Original Meaning

THIS FIRST SECTION of the Samson cycle (13:1–25)5—the birth account—has a narrative frame at the beginning that introduces the cycle events before the narration of the two theophanies (13:1–2) and a narrative frame at the end that relates information that transpires after the theophanies (13:24–25). In between these two is the recounting of the two theophanies of the angel of Yahweh (13:2–7, 8–23). Both theophanies come initially to Manoah’s wife and contain both the prediction of Samson’s birth as a Nazirite for the purpose of delivering Israel (13:3–5, 8–14) and the results of the theophanies, each of which heightens the incredulity of Manoah (13:6–7, 15–23).

Opening Narrative Frame (13:1–2)

THE WELL-FAMILIAR OPENING narrative frame components begin the narration of the cycle. “Again the Israelites did evil in the eyes of the LORD, so the LORD delivered them into the hands of the Philistines for forty years.” Yahweh’s utilization of the Philistines6 has already been anticipated in the introduction to the Jephthah story (10:7): Yahweh “sold them into the hands of the Philistines and the Ammonites.” This may imply that the Ammonite and Philistine oppressions were simultaneous. The length of the oppression is forty years, double the next longest oppression (Deborah/Barak: twenty years; see the introduction, pp. 34–43). This may speak to its severity.

Instead of the usual third component, “and the Israelites cried out to the LORD,” there is only silence. The Israelites do not make an appeal to Yahweh in this cycle! In the last two cycles (Gideon/Abimelech and Jephthah), this issue of crying out to Yahweh has come under close scrutiny. Israel does not deserve to be delivered (cf. the indictment of 6:7–10) and cannot manipulate Yahweh to intervene through false repentance (as Yahweh himself emphasizes in 10:10–16). In the Samson episode, the Israelites show no indication of even wanting to be delivered. Manoah and his wife are happy simply to avoid contact with the Philistines (14:3). And Samson does not want to fight the Philistines; he wants to copulate with their women!7

The Judahites (note the tremendous contrast with ch. 1!) are willing to accept the Philistine dominance as the status quo (15:11). Yahweh’s willingness to help demonstrates that it is his kindness alone, and not the nation’s repentance, that is the ultimate basis for Israel’s deliverance. Yahweh, and Yahweh alone, “was seeking an occasion to confront the Philistines” (14:4).

In light of Israel’s stubborn rebellion at this time, it is much more remarkable that Yahweh will not only intervene but will do so in the context of a miraculous birth reminiscent of Abraham and Sarah (Gen. 11:30; 16:1; cf. also Rebekah in 25:21, the almost contemporary story of Hannah in 1 Sam. 1:2, and the much later story of Elizabeth in Luke 1:7).8 This intervention in the days of Samson demonstrates the tremendous long-suffering grace of God so that, in spite of Israel’s lack of response, he will act purely out of faithfulness to his covenant with them.

The introduction to Samson’s father and mother is given in 13:2. He is “a certain man of Zorah” (this phrase serves as an anticipatory link with the Danites, who will migrate to Laish from this same town [18:2, 8, 11]). Thus Zorah’s mention serves as a link between the renegade judge and the renegade tribe of which he was a part. Samson’s father is Manoah, a name meaning “resting (place)” (cf. Noah, which has the same root); his wife (who remains nameless) is barren and has no children. The double mention of her situation (13:2–3) is intentional and emphatic.9 The present concern for progeny provides an obvious link with the Jephthah narrative, in which the tragedy was not barrenness but virginity. Jephthah’s daughter dies not having known a man.10

First Theophany to Manoah’s Wife (13:3–7)

IN THE FIRST THEOPHANY to Manoah’s wife, the angel of Yahweh makes an unsolicited appearance to offer two predictions: (1) Manoah’s barren wife will bear a son who will be a Nazirite from conception (13:3b–5a); and (2) this son will begin to deliver Israel out of the hand of the Philistines (13:5b).11 The first prediction is fulfilled in 13:24, when “the woman gave birth to a son and named him Samson.” The second prediction is fulfilled progressively over chapters 14–16. The unsolicited nature of this first appearance underscores the fact that the raising up of this deliverer is a gracious act of God from beginning to end.

