - Now it is not intimated that he did this by his own natural strength, but by the Spirit of the Lord coming mightily upon him: so that his strength does not appear to be his own, nor to be at his command; his might was, by the will of God, attached to his hair and to his Nazarate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: the Spirit: Jdg 3:10, Jdg 11:29, Jdg 13:25; Sa1 11:6
rent him: Now it is not intimated that he did this by his own natural strength; but by the supernatural strength communicated by the Spirit of the Lord coming mightily upon him; which strength was not at his own command, but was, by the will of God, attached to his hair and nazarate. Jdg 15:8, Jdg 15:15, Jdg 16:30; Sa1 17:34-37, Sa1 17:46; Zac 4:6; Jo1 3:8
he told: Isa 42:2; Mat 11:29
Geneva 1599
14:6 And the Spirit of the LORD (c) came mightily upon him, and he rent him as he would have rent a kid, and [he had] nothing in his hand: but he told not his father or his mother what he had done.
(c) By which he had strength and boldness.
John Gill
14:6 And the Spirit of the Lord came mightily upon him,.... The Spirit of might from the Lord, as the Targum, inspiring him with courage and intrepidity of mind, and increasing his bodily strength:
and he rent him as he would rend a kid; as he came up to him to seize him, he laid hold on him and strangled him, as Josephus (b) says, caught him by the throat, and tore it out; for it does not seem that the carcass was torn to pieces, or limb from limb, by what follows; and this he did with as much ease as if he had had only a kid to deal with:
and he had nothing in his hand; not a staff to keep it off, nor a spear, sword, or knife to stab it with: in this Samson was a type of Christ, who has destroyed our adversary the devil, compared to a roaring lion, 1Pet 5:8 to a lion for his strength, cruelty, and voraciousness; to a roaring lion, making a hideous noise and stir when the Gospel was carried unto the Gentiles, and they were about to be called and espoused to Christ; from among whom he was cast out, and by no other weapon than the ministration of the Gospel, accompanied with the power of Christ, and his Spirit:
but he told not his father or his mother what he had done; when he overtook them, as he quickly did, he said not a word to them of his meeting with a lion and slaying it; which, as it showed his modesty in not blazing abroad his wonderful and heroic actions, in which also he was a type of Christ, but his great prudence in concealing this, lest his great strength should be known too soon, and the Philistines be upon their guard against him, or seek to dispatch him privately; though no doubt he had pondered this in his own mind, and considered it as an omen and presage of the advantage he should have over the Philistines his enemies, whom he should as easily overcome as he had that lion, and that without any instrument of war.
(b) Antiqu l. 5. c. 8. sect. 5.
John Wesley
14:6 Came mightily - Increased his courage and bodily strength. A kid - As soon and as safely. Told not, &c. - Lest by their means it should be publickly known; for he wisely considered, that it was not yet a fit time to awaken the jealousies and fears of the Philistines concerning him, as this would have done.
14:714:7: Եւ իջին խօսեցան ընդ կնոջն. եւ հաճո՛յ թուեցաւ առաջի Սամփսոնի։
7. Նա իր արածը չպատմեց իր հօրն ու մօրը: Նրանք եկան, խօսեցին կնոջ հետ, եւ կինը հաճելի թուաց Սամփսոնին:
7 Իջաւ ու կնոջ հետ խօսեցաւ ու կինը Սամփսոնին աչքերուն հաճելի երեւցաւ։
Եւ իջին խօսեցան ընդ կնոջն. եւ հաճոյ թուեցաւ առաջի Սամփսոնի:

14:7: Եւ իջին խօսեցան ընդ կնոջն. եւ հաճո՛յ թուեցաւ առաջի Սամփսոնի։
7. Նա իր արածը չպատմեց իր հօրն ու մօրը: Նրանք եկան, խօսեցին կնոջ հետ, եւ կինը հաճելի թուաց Սամփսոնին:
7 Իջաւ ու կնոջ հետ խօսեցաւ ու կինը Սամփսոնին աչքերուն հաճելի երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:714:7: И пришел и поговорил с женщиною, и она понравилась Самсону.
14:7 καὶ και and; even κατέβησαν καταβαινω step down; descend καὶ και and; even ἐλάλησαν λαλεω talk; speak τῇ ο the γυναικί γυνη woman; wife καὶ και and; even ηὐθύνθη ευθυνω straighten; steer ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight Σαμψων σαμψων Sampsōn; Sampson
14:7 וַ wa וְ and יֵּ֖רֶד yyˌēreḏ ירד descend וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak לָ lā לְ to † הַ the אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וַ wa וְ and תִּישַׁ֖ר ttîšˌar ישׁר be right בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye שִׁמְשֹֽׁון׃ šimšˈôn שִׁמְשֹׁון Samson
14:7. descenditque et locutus est mulieri quae placuerat oculis eiusAnd he went down, and spoke to the woman that had pleased his eyes.
7. And he went down, and talked with the woman; and she pleased Samson well.
And he went down, and talked with the woman; and she pleased Samson well:

14:7: И пришел и поговорил с женщиною, и она понравилась Самсону.
14:7
καὶ και and; even
κατέβησαν καταβαινω step down; descend
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
τῇ ο the
γυναικί γυνη woman; wife
καὶ και and; even
ηὐθύνθη ευθυνω straighten; steer
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
Σαμψων σαμψων Sampsōn; Sampson
14:7
וַ wa וְ and
יֵּ֖רֶד yyˌēreḏ ירד descend
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
לָ לְ to
הַ the
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
תִּישַׁ֖ר ttîšˌar ישׁר be right
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
שִׁמְשֹֽׁון׃ šimšˈôn שִׁמְשֹׁון Samson
14:7. descenditque et locutus est mulieri quae placuerat oculis eius
And he went down, and spoke to the woman that had pleased his eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:7: And talked with the woman - That is, concerning marriage; thus forming the espousals.
Carl Friedrich Keil and Franz Delitzsch
14:7
When he came to Timnath he talked with the girl, and she pleased him. He had only seen her before (Judg 14:1); but now that his parents had asked for her, he talked with her, and found the first impression that he had received of her fully confirmed.
John Gill
14:7 And he went down, and talked with the woman,.... Entered into a conversation with her, that he might the better judge of her other qualifications, besides that of outward form and beauty, whether she would be a suitable yoke fellow for him; and he talked with her about marriage, and proposed it to her, or talked about her to her father and near relations; and, as the Targum expresses it, asked the woman, not only asked of her consent, but demanded her of her friends: it may refer, as Abarbinel observes, to his father, that he went down and talked with the woman and with her relations about her, concerning the affair of his son's marriage with her:
and she pleased Samson well; he liked her conversation as well as her person, and the more he conversed with her, the more agreeable she was to him, and the more desirous he was to marry her. Though some observe from hence, that she did not please the father of Samson as himself; so Abarbinel.
Robert Jamieson, A. R. Fausset and David Brown
14:7 he went down, and talked with the woman--The social intercourse between the youth of different sexes is extremely rare and limited in the East, and generally so after they are betrothed.
14:814:8: Եւ դարձա՛ւ յետ աւուրց առնուլ զնա. եւ խոտորեցաւ տեսանե՛լ զգէշ առիւծուն, եւ ահա գունդ մեղուաց ՚ի բերան առիւծուն՝ եւ մե՛ղր.
8. Մի քանի օր յետոյ, երբ ետ դարձաւ այդ աղջկան կնութեան առնելու, ճանապարհը շեղեց առիւծի դիակը տեսնելու համար եւ տեսաւ, որ առիւծի բերանի մէջ մեղուների մի պարս եւ մեղր կար:
8 Ժամանակ մը ետքը, երբ դարձաւ կինը առնելու, առիւծին դիակը տեսնելու համար իր ճամբայէն խոտորեցաւ եւ առիւծին դիակին մէջ մեղուներու գունդ մը կար եւ մեղր։
Եւ դարձաւ յետ աւուրց առնուլ զնա. եւ խոտորեցաւ տեսանել զգէշ առիւծուն, եւ ահա գունդ մեղուաց [225]ի բերան առիւծուն եւ մեղր:

14:8: Եւ դարձա՛ւ յետ աւուրց առնուլ զնա. եւ խոտորեցաւ տեսանե՛լ զգէշ առիւծուն, եւ ահա գունդ մեղուաց ՚ի բերան առիւծուն՝ եւ մե՛ղր.
8. Մի քանի օր յետոյ, երբ ետ դարձաւ այդ աղջկան կնութեան առնելու, ճանապարհը շեղեց առիւծի դիակը տեսնելու համար եւ տեսաւ, որ առիւծի բերանի մէջ մեղուների մի պարս եւ մեղր կար:
8 Ժամանակ մը ետքը, երբ դարձաւ կինը առնելու, առիւծին դիակը տեսնելու համար իր ճամբայէն խոտորեցաւ եւ առիւծին դիակին մէջ մեղուներու գունդ մը կար եւ մեղր։
zohrab-1805▾ eastern-1994▾ western am▾
14:814:8: Спустя несколько дней, опять пошел он, чтобы взять ее, и зашел посмотреть труп льва, и вот, рой пчел в трупе львином и мед.
14:8 καὶ και and; even ὑπέστρεψεν υποστρεφω return μεθ᾿ μετα with; amid ἡμέρας ημερα day λαβεῖν λαμβανω take; get αὐτὴν αυτος he; him καὶ και and; even ἐξέκλινεν εκκλινω deviate; avoid ἰδεῖν οραω view; see τὸ ο the πτῶμα πτωμα corpse τοῦ ο the λέοντος λεων lion καὶ και and; even ἰδοὺ ιδου see!; here I am συναγωγὴ συναγωγη gathering μελισσῶν μελισσα in τῷ ο the στόματι στομα mouth; edge τοῦ ο the λέοντος λεων lion καὶ και and; even μέλι μελι honey
14:8 וַ wa וְ and יָּ֤שָׁב yyˈāšov שׁוב return מִ mi מִן from יָּמִים֙ yyāmîm יֹום day לְ lᵊ לְ to קַחְתָּ֔הּ qaḥtˈāh לקח take וַ wa וְ and יָּ֣סַר yyˈāsar סור turn aside לִ li לְ to רְאֹ֔ות rᵊʔˈôṯ ראה see אֵ֖ת ʔˌēṯ אֵת [object marker] מַפֶּ֣לֶת mappˈeleṯ מַפֶּלֶת carcass הָ hā הַ the אַרְיֵ֑ה ʔaryˈē אַרְיֵה lion וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold עֲדַ֧ת ʕᵃḏˈaṯ עֵדָה gathering דְּבֹורִ֛ים dᵊvôrˈîm דְּבֹורָה bee בִּ bi בְּ in גְוִיַּ֥ת ḡᵊwiyyˌaṯ גְּוִיָּה body הָ hā הַ the אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion וּ û וְ and דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey
14:8. et post aliquot dies revertens ut acciperet eam declinavit ut videret cadaver leonis et ecce examen apium in ore leonis erat ac favus mellisAnd after some days, returning to take her, he went aside to see the carcass of the lion, and behold there was a swarm of bees in the mouth of the lion, and a honey-comb.
8. And after a while he returned to take her, and he turned aside to see the carcase of the lion: and, behold, there was a swarm of bees in the body of the lion, and honey.
And after a time he returned to take her, and he turned aside to see the carcase of the lion: and, behold, [there was] a swarm of bees and honey in the carcase of the lion:

14:8: Спустя несколько дней, опять пошел он, чтобы взять ее, и зашел посмотреть труп льва, и вот, рой пчел в трупе львином и мед.
14:8
καὶ και and; even
ὑπέστρεψεν υποστρεφω return
μεθ᾿ μετα with; amid
ἡμέρας ημερα day
λαβεῖν λαμβανω take; get
αὐτὴν αυτος he; him
καὶ και and; even
ἐξέκλινεν εκκλινω deviate; avoid
ἰδεῖν οραω view; see
τὸ ο the
πτῶμα πτωμα corpse
τοῦ ο the
λέοντος λεων lion
καὶ και and; even
ἰδοὺ ιδου see!; here I am
συναγωγὴ συναγωγη gathering
μελισσῶν μελισσα in
τῷ ο the
στόματι στομα mouth; edge
τοῦ ο the
λέοντος λεων lion
καὶ και and; even
μέλι μελι honey
14:8
וַ wa וְ and
יָּ֤שָׁב yyˈāšov שׁוב return
מִ mi מִן from
יָּמִים֙ yyāmîm יֹום day
לְ lᵊ לְ to
קַחְתָּ֔הּ qaḥtˈāh לקח take
וַ wa וְ and
יָּ֣סַר yyˈāsar סור turn aside
לִ li לְ to
רְאֹ֔ות rᵊʔˈôṯ ראה see
אֵ֖ת ʔˌēṯ אֵת [object marker]
מַפֶּ֣לֶת mappˈeleṯ מַפֶּלֶת carcass
הָ הַ the
אַרְיֵ֑ה ʔaryˈē אַרְיֵה lion
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
עֲדַ֧ת ʕᵃḏˈaṯ עֵדָה gathering
דְּבֹורִ֛ים dᵊvôrˈîm דְּבֹורָה bee
בִּ bi בְּ in
גְוִיַּ֥ת ḡᵊwiyyˌaṯ גְּוִיָּה body
הָ הַ the
אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion
וּ û וְ and
דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey
14:8. et post aliquot dies revertens ut acciperet eam declinavit ut videret cadaver leonis et ecce examen apium in ore leonis erat ac favus mellis
And after some days, returning to take her, he went aside to see the carcass of the lion, and behold there was a swarm of bees in the mouth of the lion, and a honey-comb.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:8: After a time - Probably about one year; as this was the time that generally elapsed between espousing and wedding.
A swarm of bees and honey in the carcass - By length of time the flesh had been entirely consumed off the bones, and a swarm of bees had formed their combs within the region of the thorax, nor was it an improper place; nor was the thing unfrequent, if we may credit ancient writers; the carcasses of slain beasts becoming a receptacle for wild bees. The beautiful espisode in the 4th Georgic of Virgil, beginning at ver. 317, proves that the ancients believed that bees might be engendered in the body of a dead ox: -
Pastor Aristaeus fugiens Peneia Tempe -
Quatuor eximios praestanti corpore tauros
Ducit, et intacta totidem cervice juvencas.
Post, ubi nona suos Aurora induxerat ortus.
Inferias Orphei mittit, lucumque revisit.
Hic ver o subitum, ac dietu mirabile monstrum
Adspiciunt, liquefacta bourn per viscera toto
Stridere apes utero, et ruptis effervere costis;
Immensasque trahi nubes, jamque arbore summa
Confluere, et lentis uvam demittere ramis.
Virg. Geor. lib. iv., ver. 550.
"Sad Aristaeus from fair Tempe fled,
His bees with famine or diseases dead -
Four altars raises, from his herd he culls
For slaughter four the fairest of his bulls;
Four heifers from his female store he took,
All fair, and all unknowing of the yoke.
Nine mornings thence, with sacrifice and prayers,
The powers atoned, he to the grove repairs.
Behold a prodigy! for, from within
The broken bowels, and the bloated skin,
A buzzing noise of bees his ears alarms,
Straight issuing through the sides assembling swarms!
Dark as a cloud, they make a wheeling flight,
Then on a neighboring tree descending light,
Like a large cluster of black grapes they show,
And make a large dependance from the bough.
Dryden.
Albert Barnes: Notes on the Bible - 1834
14:8: The formal dowry and gifts having been given by Samson's father, an interval, varying according to the Oriental custom, from a few days to a full year, elapsed between the betrothal and the wedding, during which the bride lived with her friends. Then came the essential part of the marriage ceremony, namely, the removal of the bride from her father's house to that of the bridegroom or his father.
The carcase of the lion - The lion, slain by him a year or some months before, had now become a mere skeleton, fit for bees to swarm into. It was a universal notion among the ancients that bees were generated from the carcass of an ox.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: to take her: Gen 29:21; Mat 1:20
a swarm: It is probable, that the flesh had been entirely consumed off the bones, which had become dry; and the body having been throw into some private place (for Samson turned aside to visit it), a swarm of bees had formed their combs in the cavity of the dry ribs, or region of the thorax; nor was it a more improper place than a hollow rock.
Carl Friedrich Keil and Franz Delitzsch
14:8
When some time had elapsed after the betrothal, he came again to fetch her (take her home, marry her), accompanied, as we learn from Judg 14:9, by his parents. On the way "he turned aside (from the road) to see the carcase of the lion; and behold a swarm of bees was in the body of the lion, also honey." The word מפּלת, which only occurs here, is derived from נפל, like πτῶμα from πίπτω, and is synonymous with נבלה, cadaver, and signifies not the mere skeleton, as bees would not form their hive in such a place, but the carcase of the lion, which had been thoroughly dried up by the heat of the sun, without passing into a state of putrefaction. "In the desert of Arabia the heat of a sultry season will often dry up all the moisture of men or camels that have fallen dead, within twenty-four hours of their decease, without their passing into a state of decomposition and putrefaction, so that they remain for a long time like mummies, without change and without stench" (Rosenmller, Bibl. Althk. iv. 2, p. 424). In a carcase dried up in this way, a swarm of bees might form their hive, just as well as in the hollow trunks of trees, or clefts in the rock, or where wild bees are accustomed to form them, notwithstanding the fact that bees avoid both dead bodies and carrion (see Bochart, Hieroz, ed. Ros. iii. p. 355).
John Gill
14:8 And after a time he returned to take her,.... Matters being agreed on, and settled on both sides, and the espousals made, he and his parents returned, and, at the proper usual time for the consummation of the marriage, he went again to Timnath for that purpose. It is in the Hebrew text, "after days" (c), which sometimes signifies a year, see Gen 4:3 and so Ben Gersom interprets it, that a year after this woman became Samson's wife (i.e. betrothed to him) he returned to take her to himself to wife; and it seems, adds he, that twelve months were given her to prepare herself; and some considerable time must have elapsed, as appears from what had happened to the carcass of the lion, next related:
and he turned aside to see the carcass of the lion: just before he came to Timnath he thought of the lion he had slain some time ago, and he went a little out of the way to see what was become of it, or had happened to it. Josephus says (d), when he slew it he threw it into a woody place, perhaps among some bushes, a little out of the road; for which reason it had not been seen and removed, and was in a more convenient place for what was done in it:
and, behold, there was a swarm of bees and honey in the carcass of the lion; and though naturalists (e) tell us that bees are averse to flesh, and will not touch any, yet in the course of time that the carcass of this lion had lain, its flesh might have been clean eaten off by the fowls of the air, or was quite dried away and consumed, so that it was nothing but a mere skeleton; a bony carcass, as the Syriac version. Josephus (f) says, the swarm was in the breast of the lion; and it is no more unlikely that a swarm of bees should settle in it, and continue and build combs, and lay up their honey there, than that the like should be done in the skull of Onesilus king of Cyprus, when hung up and dried, as Herodotus (g) relates. Besides, according to Virgil (h), this was a method made use of to produce a new breed of bees, even from the corrupt gore and putrid bowels of slain beasts; and Pythagoras (i) observes, they are produced from thence. This may be an emblem of those sweet blessings of grace, which come to the people of Christ through his having destroyed Satan the roaring lion, and all his works; particularly which came to the poor Gentiles, when the devil was cast out from them, and his empire there demolished.
(c) "a diebus", Montanus; "post dies", Vatablus. (d) Ut supra. (Antiqu. l. 5. c. 8. sect. 5.) (e) Aristot. Hist. Animal. l. 9. c. 40. Plin. Nat. Hist. l. 11. c. 21. (f) Ut supra, (Antiqu. l. 5. c. 8.) sect. 6. (g) Terpsichore, sive, l. 5. c. 114. (h) "----quoquo modo caesis", &c. Georgic. l. 4. ver. 284, &c. "Liguefacta boum per viscera", &c. Ib ver. 555. (i) Apud Ovid. Melamorph. l. 15. fab. 4. ver. 365, 366.
John Wesley
14:8 After a time - Heb. after days; that is, either after some days: or, rather, after a year, as that word often signifies; when the flesh of the lion, (which by its strong smell is offensive to bees) was wholly consumed, and nothing was left but the bones. Bees - Settling themselves there, as they have sometimes done in a man's skull, or in a sepulchre.
Robert Jamieson, A. R. Fausset and David Brown
14:8 after a time he returned to take her--probably after the lapse of a year, the usual interval between the ceremonies of betrothal and marriage. It was spent by the bride elect with her parents in preparation for the nuptials; and at the proper time the bridegroom returned to take her home.
he turned aside to see the carcass of the lion: and, behold, there was a swarm of bees and honey in the carcass of the lion--In such a climate, the myriads of insects and the ravages of birds of prey, together with the influences of the solar rays, would, in a few months, put the carcass in a state inviting to such cleanly animals as bees.
14:914:9: եւ ա՛ռ զայն ՚ի բերան իւր, եւ երթալով երթա՛յր եւ ուտէր. չոգա՛ւ առ հայր իւր եւ առ մայր իւր, եւ ետ նոցա եւ կերան. եւ ո՛չ պատմեաց նոցա՝ թէ ՚ի բերանոյ առիւծուն եհան զմեղրն[2641]։ [2641] Ոմանք. Թէ ՚ի փորոյ առիւծուն եհան զմեղրն։
9. Նա առաւ այն իր բերանը եւ ուտելով գնաց իր հօր եւ մօր մօտ, նրանց էլ տուեց, եւ նրանք կերան: Բայց նրանց չասաց, թէ մեղրը առիւծի բերանից է հանել:
9 Մեղրը առաւ եւ ուտելով քալեց ու իր հօրն ու մօրը գնաց։ Անոնց ալ տուաւ ու կերան. բայց անոնց չըսաւ թէ մեղրը առիւծին դիակէն հանեց։
եւ ա՛ռ զայն [226]ի բերան իւր, եւ երթալով երթայր եւ ուտէր. չոգաւ առ հայր իւր եւ առ մայր իւր, եւ ետ նոցա եւ կերան. եւ ոչ պատմեաց նոցա թէ [227]ի բերանոյ առիւծուն եհան զմեղրն:

