Table of Contents
Mauro Biglino begins by discussing a topic he claims to have never addressed before, at least not in any of his conferences: the story of Samson.
He notes that Samson, whose name means “son of the sun,” is a unique figure in the Bible, and his story is equally peculiar because it is narrated in full in the Book of Judges.
Biglino points out that the narrative is infused with a certain “humor,” particularly towards Israel’s enemies, suggesting that the account was likely written after the Israelites had defeated the Philistines, allowing them to mock their former oppressors.
The Significance of Samson
Biglino emphasizes that Samson is a significant figure with much to convey, particularly regarding the way the Bible was written, the understanding of the term “Elohim,” and the relationships with angels and other divine beings.
He begins to explore Samson’s story by reading from chapter 13 of the Book of Judges, where it states, “The Israelites again did what was evil in the eyes of the Lord, that is, Yahweh, and Yahweh delivered them into the hands of the Philistines for 40 years.”
The Tribe of Dan and Samson’s Birth
Biglino expresses interest in the mention of the tribe of Dan, as it is connected to broader Mediterranean stories, including those of the Greeks and the Shardana.
The narrative introduces Manoah, a man from the tribe of Dan, whose wife was barren, drawing a parallel to Sarah, the wife of Abraham, who also struggled with infertility.
The Angelic Encounter
Biglino then details how an “angel of Yahweh” appeared to Manoah’s wife and informed her that she would conceive a son, despite her barrenness. He points out that the original Hebrew text does not include the definite article, meaning it was simply “an angel” or “a messenger” of Yahweh.
The angel’s appearance is described using the verb that implies a physical manifestation, challenging the theological notion that angels are purely spiritual beings.
The Nazirite Vow
The angel instructs Manoah’s wife to avoid wine, intoxicating drinks, and impure food, as her son will be a Nazirite from birth.
Biglino explains that the Nazirite vow was a significant religious commitment that included not cutting one’s hair, abstaining from alcohol, and avoiding contact with the dead. This vow was not unique to Israel but was also found in other Semitic cultures.
Post-Eventum Prophecies
Biglino notes that the prophecy that Samson would begin to save Israel from the Philistines is an example of “post eventum” prophecy, meaning it was written after the events had already occurred.
He clarifies that Samson’s story takes place long before the reign of David and Solomon, and the biblical texts were likely written or rewritten centuries later, around the 6th or 5th century BCE.
The Appearance of the Angel
When Manoah’s wife relays the angel’s message to her husband, she refers to the angel as “a man of God,” using the Hebrew word “ish” for man.
Biglino emphasizes this as evidence that the “malakhim,” or angels, were understood as physical beings, not the winged spiritual entities of later tradition.
The angel’s appearance is described as “terrifying,” which Biglino interprets as further evidence that encounters with angels were not pleasant experiences.
The Interaction with the Angel
Manoah prays to Yahweh to send the angel again to instruct them on how to care for the promised child. The angel reappears to Manoah’s wife when she is alone, which Biglino suggests could raise suspicions, but he leaves this as an open thought.
When Manoah eventually meets the angel, he asks for his name, but the angel responds that his name is “mysterious” or “incomprehensible,” indicating that it was beyond human understanding.
The Offering and Departure of the Angel
Manoah offers to prepare a meal for the angel, but the angel declines, instead instructing Manoah to offer a burnt offering to Yahweh.
Biglino compares this scene to the story of Gideon, another Judge, who also encountered an angel and offered food that was consumed by fire. In both cases, the angel does not eat the food but instead ascends to heaven in the flames of the offering.
The Fear of Seeing an Angel
After the angel departs, Manoah expresses fear, believing that they would die because they had seen an Elohim.
Biglino suggests that the “malakhim,” or angels, were likely part of a military hierarchy under the command of the Elohim, with Elyon as the supreme commander. He notes that encounters with these beings were often terrifying and potentially lethal.
Samson’s Birth and Blessing
Finally, Biglino recounts the birth of Samson, noting that the Bible says Yahweh “blessed” Samson, which in the biblical context always implies the bestowal of specific material tools or powers, not just spiritual blessings.
In Samson’s case, this blessing was tied to his status as a Nazirite, which endowed him with his extraordinary strength.
Conclusion
Biglino concludes by noting that the story of Samson provides many insights, particularly regarding the interchangeable nature of “malakh” (angel) and “ish” (man), the miraculous conceptions following encounters with divine beings, and the non-consumption of human food by angels.
He hints at further discussions to come, particularly about the humor with which the Bible treats the Philistines and the riddle Samson posed to them, which is often subject to various interpretations but is clearly explained in the Bible.