The Nazirite vow is described in Numbers 6:1–21. It could be voluntarily taken by a male or female for a period of time or for a lifetime. It included three basic prohibitions:

• to refrain from consuming wine (yayin) or other intoxicating drink (šēkār), in fact anything from the vine (i.e., grapes, raisins, wine, and any other fermented drink like wine-vinegar, cf. Ruth 2:14; also Num. 6:1–4)

• to refrain from cutting one’s hair for the duration of the vow (Num. 6:5–8)

• to avoid coming into contact with a dead body (Num. 6:9–12)

These three marks of Samson’s separation are curiously split between the mother and the son she is to bear, with only the prohibition against the cutting of hair being specifically applied to Samson himself. Moreover, Samson’s vow is not voluntary (usually the Nazirite vow was voluntary) and is to be applied to his entire life (usually it was only for a specific period of time).12

In addition to these three marks, the angel of Yahweh appends the prohibition for Samson’s mother to consume any unclean food during her pregnancy. Since all Israelites were subject to this law, not just Nazirites, this testifies to the condition of the nation as a whole. This law, like many others, seems to have been generally disregarded by the Israelites (or at least the Danites). Thus, the fact that the woman needs to be reminded of this law suggests that it was not being observed in the manner that Yahweh intended. Interestingly, in contrast to the order in Numbers 6 (fruit of the vine, no cutting of the hair, no contact with a dead body), the prohibition concerning the hair comes last in Judges 13. This is anticipatory of the climax of the narrative.

Twice in this first divine manifestation Manoah’s wife is assured that she “will conceive and give birth to a son” (13:3, 5). Interestingly, Samson is twice sacred to Yahweh: first, in being the firstborn, and second, in being consecrated to Yahweh as a Nazirite at conception.

After this initial theophany, Manoah’s wife relates its message to her husband. Three items in her description are revealing. (1) She describes the angel of Yahweh as “a man of God [ʾîš hāʾ ^elōhîm]13 . . . [who] looked like an angel [or messenger, malak] of God, very awesome.” In this, she speaks better than she knows. As in other contexts, the divine name is used in narrative description, and the generic noun “God” is used to signal a subjective conviction. Thus there is irony in saying that “the man of God” (previously introduced by the narrator as “the angel [messenger] of the LORD”) looked just like God’s angel (messenger). Thus, Manoah’s wife only perceives this to be a divine being but does not comprehend that this is the angel of Yahweh, Yahweh himself.14

(2) She states: “I didn’t ask him where he came from, and he didn’t tell me his name.” She does not ask the envoy’s origin, for if she had, she may have been surprised at the answer. The issue of the “name” is also connected to origin (see below). The narrator has Manoah’s wife come close to the truth in her groping way, but she does not comprehend it.

(3) She states: “The boy will be a Nazirite of God from birth until the day of his death.” The words in italic were not part of the original message as given in 13:3–5; they are her own. Once again she speaks better than she knows. So this too is anticipatory of the climax, for her phrase “until the day of his death” is, in fact, her substitution for the angel of Yahweh’s “and he will begin the deliverance of Israel from the hands of the Philistines.” Her failure to mention the Nazirite prohibition against haircutting is understandable. The cutting of the Nazirite’s hair belonged to the completion of one’s “consecration,” the return to normal, secular life (Num. 6:13–20). Since Samson is a Nazirite “until the day of his death,” logically his vow is never over and he should never cut his hair.