14:9: եւ ա՛ռ զայն ՚ի բերան իւր, եւ երթալով երթա՛յր եւ ուտէր. չոգա՛ւ առ հայր իւր եւ առ մայր իւր, եւ ետ նոցա եւ կերան. եւ ո՛չ պատմեաց նոցա՝ թէ ՚ի բերանոյ առիւծուն եհան զմեղրն[2641]։
[2641] Ոմանք. Թէ ՚ի փորոյ առիւծուն եհան զմեղրն։
9. Նա առաւ այն իր բերանը եւ ուտելով գնաց իր հօր եւ մօր մօտ, նրանց էլ տուեց, եւ նրանք կերան: Բայց նրանց չասաց, թէ մեղրը առիւծի բերանից է հանել:
9 Մեղրը առաւ եւ ուտելով քալեց ու իր հօրն ու մօրը գնաց։ Անոնց ալ տուաւ ու կերան. բայց անոնց չըսաւ թէ մեղրը առիւծին դիակէն հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:914:9: Он взял его в руки свои и пошел, и ел дорогою; и когда пришел к отцу своему и матери своей, дал и им, и они ели; но не сказал им, что из львиного трупа взял мед сей.
14:9 καὶ και and; even ἐξεῖλεν εξαιρεω extract; take out αὐτὸ αυτος he; him εἰς εις into; for χεῖρας χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐπορεύετο πορευομαι travel; go πορευόμενος πορευομαι travel; go καὶ και and; even ἐσθίων εσθιω eat; consume καὶ και and; even ἐπορεύθη πορευομαι travel; go πρὸς προς to; toward τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the μητέρα μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτοῖς αυτος he; him καὶ και and; even ἔφαγον φαγω swallow; eat καὶ και and; even οὐκ ου not ἀπήγγειλεν απαγγελλω report αὐτοῖς αυτος he; him ὅτι οτι since; that ἀπὸ απο from; away τοῦ ο the στόματος στομα mouth; edge τοῦ ο the λέοντος λεων lion ἐξεῖλεν εξαιρεω extract; take out τὸ ο the μέλι μελι honey
14:9 וַ wa וְ and יִּרְדֵּ֣הוּ yyirdˈēhû רדה scrape out אֶל־ ʔel- אֶל to כַּפָּ֗יו kappˈāʸw כַּף palm וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk הָלֹוךְ֙ hālôḵ הלך walk וְ wᵊ וְ and אָכֹ֔ל ʔāḵˈōl אכל eat וַ wa וְ and יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk אֶל־ ʔel- אֶל to אָבִ֣יו ʔāvˈiʸw אָב father וְ wᵊ וְ and אֶל־ ʔel- אֶל to אִמֹּ֔ו ʔimmˈô אֵם mother וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give לָהֶ֖ם lāhˌem לְ to וַ wa וְ and יֹּאכֵ֑לוּ yyōḵˈēlû אכל eat וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הִגִּ֣יד higgˈîḏ נגד report לָהֶ֔ם lāhˈem לְ to כִּ֛י kˈî כִּי that מִ mi מִן from גְּוִיַּ֥ת ggᵊwiyyˌaṯ גְּוִיָּה body הָ hā הַ the אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion רָדָ֥ה rāḏˌā רדה scrape out הַ ha הַ the דְּבָֽשׁ׃ ddᵊvˈāš דְּבַשׁ honey
14:9. quem cum sumpsisset in manibus comedebat in via veniensque ad patrem suum et matrem dedit eis partem qui et ipsi comederunt nec tamen eis voluit indicare quod mel de corpore leonis adsumpseratAnd when he had taken it in his hands, he went on eating: and coming to his father and mother, he gave them of it, and they ate: but he would not tell them that he had taken the honey from the body of the lion.
9. And he took it into his hands, and went on, eating as he went, and he came to his father and mother, and gave unto them, and they did eat: but he told them not that he had taken the honey out of the body of the lion.
And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcase of the lion:

14:9: Он взял его в руки свои и пошел, и ел дорогою; и когда пришел к отцу своему и матери своей, дал и им, и они ели; но не сказал им, что из львиного трупа взял мед сей.
14:9
καὶ και and; even
ἐξεῖλεν εξαιρεω extract; take out
αὐτὸ αυτος he; him
εἰς εις into; for
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
πορευόμενος πορευομαι travel; go
καὶ και and; even
ἐσθίων εσθιω eat; consume
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
πρὸς προς to; toward
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτοῖς αυτος he; him
καὶ και and; even
ἔφαγον φαγω swallow; eat
καὶ και and; even
οὐκ ου not
ἀπήγγειλεν απαγγελλω report
αὐτοῖς αυτος he; him
ὅτι οτι since; that
ἀπὸ απο from; away
τοῦ ο the
στόματος στομα mouth; edge
τοῦ ο the
λέοντος λεων lion
ἐξεῖλεν εξαιρεω extract; take out
τὸ ο the
μέλι μελι honey
14:9
וַ wa וְ and
יִּרְדֵּ֣הוּ yyirdˈēhû רדה scrape out
אֶל־ ʔel- אֶל to
כַּפָּ֗יו kappˈāʸw כַּף palm
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
הָלֹוךְ֙ hālôḵ הלך walk
וְ wᵊ וְ and
אָכֹ֔ל ʔāḵˈōl אכל eat
וַ wa וְ and
יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk
אֶל־ ʔel- אֶל to
אָבִ֣יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אִמֹּ֔ו ʔimmˈô אֵם mother
וַ wa וְ and
יִּתֵּ֥ן yyittˌēn נתן give
לָהֶ֖ם lāhˌem לְ to
וַ wa וְ and
יֹּאכֵ֑לוּ yyōḵˈēlû אכל eat
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הִגִּ֣יד higgˈîḏ נגד report
לָהֶ֔ם lāhˈem לְ to
כִּ֛י kˈî כִּי that
מִ mi מִן from
גְּוִיַּ֥ת ggᵊwiyyˌaṯ גְּוִיָּה body
הָ הַ the
אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion
רָדָ֥ה rāḏˌā רדה scrape out
הַ ha הַ the
דְּבָֽשׁ׃ ddᵊvˈāš דְּבַשׁ honey
14:9. quem cum sumpsisset in manibus comedebat in via veniensque ad patrem suum et matrem dedit eis partem qui et ipsi comederunt nec tamen eis voluit indicare quod mel de corpore leonis adsumpserat
And when he had taken it in his hands, he went on eating: and coming to his father and mother, he gave them of it, and they ate: but he would not tell them that he had taken the honey from the body of the lion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: Sa1 14:25-30; Pro 25:15
Carl Friedrich Keil and Franz Delitzsch
14:9
Samson took it (the honey) in his hands, ate some of it as he went, and also gave some to his father and mother to eat, but did not tell them that he had got the honey out of the dead body of the lion; for in that case they would not only have refused to eat it as being unclean, but would have been aware of the fact, which Samson afterwards took as the subject of the riddle that he proposed to the Philistines. רדה, to tread, to tread down; hence to get forcible possession of, not to break or to take out, neither of which meanings can be established. The combination of רדה and אל־כּפּיו is a pregnant construction, signifying to obtain possession of and take into the hands.
John Gill
14:9 And he took thereof in his hands, and went on eating,.... Josephus (k) says he took three honeycombs, he means three pieces of the honeycomb, and ate the honey as he went along to Timnath; which he might do without touching the carcass of the lion, and defiling himself thereby, which, as a Nazarite, he was more especially to be careful of:
and came to his father and mother, and he gave them, and they did eat; who went down with him to the consummation of the marriage, and from whom he had turned a little aside; and now overtook them, and to whom he gave some of his honey to eat, which, having travelled some way, might be grateful to them. The above writer takes no notice of this, but says he gave of it to the young woman whom he betrothed, when he came to her; but of that the text makes no mention:
but he told not them that he had taken the honey out of the carcass of the lion; either lest they should scruple eating it, being taken out of such a carcass; or that the riddle, which perhaps he meditated as he came along eating the honey, might not be found out, which might more easily have been done, had this fact been known by any.
(k) Ut supra. (Antiqu. l. 5. c. 8. sect. 6.)
John Wesley
14:9 Came to, &c. - From whom he had turned aside for a season, Judg 14:8.
14:1014:10: Եւ էջ հայր նորա առ կինն. եւ արար անդ Սամփսոն հարսանիս զեւթն օր. զի ա՛յնպէս առնէին երիտասարդք[2642]։ [2642] Ոմանք. Առ կին նորա. եւ արար անդ Սամփսոնի խրախութիւնս զեւթն օր։
10. Նրա հայրն իջաւ այն կնոջ մօտ, եւ Սամփսոնն այնտեղ եօթը օր հարսանիք արեց, որովհետեւ երիտասարդներն այդպէս էին անում:
10 Հայրը այն կնոջ քով իջաւ ու Սամփսոն հոն խնճոյք մը ըրաւ, քանզի երիտասարդները այդպէս կ’ընէին։
Եւ էջ հայր նորա առ կինն, եւ արար անդ Սամփսոն [228]հարսանիս զեւթն օր``. զի այնպէս առնէին երիտասարդք:

14:10: Եւ էջ հայր նորա առ կինն. եւ արար անդ Սամփսոն հարսանիս զեւթն օր. զի ա՛յնպէս առնէին երիտասարդք[2642]։
[2642] Ոմանք. Առ կին նորա. եւ արար անդ Սամփսոնի խրախութիւնս զեւթն օր։
10. Նրա հայրն իջաւ այն կնոջ մօտ, եւ Սամփսոնն այնտեղ եօթը օր հարսանիք արեց, որովհետեւ երիտասարդներն այդպէս էին անում:
10 Հայրը այն կնոջ քով իջաւ ու Սամփսոն հոն խնճոյք մը ըրաւ, քանզի երիտասարդները այդպէս կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1014:10: И пришел отец его к женщине, и сделал там Самсон [семидневный] пир, как обыкновенно делают женихи.
14:10 καὶ και and; even κατέβη καταβαινω step down; descend ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even ἐποίησεν ποιεω do; make ἐκεῖ εκει there Σαμψων σαμψων Sampsōn; Sampson πότον ποτος.1 drinking bout; drink ἑπτὰ επτα seven ἡμέρας ημερα day ὅτι οτι since; that οὕτως ουτως so; this way ποιοῦσιν ποιεω do; make οἱ ο the νεανίσκοι νεανισκος young man
14:10 וַ wa וְ and יֵּ֥רֶד yyˌēreḏ ירד descend אָבִ֖יהוּ ʔāvˌîhû אָב father אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וַ wa וְ and יַּ֨עַשׂ yyˌaʕaś עשׂה make שָׁ֤ם šˈām שָׁם there שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson מִשְׁתֶּ֔ה mištˈeh מִשְׁתֶּה drinking כִּ֛י kˈî כִּי that כֵּ֥ן kˌēn כֵּן thus יַעֲשׂ֖וּ yaʕᵃśˌû עשׂה make הַ ha הַ the בַּחוּרִֽים׃ bbaḥûrˈîm בָּחוּר young man
14:10. descendit itaque pater eius ad mulierem et fecit filio suo Samson convivium sic enim iuvenes facere consuerantSo his father went down to the woman, and made a feast for his son Samson: for so the young men used to do.
10. And his father went down unto the woman: and Samson made there a feast; for so used the young men to do.
So his father went down unto the woman: and Samson made there a feast; for so used the young men to do:

14:10: И пришел отец его к женщине, и сделал там Самсон [семидневный] пир, как обыкновенно делают женихи.
14:10
καὶ και and; even
κατέβη καταβαινω step down; descend
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὴν ο the
γυναῖκα γυνη woman; wife
καὶ και and; even
ἐποίησεν ποιεω do; make
ἐκεῖ εκει there
Σαμψων σαμψων Sampsōn; Sampson
πότον ποτος.1 drinking bout; drink
ἑπτὰ επτα seven
ἡμέρας ημερα day
ὅτι οτι since; that
οὕτως ουτως so; this way
ποιοῦσιν ποιεω do; make
οἱ ο the
νεανίσκοι νεανισκος young man
14:10
וַ wa וְ and
יֵּ֥רֶד yyˌēreḏ ירד descend
אָבִ֖יהוּ ʔāvˌîhû אָב father
אֶל־ ʔel- אֶל to
הָ הַ the
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
יַּ֨עַשׂ yyˌaʕaś עשׂה make
שָׁ֤ם šˈām שָׁם there
שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson
מִשְׁתֶּ֔ה mištˈeh מִשְׁתֶּה drinking
כִּ֛י kˈî כִּי that
כֵּ֥ן kˌēn כֵּן thus
יַעֲשׂ֖וּ yaʕᵃśˌû עשׂה make
הַ ha הַ the
בַּחוּרִֽים׃ bbaḥûrˈîm בָּחוּר young man
14:10. descendit itaque pater eius ad mulierem et fecit filio suo Samson convivium sic enim iuvenes facere consuerant
So his father went down to the woman, and made a feast for his son Samson: for so the young men used to do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samson's Riddle; Slaughter of the Philistines. B. C. 1141.