Second Theophany to Manoah’s Wife (13:8–23)

MANOAH IS INCREDULOUS, even cynical, about his wife’s report of this first angelic visit. Apparently resentful and jealous (cf. the repeated use of the pronoun “us”) that the angel of Yahweh has appeared to his wife rather than to him, he prays for another angelic visit so that he too may inquire how they should treat the boy to be born (cf. 13:8). Obviously, he is unwillingly to trust the Lord’s word already revealed through his wife’s testimony, and as a result, he unnecessarily delays the fulfillment of God’s plan. In this sense, Manoah’s request is similar to Gideon’s fleecings (6:36–40): Both are unnecessary because God’s will has already been revealed. If knowledge is power, then Manoah is determined to recapture the power in his household.15

Remarkably but graciously, God responds to Manoah’s request and sends the angel back. Ironically, in this second theophany, the angel of the Lord reappears once again to his wife and not Manoah (13:9). She goes and excitedly tells her husband, “He’s here! The man who appeared to me the other day!” But Manoah’s question to the man, “Are you the one who talked to my wife?” (13:11), demonstrates that he still doubts his wife’s words.16 His next question still reflects his doubts: “When your words are fulfilled, what is to be the rule for the boy’s life and work?” The angel of Yahweh has already revealed this to Manoah’s wife, and so he tells Manoah this in no uncertain terms.

No additional revelation concerning Samson is communicated through the angel’s second visit.17 In the end, it only reveals Manoah’s unwillingness to believe what was announced in the first visit to his wife. Thus in contrast to his wife, Manoah obstructs the development of God’s plan and delays its implementation by requiring a second annunciation performed simply for his own verification. Manoah’s characterization is “designed to foreshadow the characterization of Samson, who, while disregarding the angelic commission that he should perpetually be a Nazirite, nevertheless unwittingly fulfils its purpose.”18

Manoah’s hospitality to the angel of Yahweh in 13:15–23 is clearly parallel to the pattern of Gideon’s hospitality in 6:11–24 (cf. also Gen. 18:1–8). But in contrast to the theophany to Gideon, where Yahweh himself gives the reassurance (cf. 6:23), here the reassurance that they will not die comes from Manoah’s wife (13:23), who thus chides Manoah for not comprehending the purpose of the divine visits.19 And she says this not because of brilliant theological insight on her part but from basic common sense: Why would the angel of the Lord appear twice repeating his prediction and the requirements concerning the son to be born if he was planning to kill them? That would be truly stupid. Poor Manoah still does not truly believe!

Like Gideon (6:36–40), Manoah requires a sign.20 However, unlike Gideon, this incident reveals Manaoh’s spiritual dullness and his attempt at manipulating Yahweh. Manoah’s attempt at hospitality (“we would like you to stay until we prepare a young goat [i.e., kid] for you)” receives a rebuff (“Even though you detain me, I will not eat any of your food”).

Apparently, Manoah’s intention is to detain and obligate his divine visitor through feeding, a concept well-attested in ancient Near Eastern religions, where feeding a deity or his envoy provided the basis for the supplicant’s expectation of divine action on his behalf. Yahweh states that he will have none of this. Here a contrast with Abraham in Genesis 18 is informative: Abraham’s motives were genuine and proper, not like Manoah’s. The angel of Yahweh will not accept Manoah’s manipulative, pagan attempt, but instead instructs him to offer a burnt offering to Yahweh. The last sentence of 13:16 is parenthetical and reveals Manoah’s spiritual perceptions: He does not “realize that it was the angel of the LORD” (i.e., a theophany of Yahweh himself).21

But Manoah is not done with his attempted manipulation. He now asks the question, “What is your name, so that we may honor [kbd] you when your word comes true?” This question contains a number of problems. (1) In the ancient Near Eastern context, knowing the name of a heavenly being provided power over that being. So Manoah is still seeking manipulative power through special knowledge. (2) Manoah asks his name in order to honor him—not immediately but after “[his] word comes true.” In other words, Manoah still is doubtful about Yahweh’s words. Significantly, Manoah does not honor the occasion and the site with a Yahweh-honoring altar name.22 (3) Manoah, having not perceived whom he is talking to, nevertheless would honor (kbd) this person, when only Yahweh is to be honored (kbd).

The angel of Yahweh’s answer confirms these problems: “Why do you ask my name?” On the one hand, the question seems to say, “Think, and you will know the answer!” It presumes that Manoah knows better than to ask.23 On the other hand, the question demonstrates the theophanic visitor’s unwillingness to release his name for Manoah’s control. The divine name cannot be had on demand or taken in vain; otherwise it could be exposed to magical manipulation. Manoah is denied power through special knowledge.

The angel of Yahweh’s answer to Manoah’s question is a question. This question is verbatim the same as the questions asked to Jacob in Genesis 32:20, where Jacob asked for the name of the divine wrestling partner but received only this question. The “angel” here does add, however, that the name “is beyond understanding” (peliʾy; for this root, cf. Gen. 18:14; Isa. 9:6). The root of the verb plʾ is frequently used to refer to God’s marvelous acts in judgment and salvation (Ex. 3:20; Judg. 6:13; 1 Chron. 16:9, 24; Ps. 9:1; 26:7; 139:6; etc.). Although the divine messenger provides Manoah with all the connotated hints, he is still unaware of the messenger’s divinity.

As the theophany approaches its climax, Manoah prepares a sacrifice and offers it on a rock “to the LORD. And the LORD did an amazing thing” (13:19; cf. Ex. 15:11). As the flames rise up from the altar, the angel of Yahweh goes up in them, and Manoah and his wife go face down on the ground (13:20). They know that they have seen God, and the experience leaves Manoah in a state of mortal fear: “We are doomed to die! . . . We have seen God!”24

But his nameless wife understands more than her husband. She sensibly stills her husband’s fear by sound logic, straightforward common sense. The first clause of her response, “if the LORD had meant to kill us,” begins with lû, a particle that in this construction introduces a contrary-to-fact statement.25 Thus, the logical statements that follow (13:23) reinforce the illogical notion that Yahweh would reveal and predict all this (twice), only to kill them.

Closing Narrative Frame (13:24–25)

THIS LAST SECTION contains the fulfillment of the promise of Yahweh in the birth of Samson. Exum rightly brings out the emphasis on the child in the structure of the verse (italics hers):

The woman bore a son

and she called his name Samson

And the boy grew,

and Yahweh blessed him (v. 24).26

Ironically, it is his mother who gives the baby the name Samson (13:24a), a name related to the Hebrew noun šemeš (“sun”), which is also the name of the sun deity in Canaanite (as well as in other Semitic) languages. The ending is probably a diminutive (thus, “Little Sun/Shemesh”). This is hardly a name that would be expected after such a double theophany of Yahweh to his mother! Certainly one would have expected a Yahwistic name, one starting or ending with the divine name (e.g., Zechariah [zkryhw], Jehoash/Joash [yhwʾš/ywʾš], etc.). It is incredulous indeed! Even so, by God’s grace, the boy grows up, and Yahweh blesses him (cf. 1 Sam. 2:26 [Samuel]; Luke 2:52 [Jesus]).

The statement in 13:25 that Yahweh’s Spirit begins (ḥll) to impel or stir (pʿm) Samson in Mahaneh Dan,27 between Zorah and Eshtaol, introduces motifs that will be important throughout the account. Yahweh will accomplish what he has predicted (cf. 13:5).

This account of Samson’s miraculous birth discloses that the issues of barrenness and fertility, life and death, are in the hands of Yahweh. Samson will call on Yahweh two times in the course of the narrative, and in both instances his call will be answered. In the first case he will be granted life (15:18–19), and in the second case death (16:31). In dying he will bring down Dagon and demonstrate the supremacy of Yahweh.