10 So his father went down unto the woman: and Samson made there a feast; for so used the young men to do. 11 And it came to pass, when they saw him, that they brought thirty companions to be with him. 12 And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments: 13 But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it. 14 And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle. 15 And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? is it not so? 16 And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother, and shall I tell it thee? 17 And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people. 18 And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle. 19 And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house. 20 But Samson's wife was given to his companion, whom he had used as his friend.
We have here an account of Samson's wedding feast and the occasion it gave him to fall foul upon the Philistines.
I. Samson conformed to the custom of the country in making a festival of his nuptial solemnities, which continued seven days, v. 10. Though he was a Nazarite, he did not affect, in a thing of this nature, to be singular, but did as the young men used to do upon such occasions. It is no part of religion to go contrary to the innocent usages of the places where we live: nay, it is a reproach to religion when those who profess it give just occasion to others to call them covetous, sneaking, and morose. A good man should strive to make himself, in the best sense, a good companion.
II. His wife's relations paid him the accustomed respect of the place upon that occasion, and brought him thirty young men to keep him company during the solemnity, and to attend him as his grooms-men (v. 11): When they saw him, what a comely man he was, and what an ingenuous graceful look he had, they brought him these to do him honour, and to improve by his conversation while he staid among them. Or, rather, when they saw him, what a strong stout man he was, they brought these, seemingly to be his companions, but really to be a guard upon him, or spies to observe him. Jealous enough they were of him, but would have been more so had they known of his victory over the lion, which therefore he had industriously concealed. The favours of Philistines have often some mischief or other designed in them.
III. Samson, to entertain the company, propounds a riddle to them, and lays a wager with them that they cannot find it out in seven days, v. 12-14. The usage, it seems, was very ancient upon such occasions, when friends were together, to be innocently merry, not to spend all the time in dull eating and drinking, as bishop Patrick expresses it, or in other gratifications of sense, as music, dancing, or shows, but to propose questions, by which their learning and ingenuity might be tried and improved. This becomes men, wise men, that value themselves by their reason; but very unlike to it are the infamous and worse than brutish entertainments of this degenerate age, which send nothing round but the glass and the health, till reason is drowned, and wisdom sunk. Now, 1. Samson's riddle was his own invention, for it was his own achievement that gave occasion for it: Out of the eater came forth meat, and out of the strong came forth sweetness. Read my riddle, what is this? Beasts of prey do not yield meat for man, yet food came from the devourer; and those creatures that are strong when they are alive commonly smell strong and are every way offensive when they are dead, as horses, and yet out of the strong, or out of the bitter, so the Syriac and Arabic read it, came sweetness. If they had but so much sense as to consider what eater is most strong, and what meat is most sweet, they would have found out the riddle, and neither lions nor honey were such strangers to their country that the thoughts of them needed to be out of the way; and the solving of the riddle would have given him occasion to tell them the entertaining story on which it was founded. This riddle is applicable to many of the methods of divine providence and grace. When God, by an over-ruling providence, brings good out of evil to his church and people,--when that which threatened their ruin turns to their advantage,--when their enemies are made serviceable to them, and the wrath of men turns to God's praise,--then comes meat out of the eater and sweetness out of the strong. See Phil. i. 12. 2. His water was more considerable to him than to them, because he was one against thirty partners. It was not a wager laid upon God's providence, or upon the chance of a die or a card, but upon their ingenuity, and amounted to no more than an honorary recompence of wit and a disgrace upon stupidity.
IV. His companions, when they could not expound the riddle themselves, obliged his wife to get from him the exposition of it, v. 15. Whether they were really of a dull capacity, or whether under a particular infatuation at this time, it was strange that none of the thirty could in all this time stumble upon so plain a thing as that, What is sweeter than honey and what stronger than a lion? It should seem that in wit, as well as manners, they were barbarous--barbarous indeed to threaten the bride that, if she would not use means with the bridegroom to let them into the meaning of it, they would burn her and her father's house with fire. Could any thing be more brutish? It was base enough to turn a jest into earnest, and those were unworthy of conversation that would grow so outrageous rather than confess their ignorance and lose so small a wager; nor would it save their credit at all to tell the riddle when they were told it. It was yet more villainous to engage Samson's wife to be a traitor to her own husband, and to pretend a greater interest in her than he had. Now that she was married she must forget her own people. Yet most inhuman of all was it to threaten, if she could not prevail, to burn her and all her relations with fire, and all for fear of losing each of them the value of a shirt and a coat: Have you called us to take what we have? Those must never lay wagers that cannot lose more tamely and easily than thus.
V. His wife, by unreasonable importunity, obtains from him a key to his riddle. It was on the seventh day, that is, the seventh day of the week (as Dr. Lightfoot conjectures), but the fourth day of the feast, that they solicited her to entice her husband (v. 15), and she did it, 1. With great art and management (v. 16), resolving not to believe he loved her, unless he would gratify her in this thing. She knew he could not bear to have his love questioned, and therefore, if any thing would work upon him, that would: "Thou dost but hate me, and lovest me not, if thou deniest me;" whereas he had much more reason to say, "Thou dost but hate me, and lovest me not, if thou insistest on it." And, that she might not make this the test of his affection, he assures her he had not told his own parents, notwithstanding the confidence he reposed in them. If this prevail not, she will try the powerful eloquence of tears: she wept before him the rest of the days of the feast, choosing rather to mar the mirth, as the bride's tears must needs do, than not gain her point, and oblige her countrymen, v. 17. 2. With great success. At last, being quite wearied with her importunity, he told her what was the meaning of his riddle, and though we may suppose she promised secresy, and that if he would but let her know she would tell nobody, she immediately told it to the children of her people; nor could he expect better from a Philistine, especially when the interests of her country were ever so little concerned. See Mic. vii. 5, 6. The riddle is at length unriddled (v. 18): What is sweeter than honey, or a better meat? Prov. xxiv. 13. What is stronger than a lion, or a greater devourer? Samson generously owns they had won the wager, though he had good reason to dispute it, because they had not declared the riddle, as the bargain was (v. 12), but it had been declared to them. But he only thought fit to tell them of it: If you had not ploughed with my heifer, made use of your interest with my wife, you would not have found out my riddle. Satan, in his temptations, could not do us the mischief he does if he did not plough with the heifer of our own corrupt nature.
VI. Samson pays his wager to these Philistines with the spoils of others of their countrymen, v. 19. He took this occasion to quarrel with the Philistines, went down to Ashkelon, one of their cities, where probably he knew there was some great festival observed at this time, to which many flocked, out of whom he picked out thirty, slew them, and took their clothes, and gave them to those that had expounded the riddle; so that, in balancing the account, it appeared that the Philistines were the losers, for one of the lives they lost was worth all the suits of clothes they won: the body is more than raiment. The Spirit of the Lord came upon him, both to authorize and to enable him to do this.
VII. This proves a good occasion of weaning Samson from his new relations. He found how his companions had abused him and how his wife had betrayed him, and therefore his anger was kindled, v. 19. Better be angry with Philistines than in love with them, because, when we join ourselves to them, we are most in danger of being ensnared by them. And, meeting with this ill usage among them, he went up to his father's house. It were well for us if the unkindnesses we meet with from the world, and our disappointments in it, had but this good effect upon us, to oblige us by faith and prayer to return to our heavenly Father's house and rest there. The inconveniences that occur in our way should make us love home and long to be there. No sooner had he gone than his wife was disposed of to another, v. 20. Instead of begging his pardon for the wrong she had done him, when he justly signified his resentment of it only by withdrawing in displeasure for a time, she immediately marries him that was the chief of the guests, the friend of the bridegroom, whom perhaps she loved too well, and was too willing to oblige, when she got her husband to tell her the riddle. See how little confidence is to be put in man, when those may prove our enemies whom we have used as our friends.
Adam Clarke: Commentary on the Bible - 1831
14:10: Samson made there a feast - The marriage feast, when he went to marry his espoused wife.
Albert Barnes: Notes on the Bible - 1834
14:10: Made a feast ... - This was the wedding-feast, protracted in this instance seven days, in that of Tobias (Tobit 8:19) fourteen days. It was an essential part of the marriage ceremony Gen 29:22; Est 2:18; Mat 22:2-4; Rev 19:7, Rev 19:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: made there: Gen 29:22; Esth. 1:7-22; Ecc 10:19; Mat 22:2-4; Joh 2:9; Rev 19:9
Carl Friedrich Keil and Franz Delitzsch
14:10
Samson's Wedding and Riddle. - Judg 14:10. When his father had come down to the girl (sc., to keep the wedding, not merely to make the necessary preparations for his marriage), Samson prepared for a feast there (in Timnath), according to the usual custom (for so used the young men to do).
Judg 14:11
"And when they saw him, they fetched thirty friends, and they were with him." The parents or relations of the bride are the subject of the first clause. They invited thirty of their friends in Timnath to the marriage feast, as "children of the bride-chamber" (Mt 9:15), since Samson had not brought any with him. The reading כּראותם from ראה needs no alteration, though Bertheau would read כּראתם daer from ירא, in accordance with the rendering of the lxx (Cod. Al.) and Josephus, ἐν τῷ φοβεῖσθαι αὐτούς. Fear of Samson would neither be in harmony with the facts themselves, nor with the words אתּו ויּהיוּ, "they were with him," which it is felt to be necessary to paraphrase in the most arbitrary manner "they watched him."
Judg 14:12-14
At the wedding feast Samson said to the guests, "I will give you a riddle. If you show it to me during the seven days of the meal (the wedding festival), and guess it, I will give you thirty sedinim (σινδόνες, tunicae, i.e., clothes worn next to the skin) and thirty changes of garments (costly dresses, that were frequently changed: see at Gen 45:22); but if ye cannot show it to me, ye shall give me the same number of garments." The custom or proposing riddles at banquets by way of entertainment is also to be met with among the ancient Grecians. (For proofs from Athenaeus, Pollux, Gellius, see Bochart, Hieroz. P. ii. l. ii. c. 12; and K. O. Mller, Dorier, ii. p. 392). As the guests consented to this proposal, Samson gave them the following riddle (Judg 14:14): "Out of the eater came forth meat, and out of the strong came forth sweetness." This riddle they could not show, i.e., solve, for three days. That is to say, they occupied themselves for three days in trying to find the solution; after that they let the matter rest until the appointed term was drawing near.
Judg 14:15-16
On the seventh day they said to Samson's wife, "Persuade thy husband to show us the riddle," sc., through thee, without his noticing it, "lest we burn thee and thy father's house with fire. Have ye invited us to make us poor; is it not so?" In this threat the barbarism and covetousness of the Philistines came openly to light. הלירשׁנוּ without Metheg in the י is the inf. Kal of ירשׁ, to make poor-a meaning derived from inheriting, not the Piel of ירשׁ = רוּשׁ, to be poor. הלא, nonne, strengthens the interrogative clause, and has not the signification "here" = הלם. Samson's wife, however, wept over him, i.e., urged him with tears in her eyes, and said, "Thou dost but hate me, and lovest me not; thou hast put forth a riddle unto the children of my people (my countrymen), and hast not shown it to me." חדתּה is from חוּד. Samson replied, that he had not even shown it to his father and mother, "and shall I show it to thee?"
Judg 14:17
"Thus his wife wept before him the seven days of the banquet." This statement is not at variance with that in Judg 14:15, to the effect that it was only on the seventh day that the Philistine young men urged her with threats to entice Samson to tell the riddle, but may be explained very simply in the following manner. The woman had already come to Samson every day with her entreaties from simple curiosity; but Samson resisted them until the seventh day, when she became more urgent than ever, in consequence of this threat on the part of the Philistines. And "Samson showed it to her, because she lay sore upon him;" whereupon she immediately betrayed it to her countrymen.
Judg 14:18
Thus on the seventh day, before the sun went down (חרסה = חרס, Judg 8:13; Job 9:7, with a toneless ah, a softening down of the feminine termination: see Ewald, 173, h.), the men of the city (i.e., the thirty young men who had been invited) said to Samson, "What is sweeter than honey, and what stronger than a lion?" But Samson saw through the whole thing, and replied, "If ye had not ploughed with my heifer, ye had not hit upon (guessed) my riddle,"-a proverbial saying, the meaning of which is perfectly clear.
Judg 14:19
Nevertheless he was obliged to keep his promise (Judg 14:12). Then the Spirit of Jehovah came upon him. He went down to Ashkelon, slew thirty men of them, i.e., of the Ashkelonites, took their clothes (חליצות, exuviae: see 2Kings 2:21), and gave the changes of garments to those who had shown the riddle. This act is described as the operation of the Spirit of Jehovah which came upon Samson, because it showed to the Philistines the superior power of the servants of Jehovah. It was not carnal revenge that had impelled Samson to the deed. It was not till the deed itself was done that his anger was kindled; and even then it was not against the Philistines, to whom he had been obliged to pay or give the thirty garments, but against his wife, who had betrayed his secret to her countrymen, so that he returned to his father's house, viz., without his wife.
Judg 14:20
"And Samson's wife was given to his friend, whom he had chosen as a friend." מרע is not doubt to be understood here in the sense of "the friend of the bridegroom" (Jn 3:29), ὁ νυμφαγωγός (lxx), the conductor of the bride-namely, one of the thirty companions (Judg 14:10), whom Samson had entrusted with this office at the marriage festival. The faithlessness of the Philistines towards the Israelites was no doubt apparent here; for even if Samson went home enraged at the treacherous behaviour of his wife, without taking her with him, he did not intend to break the marriage tie, as Judg 15:1-2 clearly shows. So that instead of looking at the wrong by which Samson felt himself aggrieved, and trying to mitigate his wrath, the parents of the woman made the breach irreparable by giving their daughter as a wife to his companion.
Geneva 1599
14:10 So his father went down unto the woman: and Samson made there a (d) feast; for so used the young men to do.
(d) Meaning when he was married.
John Gill
14:10 So his father went down unto the woman,.... At Timnath, whom Samson had espoused; the Targum is,"about the business of the woman;''about the consummation of the marriage with her; they all three went, the father, the mother, and the son, as appears from the preceding verse:
for Samson made a feast, for so used the young men to do; at the time of marriage; this was the nuptial feast common in all nations; but it seems the custom now and here was for the bridegroom to make it; whereas from other instances we learn, that the father of the bridegroom used to make it,, Mt 22:2 and the Vulgate Latin version here renders it:
and he made a feast for his son Samson; the Septuagint, Syriac, and Arabic versions add, seven days, and so long this feast was kept, Judg 14:12. Now this marriage of Samson with a daughter of the Philistines was a type of the marriage of Christ with his people, especially with the Gentile church, such as were not of the commonwealth of Israel, but sinners of the Gentiles, very ignorant of divine things, reproached by the Jews, and their calling an offence to them; and may fitly express the love of Christ to his church, though unworthy of it, which is a love of complacency and delight, arising from his own good will and pleasure, and not owing to any superior beauty, excellence, worth, or worthiness in them, they being no better than others, children of wrath, even as others, see Judg 15:2 as well as there is an agreement in the manner of his obtaining and betrothing her, which was by applying to his father to get her for him, and being got and given, be betrothed her; so Christ asked his people of his father to be his spouse, which request being obtained, he betrothed them to himself in righteousness; and the Gospel feast, or ministry of the word, is kept and continued on account of it, Ps 21:2.
Robert Jamieson, A. R. Fausset and David Brown
14:10 HIS MARRIAGE FEAST. (Judg 14:10-11)
his father went down--The father is mentioned as the head and representative of Samson's relatives.
Samson made there a feast--The wedding festivity lasted a week. The men and women were probably entertained in separate apartments--the bride, with her female relatives, at her parents' house; Samson, in some place obtained for the occasion, as he was a stranger. A large number of paranymphs, or "friends of the bridegroom," furnished, no doubt, by the bride's family, attended his party, ostensibly to honor the nuptials, but really as spies on his proceedings.
14:1114:11: Եւ եղեւ ՚ի զարհուրե՛լ նոցա ՚ի նմանէ, կացուցին առ նա ընկերս երեսուն, եւ էին ընդ նմա[2643]։ [2643] Ոմանք. Կացուցին առ նմա ընկերս երեսուն, եւ էր նա ընդ նոսա։
11. Նրանք զարհուրելով Սամփսոնից՝ նրա մօտ երեսուն ընկեր կարգեցին, որոնք նրա մօտ մնացին:
11 Ու երբ զանիկա տեսան, երեսուն ընկեր բերին, որպէս զի անոր հետ ըլլան։
Եւ եղեւ [229]ի զարհուրել նոցա ի նմանէ``, կացուցին առ նա ընկերս երեսուն, եւ էին ընդ նմա:

14:11: Եւ եղեւ ՚ի զարհուրե՛լ նոցա ՚ի նմանէ, կացուցին առ նա ընկերս երեսուն, եւ էին ընդ նմա[2643]։
[2643] Ոմանք. Կացուցին առ նմա ընկերս երեսուն, եւ էր նա ընդ նոսա։
11. Նրանք զարհուրելով Սամփսոնից՝ նրա մօտ երեսուն ընկեր կարգեցին, որոնք նրա մօտ մնացին:
11 Ու երբ զանիկա տեսան, երեսուն ընկեր բերին, որպէս զի անոր հետ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
14:1114:11: И как там увидели его, выбрали тридцать брачных друзей, которые были бы при нем.
14:11 καὶ και and; even ἐγένετο γινομαι happen; become ὅτε οτε when εἶδον οραω view; see αὐτόν αυτος he; him καὶ και and; even ἔλαβον λαμβανω take; get τριάκοντα τριακοντα thirty κλητούς κλητος invited καὶ και and; even ἦσαν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
14:11 וַ wa וְ and יְהִ֖י yᵊhˌî היה be כִּ ki כְּ as רְאֹותָ֣ם rᵊʔôṯˈām ראה see אֹותֹ֑ו ʔôṯˈô אֵת [object marker] וַ wa וְ and יִּקְחוּ֙ yyiqḥˌû לקח take שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three מֵֽרֵעִ֔ים mˈērēʕˈîm מֵרֵעַ friend וַ wa וְ and יִּהְי֖וּ yyihyˌû היה be אִתֹּֽו׃ ʔittˈô אֵת together with
14:11. cum igitur cives loci vidissent eum dederunt ei sodales triginta qui essent cum eoAnd when the citizens of that place saw him, they brought him thirty companions to be with him.
11. And it came to pass, when they saw him, that they brought thirty companions to be with him.
And it came to pass, when they saw him, that they brought thirty companions to be with him:

14:11: И как там увидели его, выбрали тридцать брачных друзей, которые были бы при нем.
14:11
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτε οτε when
εἶδον οραω view; see
αὐτόν αυτος he; him
καὶ και and; even
ἔλαβον λαμβανω take; get
τριάκοντα τριακοντα thirty
κλητούς κλητος invited
καὶ και and; even
ἦσαν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
14:11
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
כִּ ki כְּ as
רְאֹותָ֣ם rᵊʔôṯˈām ראה see
אֹותֹ֑ו ʔôṯˈô אֵת [object marker]
וַ wa וְ and
יִּקְחוּ֙ yyiqḥˌû לקח take
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
מֵֽרֵעִ֔ים mˈērēʕˈîm מֵרֵעַ friend
וַ wa וְ and
יִּהְי֖וּ yyihyˌû היה be
אִתֹּֽו׃ ʔittˈô אֵת together with
14:11. cum igitur cives loci vidissent eum dederunt ei sodales triginta qui essent cum eo
And when the citizens of that place saw him, they brought him thirty companions to be with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-20: Во время брачного пира Самсон загадал своим брачным друзьям загадку, за разрешение которой обещал им 30: рубах из тонкого полотна и 30: перемен одежд, и когда они, выпытав от его жены смысл загадки, сообщили ему ее решение, пошел в филистимский город Аскалон, убил здесь 30: человек и, сняв с них одежды, отдал их разгадчикам, после чего сам с гневом удалился в родительский дом, а его жена вышла за одного из брачных друзей, оказавшись, таким образом, вероломной относительно Самсона.
Adam Clarke: Commentary on the Bible - 1831
14:11: They brought thirty companions - These are called in Scripture children of the bride-chamber, and friends of the bridegroom. See the whole of this subject particularly illustrated in the observations at the end of Joh 3:25 (note).
Albert Barnes: Notes on the Bible - 1834
14:11: Thirty companions - These were "the children of the bride-chamber" (Mat 9:15; see Jdg 14:20). From the number of them it may be inferred that Samson's family was of some wealth and importance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: saw him: Sa1 10:23, Sa1 16:6
thirty: Mat 9:15; Joh 3:29
Geneva 1599
14:11 And it came to pass, when (e) they saw him, that they brought thirty companions to be with him.
(e) That is, her parents or friends.
John Gill
14:11 And it came to pass; when they saw him,.... That is, the Philistines, the citizens of Timnath, when they saw that he was come to consummate his marriage:
that they brought thirty companions to be with him; to be the bridegroom's men, or children of the bridechamber, as they are called, Mt 9:15 or friends of the bridegroom, Jn 3:29 to keep him company during the nuptial feast: this they did according to custom, and in honour and respect unto him; though some think, and so Josephus (l), that they were brought to be guards upon him, observing that he was a man of great might, strength, and courage, so that they were afraid of him, lest he should have some design upon them; but it is not certain that there was anything very visible or terrible in him, more than in another man, that showed him to be of extraordinary courage and strength, since it was but at times the Spirit of the Lord came upon him, and as yet he had done nothing to their knowledge which showed him to be such; had they indeed known of his encounter with the lion, they might have had such thoughts of him, but this they knew nothing of.
(l) Ut supra. (Antiqu. l. 5. c. 8. sect. 6.)
John Wesley
14:11 Saw him - Or, observed him, his stature, and strength, and countenance, and carriage, which were extraordinary. Brought - Partly in compliance with the custom of having bride - men; though they were not so numerous; but principally by way of caution, and as a guard put upon him under a pretence of respect and affection.
14:1214:12: Եւ ասէ ցնոսա Սամփսոն. Արկից ձեզ առասպել, եթէ առեղծանելով եղծանիցէք զնա ինձ զեւթն օր խրախութեանս՝ ※ եւ գտանիցէք, տաց ձեզ երեսո՛ւն պաստառակալ եւ երեսուն պատմուճան հանդերձից[2644]. [2644] Յօրինակին պակասէր. Եղծանիցէք զնա ինձ զեւթն։
12. Սամփսոնը նրանց ասաց. «Հիմա ես ձեզ մի հանելուկ կ’ասեմ. եթէ խնջոյքի այս եօթը օրուայ ընթացքում այն լուծէք եւ գտնէք, ես ձեզ կը տամ երեսուն սաւան եւ երեսուն տօնական զգեստներ:
12 Սամփսոն անոնց ըսաւ. «Հիմա ձեզի հանելուկ մը պիտի ըսեմ. եթէ զանիկա այս խնճոյքին եօթը օրուանը մէջ ինծի բացատրէք ու գտնէք, ես ալ ձեզի երեսուն շապիկ* ու երեսուն ձեռք փոխելու հանդերձ պիտի տամ.
Եւ ասէ ցնոսա Սամփսոն. Արկից ձեզ առասպել, եթէ առեղծանելով առեղծանիցէք զնա ինձ զեւթն օր խրախութեանս եւ գտանիցէք, տաց ձեզ երեսուն պաստառակալ եւ երեսուն պատմուճան հանդերձից:

14:12: Եւ ասէ ցնոսա Սամփսոն. Արկից ձեզ առասպել, եթէ առեղծանելով եղծանիցէք զնա ինձ զեւթն օր խրախութեանս՝ ※ եւ գտանիցէք, տաց ձեզ երեսո՛ւն պաստառակալ եւ երեսուն պատմուճան հանդերձից[2644].
[2644] Յօրինակին պակասէր. Եղծանիցէք զնա ինձ զեւթն։
12. Սամփսոնը նրանց ասաց. «Հիմա ես ձեզ մի հանելուկ կ’ասեմ. եթէ խնջոյքի այս եօթը օրուայ ընթացքում այն լուծէք եւ գտնէք, ես ձեզ կը տամ երեսուն սաւան եւ երեսուն տօնական զգեստներ:
12 Սամփսոն անոնց ըսաւ. «Հիմա ձեզի հանելուկ մը պիտի ըսեմ. եթէ զանիկա այս խնճոյքին եօթը օրուանը մէջ ինծի բացատրէք ու գտնէք, ես ալ ձեզի երեսուն շապիկ* ու երեսուն ձեռք փոխելու հանդերձ պիտի տամ.
zohrab-1805▾ eastern-1994▾ western am▾
14:1214:12: И сказал им Самсон: загадаю я вам загадку; если вы отгадаете мне ее в семь дней пира и отгадаете верно, то я дам вам тридцать синдонов ns{Рубашка из тонкого полотна.} и тридцать перемен одежд;
14:12 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Σαμψων σαμψων Sampsōn; Sampson πρόβλημα προβλημα you προβάλλομαι προβαλλω cast forth; produce ἐὰν εαν and if; unless ἀπαγγέλλοντες απαγγελλω report ἀπαγγείλητε απαγγελλω report αὐτὸ αυτος he; him ἐν εν in ταῖς ο the ἑπτὰ επτα seven ἡμέραις ημερα day τοῦ ο the πότου ποτος.1 drinking bout; drink καὶ και and; even εὕρητε ευρισκω find δώσω διδωμι give; deposit ὑμῖν υμιν you τριάκοντα τριακοντα thirty σινδόνας σινδων linen cloth καὶ και and; even τριάκοντα τριακοντα thirty στολὰς στολη robe ἱματίων ιματιον clothing; clothes
14:12 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהֶם֙ lāhˌem לְ to שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson אָחֽוּדָה־ ʔāḥˈûḏā- חוד propound a riddle נָּ֥א nnˌā נָא yeah לָכֶ֖ם lāḵˌem לְ to חִידָ֑ה ḥîḏˈā חִידָה riddle אִם־ ʔim- אִם if הַגֵּ֣ד haggˈēḏ נגד report תַּגִּידוּ֩ taggîḏˌû נגד report אֹותָ֨הּ ʔôṯˌāh אֵת [object marker] לִ֜י lˈî לְ to שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven יְמֵ֤י yᵊmˈê יֹום day הַ ha הַ the מִּשְׁתֶּה֙ mmištˌeh מִשְׁתֶּה drinking וּ û וְ and מְצָאתֶ֔ם mᵊṣāṯˈem מצא find וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give לָכֶם֙ lāḵˌem לְ to שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three סְדִינִ֔ים sᵊḏînˈîm סָדִין wrapper וּ û וְ and שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three חֲלִפֹ֥ת ḥᵃlifˌōṯ חֲלִיפָה substitute בְּגָדִֽים׃ bᵊḡāḏˈîm בֶּגֶד garment
14:12. quibus locutus est Samson proponam vobis problema quod si solveritis mihi intra septem dies convivii dabo vobis triginta sindones et totidem tunicasAnd Samson said to them: I will propose to you a riddle, which if you declare unto me within the seven days of the feast, I will give you thirty shirts, and as many coats:
12. And Samson said unto them, Let me now put forth a riddle unto you: if ye can declare it me within the seven days of the feast, and find it out, then I will give you thirty linen garments and thirty changes of raiment:
And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find [it] out, then I will give you thirty sheets and thirty change of garments:

14:12: И сказал им Самсон: загадаю я вам загадку; если вы отгадаете мне ее в семь дней пира и отгадаете верно, то я дам вам тридцать синдонов ns{Рубашка из тонкого полотна.} и тридцать перемен одежд;
14:12
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Σαμψων σαμψων Sampsōn; Sampson
πρόβλημα προβλημα you
προβάλλομαι προβαλλω cast forth; produce
ἐὰν εαν and if; unless
ἀπαγγέλλοντες απαγγελλω report
ἀπαγγείλητε απαγγελλω report
αὐτὸ αυτος he; him
ἐν εν in
ταῖς ο the
ἑπτὰ επτα seven
ἡμέραις ημερα day
τοῦ ο the
πότου ποτος.1 drinking bout; drink
καὶ και and; even
εὕρητε ευρισκω find
δώσω διδωμι give; deposit
ὑμῖν υμιν you
τριάκοντα τριακοντα thirty
σινδόνας σινδων linen cloth
καὶ και and; even
τριάκοντα τριακοντα thirty
στολὰς στολη robe
ἱματίων ιματιον clothing; clothes
14:12
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
אָחֽוּדָה־ ʔāḥˈûḏā- חוד propound a riddle
נָּ֥א nnˌā נָא yeah
לָכֶ֖ם lāḵˌem לְ to
חִידָ֑ה ḥîḏˈā חִידָה riddle
אִם־ ʔim- אִם if
הַגֵּ֣ד haggˈēḏ נגד report
תַּגִּידוּ֩ taggîḏˌû נגד report
אֹותָ֨הּ ʔôṯˌāh אֵת [object marker]
לִ֜י lˈî לְ to
שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven
יְמֵ֤י yᵊmˈê יֹום day
הַ ha הַ the
מִּשְׁתֶּה֙ mmištˌeh מִשְׁתֶּה drinking
וּ û וְ and
מְצָאתֶ֔ם mᵊṣāṯˈem מצא find
וְ wᵊ וְ and
נָתַתִּ֤י nāṯattˈî נתן give
לָכֶם֙ lāḵˌem לְ to
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
סְדִינִ֔ים sᵊḏînˈîm סָדִין wrapper
וּ û וְ and
שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three
חֲלִפֹ֥ת ḥᵃlifˌōṯ חֲלִיפָה substitute
בְּגָדִֽים׃ bᵊḡāḏˈîm בֶּגֶד garment
14:12. quibus locutus est Samson proponam vobis problema quod si solveritis mihi intra septem dies convivii dabo vobis triginta sindones et totidem tunicas
And Samson said to them: I will propose to you a riddle, which if you declare unto me within the seven days of the feast, I will give you thirty shirts, and as many coats:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:12: I will now put forth a riddle - Probably this was one part of the amusements at a marriage-feast; each in his turn proposing a riddle, to be solved by any of the rest on a particular forfeit; the proposer forfeiting, if solved, the same which the company must forfeit if they could not solve it.
Thirty sheets - I have no doubt that the Arab hayk, or hake, is here meant; a dress in which the natives of the East wrap themselves, as a Scottish Highlander does in his plaid. In Asiatic countries the dress scarcely ever changes; being nearly the same now that it was 2000 years ago. Mr. Jackson, in his account of the Empire of Morocco, thus mentions the Moorish dress: "It resembles," says he, "that of the ancient patriarchs, as represented in paintings; (but the paintings are taken from Asiatic models); that of the men consists of a red cap and turban, a (kumja) shirt, which hangs outside of the drawers, and comes down below the knee; a (caftan) coat, which buttons close before, and down to the bottom, with large open sleeves; over which, when they go out of doors, they throw carelessly, and sometimes elegantly, a hayk, or garment of white cotton, silk, or wool, five or six yards long, and five feet wide. The Arabs often dispense with the caftan, and even with the shirt, wearing nothing but the hayk." When an Arab does not choose to wrap himself in the hayk, he throws it over his left shoulder, where it hangs till the weather, etc., obliges him to wrap it round him. The hayk is either mean or elegant, according to the quality of the cloth, and of the person who wears it. I have myself seen the natives of Fez, with hayks, or hykes, both elegant and costly. By the changes of garments, it is very likely that the kumja and caftan are meant, or at least the caftan; but most likely both: for the Hebrew has חליפות בגדים chaliphoth begadim, changes or succession of garments. Samson, therefore, engaged to give or receive thirty hayks, and thirty kumjas and caftans, on the issue of the interpretation or non-interpretation of his riddle: these were complete suits.
Albert Barnes: Notes on the Bible - 1834
14:12: See the marginal references. Riddles formed one of the amusements of these protracted feasts.
Sheets - Rather "linen shirts;" the "garments" which follow are the outward garments worn by the Orientals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: a riddle: Kg1 10:1; Psa 49:4; Pro 1:6; Eze 17:2, Eze 20:49; Mat 13:13, Mat 13:34; Luk 14:7; Joh 16:29; Co1 13:12 *marg.
the seven: Gen 29:27, Gen 29:28; Ch2 7:8
sheets: or, shirts. This will receive illustration from Mr. Jackson's description of the Moorish dress:
"It resembles that of the ancient patriarchs, as represented in paintings (but the paintings are taken from Asiatic models); that of the men consists of a red cap and turban, a (kumja) shirt, which hangs outside of the drawers, and comes below the knee; a (caftan) coat, which buttons close before, and down to the bottom with large open sleeves; over which, when they go out of doors, they throw carelessly, and sometimes elegantly, a hayk, or garment of white cotton, silk, or wool, five or six yards long, and five feet wide. The Arabs often dispense with the caftan, and even with the shirt, wearing nothing but the hayk."
Mat 27:28; Mar 14:51, Mar 14:52
change: Gen 45:22; Kg2 5:5, Kg2 5:22; Mat 6:19; Jam 5:2
Geneva 1599
14:12 And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find [it] out, then I will give you thirty sheets and thirty (f) change of garments:
(f) To wear at feasts, or solemn days.
John Gill
14:12 And Samson said unto them,.... His thirty companions, very likely on the first day of the feast:
I will now put forth a riddle to you: a secret, hidden, abstruse thing, not easy to be understood; a dark saying, wrapped up in figurative terms; and this he proposed as an amusement to them, to exercise their wits, which it seems was usual to entertain guests with, and might be both pleasing and profitable:
if you can certainly declare it unto me within the seven days of the feast; for so long the nuptial feast was usually kept, see Gen 29:27. If they could find it out; and with clearness and certainty explain the riddle to him within that period of time, which was giving them time enough to do it in:
then I will give you thirty sheets, and thirty change of garments: that is, every man one of each. By "sheets" he means, as Kimchi and Ben Melech interpret it, a covering of the body in the night next to the flesh, in which a man lies, and was made of linen; meaning either what we call shirts, or bed sheet, and by change of raiment, a suit of clothes worn in the daytime.
John Wesley
14:12 Seven days - For so long marriage - feasts lasted. Sheets - Fine linen - clothes, which were used for many purposes in those parts. Changes - Suits of apparel.
Robert Jamieson, A. R. Fausset and David Brown
14:12 HIS RIDDLE. (Judg 14:12-18)
I will now put forth a riddle--Riddles are a favorite Oriental amusement at festive entertainments of this nature, and rewards are offered to those who give the solution. Samson's riddle related to honey in the lion's carcass. The prize he offered was thirty sindinim, or shirts, and thirty changes of garments, probably woolen. Three days were passed in vain attempts to unravel the enigma. The festive week was fast drawing to a close when they secretly enlisted the services of the newly married wife, who having got the secret, revealed it to her friends.
14:1314:13: ապա թէ ո՛չ կարիցէք առեղծանել ինձ. տաջի՛ք դուք ինձ երեսուն պաստառակալ եւ երեսուն պատմուճան հանդերձից։ Եւ ասեն ցնա. Ա՛րկ մեզ զառասպելն քո, եւ լուիցո՛ւք զնա։
13. Իսկ եթէ չկարողանաք լուծել, դուք կը տաք ինձ երեսուն սաւան եւ երեսուն տօնական զգեստներ»: Նրան ասացին. «Առաջարկի՛ր մեզ քո հանելուկը, եւ լսենք այն»:
13 Բայց եթէ չկարենաք զանիկա ինծի բացատրել, այն ատեն դուք ինծի երեսուն շապիկ ու երեսուն ձեռք փոխելու հանդերձ պիտի տաք»։ Անոնք ըսին. «Քու հանելուկդ մեզի ըսէ՛, որպէս զի լսենք»։
ապա թէ ոչ կարիցէք առեղծանել ինձ, տաջիք դուք ինձ երեսուն պաստառակալ եւ երեսուն պատմուճան հանդերձից: Եւ ասեն ցնա. Արկ մեզ զառասպելն քո, եւ լուիցուք զնա:

14:13: ապա թէ ո՛չ կարիցէք առեղծանել ինձ. տաջի՛ք դուք ինձ երեսուն պաստառակալ եւ երեսուն պատմուճան հանդերձից։ Եւ ասեն ցնա. Ա՛րկ մեզ զառասպելն քո, եւ լուիցո՛ւք զնա։
13. Իսկ եթէ չկարողանաք լուծել, դուք կը տաք ինձ երեսուն սաւան եւ երեսուն տօնական զգեստներ»: Նրան ասացին. «Առաջարկի՛ր մեզ քո հանելուկը, եւ լսենք այն»:
13 Բայց եթէ չկարենաք զանիկա ինծի բացատրել, այն ատեն դուք ինծի երեսուն շապիկ ու երեսուն ձեռք փոխելու հանդերձ պիտի տաք»։ Անոնք ըսին. «Քու հանելուկդ մեզի ըսէ՛, որպէս զի լսենք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1314:13: если же не сможете отгадать мне, то вы дайте мне тридцать синдонов и тридцать перемен одежд. Они сказали ему: загадай загадку твою, послушаем.
14:13 καὶ και and; even ἐὰν εαν and if; unless μὴ μη not δύνησθε δυναμαι able; can ἀπαγγεῖλαί απαγγελλω report μοι μοι me δώσετε διδωμι give; deposit ὑμεῖς υμεις you ἐμοὶ εμοι me τριάκοντα τριακοντα thirty ὀθόνια οθονιον linen cloth καὶ και and; even τριάκοντα τριακοντα thirty ἀλλασσομένας αλλασσω change στολὰς στολη robe ἱματίων ιματιον clothing; clothes καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him προβαλοῦ προβαλλω cast forth; produce τὸ ο the πρόβλημα προβλημα and; even ἀκουσόμεθα ακουω hear αὐτό αυτος he; him
14:13 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not תוּכְלוּ֮ ṯûḵᵊlˈû יכל be able לְ lᵊ לְ to הַגִּ֣יד haggˈîḏ נגד report לִי֒ lˌî לְ to וּ û וְ and נְתַתֶּ֨ם nᵊṯattˌem נתן give אַתֶּ֥ם ʔattˌem אַתֶּם you לִי֙ lˌî לְ to שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three סְדִינִ֔ים sᵊḏînˈîm סָדִין wrapper וּ û וְ and שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three חֲלִיפֹ֣ות ḥᵃlîfˈôṯ חֲלִיפָה substitute בְּגָדִ֑ים bᵊḡāḏˈîm בֶּגֶד garment וַ wa וְ and יֹּ֣אמְרוּ yyˈōmᵊrû אמר say לֹ֔ו lˈô לְ to ח֥וּדָה ḥˌûḏā חוד propound a riddle חִידָתְךָ֖ ḥîḏāṯᵊḵˌā חִידָה riddle וְ wᵊ וְ and נִשְׁמָעֶֽנָּה׃ nišmāʕˈennā שׁמע hear
14:13. sin autem non potueritis solvere vos dabitis mihi triginta sindones et eiusdem numeri tunicas qui responderunt ei propone problema ut audiamusBut if you shall not be able to declare it, you shall give me thirty shirts and the same number of coats. They answered him: Put forth the riddle, that we may hear it.
13. but if ye cannot declare it me, then shall ye give me thirty linen garments and thirty changes of raiment. And they said unto him, Put forth thy riddle, that we may hear it.
But if ye cannot declare [it] me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it:

14:13: если же не сможете отгадать мне, то вы дайте мне тридцать синдонов и тридцать перемен одежд. Они сказали ему: загадай загадку твою, послушаем.
14:13
καὶ και and; even
ἐὰν εαν and if; unless
μὴ μη not
δύνησθε δυναμαι able; can
ἀπαγγεῖλαί απαγγελλω report
μοι μοι me
δώσετε διδωμι give; deposit
ὑμεῖς υμεις you
ἐμοὶ εμοι me
τριάκοντα τριακοντα thirty
ὀθόνια οθονιον linen cloth
καὶ και and; even
τριάκοντα τριακοντα thirty
ἀλλασσομένας αλλασσω change
στολὰς στολη robe
ἱματίων ιματιον clothing; clothes
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
προβαλοῦ προβαλλω cast forth; produce
τὸ ο the
πρόβλημα προβλημα and; even
ἀκουσόμεθα ακουω hear
αὐτό αυτος he; him
14:13
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
תוּכְלוּ֮ ṯûḵᵊlˈû יכל be able
לְ lᵊ לְ to
הַגִּ֣יד haggˈîḏ נגד report
לִי֒ lˌî לְ to
וּ û וְ and
נְתַתֶּ֨ם nᵊṯattˌem נתן give
אַתֶּ֥ם ʔattˌem אַתֶּם you
לִי֙ lˌî לְ to
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
סְדִינִ֔ים sᵊḏînˈîm סָדִין wrapper
וּ û וְ and
שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three
חֲלִיפֹ֣ות ḥᵃlîfˈôṯ חֲלִיפָה substitute
בְּגָדִ֑ים bᵊḡāḏˈîm בֶּגֶד garment
וַ wa וְ and
יֹּ֣אמְרוּ yyˈōmᵊrû אמר say
לֹ֔ו lˈô לְ to
ח֥וּדָה ḥˌûḏā חוד propound a riddle
חִידָתְךָ֖ ḥîḏāṯᵊḵˌā חִידָה riddle
וְ wᵊ וְ and
נִשְׁמָעֶֽנָּה׃ nišmāʕˈennā שׁמע hear
14:13. sin autem non potueritis solvere vos dabitis mihi triginta sindones et eiusdem numeri tunicas qui responderunt ei propone problema ut audiamus
But if you shall not be able to declare it, you shall give me thirty shirts and the same number of coats. They answered him: Put forth the riddle, that we may hear it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
14:13 But if ye cannot declare it unto me,.... Explain the riddle in the space of time allowed:
then shall ye give me thirty sheets, and thirty change of garments; so many shirts and suits of apparel:
and they said unto him, put forth thy riddle that we may hear it; not thereby to judge whether they would agree to his proposals, but hereby suggesting that they accepted his terms and conditions, either to give or receive the above premium, if they did or did not hit on the explanation of the riddle.
14:1414:14: Եւ ասէ ցնոսա։ ՚Ի կերչէ՝ ե՛լ կերակուր, եւ ՚ի հզօրէ ել քա՛ղցր։ Եւ ո՛չ կարացին առեղծանել զառասպելն նորա զերի՛ս աւուրս։
14. Եւ նրանց ասաց. «Ուտողից կերակուր դուրս եկաւ, եւ հզօրից քաղցրութիւն դուրս եկաւ»: Նրա հանելուկը չկարողացան լուծել երեք օրուայ ընթացքում:
14 Անոնց ըսաւ. «Կերողէն կերակուր ելաւ ու հզօրէն անոյշ ելաւ»։ Անոնք այս հանելուկը երեք օրուան մէջ չկրցան լուծել։
Եւ ասէ ցնոսա: Ի կերչէ ել կերակուր, եւ ի հզօրէ ել քաղցր: Եւ ոչ կարացին առեղծանել զառասպելն նորա զերիս աւուրս:

14:14: Եւ ասէ ցնոսա։ ՚Ի կերչէ՝ ե՛լ կերակուր, եւ ՚ի հզօրէ ել քա՛ղցր։ Եւ ո՛չ կարացին առեղծանել զառասպելն նորա զերի՛ս աւուրս։
14. Եւ նրանց ասաց. «Ուտողից կերակուր դուրս եկաւ, եւ հզօրից քաղցրութիւն դուրս եկաւ»: Նրա հանելուկը չկարողացան լուծել երեք օրուայ ընթացքում:
14 Անոնց ըսաւ. «Կերողէն կերակուր ելաւ ու հզօրէն անոյշ ելաւ»։ Անոնք այս հանելուկը երեք օրուան մէջ չկրցան լուծել։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414:14: И сказал им: из ядущего вышло ядомое, и из сильного вышло сладкое. И не могли отгадать загадку в три дня.
14:14 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him τί τις.1 who?; what? βρωτὸν βρωτος come out; go out ἐκ εκ from; out of βιβρώσκοντος βιβρωσκω eat καὶ και and; even ἀπὸ απο from; away ἰσχυροῦ ισχυρος forceful; severe γλυκύ γλυκυς sweet καὶ και and; even οὐκ ου not ἠδύναντο δυναμαι able; can ἀπαγγεῖλαι απαγγελλω report τὸ ο the πρόβλημα προβλημα in; on τρεῖς τρεις three ἡμέρας ημερα day
14:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֗ם lāhˈem לְ to מֵ mē מִן from הָֽ hˈā הַ the אֹכֵל֙ ʔōḵˌēl אכל eat יָצָ֣א yāṣˈā יצא go out מַאֲכָ֔ל maʔᵃḵˈāl מַאֲכָל food וּ û וְ and מֵ mē מִן from עַ֖ז ʕˌaz עַז strong יָצָ֣א yāṣˈā יצא go out מָתֹ֑וק māṯˈôq מָתֹוק sweet וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָכְל֛וּ yāḵᵊlˈû יכל be able לְ lᵊ לְ to הַגִּ֥יד haggˌîḏ נגד report הַ ha הַ the חִידָ֖ה ḥîḏˌā חִידָה riddle שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three יָמִֽים׃ yāmˈîm יֹום day
14:14. dixitque eis de comedente exivit cibus et de forte est egressa dulcedo nec potuerunt per tres dies propositionem solvereAnd he said to them: Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not for three days expound the riddle.
14. And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days declare the riddle.
And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle:

14:14: И сказал им: из ядущего вышло ядомое, и из сильного вышло сладкое. И не могли отгадать загадку в три дня.
14:14
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
τί τις.1 who?; what?
βρωτὸν βρωτος come out; go out
ἐκ εκ from; out of
βιβρώσκοντος βιβρωσκω eat
καὶ και and; even
ἀπὸ απο from; away
ἰσχυροῦ ισχυρος forceful; severe
γλυκύ γλυκυς sweet
καὶ και and; even
οὐκ ου not
ἠδύναντο δυναμαι able; can
ἀπαγγεῖλαι απαγγελλω report
τὸ ο the
πρόβλημα προβλημα in; on
τρεῖς τρεις three
ἡμέρας ημερα day
14:14
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֗ם lāhˈem לְ to
מֵ מִן from
הָֽ hˈā הַ the
אֹכֵל֙ ʔōḵˌēl אכל eat
יָצָ֣א yāṣˈā יצא go out
מַאֲכָ֔ל maʔᵃḵˈāl מַאֲכָל food
וּ û וְ and
מֵ מִן from
עַ֖ז ʕˌaz עַז strong
יָצָ֣א yāṣˈā יצא go out
מָתֹ֑וק māṯˈôq מָתֹוק sweet
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָכְל֛וּ yāḵᵊlˈû יכל be able
לְ lᵊ לְ to
הַגִּ֥יד haggˌîḏ נגד report
הַ ha הַ the
חִידָ֖ה ḥîḏˌā חִידָה riddle
שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
יָמִֽים׃ yāmˈîm יֹום day
14:14. dixitque eis de comedente exivit cibus et de forte est egressa dulcedo nec potuerunt per tres dies propositionem solvere
And he said to them: Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not for three days expound the riddle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:14: And he said unto there - Thus he states or proposes his riddle: -
Out of the eater came forth meat,
And out of the strong came forth sweetness.
Instead of strong, the Syriac and Arabic have bitter. I have no doubt that the riddle was in poetry; and perhaps the two hemistichs above preserve its order. This was scarcely a fair riddle; for unless the fact to which it refers were known, there is no rule of interpretation by which it could be found out. We learn from the Scholiast, on Aristophanes, Vesp. v. 20, that it was a custom among the ancient Greeks to propose at their festivals, what were called γριφοι, griphoi, riddles, enigmas, or very obscure sayings, both curious and difficult, and to give a recompense to those who found them out, which generally consisted in either a festive crown, or a goblet full of wine. Those who failed to solve them were condemned to drink a large portion of fresh water, or of wine mingled with a sea-water, which they were compelled to take down at one draught, without drawing their breath, their hands being tied behind their backs. Sometimes they gave the crown to the deity in honor of whom the festival was made: and if none could solve the riddle, the reward was given to him who proposed it. Of these enigmas proposed at entertainments etc., we have numerous examples in Athenaeus, Deipnosoph, lib. x., c. 15, p. 142, edit. Argentorat., and some of them very like this of Samson for example: -
Διδους τις ουκ εδωκεν, ουδ' εχων εχει;
"Who gives, and does not give?
Who has not, and yet has?"
This may be spoken of an enigma and its proposer: he gives it, but he does not give the sense; the other has it, but has not the meaning.
Εστι φυσις θηλεια βρεφη σοζους' ὑπο κολποις
Αυτης· ταυτα δ' αφωνα βοην ἱστησι γεγωνον.
Και δια ποντιον οιδμα, και ηπειρου δια πασης,
Οἱς εθελει θνητων· τοις δ' ου παρεουσις ακουειν
Εξεστι· κωφην δ' ακοης αισθησιν εχουσιν.
"There is a feminine Nature, fostering her children in her bosom; who, although they are dumb, send forth a distinct voice over every nation of the earth, and every sea, to whom soever they please. It is possible for those who are absent to hear, and for those who are deaf to hear also."
The relator brings in Sappho interpreting it thus: -
Θηλεια μεν ουν εστι φυσις, επιστολη.
Βρεφη δ' εν αυτῃ περιφερει τα γραμματα
Αφωνα δ' οντα ταυτα τοις πορῥω λαλει,
Οἱς βουλεθ\uu903? ἑτερος δ' αν τυχῃ τις πλησιον
Ἑστως αναγινωσκοντος, ουκ ακουσεται.
"The Nature, which is feminine, signifies an epistle; and her children whom she bears are alphabetical characters: and these, being dumb, speak and give counsel to any, even at a distance; though he who stands nigh to him who is silently reading, hears no voice."
Here is another, attributed by the same author to Theodectes: -
Της φυσεως ὁσα γαια φερει τροφος, ουδ' ὁσα ποντος,
Ουτε βροτοισιν εχει γυιων αυξησιν ὁμοιαν.
Αλλ' εν μεν γενεσει πρωτοσπορῳ εστι μεγιστη,
Εν δε μεσαις ακμαις μικρα, γηρᾳ δε προς αυτῳ
Μορφῃ και μεγεθει μειζων παλιν εστιν ἁπαντων.
"Neither does the nourishing earth so bear by nature, nor the sea, nor is there among mortals a like increase of parts; for at the period of its birth it is greatest, but in its middle age it is small, and in its old age it is again greater in form and size than all."
This is spoken of a shadow. At the rising of the sun in the east, the shadow of an object is projected illimitably across the earth towards the west; at noon, if the sun be vertical to that place, the shadow of the object is entirely lost; at sunsetting, the shadow is projected towards the east, as it was in the morning towards the west.
Here is another, from the same author: -
Εισι κασιγνηται διτται, ὡν ἡ μια τικτει
Την ἑπεραν, αυτη δε τεκους' ὑπο τησδε τεκνουται.
"There are two sisters, the one of whom begets the other, and she who is begotten produces her who begat her."
Day and night solve this enigma.
The following I have taken from Theognis: -
Ηδη γαρ με κεκληκε θαλαττιος οικαδε νεκρος,
Τεθνηκως, ζωῳ φθεγγομενος στοματι.
Theogn. Gnom., in fine.
"A dead seaman calls me to his house; And, although he be dead, he speaks with a living mouth."
This dead seaman is a conch or large shellfish, of which the poet was about to eat. The mouth by which it spoke signifies its being used as a horn; as it is well known to produce, when opened at the spiral end and blown, a very powerful sound.
Albert Barnes: Notes on the Bible - 1834
14:14: Three days ... on the seventh day - Proposed alterations, such as "six days ... on the fourth day," are unnecessary if it be remembered that the narrator passes on first to the seventh day (at Jdg 14:15), and then goes back at Jdg 14:16 and beginning of Jdg 14:17 to what happened on the 4th, 5th, and 6th days.
To take that we have - See the margin. They affirm that they were only invited to the wedding for the sake of plundering them by means of this riddle, and if Samson's wife was a party to plundering her own countrymen, she should suffer for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: Out of the eater: Gen 3:15; Deu 8:15, Deu 8:16; Kg1 17:6; Ch2 20:2, Ch2 20:25; Isa 53:10-12; Rom 5:3-5; Rom 8:37; Co2 4:17, Co2 12:9, Co2 12:10; Phi 1:12-20; Heb 2:14, Heb 2:15, Heb 12:10, Heb 12:11; Jam 1:2-4; Pe1 2:24
they could: Pro 24:7; Mat 13:11; Act 8:31
John Gill
14:14 And he said unto them, out of the eater came forth meat,.... Out of a devouring eater, such as the lion is, came forth honey, or that was taken out of it, which Samson, and his father and mother, ate of, and which was the common food of some persons, as of John the Baptist:
and out of the strong came forth sweetness: not only out of that which was strong in body while alive, but of a strong and ill scent, as the carcass of a dead lion is, and out of that came forth honey, than which nothing is sweeter. Josephus (m) expresses it,"that which devours all things furnishes out pleasant food, when that itself is altogether unpleasant:"
and they could not in three days expound the riddle; so long they laboured to find it out, but then began to despair of it.
(m) Antiqu. l. 5. c. 8. sect. 6.
14:1514:15: Եւ եղեւ յաւուրն չորրորդի, եւ ասեն ցկինն Սամփսոնի. Պատրեա՛ զայր քո՝ եւ պատմեսցէ քեզ զառասպելն, գուցէ՛ այրիցեմք զքեզ եւ զտուն հօր քոյ. թէ աղքատացուցանե՞լ կոչեցեր զմեզ այսր[2645]։ [2645] Ոմանք. Թէ աղքատացուցանել կամեցէք կոչել զմեզ այսր։
15. Չորրորդ օրը Սամփսոնի կնոջն ասացին. «Խաբի՛ր քո մարդուն, որ հանելուկը քեզ բացատրի, թէ չէ քեզ եւ քո հօր տունը կ’այրենք: Մեզ կողոպտելո՞ւ համար կանչեցիր այստեղ»:
15 Եօթներորդ օրը Սամփսոնին կնոջը ըսին. «Այրդ խաբէ՛, որպէս զի հանելուկը մեզի բացատրէ, որ չըլլայ թէ քեզ ու քու հօրդ տունը կրակով այրենք։ Մեզ թալլելո՞ւ համար կանչեցիք. այնպէս չէ՞»։
Եւ եղեւ յաւուրն [230]չորրորդի, եւ ասեն ցկինն Սամփսոնի. Պատրեա զայր քո եւ պատմեսցէ քեզ զառասպելն, գուցէ այրիցեմք զքեզ եւ զտուն հօր քո. թէ աղքատացուցանե՞լ կոչեցեր զմեզ այսր:

14:15: Եւ եղեւ յաւուրն չորրորդի, եւ ասեն ցկինն Սամփսոնի. Պատրեա՛ զայր քո՝ եւ պատմեսցէ քեզ զառասպելն, գուցէ՛ այրիցեմք զքեզ եւ զտուն հօր քոյ. թէ աղքատացուցանե՞լ կոչեցեր զմեզ այսր[2645]։
[2645] Ոմանք. Թէ աղքատացուցանել կամեցէք կոչել զմեզ այսր։
15. Չորրորդ օրը Սամփսոնի կնոջն ասացին. «Խաբի՛ր քո մարդուն, որ հանելուկը քեզ բացատրի, թէ չէ քեզ եւ քո հօր տունը կ’այրենք: Մեզ կողոպտելո՞ւ համար կանչեցիր այստեղ»:
15 Եօթներորդ օրը Սամփսոնին կնոջը ըսին. «Այրդ խաբէ՛, որպէս զի հանելուկը մեզի բացատրէ, որ չըլլայ թէ քեզ ու քու հօրդ տունը կրակով այրենք։ Մեզ թալլելո՞ւ համար կանչեցիք. այնպէս չէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1514:15: В седьмой день сказали они жене Самсоновой: уговори мужа твоего, чтоб он разгадал нам загадку; иначе сожжем огнем тебя и дом отца твоего; разве вы призвали нас, чтоб обобрать нас?
14:15 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τετάρτῃ τεταρτος fourth καὶ και and; even εἶπαν επω say; speak τῇ ο the γυναικὶ γυνη woman; wife Σαμψων σαμψων Sampsōn; Sampson ἀπάτησον απαταω delude; deceive δὴ δη in fact τὸν ο the ἄνδρα ανηρ man; husband σου σου of you; your καὶ και and; even ἀπαγγειλάτω απαγγελλω report σοι σοι you τὸ ο the πρόβλημα προβλημα lest; unless κατακαύσωμέν κατακαιω burn up σε σε.1 you καὶ και and; even τὸν ο the οἶκον οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your ἐν εν in πυρί πυρ fire ἦ η or; than ἐκβιάσαι εκβιαζω us κεκλήκατε καλεω call; invite
14:15 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say לְ lᵊ לְ to אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson פַּתִּ֣י pattˈî פתה seduce אֶת־ ʔeṯ- אֵת [object marker] אִישֵׁ֗ךְ ʔîšˈēḵ אִישׁ man וְ wᵊ וְ and יַגֶּד־ yaggeḏ- נגד report לָ֨נוּ֙ lˈānû לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ֣ hˈa הַ the חִידָ֔ה ḥîḏˈā חִידָה riddle פֶּן־ pen- פֶּן lest נִשְׂרֹ֥ף niśrˌōf שׂרף burn אֹותָ֛ךְ ʔôṯˈāḵ אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house אָבִ֖יךְ ʔāvˌîḵ אָב father בָּ bā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire הַ ha הֲ [interrogative] לְ lᵊ לְ to יָרְשֵׁ֕נוּ yoršˈēnû ירשׁ trample down קְרָאתֶ֥ם qᵊrāṯˌem קרא call לָ֖נוּ lˌānû לְ to הֲ hᵃ הֲ [interrogative] לֹֽא׃ lˈō לֹא not
14:15. cumque adesset dies septimus dixerunt ad uxorem Samson blandire viro tuo et suade ei ut indicet tibi quid significet problema quod si facere nolueris incendimus et te et domum patris tui an idcirco nos vocastis ad nuptias ut spoliaretisAnd when the seventh day came, they said to the wife of Samson: Sooth thy husband, and persuade him to tell thee what the riddle meaneth. But if thou wilt not do it, we will burn thee, and thy father's house. Have you called us to the wedding on purpose to strip us?
15. And it came to pass on the seventh day, that they said unto Samson’s wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father’s house with fire: have ye called us to impoverish us? is it not ?
And it came to pass on the seventh day, that they said unto Samson' s wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father' s house with fire: have ye called us to take that we have? [is it] not:

14:15: В седьмой день сказали они жене Самсоновой: уговори мужа твоего, чтоб он разгадал нам загадку; иначе сожжем огнем тебя и дом отца твоего; разве вы призвали нас, чтоб обобрать нас?
14:15
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τετάρτῃ τεταρτος fourth
καὶ και and; even
εἶπαν επω say; speak
τῇ ο the
γυναικὶ γυνη woman; wife
Σαμψων σαμψων Sampsōn; Sampson
ἀπάτησον απαταω delude; deceive
δὴ δη in fact
τὸν ο the
ἄνδρα ανηρ man; husband
σου σου of you; your
καὶ και and; even
ἀπαγγειλάτω απαγγελλω report
σοι σοι you
τὸ ο the
πρόβλημα προβλημα lest; unless
κατακαύσωμέν κατακαιω burn up
σε σε.1 you
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἐν εν in
πυρί πυρ fire
η or; than
ἐκβιάσαι εκβιαζω us
κεκλήκατε καλεω call; invite
14:15
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh
וַ wa וְ and
יֹּאמְר֤וּ yyōmᵊrˈû אמר say
לְ lᵊ לְ to
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson
פַּתִּ֣י pattˈî פתה seduce
אֶת־ ʔeṯ- אֵת [object marker]
אִישֵׁ֗ךְ ʔîšˈēḵ אִישׁ man
וְ wᵊ וְ and
יַגֶּד־ yaggeḏ- נגד report
לָ֨נוּ֙ lˈānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ֣ hˈa הַ the
חִידָ֔ה ḥîḏˈā חִידָה riddle
פֶּן־ pen- פֶּן lest
נִשְׂרֹ֥ף niśrˌōf שׂרף burn
אֹותָ֛ךְ ʔôṯˈāḵ אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
אָבִ֖יךְ ʔāvˌîḵ אָב father
בָּ בְּ in
הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
הַ ha הֲ [interrogative]
לְ lᵊ לְ to
יָרְשֵׁ֕נוּ yoršˈēnû ירשׁ trample down
קְרָאתֶ֥ם qᵊrāṯˌem קרא call
לָ֖נוּ lˌānû לְ to
הֲ hᵃ הֲ [interrogative]
לֹֽא׃ lˈō לֹא not
14:15. cumque adesset dies septimus dixerunt ad uxorem Samson blandire viro tuo et suade ei ut indicet tibi quid significet problema quod si facere nolueris incendimus et te et domum patris tui an idcirco nos vocastis ad nuptias ut spoliaretis
And when the seventh day came, they said to the wife of Samson: Sooth thy husband, and persuade him to tell thee what the riddle meaneth. But if thou wilt not do it, we will burn thee, and thy father's house. Have you called us to the wedding on purpose to strip us?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: on the seventh day: The LXX reads "on the fourth day;" with which the Syriac and Arabic agree. This, as Dr. Wall observes, is certainly right; for it appears from Jdg 14:17, that she wept the remainder of the seven days; for which there could have been no time, if they did not threaten her till the seventh.
Entice: Jdg 16:5; Gen 3:1-6; Pro 1:11, Pro 5:3, Pro 6:26; Mic 7:5
lest we burn: Jdg 12:1, Jdg 15:6
take that we have: Heb. possess us, or, impoverish us
Geneva 1599
14:15 And it came to pass (g) on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? [is it] not [so]?
(g) Or as the seventh day drew near, for it was the fourth day.
John Gill
14:15 And it came to pass on the seventh day,.... Not on the seventh day of the feast, for some time before that they applied to his wife, and she pressed him hard to disclose it; but on the sabbath day, as Kimchi, and so Jarchi says, on the seventh day of the week, not on the seventh day of the feast, for it was the seventh day of the feast; this is so clear, that the Septuagint, Syriac, and Arabic versions, instead of the seventh, read the fourth day:
that they said unto Samson's wife, entice thy husband, that he may declare unto us the riddle; that is, persuade him to tell the meaning of it to her, that she might declare it to them:
lest we burn thee and thy father's house with fire; in which she now was, not as yet being taken home to her husband, and her in it; this they said to terrify her, and make her importunate with Samson to explain the riddle to her, if he had any value for her, and her life:
have ye called us to take that we have? invited them to the wedding feast, to strip them of their clothes, and even take their very shirts off of their backs, which they must have been obliged to part with, if they could not explain the riddle, or send for other suits and shirts from their own houses: "is it not so?" verily this is the case, nor can it be understood otherwise than a contrived business between thee and thy husband, to get our raiment, woollen and linen, from us.
John Wesley
14:15 Seventh day - They had doubtless spoken to her before this time, but with some remissness, supposing that they should find it out; but now their time being nigh slipped, they put her under a necessity of searching it out. To take that we have - That is, to strip us of our garments.
14:1614:16: Եւ ելա՛ց կինն Սամփսոնի առ նա՝ եւ ասէ ցնա. Ատեցեր զիս եւ ո՛չ սիրեցեր զիս. զի զառասպելն զոր արկեր որդւոց ժողովրդեան իմոյ՝ ինձ ո՛չ պատմեցեր։ Եւ ասէ ցնա Սամփսոն. Ահա հօր եւ մօր իմոյ ո՛չ պատմեցի. եւ արդ՝ քե՞զ պատմիցեմ[2646]։ [2646] Ոմանք. Կինն Սամփսոնի առ նմա, եւ ա՛՛... ահա հօր իմում եւ մօր իմում ո՛չ պատմեցի զնա։
16. Սամփսոնի կինը լաց եղաւ ամուսնու մօտ եւ ասաց նրան. «Դու ատել ես ինձ եւ չես սիրել, որովհետեւ այն հանելուկը, որ առաջարկել ես իմ ժողովրդի որդիներին, ինձ չես յայտնել»: Սամփսոնը նրան ասաց. «Իմ հօրն ու մօրը չեմ յայտնել, հիմա քե՞զ պիտի յայտնեմ»:
16 Սամփսոնի կինը անոր քով լալով՝ ըսաւ. «Անշուշտ դուն զիս կ’ատես ու չես սիրեր. իմ ժողովուրդիս որդիներուն հանելուկ մը ըսիր, բայց ինծի չբացատրեցիր»։ Սամփսոն ըսաւ անոր. «Ահա իմ հօրս ու մօրս ալ չյայտնեցի ու քեզի՞ պիտի յայտնեմ»։
Եւ ելաց կինն Սամփսոնի առ նա եւ ասէ ցնա. Ատեցեր զիս եւ ոչ սիրեցեր զիս. զի զառասպելն զոր արկեր որդւոց ժողովրդեան իմոյ` ինձ ոչ պատմեցեր: Եւ ասէ ցնա Սամփսոն. Ահա հօր եւ մօր իմոյ ոչ պատմեցի, եւ արդ քե՞զ պատմիցեմ:

14:16: Եւ ելա՛ց կինն Սամփսոնի առ նա՝ եւ ասէ ցնա. Ատեցեր զիս եւ ո՛չ սիրեցեր զիս. զի զառասպելն զոր արկեր որդւոց ժողովրդեան իմոյ՝ ինձ ո՛չ պատմեցեր։ Եւ ասէ ցնա Սամփսոն. Ահա հօր եւ մօր իմոյ ո՛չ պատմեցի. եւ արդ՝ քե՞զ պատմիցեմ[2646]։
[2646] Ոմանք. Կինն Սամփսոնի առ նմա, եւ ա՛՛... ահա հօր իմում եւ մօր իմում ո՛չ պատմեցի զնա։
16. Սամփսոնի կինը լաց եղաւ ամուսնու մօտ եւ ասաց նրան. «Դու ատել ես ինձ եւ չես սիրել, որովհետեւ այն հանելուկը, որ առաջարկել ես իմ ժողովրդի որդիներին, ինձ չես յայտնել»: Սամփսոնը նրան ասաց. «Իմ հօրն ու մօրը չեմ յայտնել, հիմա քե՞զ պիտի յայտնեմ»:
16 Սամփսոնի կինը անոր քով լալով՝ ըսաւ. «Անշուշտ դուն զիս կ’ատես ու չես սիրեր. իմ ժողովուրդիս որդիներուն հանելուկ մը ըսիր, բայց ինծի չբացատրեցիր»։ Սամփսոն ըսաւ անոր. «Ահա իմ հօրս ու մօրս ալ չյայտնեցի ու քեզի՞ պիտի յայտնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1614:16: И плакала жена Самсонова пред ним и говорила: ты ненавидишь меня и не любишь; ты загадал загадку сынам народа моего, а мне не разгадаешь ее. Он сказал ей: отцу моему и матери моей не разгадал ее; и тебе ли разгадаю?
14:16 καὶ και and; even ἔκλαυσεν κλαιω weep; cry ἡ ο the γυνὴ γυνη woman; wife Σαμψων σαμψων Sampsōn; Sampson πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak πλὴν πλην besides; only μεμίσηκάς μισεω hate με με me καὶ και and; even οὐκ ου not ἠγάπησάς αγαπαω love με με me ὅτι οτι since; that τὸ ο the πρόβλημα προβλημα who; what προεβάλου προβαλλω cast forth; produce τοῖς ο the υἱοῖς υιος son τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine οὐκ ου not ἀπήγγειλάς απαγγελλω report μοι μοι me καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him Σαμψων σαμψων Sampsōn; Sampson εἰ ει if; whether τῷ ο the πατρί πατηρ father μου μου of me; mine καὶ και and; even τῇ ο the μητρί μητηρ mother μου μου of me; mine οὐκ ου not ἀπήγγελκα απαγγελλω report σοὶ σοι you ἀπαγγείλω απαγγελλω report
14:16 וַ wa וְ and תֵּבְךְּ֩ ttēvk בכה weep אֵ֨שֶׁת ʔˌēšeṯ אִשָּׁה woman שִׁמְשֹׁ֜ון šimšˈôn שִׁמְשֹׁון Samson עָלָ֗יו ʕālˈāʸw עַל upon וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say רַק־ raq- רַק only שְׂנֵאתַ֨נִי֙ śᵊnēṯˈanî שׂנא hate וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֲהַבְתָּ֔נִי ʔᵃhavtˈānî אהב love הַֽ hˈa הַ the חִידָ֥ה ḥîḏˌā חִידָה riddle חַ֨דְתָּ֙ ḥˈaḏtā חוד propound a riddle לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son עַמִּ֔י ʕammˈî עַם people וְ wᵊ וְ and לִ֖י lˌî לְ to לֹ֣א lˈō לֹא not הִגַּ֑דְתָּה higgˈaḏtā נגד report וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָ֗הּ lˈāh לְ to הִנֵּ֨ה hinnˌē הִנֵּה behold לְ lᵊ לְ to אָבִ֧י ʔāvˈî אָב father וּ û וְ and לְ lᵊ לְ to אִמִּ֛י ʔimmˈî אֵם mother לֹ֥א lˌō לֹא not הִגַּ֖דְתִּי higgˌaḏtî נגד report וְ wᵊ וְ and לָ֥ךְ lˌāḵ לְ to אַגִּֽיד׃ ʔaggˈîḏ נגד report
14:16. quae fundebat apud Samson lacrimas et querebatur dicens odisti me et non diligis idcirco problema quod proposuisti filiis populi mei non vis mihi exponere at ille respondit patri meo et matri nolui dicere et tibi indicare poteroSo she wept before Samson and complained, saying: Thou hatest me, and dost not love me: therefore thou wilt not expound to me the riddle, which thou hast proposed to the sons of my people. But he answered: I would not tell it to my father and mother: and how can I tell it to thee?
16. And Samson’s wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother, and shall I tell it thee?
And Samson' s wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told [it] me. And he said unto her, Behold, I have not told [it] my father nor my mother, and shall I tell [it] thee:

14:16: И плакала жена Самсонова пред ним и говорила: ты ненавидишь меня и не любишь; ты загадал загадку сынам народа моего, а мне не разгадаешь ее. Он сказал ей: отцу моему и матери моей не разгадал ее; и тебе ли разгадаю?
14:16
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
ο the
γυνὴ γυνη woman; wife
Σαμψων σαμψων Sampsōn; Sampson
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πλὴν πλην besides; only
μεμίσηκάς μισεω hate
με με me
καὶ και and; even
οὐκ ου not
ἠγάπησάς αγαπαω love
με με me
ὅτι οτι since; that
τὸ ο the
πρόβλημα προβλημα who; what
προεβάλου προβαλλω cast forth; produce
τοῖς ο the
υἱοῖς υιος son
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
οὐκ ου not
ἀπήγγειλάς απαγγελλω report
μοι μοι me
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
Σαμψων σαμψων Sampsōn; Sampson
εἰ ει if; whether
τῷ ο the
πατρί πατηρ father
μου μου of me; mine
καὶ και and; even
τῇ ο the
μητρί μητηρ mother
μου μου of me; mine
οὐκ ου not
ἀπήγγελκα απαγγελλω report
σοὶ σοι you
ἀπαγγείλω απαγγελλω report
14:16
וַ wa וְ and
תֵּבְךְּ֩ ttēvk בכה weep
אֵ֨שֶׁת ʔˌēšeṯ אִשָּׁה woman
שִׁמְשֹׁ֜ון šimšˈôn שִׁמְשֹׁון Samson
עָלָ֗יו ʕālˈāʸw עַל upon
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
רַק־ raq- רַק only
שְׂנֵאתַ֨נִי֙ śᵊnēṯˈanî שׂנא hate
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֲהַבְתָּ֔נִי ʔᵃhavtˈānî אהב love
הַֽ hˈa הַ the
חִידָ֥ה ḥîḏˌā חִידָה riddle
חַ֨דְתָּ֙ ḥˈaḏtā חוד propound a riddle
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
עַמִּ֔י ʕammˈî עַם people
וְ wᵊ וְ and
לִ֖י lˌî לְ to
לֹ֣א lˈō לֹא not
הִגַּ֑דְתָּה higgˈaḏtā נגד report
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָ֗הּ lˈāh לְ to
הִנֵּ֨ה hinnˌē הִנֵּה behold
לְ lᵊ לְ to
אָבִ֧י ʔāvˈî אָב father
וּ û וְ and
לְ lᵊ לְ to
אִמִּ֛י ʔimmˈî אֵם mother
לֹ֥א lˌō לֹא not
הִגַּ֖דְתִּי higgˌaḏtî נגד report
וְ wᵊ וְ and
לָ֥ךְ lˌāḵ לְ to
אַגִּֽיד׃ ʔaggˈîḏ נגד report
14:16. quae fundebat apud Samson lacrimas et querebatur dicens odisti me et non diligis idcirco problema quod proposuisti filiis populi mei non vis mihi exponere at ille respondit patri meo et matri nolui dicere et tibi indicare potero
So she wept before Samson and complained, saying: Thou hatest me, and dost not love me: therefore thou wilt not expound to me the riddle, which thou hast proposed to the sons of my people. But he answered: I would not tell it to my father and mother: and how can I tell it to thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: Thou dost: Jdg 16:15
I have not: Gen 2:24
Geneva 1599
14:16 And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the (h) children of my people, and hast not told [it] me. And he said unto her, Behold, I have not told [it] my father nor my mother, and shall I tell [it] thee?
(h) To those who are of my nation.
John Gill
14:16 And Samson's wife wept before him,.... When she came to him to get out of him the explanation of the riddle, thinking that her tears would move him to it:
and said, thou dost but hate me, and lovest me not: another artifice she used, well knowing he could not bear to have his affection called in question, which was now very strong, as is usual with newly married persons:
thou hast put forth a riddle unto the children of my people; her countrymen, fellow citizens, and neighbour, and could not but be dear to her, and respected by her; so that what affected and afflicted them must have some influence upon her:
and hast not told me; that is, the explanation of it, otherwise it is likely she had heard the riddle itself told:
and he said unto her behold, l have not told it my father nor my mother, and shall I tell it thee? his parents he was greatly indebted to, for whom he had the highest reverence and esteem, whose fidelity and taciturnity he had sufficient knowledge of, and yet he had not thought fit to impart it to them; how therefore could she expect to be trusted with such a secret, with whom he had not been long acquainted, not long enough to know whether she could keep it or not?
14:1714:17: Եւ ելաց առ նա զեւթն օր՝ յորս է՛ր խրախութիւնն. եւ եղեւ յաւուրն եւթներորդի պատմեա՛ց նմա՝ քանզի թախանձեա՛ց զնա. եւ նա պատմեաց որդւոց ազգին իւրոյ[2647]։ [2647] Ոմանք. Եւ ելաց առ նմա... յորս էր ՚ի խրա՛՛։
17. Եւ խնջոյքի եօթը օրերին կինը լաց եղաւ նրա մօտ: Եօթներորդ օրը Սամփսոնը յայտնեց նրան, որովհետեւ նա թախանձում էր: Կինն էլ յայտնեց իր ժողովրդի զաւակներին:
17 Բայց կինը իրենց խնճոյքին եօթը օրուանը մէջ անոր քով լացաւ ու Սամփսոն եօթներորդ օրը անոր բացատրեց, քանզի իրեն նեղութիւն կու տար։ Անիկա ալ իր ժողովուրդին որդիներուն բացատրեց հանելուկը։
Եւ ելաց առ նա զեւթն օր յորս էր խրախութիւնն. եւ եղեւ յաւուրն եւթներորդի պատմեաց նմա քանզի թախանձեաց զնա. եւ նա պատմեաց որդւոց ազգին իւրոյ:

14:17: Եւ ելաց առ նա զեւթն օր՝ յորս է՛ր խրախութիւնն. եւ եղեւ յաւուրն եւթներորդի պատմեա՛ց նմա՝ քանզի թախանձեա՛ց զնա. եւ նա պատմեաց որդւոց ազգին իւրոյ[2647]։
[2647] Ոմանք. Եւ ելաց առ նմա... յորս էր ՚ի խրա՛՛։
17. Եւ խնջոյքի եօթը օրերին կինը լաց եղաւ նրա մօտ: Եօթներորդ օրը Սամփսոնը յայտնեց նրան, որովհետեւ նա թախանձում էր: Կինն էլ յայտնեց իր ժողովրդի զաւակներին:
17 Բայց կինը իրենց խնճոյքին եօթը օրուանը մէջ անոր քով լացաւ ու Սամփսոն եօթներորդ օրը անոր բացատրեց, քանզի իրեն նեղութիւն կու տար։ Անիկա ալ իր ժողովուրդին որդիներուն բացատրեց հանելուկը։
zohrab-1805▾ eastern-1994▾ western am▾
14:1714:17: И плакала она пред ним семь дней, в которые продолжался у них пир. Наконец в седьмой день разгадал ей, ибо она усиленно просила его. А она разгадала загадку сынам народа своего.
14:17 καὶ και and; even ἔκλαυσεν κλαιω weep; cry πρὸς προς to; toward αὐτὸν αυτος he; him ἐπὶ επι in; on τὰς ο the ἑπτὰ επτα seven ἡμέρας ημερα day ἃς ος who; what ἦν ειμι be αὐτοῖς αυτος he; him ὁ ο the πότος ποτος.1 drinking bout; drink καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh καὶ και and; even ἀπήγγειλεν απαγγελλω report αὐτῇ αυτος he; him ὅτι οτι since; that παρενώχλησεν παρενοχλεω further annoy αὐτῷ αυτος he; him καὶ και and; even αὐτὴ αυτος he; him ἀπήγγειλεν απαγγελλω report τοῖς ο the υἱοῖς υιος son τοῦ ο the λαοῦ λαος populace; population αὐτῆς αυτος he; him
14:17 וַ wa וְ and תֵּ֤בְךְּ ttˈēvk בכה weep עָלָיו֙ ʕālāʸw עַל upon שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven הַ ha הַ the יָּמִ֔ים yyāmˈîm יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָיָ֥ה hāyˌā היה be לָהֶ֖ם lāhˌem לְ to הַ ha הַ the מִּשְׁתֶּ֑ה mmištˈeh מִשְׁתֶּה drinking וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh וַ wa וְ and יַּגֶּד־ yyaggeḏ- נגד report לָהּ֙ lˌāh לְ to כִּ֣י kˈî כִּי that הֱצִיקַ֔תְהוּ hᵉṣîqˈaṯhû צוק oppress וַ wa וְ and תַּגֵּ֥ד ttaggˌēḏ נגד report הַ ha הַ the חִידָ֖ה ḥîḏˌā חִידָה riddle לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son עַמָּֽהּ׃ ʕammˈāh עַם people
14:17. septem igitur diebus convivii flebat apud eum tandemque die septimo cum ei molesta esset exposuit quae statim indicavit civibus suisSo she wept before him the seven days of the feast: and, at length, on the seventh day, as she was troublesome to him, he expounded it. And she immediately told her countrymen.
17. And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she pressed him sore: and she told the riddle to the children of her people.
And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people:

14:17: И плакала она пред ним семь дней, в которые продолжался у них пир. Наконец в седьмой день разгадал ей, ибо она усиленно просила его. А она разгадала загадку сынам народа своего.
14:17
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὰς ο the
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἃς ος who; what
ἦν ειμι be
αὐτοῖς αυτος he; him
ο the
πότος ποτος.1 drinking bout; drink
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
αὐτῇ αυτος he; him
ὅτι οτι since; that
παρενώχλησεν παρενοχλεω further annoy
αὐτῷ αυτος he; him
καὶ και and; even
αὐτὴ αυτος he; him
ἀπήγγειλεν απαγγελλω report
τοῖς ο the
υἱοῖς υιος son
τοῦ ο the
λαοῦ λαος populace; population
αὐτῆς αυτος he; him
14:17
וַ wa וְ and
תֵּ֤בְךְּ ttˈēvk בכה weep
עָלָיו֙ ʕālāʸw עַל upon
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
הַ ha הַ the
יָּמִ֔ים yyāmˈîm יֹום day
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָיָ֥ה hāyˌā היה be
לָהֶ֖ם lāhˌem לְ to
הַ ha הַ the
מִּשְׁתֶּ֑ה mmištˈeh מִשְׁתֶּה drinking
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh
וַ wa וְ and
יַּגֶּד־ yyaggeḏ- נגד report
לָהּ֙ lˌāh לְ to
כִּ֣י kˈî כִּי that
הֱצִיקַ֔תְהוּ hᵉṣîqˈaṯhû צוק oppress
וַ wa וְ and
תַּגֵּ֥ד ttaggˌēḏ נגד report
הַ ha הַ the
חִידָ֖ה ḥîḏˌā חִידָה riddle
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
עַמָּֽהּ׃ ʕammˈāh עַם people
14:17. septem igitur diebus convivii flebat apud eum tandemque die septimo cum ei molesta esset exposuit quae statim indicavit civibus suis
So she wept before him the seven days of the feast: and, at length, on the seventh day, as she was troublesome to him, he expounded it. And she immediately told her countrymen.
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Adam Clarke: Commentary on the Bible - 1831
14:17: And she wept before him - Not through any love to him, for it appears she had none, but to oblige her paramours; and of this he soon had ample proof.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: the seven: or, the rest of the seven days
she lay: Jdg 16:6, Jdg 16:13, Jdg 16:16; Gen 3:6; Job 2:9; Pro 7:21; Luk 11:8, Luk 18:4, Luk 18:5
and she told: Pro 2:16, Pro 2:17
Geneva 1599
14:17 And she wept before him the (i) seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people.
(i) Or, to the seventh day beginning at the fourth.
John Gill
14:17 And she wept before him the seven days, while the feast lasted,.... Those that remained of the seven days, from the fourth to this time, as Kimchi seems rightly to interpret it; though some think she began to beseech him with tears, on the first day of the feast, to impart the secret to her for her own satisfaction; and then, after the men had urged her on the fourth day to persuade her husband to it, she continued pressing him more earnestly with tears unto the seventh day. Some, as Abarbinel observes, and to whom he seems to incline, think there were fourteen days, seven days before the festival began, on the last of which they importuned her to try to get the secret from him, Judg 14:15, and that she continued pressing all the second seven days; but it seems quite clear that it was at the beginning of the seven days of the feast that the riddle was put, which was to be explained within that time, Judg 14:12.
and it came to pass on the seven day, that he told her, because she lay sore upon him; pressed him most earnestly with her entreaties, cries, and tears:
and she told the riddle to the children of her people; though she knew it would be to her husband's detriment, and that he must be obliged to give them thirty sheets of linen, and as many suits of apparel, and though it is probable she had promised not to tell them.
John Wesley
14:17 The seven days - That is, on the residue of the seven days; namely, after the third day.
14:1814:18: Եւ ասեն ցնա արք քաղաքին յաւուրն եւթներորդի՝ յառաջ քան զմտանել արեգականն. Զի՞նչ քաղցրագոյն քան զմեղր. կամ զի՞նչ հզօրագոյն քան զառեւծ։ Եւ ասէ ցնոսա Սամփսոն. Եթէ ո՛չ ճնշեալ էր զերինջն իմ, ո՛չ գտանէիք զառասպելն իմ[2648]։ [2648] Ոմանք. Ճնշեալ էր ինձ երինջն իմ։
18. Եօթներորդ օրը արեւամուտից առաջ քաղաքի մարդիկ ասացին Սամփսոնին. «Ի՞նչն է մեղրից քաղցր եւ ի՞նչն է առիւծից հզօր»: Սամփսոնը նրանց ասաց. «Եթէ դուք իմ երինջով չհերկէիք, իմ հանելուկի պատասխանը չէիք գտնի»:
18 Քաղաքին մարդիկը եօթներորդ օրը արեւին մտնելէն առաջ անոր ըսին. «Մեղրէն անոյշ ու առիւծէն զօրաւոր ի՞նչ կայ»։ Անիկա ըսաւ անոնց. «Եթէ դուք իմ երինջովս չհերկէիք, իմ հանելուկս չէիք կրնար գտնել»։
Եւ ասեն ցնա արք քաղաքին յաւուրն եւթներորդի յառաջ քան զմտանել արեգականն. Զի՞նչ քաղցրագոյն քան զմեղր, կամ զի՞նչ հզօրագոյն քան զառեւծ: Եւ ասէ ցնոսա Սամփսոն. Եթէ ոչ [231]ճնշեալ էր զերինջն իմ``, ոչ գտանէիք զառասպելն իմ:

14:18: Եւ ասեն ցնա արք քաղաքին յաւուրն եւթներորդի՝ յառաջ քան զմտանել արեգականն. Զի՞նչ քաղցրագոյն քան զմեղր. կամ զի՞նչ հզօրագոյն քան զառեւծ։ Եւ ասէ ցնոսա Սամփսոն. Եթէ ո՛չ ճնշեալ էր զերինջն իմ, ո՛չ գտանէիք զառասպելն իմ[2648]։
[2648] Ոմանք. Ճնշեալ էր ինձ երինջն իմ։
18. Եօթներորդ օրը արեւամուտից առաջ քաղաքի մարդիկ ասացին Սամփսոնին. «Ի՞նչն է մեղրից քաղցր եւ ի՞նչն է առիւծից հզօր»: Սամփսոնը նրանց ասաց. «Եթէ դուք իմ երինջով չհերկէիք, իմ հանելուկի պատասխանը չէիք գտնի»:
18 Քաղաքին մարդիկը եօթներորդ օրը արեւին մտնելէն առաջ անոր ըսին. «Մեղրէն անոյշ ու առիւծէն զօրաւոր ի՞նչ կայ»։ Անիկա ըսաւ անոնց. «Եթէ դուք իմ երինջովս չհերկէիք, իմ հանելուկս չէիք կրնար գտնել»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1814:18: И в седьмой день до захождения солнечного сказали ему граждане: что слаще меда, и что сильнее льва! Он сказал им: если бы вы не орали на моей телице, то не отгадали бы моей загадки.
14:18 καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh πρὸ προ before; ahead of τοῦ ο the ἀνατεῖλαι ανατελλω spring up; rise τὸν ο the ἥλιον ηλιος sun τί τις.1 who?; what? γλυκύτερον γλυκυς sweet μέλιτος μελι honey καὶ και and; even τί τις.1 who?; what? ἰσχυρότερον ισχυρος forceful; severe λέοντος λεων lion καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Σαμψων σαμψων Sampsōn; Sampson εἰ ει if; whether μὴ μη not ἠροτριάσατε αροτριαω plow ἐν εν in τῇ ο the δαμάλει δαμαλις heifer μου μου of me; mine οὐκ ου not ἂν αν perhaps; ever ἔγνωτε γινωσκω know τὸ ο the πρόβλημά προβλημα of me; mine
14:18 וַ wa וְ and יֹּ֣אמְרוּ yyˈōmᵊrû אמר say לֹו֩ lˌô לְ to אַנְשֵׁ֨י ʔanšˌê אִישׁ man הָ hā הַ the עִ֜יר ʕˈîr עִיר town בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh בְּ bᵊ בְּ in טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning יָבֹ֣א yāvˈō בוא come הַ ha הַ the חַ֔רְסָה ḥˈarsā חֶרֶס sun מַה־ mah- מָה what מָּתֹ֣וק mmāṯˈôq מָתֹוק sweet מִ mi מִן from דְּבַ֔שׁ ddᵊvˈaš דְּבַשׁ honey וּ û וְ and מֶ֥ה mˌeh מָה what עַ֖ז ʕˌaz עַז strong מֵ mē מִן from אֲרִ֑י ʔᵃrˈî אֲרִי lion וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֔ם lāhˈem לְ to לוּלֵא֙ lûlˌē לוּלֵא unless חֲרַשְׁתֶּ֣ם ḥᵃraštˈem חרשׁ plough בְּ bᵊ בְּ in עֶגְלָתִ֔י ʕeḡlāṯˈî עֶגְלָה cow לֹ֥א lˌō לֹא not מְצָאתֶ֖ם mᵊṣāṯˌem מצא find חִידָתִֽי׃ ḥîḏāṯˈî חִידָה riddle
14:18. et illi dixerunt ei die septimo ante solis occubitum quid dulcius melle et quid leone fortius qui ait ad eos si non arassetis in vitula mea non invenissetis propositionem meamAnd they, on the seventh day before the sun went down, said to him: What is sweeter than honey? and what is stronger than a lion? And he said to them: If you had not ploughed with my heifer, you had not found out my riddle.
18. And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.
And the men of the city said unto him on the seventh day before the sun went down, What [is] sweeter than honey? and what [is] stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle:

14:18: И в седьмой день до захождения солнечного сказали ему граждане: что слаще меда, и что сильнее льва! Он сказал им: если бы вы не орали на моей телице, то не отгадали бы моей загадки.
14:18
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
πόλεως πολις city
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
πρὸ προ before; ahead of
τοῦ ο the
ἀνατεῖλαι ανατελλω spring up; rise
τὸν ο the
ἥλιον ηλιος sun
τί τις.1 who?; what?
γλυκύτερον γλυκυς sweet
μέλιτος μελι honey
καὶ και and; even
τί τις.1 who?; what?
ἰσχυρότερον ισχυρος forceful; severe
λέοντος λεων lion
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Σαμψων σαμψων Sampsōn; Sampson
εἰ ει if; whether
μὴ μη not
ἠροτριάσατε αροτριαω plow
ἐν εν in
τῇ ο the
δαμάλει δαμαλις heifer
μου μου of me; mine
οὐκ ου not
ἂν αν perhaps; ever
ἔγνωτε γινωσκω know
τὸ ο the
πρόβλημά προβλημα of me; mine
14:18
וַ wa וְ and
יֹּ֣אמְרוּ yyˈōmᵊrû אמר say
לֹו֩ lˌô לְ to
אַנְשֵׁ֨י ʔanšˌê אִישׁ man
הָ הַ the
עִ֜יר ʕˈîr עִיר town
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh
בְּ bᵊ בְּ in
טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning
יָבֹ֣א yāvˈō בוא come
הַ ha הַ the
חַ֔רְסָה ḥˈarsā חֶרֶס sun
מַה־ mah- מָה what
מָּתֹ֣וק mmāṯˈôq מָתֹוק sweet
מִ mi מִן from
דְּבַ֔שׁ ddᵊvˈaš דְּבַשׁ honey
וּ û וְ and
מֶ֥ה mˌeh מָה what
עַ֖ז ʕˌaz עַז strong
מֵ מִן from
אֲרִ֑י ʔᵃrˈî אֲרִי lion
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֔ם lāhˈem לְ to
לוּלֵא֙ lûlˌē לוּלֵא unless
חֲרַשְׁתֶּ֣ם ḥᵃraštˈem חרשׁ plough
בְּ bᵊ בְּ in
עֶגְלָתִ֔י ʕeḡlāṯˈî עֶגְלָה cow
לֹ֥א lˌō לֹא not
מְצָאתֶ֖ם mᵊṣāṯˌem מצא find
חִידָתִֽי׃ ḥîḏāṯˈî חִידָה riddle
14:18. et illi dixerunt ei die septimo ante solis occubitum quid dulcius melle et quid leone fortius qui ait ad eos si non arassetis in vitula mea non invenissetis propositionem meam
And they, on the seventh day before the sun went down, said to him: What is sweeter than honey? and what is stronger than a lion? And he said to them: If you had not ploughed with my heifer, you had not found out my riddle.
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Adam Clarke: Commentary on the Bible - 1831
14:18: If ye had not ploughed with my heifer - If my wife had not been unfaithful to my bed, she would not have been unfaithful to my secret; and, you being her paramours, your interest was more precious to her than that of her husband. She has betrayed me through her attachment to you. Calmet has properly remarked, in quoting the Septuagint, that to plough with one's heifer, or to plough in another man's ground, are delicate turns of expression used both by the Greeks and Latins, as well as the Hebrews, to point out a wife's infidelities. Thus Theognis, Gnom. v. 581: -
Εχθαιρω δε γυναικα περιδρομον, ανδρα τε μαργον.
Ὁς την αλλονριην βουλετ' αρουραν αρουν.
"I detest a woman who gads about, and also a libidinous man, who wishes to plough in another man's ground."
Fundum alienium arat, incultum familiarem deserit.
Plautus.
"He ploughs another's farm, and leaves his own heritage uncultivated."
Milo domi non est, perepre at Milone profecto
Arva vacant, uxor non minus inde parit.
Martial.
"Milo is not at home, and Milo being from home, his field lies uncultivated; his wife, nevertheless, continues to breed, and brings forth children."
There is the same metaphor in the following lines of Virgil: -
Hoc faciunt, nimo ne luxu obtusior usus,
Sit genitali arvo, sulcosque oblimet inertes.
Geor. l. iii., v. 135.
In this sense Samson's words were understood by the Septuagint, by the Syriac, and by Rabbi Levi. See Bochart, Hierozoic. p. 1, lib. ii., cap. 41, col. 406. The metaphor was a common one, and we need seek for no other interpretation of the words of Samson.
Albert Barnes: Notes on the Bible - 1834
14:18: They try to give the answer in a way to make it appear that they had guessed it. Samson saw at once that she had betrayed him. He lets them know in a speech, which was of the nature of a riddle, that he had discovered the treachery.
Geneva 1599
14:18 And the men of the city said unto him on the seventh day before the sun went down, What [is] sweeter than honey? and what [is] stronger than a lion? And he said unto them, (k) If ye had not plowed with my heifer, ye had not found out my riddle.
(k) If you had not used the help of my wife.
John Gill
14:18 And the men of the city said unto him, on the seventh day, before the sun went down,.... And so soon, enough to free them from the obligation they otherwise would have been under, to have given him the sheets and changes of raiment agreed unto:
what is sweeter than honey? nothing, at least that was known, sugar not being invented. Julian the emperor (n), in commendation of figs, shows, from various authors, that nothing is sweeter than they, excepting honey:
and what is stronger than a lion? no creature is, it is the strongest among beasts, Prov 30:30. Homer (o) gives the epithet of strong to a lion:
and he said unto them, if ye had not ploughed with my heifer; meaning his wife, whom he compares to an heifer, young, wanton, and unaccustomed to the yoke (p); and by "ploughing" with her, he alludes to such creatures being employed therein, making use of her to get the secret out of him, and then plying her closely to obtain it from her; and this diligent application and search of theirs, by this means to inform themselves, was like ploughing up ground; they got a discovery of that which before lay hid, and without which they could never have had the knowledge of, as he adds:
ye had not found out my riddle; the explanation of it. Ben Gersome and Abarbinel interpret ploughing of committing adultery with her; in which sense the phrase is used by Greek and Latin writers (q); but the first sense is best, for it is not said, "ploughed my heifer", but with her.
(n) Opera, par. 9. epist. 24. (o) Odyss. 4. ver. 336. (p) Vid. Horat. Carmin, l. 2. ode 5. Graja. "Juvenca venit". Ovid. ep. 5. ver. 117. (q) Vid. Bochart. Hierozoic par. 1. l. 2. c. 41. col. 406.
John Wesley
14:18 If ye had not &c. - If you had not employed my wife to find it out, as men plough up the ground with an heifer, thereby discovering its hidden parts; he calls her heifer, because she was joined with him in the same yoke.
Robert Jamieson, A. R. Fausset and David Brown
14:18 If ye had not plowed with my heifer, ye had not found out my riddle--a metaphor borrowed from agricultural pursuits, in which not only oxen but cows and heifers were, and continue to be, employed in dragging the plough. Divested of metaphor, the meaning is taken by some in a criminal sense, but probably means no more than that they had resorted to the aid of his wife--an unworthy expedient, which might have been deemed by a man of less noble spirit and generosity as releasing him from the obligation to fulfil his bargain.
14:1914:19: Եւ յաջողեցա՛ւ ՚ի վերայ նորա Հոգի Տեառն՝ եւ էջ յԱսկաղոն, եւ եհա՛ր անդ արս երեսուն. եւ առ ե՛տ զպատմուճանսն առեղծանելեաց առասպելին։ Եւ բարկացաւ սրտմտութեամբ Սամփսոն, եւ ե՛լ ՚ի տուն հօր իւրոյ։
19. Տիրոջ հոգին աջակցեց Սամփսոնին, նա իջաւ Ասկաղոն, այնտեղ երեսուն մարդ սպանեց եւ նրանց տօնական զգեստներն առաւ եւ տուեց հանելուկը լուծողներին: Սամփսոնը սաստիկ բարկացաւ եւ գնաց իր հօր տուն,
19 Տէրոջը Հոգին անոր վրայ եկաւ եւ անիկա Ասկաղոն իջաւ եւ անոնցմէ երեսուն մարդ մեռցուց եւ անոնց հանդերձները առաւ ու հանելուկը բացատրողներուն տուաւ եւ սաստիկ բարկանալով իր հօրը տունը դարձաւ։
Եւ յաջողեցաւ ի վերայ նորա Հոգի Տեառն, եւ էջ յԱսկաղոն եւ եհար անդ արս երեսուն. եւ ա՛ռ ետ զպատմուճանսն առեղծանելեաց առասպելին. եւ բարկացաւ սրտմտութեամբ Սամփսոն, եւ ել ի տուն հօր իւրոյ:

14:19: Եւ յաջողեցա՛ւ ՚ի վերայ նորա Հոգի Տեառն՝ եւ էջ յԱսկաղոն, եւ եհա՛ր անդ արս երեսուն. եւ առ ե՛տ զպատմուճանսն առեղծանելեաց առասպելին։ Եւ բարկացաւ սրտմտութեամբ Սամփսոն, եւ ե՛լ ՚ի տուն հօր իւրոյ։
19. Տիրոջ հոգին աջակցեց Սամփսոնին, նա իջաւ Ասկաղոն, այնտեղ երեսուն մարդ սպանեց եւ նրանց տօնական զգեստներն առաւ եւ տուեց հանելուկը լուծողներին: Սամփսոնը սաստիկ բարկացաւ եւ գնաց իր հօր տուն,
19 Տէրոջը Հոգին անոր վրայ եկաւ եւ անիկա Ասկաղոն իջաւ եւ անոնցմէ երեսուն մարդ մեռցուց եւ անոնց հանդերձները առաւ ու հանելուկը բացատրողներուն տուաւ եւ սաստիկ բարկանալով իր հօրը տունը դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1914:19: И сошел на него Дух Господень, и пошел он в Аскалон, и, убив там тридцать человек, снял с них одежды, и отдал перемены {платья} их разгадавшим загадку. И воспылал гнев его, и ушел он в дом отца своего.
14:19 καὶ και and; even ἥλατο αλλομαι spring; leap ἐπ᾿ επι in; on αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even κατέβη καταβαινω step down; descend εἰς εις into; for Ἀσκαλῶνα ασκαλων and; even ἐπάταξεν πατασσω pat; impact ἐξ εκ from; out of αὐτῶν αυτος he; him τριάκοντα τριακοντα thirty ἄνδρας ανηρ man; husband καὶ και and; even ἔλαβεν λαμβανω take; get τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτῶν αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit τὰς ο the στολὰς στολη robe τοῖς ο the ἀπαγγείλασιν απαγγελλω report τὸ ο the πρόβλημα προβλημα and; even ὠργίσθη οργιζω impassioned; anger θυμῷ θυμος provocation; temper Σαμψων σαμψων Sampsōn; Sampson καὶ και and; even ἀνέβη αναβαινω step up; ascend εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him
14:19 וַ wa וְ and תִּצְלַ֨ח ttiṣlˌaḥ צלח be strong עָלָ֜יו ʕālˈāʸw עַל upon ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֨רֶד yyˌēreḏ ירד descend אַשְׁקְלֹ֜ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon וַ wa וְ and יַּ֥ךְ yyˌaḵ נכה strike מֵהֶ֣ם׀ mēhˈem מִן from שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three אִ֗ישׁ ʔˈîš אִישׁ man וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] חֲלִ֣יצֹותָ֔ם ḥᵃlˈîṣôṯˈām חֲלִיצָה stripped וַ wa וְ and יִּתֵּן֙ yyittˌēn נתן give הַ ha הַ the חֲלִיפֹ֔ות ḥᵃlîfˈôṯ חֲלִיפָה substitute לְ lᵊ לְ to מַגִּידֵ֖י maggîḏˌê נגד report הַ ha הַ the חִידָ֑ה ḥîḏˈā חִידָה riddle וַ wa וְ and יִּ֣חַר yyˈiḥar חרה be hot אַפֹּ֔ו ʔappˈô אַף nose וַ wa וְ and יַּ֖עַל yyˌaʕal עלה ascend בֵּ֥ית bˌêṯ בַּיִת house אָבִֽיהוּ׃ פ ʔāvˈîhû . f אָב father
14:19. inruit itaque in eo spiritus Domini descenditque Ascalonem et percussit ibi triginta viros quorum ablatas vestes dedit his qui problema solverant iratusque nimis ascendit in domum patris suiAnd the Spirit of the Lord came upon him, and he went down to Ascalon, and slew there thirty men whose garments he took away, and gave to them that had declared the riddle. And being exceeding angry, he went up to his father's house:
19. And the spirit of the LORD came mightily upon him, and he went down to Ashkelon, and smote thirty men of them, and took their spoil, and gave the changes unto them that declared the riddle. And his anger was kindled, and he went up to his father’s house.
And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father' s house:

14:19: И сошел на него Дух Господень, и пошел он в Аскалон, и, убив там тридцать человек, снял с них одежды, и отдал перемены {платья} их разгадавшим загадку. И воспылал гнев его, и ушел он в дом отца своего.
14:19
καὶ και and; even
ἥλατο αλλομαι spring; leap
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
καὶ και and; even
κατέβη καταβαινω step down; descend
εἰς εις into; for
Ἀσκαλῶνα ασκαλων and; even
ἐπάταξεν πατασσω pat; impact
ἐξ εκ from; out of
αὐτῶν αυτος he; him
τριάκοντα τριακοντα thirty
ἄνδρας ανηρ man; husband
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτῶν αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
τὰς ο the
στολὰς στολη robe
τοῖς ο the
ἀπαγγείλασιν απαγγελλω report
τὸ ο the
πρόβλημα προβλημα and; even
ὠργίσθη οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
Σαμψων σαμψων Sampsōn; Sampson
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
14:19
וַ wa וְ and
תִּצְלַ֨ח ttiṣlˌaḥ צלח be strong
עָלָ֜יו ʕālˈāʸw עַל upon
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּ֨רֶד yyˌēreḏ ירד descend
אַשְׁקְלֹ֜ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon
וַ wa וְ and
יַּ֥ךְ yyˌaḵ נכה strike
מֵהֶ֣ם׀ mēhˈem מִן from
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
אִ֗ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
חֲלִ֣יצֹותָ֔ם ḥᵃlˈîṣôṯˈām חֲלִיצָה stripped
וַ wa וְ and
יִּתֵּן֙ yyittˌēn נתן give
הַ ha הַ the
חֲלִיפֹ֔ות ḥᵃlîfˈôṯ חֲלִיפָה substitute
לְ lᵊ לְ to
מַגִּידֵ֖י maggîḏˌê נגד report
הַ ha הַ the
חִידָ֑ה ḥîḏˈā חִידָה riddle
וַ wa וְ and
יִּ֣חַר yyˈiḥar חרה be hot
אַפֹּ֔ו ʔappˈô אַף nose
וַ wa וְ and
יַּ֖עַל yyˌaʕal עלה ascend
בֵּ֥ית bˌêṯ בַּיִת house
אָבִֽיהוּ׃ פ ʔāvˈîhû . f אָב father
14:19. inruit itaque in eo spiritus Domini descenditque Ascalonem et percussit ibi triginta viros quorum ablatas vestes dedit his qui problema solverant iratusque nimis ascendit in domum patris sui
And the Spirit of the Lord came upon him, and he went down to Ascalon, and slew there thirty men whose garments he took away, and gave to them that had declared the riddle. And being exceeding angry, he went up to his father's house:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:19: The Spirit of the Lord came upon him - "The spirit of fortitude from before the Lord." - Targum. He was inspired with unusual courage, and he felt strength proportioned to his wishes.
He - slew thirty men - and took their spoils - He took their hayks, their kumjas, and caftans, and gave them to the thirty persons who, by unfair means, had solved his riddle; thus they had what our version calls thirty sheets, and thirty changes of raiment. See the note on Jdg 14:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: the Spirit: Jdg 14:6, Jdg 3:10, Jdg 13:25, Jdg 15:14; Sa1 11:6
spoil: or, apparel
Geneva 1599
14:19 And the Spirit of the LORD came upon him, and he went down (l) to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house.
(l) Which was one of the five chief cities of the Philistines.
John Gill
14:19 And the Spirit of the Lord came upon him,.... The Spirit of might from the Lord, as the Targum; which filled him with zeal and courage, animating him to the following undertaking, and increased his bodily strength to perform it:
and he went down to Ashkelon; one of the five principal cities of the Philistines; it lay near the Mediterranean sea, and, according to Bunting (r), was twenty four miles from Timnath; why he went so far, is not easy to say; some think there was some grand solemnity or festival observed there at this time, which he knew of, when persons put on their best suits of apparel, and such he wanted: and slew thirty men of them; in vindication of which, it may be observed, that Samson was now raised up of God to be judge of Israel; and that he acted now as such, and under the direction and impulse of the Spirit of God, and the persons he slew were the common enemies of Israel; and if now observing a festival in honour of their gods, they were justly cut off for their idolatry:
and took their spoil; their clothes off their backs, stripped them of their apparel, and even of their shirts, all which he brought away with him: and here it may be observed, that though Samson was a Nazarite, yet not a common one, and was an extraordinary person, and not in all things bound to the law of the Nazarites; at least that law was dispensed with in various instances relative to him, as taking honey out of the carcass of the lion, and here stripping dead bodies which were defiling, and other things:
and gave change of garments unto them which expounded the riddle; to the thirty companions, to whom it was proposed, each man a suit of apparel taken from the thirty men he slew at Ashkelon, and sheets or shirts also no doubt, though not expressed. Indeed some have thought, because they did not find out the riddle of themselves, he did not give them the whole premium, and that by their own consent:
and his anger was kindled; against his wife, for her treachery and unfaithfulness to him, and against his companions for their deceitful usage of him, and against the citizens of the place, who perhaps laughed at him, being thus tricked and deceived:
and he went up to his father's house; left his wife, and her relations, and his companions, and the men of Timnath, and betook himself to his father's house again, as if he had been never married; his parents very probably had returned before him.
(r) Travels of the Patriarchs, &c. p. 116.
John Wesley
14:19 The spirit came - Though he had constant strength and courage; yet that was exceedingly increased upon special occasions, by the extraordinary influences of God's spirit. To Ashkelon - Either to the territory; or to the city itself, where he had both strength and courage enough to attempt what follows; and upon the doing hereof they were doubtless struck with such terror, that every one sought only to preserve himself, and none durst pursue him. His anger was kindled - For the treachery of his wife and companions. He went - Without his wife. It were well for us, if the unkindnesses we meet with from the world, and our disappointments therein has this good effect on us, to oblige us to return by faith and prayer, to our heavenly father's house.
Robert Jamieson, A. R. Fausset and David Brown
14:19 HE SLAYS THIRTY PHILISTINES. (Judg 14:19-20)
went down to Ashkelon, and slew thirty men of them--This town was about twenty-four miles west by southwest from Timnah; and his selection of this place, which was dictated by the Divine Spirit, was probably owing to its bitter hostility to Israel.
took their spoil--The custom of stripping a slain enemy was unknown in Hebrew warfare.
14:2014:20: Եւ ամուսնացա՛ւ կինն Սամփսոնի ընդ հացիրիցո՛ւն նորա՝ որ էր նորա ընկեր[2649]։[2649] Ոմանք. Ընդ հաց երիցուն որ էր ընդ ընկեր։
20. իսկ Սամփսոնի կինն ամուսնացաւ նրա կնքահօր հետ, որ նրա ընկերն էր:
20 Ու Սամփսոնին կինը անոր փեսայութեան ընկերին տրուեցաւ։
Եւ ամուսնացաւ կինն Սամփսոնի ընդ հացերիցուն նորա որ էր նորա ընկեր:

14:20: Եւ ամուսնացա՛ւ կինն Սամփսոնի ընդ հացիրիցո՛ւն նորա՝ որ էր նորա ընկեր[2649]։
[2649] Ոմանք. Ընդ հաց երիցուն որ էր ընդ ընկեր։
20. իսկ Սամփսոնի կինն ամուսնացաւ նրա կնքահօր հետ, որ նրա ընկերն էր:
20 Ու Սամփսոնին կինը անոր փեսայութեան ընկերին տրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2014:20: А жена Самсонова вышла за брачного друга его, который был при нем другом.
14:20 καὶ και and; even ἐγένετο γινομαι happen; become ἡ ο the γυνὴ γυνη woman; wife Σαμψων σαμψων Sampsōn; Sampson ἑνὶ εις.1 one; unit τῶν ο the φίλων φιλος friend αὐτοῦ αυτος he; him ὧν ος who; what ἐφιλίασεν φιλιαζω friends with; act friendly towards
14:20 וַ wa וְ and תְּהִ֖י ttᵊhˌî היה be אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson לְ lᵊ לְ to מֵ֣רֵעֵ֔הוּ mˈērēʕˈēhû מֵרֵעַ friend אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רֵעָ֖ה rēʕˌā רעה deal with לֹֽו׃ lˈô לְ to
14:20. uxor autem eius accepit maritum unum de amicis eius et pronubisBut his wife took one of his friends and bridal companions for her husband.
20. But Samson’s wife was to his companion, whom he had used as his friend.
But Samson' s wife was [given] to his companion, whom he had used as his friend:

14:20: А жена Самсонова вышла за брачного друга его, который был при нем другом.
14:20
καὶ και and; even
ἐγένετο γινομαι happen; become
ο the
γυνὴ γυνη woman; wife
Σαμψων σαμψων Sampsōn; Sampson
ἑνὶ εις.1 one; unit
τῶν ο the
φίλων φιλος friend
αὐτοῦ αυτος he; him
ὧν ος who; what
ἐφιλίασεν φιλιαζω friends with; act friendly towards
14:20
וַ wa וְ and
תְּהִ֖י ttᵊhˌî היה be
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson
לְ lᵊ לְ to
מֵ֣רֵעֵ֔הוּ mˈērēʕˈēhû מֵרֵעַ friend
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רֵעָ֖ה rēʕˌā רעה deal with
לֹֽו׃ lˈô לְ to
14:20. uxor autem eius accepit maritum unum de amicis eius et pronubis
But his wife took one of his friends and bridal companions for her husband.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
14:20: But Samson's wife was given to his companion - This was the same kind of person who is called the friend of the bridegroom, Joh 3:29. And it is very likely that she loved this person better than she loved her husband, and went to him as soon as Samson had gone to his father's house at Zorah. She might, however, have thought herself abandoned by him, and therefore took another; this appears to have been the persuasion of her father, Jdg 15:2. But her betraying his secret and his interests to his enemies was a full proof he was not very dear to her; though, to persuade him to the contrary, she shed many crocodile tears; see Jdg 14:16. He could not keep his own secret, and he was fool enough to suppose that another would be more faithful to him than he was to himself. Multitudes complain of the treachery of friends betraying their secrets, etc., never considering that they themselves have been their first betrayers, in confiding to others what they pretend to wish should be a secret to the whole world! If a man never let his secret out of his own bosom, it is impossible that he should ever be betrayed.
Albert Barnes: Notes on the Bible - 1834
14:20: His companion - Perhaps one of those mentioned in Jdg 14:11. The transaction denotes loose notions of the sanctity of marriage among the Philistines. It should be noted carefully that the practical lesson against ungodly marriages comes out most strongly in this case and that the providential purpose which out of this evil brought discomfiture to the Philistines, has nothing to do with the right or wrong of Samson's conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: given to: Jdg 15:2
his friend: Psa 55:12, Psa 55:13; Jer 9:5; Mic 7:5; Mat 26:49, Mat 26:50; Joh 3:29, Joh 13:18
John Gill
14:20 But Samson's wife was given to his companion,.... By her father, and with her consent, both being affronted and provoked by Samson leaving her, who judged her not only to be injured, but hereby discharged from him, and free to marry another:
and whom he had used as his friend; though there were thirty of them that were his companions, yet there was one of them that was the principal of them, and was the most intimate with him, whom he used in the most friendly manner, and admitted to a more free conversation than the rest, the same that is called the friend of the bridegroom, Jn 3:29 while the others were called the children of the bridechamber, Mt 9:15. It is not unlikely that this person had too much intimacy with Samson's wife before, and so had the secret of the riddle from her, and so very readily married her, as soon as Samson departed; and all this furnished out an occasion and opportunity, which Samson sought for, to be revenged on the Philistines, as in the following chapter.
John Wesley
14:20 Was given - By her father. Whom he had used - That is, to the chief of the bride - men, to whom he had shewed most respect and kindness.
Robert Jamieson, A. R. Fausset and David Brown
14:20 Samson's wife was given to his companion, whom he had used as his friend--that is, "the friend of the bridegroom," who was the medium of communicating during the festivities between him and his bride. The acceptance of her hand, therefore, was an act of base treachery, that could not fail to provoke the just resentment of Samson.