This double theophanic story reveals directly much more about Samson’s parents and their character than it does about him (though obviously his character is determined to some extent by theirs). The fact that this is a theophany and that Samson is to be a Nazirite from birth create in the reader an expectation that perhaps this will be a significant delivering judge.28 In fact, chapter 13 raises the highest level of expectation by virtue of the two theophanic visits, which not only promise the wonder of birth to a barren woman but a chosen son, dedicated to Yahweh before his very conception and emergence into life.29 Moreover, Yahweh’s special hand will be on the child (13:24b) as he grows to adulthood. Virtually every spiritual advantage is afforded this deliverer!

The theophanic story will, however, only reinforce the negative characterization of Samson. Even with his special, miraculous birth and Nazirite status, Samson will prove to be the judge who is least interested in being a deliverer. He is portrayed as a “self-gratifying brute,” “a prankish womanizer,” “whose acts of deliverance are rarely better than by-products of his spiteful nature.”30 The last hope of Israel in Judges is, then, a “judge/deliverer” who chases women instead of enemies and who avenges personal grievances instead of delivering his nation from the oppression.31

Bridging Contexts

AS PREVIOUSLY MENTIONED, as a preliminary to the interpretation and application of each cycle, it is important to place the particular cycle within the larger macrostructure of the cycles section (see the introduction, pp. 34–43). This ensures that the cycle will be interpreted in its proper overall context within the downward moral movement of this section. With the Samson cycle, the cycles section enters the climactic conclusion and the moral nadir of the period.

Apathy. What is especially striking about this cycle is the incredible apathy of the Israelites toward both spiritual matters and the oppression in general. It is hard to understand how a people who have experienced God’s grace and tasted the good gifts he gives can be so unresponsive, dull, and indifferent about their spiritual lives. For example, the fact that Manoah’s wife needs to be reminded about the law concerning the eating of unclean things suggests that this law is not being observed in the manner Yahweh intended. The Israelites seem to have a total lack of interest in the things of God and in particular their covenant relationship to him.

This makes Yahweh’s intervention in the situation at the time of the Philistine oppression that much more amazing. It is not due to any repentance by Israel, because Israel doesn’t even want deliverance from the oppression! It is based solely on his kindness and faithfulness to his covenant. It is his act of pure grace toward them.

The Israelites’ apathy to the Philistine oppression will manifest itself in Samson’s apathy to the Philistine oppression. If the Israelites do not want to be saved, he certainly has no motivation to do it. But God will intervene in order to accomplish his plan. Even if Samson will not live for God, God will use his sinful lifestyle to accomplish the beginning of the deliverance of his people.

Unfortunately, apathy about spiritual matters is hardly a thing of the past. Many Christians today suffer the same lethargic attitude toward the things of God. They don’t want to be saved from this lethargy any more than the Israelites wanted to be saved from theirs! As in the past, however, God intervenes today to arouse his people from their dormant state. Just as he stirred up Philistine opposition to stimulate Israel, God may need to stir up opposition to his people to spur them on. And even in doing this, God will be manifesting his grace toward his people.

Lack of spiritual perception. Like their countrymen, Samson’s parents evince a lack of spiritual perception. (1) His father Manoah is skeptical and unbelieving. He tries to manipulate God through obtaining special knowledge of God’s name in order to give him power. But Yahweh will not give Manoah that knowledge. He will not allow his name to be misused. But in attempting to gain the upper hand over God, Manoah unnecessarily delays God’s work not just in his life but in the life of the nation. (2) Samson’s nameless mother is more spiritually perceptive than his father, but only somewhat. She gives him his inappropriate name, especially in light of the fact that she has experienced the two theophanies of Yahweh that revealed the coming birth of the child.

Special status. Samson has a special status. The double theophany and his Nazirite call from conception stress this status. Moreover, he has Yahweh’s special blessing as he grows up. All this creates the highest level of expectation for this deliverer, since he has so much spiritual advantage. But this will only heighten the tragedy of lost potential, of squandered gifts, of failure to achieve. Certainly, this speaks to the lost opportunities for believers, who, like Samson in particular and the Israelites in general, have a special status with God and who have received a calling and spiritual gifts and abilities from God. What will we do with these?

Contemporary Significance

ATTITUDE CHECK. This passage calls us to an attitude check. Have we grown apathetic in our Christianity? Are we sensitive to God’s calling in our lives? Has compromise with the world caused us to be unresponsive to God’s Word, to his standards of morality, to his promises and expectations for our lives? Have we become dull, not being able to discern his voice? Do we demand personal verification, unwilling to trust his self-revelation in his Word?

A cynical and unbelieving attitude (as in the case of Manoah) results in a desire for personal verification at every turn. Our society demands verification, evidence, or proof. In many settings, especially in religious ones, this must be personal evidence or proof. The very notion of objective truth is insufficient in our postmodern culture. Unless we can personally touch, feel, see (i.e., “know” through our senses), we do not want to believe. Yet even the subjective aspect of Christianity, the internal witness of the Holy Spirit, is deemed insufficient evidence to a demanding, self-consumed, modern world. Today’s culture has desensitized men and women to spiritual matters, and the church itself has not escaped from being influenced in this desensitizing process.

No doubt spiritual apathy to God and his church contributes also to this self-verification mentality. Disinterest in God’s Word, fostered to some degree by lifeless, uncreative teaching and preaching, is reflected in various aspects of church life from giving to participation in service. Many pastors and churches are more interested in numeric growth and success as the world judges it than in a depth of commitment to God, generated through the renewal of the mind by the Word of God. When pastors and churches succumb to administering God’s people as if it were just one more multinational corporation in the modern world, there should be no surprise when there is so little interest in the Bible and biblical theology.

God’s grace. Fortunately, as in the days of Manoah and the Israelites of the Philistine oppression, God will not leave people in this state. In this passage, the Lord demonstrates his incredible grace by saving the Israelites when they least deserve it. He will, as before, continue to evince to human beings his marvelous grace in spite of their lack of commitment to him, even if this means stirring up opposition to his people.

No other deliverer in the book of Judges matches Samson’s potential. Yet in spite of all these advantages and special attention, he accomplishes less on behalf of his people than any of his predecessor deliverers. We live in an exciting time in that there are so many opportunities for the spread of the gospel. The potential with the many resources at the disposal of Christians—spiritual and otherwise—is immense. Yet, tragically much of these resources are being squandered in self-interested waste. We too need to have an attitude check and to look to God’s amazing grace.

Judges 14:1–15:20

1Samson went down to Timnah and saw there a young Philistine woman. 2When he returned, he said to his father and mother, “I have seen a Philistine woman in Timnah; now get her for me as my wife.”

3His father and mother replied, “Isn’t there an acceptable woman among your relatives or among all our people? Must you go to the uncircumcised Philistines to get a wife?”

But Samson said to his father, “Get her for me. She’s the right one for me.” 4(His parents did not know that this was from the LORD, who was seeking an occasion to confront the Philistines; for at that time they were ruling over Israel.) 5Samson went down to Timnah together with his father and mother. As they approached the vineyards of Timnah, suddenly a young lion came roaring toward him. 6The Spirit of the LORD came upon him in power so that he tore the lion apart with his bare hands as he might have torn a young goat. But he told neither his father nor his mother what he had done. 7Then he went down and talked with the woman, and he liked her.

8Some time later, when he went back to marry her, he turned aside to look at the lion’s carcass. In it was a swarm of bees and some honey, 9which he scooped out with his hands and ate as he went along. When he rejoined his parents, he gave them some, and they too ate it. But he did not tell them that he had taken the honey from the lion’s carcass.

10Now his father went down to see the woman. And Samson made a feast there, as was customary for bridegrooms. 11When he appeared, he was given thirty companions.

12Let me tell you a riddle,” Samson said to them. “If you can give me the answer within the seven days of the feast, I will give you thirty linen garments and thirty sets of clothes. 13If you can’t tell me the answer, you must give me thirty linen garments and thirty sets of clothes.”

“Tell us your riddle,” they said. “Let’s hear it.”

14He replied,

“Out of the eater, something to eat;

out of the strong, something sweet.”

For three days they could not give the answer.

15On the fourth day, they said to Samson’s wife, “Coax your husband into explaining the riddle for us, or we will burn you and your father’s household to death. Did you invite us here to rob us?”

16Then Samson’s wife threw herself on him, sobbing, “You hate me! You don’t really love me. You’ve given my people a riddle, but you haven’t told me the answer.”

“I haven’t even explained it to my father or mother,” he replied, “so why should I explain it to you?” 17She cried the whole seven days of the feast. So on the seventh day he finally told her, because she continued to press him. She in turn explained the riddle to her people.

18Before sunset on the seventh day the men of the town said to him,

“What is sweeter than honey?

What is stronger than a lion?”

Samson said to them,

“If you had not plowed with my heifer,

you would not have solved my riddle.”

19Then the Spirit of the LORD came upon him in power. He went down to Ashkelon, struck down thirty of their men, stripped them of their belongings and gave their clothes to those who had explained the riddle. Burning with anger, he went up to his father’s house. 20And Samson’s wife was given to the friend who had attended him at his wedding.

15:1Later on, at the time of wheat harvest, Samson took a young goat and went to visit his wife. He said, “I’m going to my wife’s room.” But her father would not let him go in.

2“I was so sure you thoroughly hated her,” he said, “that I gave her to your friend. Isn’t her younger sister more attractive? Take her instead.”

3Samson said to them, “This time I have a right to get even with the Philistines; I will really harm them.” 4So he went out and caught three hundred foxes and tied them tail to tail in pairs. He then fastened a torch to every pair of tails, 5lit the torches and let the foxes loose in the standing grain of the Philistines. He burned up the shocks and standing grain, together with the vineyards and olive groves.

6When the Philistines asked, “Who did this?” they were told, “Samson, the Timnite’s son-in-law, because his wife was given to his friend.”

So the Philistines went up and burned her and her father to death. 7Samson said to them, “Since you’ve acted like this, I won’t stop until I get my revenge on you.” 8He attacked them viciously and slaughtered many of them. Then he went down and stayed in a cave in the rock of Etam.

9The Philistines went up and camped in Judah, spreading out near Lehi. 10The men of Judah asked, “Why have you come to fight us?”

“We have come to take Samson prisoner,” they answered, “to do to him as he did to us.”

11Then three thousand men from Judah went down to the cave in the rock of Etam and said to Samson, “Don’t you realize that the Philistines are rulers over us? What have you done to us?”

He answered, “I merely did to them what they did to me.”

12They said to him, “We’ve come to tie you up and hand you over to the Philistines.”

Samson said, “Swear to me that you won’t kill me yourselves.”

13“Agreed,” they answered. “We will only tie you up and hand you over to them. We will not kill you.” So they bound him with two new ropes and led him up from the rock. 14As he approached Lehi, the Philistines came toward him shouting. The Spirit of the LORD came upon him in power. The ropes on his arms became like charred flax, and the bindings dropped from his hands. 15Finding a fresh jawbone of a donkey, he grabbed it and struck down a thousand men.

16Then Samson said,

“With a donkey’s jawbone

I have made donkeys of them.

With a donkey’s jawbone

I have killed a thousand men.”

17When he finished speaking, he threw away the jawbone; and the place was called Ramath Lehi.

18Because he was very thirsty, he cried out to the LORD, “You have given your servant this great victory. Must I now die of thirst and fall into the hands of the uncircumcised?” 19Then God opened up the hollow place in Lehi, and water came out of it. When Samson drank, his strength returned and he revived. So the spring was called En Hakkore, and it is still there in Lehi.

20Samson led Israel for twenty years in the days of the Philistines.