The Riddle of Samson

Mauro Biglino begins by revisiting the story of Samson. He suggests that Samson is worth continued discussion due to the complexity and significance of his character in the Bible.

The Riddle of Samson

Biglino highlights the riddle Samson posed to the Philistines: “Out of the eater came something to eat, and out of the strong came something sweet.” He notes that various interpretations have been developed for this riddle and promises to explore what the Bible says about it. However, before delving into the riddle, Biglino steps back to provide some context regarding the Judges, as Samson is part of the Book of Judges.

The Judges: Major and Minor

Biglino explains that the Judges were particular figures in Israel’s history, traditionally divided into Major Judges and Minor Judges. The Major Judges, of which there are six, are credited with delivering Israel from its enemies. In contrast, the Minor Judges were more administrative figures, overseeing specific areas, tribes, or clans. The Major Judges were directly called by Yahweh in times of danger.

Samson’s Role Among the Judges

Samson is somewhat erroneously included among the Major Judges, according to Biglino, because he did not fully deliver Israel from the Philistines; he only began the process of liberation. His primary achievement was to start encouraging the Israelites to rebel against the Philistines, who had moved into the mountains.

The Meaning of Samson’s Name

Biglino discusses the meaning of Samson’s name, which is often translated as “son of the sun” or “little sun.” However, he clarifies that the name “Shimshon,” which also exists in ancient Assyrian as “Shamshanu,” refers to a flower known as the helianthemum or rockrose. This flower thrives in arid, rocky soils, particularly in the Middle East. Thus, Samson’s name is more accurately linked to a flower than to a solar deity.

The Calling of the Judges

Biglino reiterates that the Judges, especially the Major Judges, were called by Yahweh during times of need, particularly when Israel had to rebel against its enemies. These were typically local struggles until Israel eventually united under figures like Samuel, Saul, David, and Solomon, establishing a kingdom.

The Term “Judges” and the Problem of Elohim

Biglino notes the term “Judges” is derived from the Hebrew word “shoftim,” and the Book of Judges is called “Shoftim” in Hebrew. He points out that one of the most significant issues in the Bible is the meaning of “Elohim,” which theology has interpreted from plural to singular. He emphasizes that when referring to the Judges, the Bible never uses the term “Elohim.” Instead, it uses terms like “shoftim” or “malché-eretz” (Lords of the Earth) and “roznim” (rulers). This distinction is crucial, according to Biglino, as it suggests that while the Elohim might have exercised judicial functions, they were not the same as the Judges.

Samson’s Riddle and the Context

Biglino then returns to the story of Samson, specifically the riddle he posed to the Philistines. He contextualizes this by referencing the events in Judges 14, where Samson sees a Philistine woman in Timnah and demands her as his wife, despite his parents’ objections. Biglino points out that Yahweh’s commandment was not to marry outside the tribe of Israel, yet Samson, a Nazirite consecrated to Yahweh, violates this commandment.

Yahweh’s Motive for Conflict

Biglino finds it notable that Yahweh was seeking a reason for conflict with the Philistines and did not hesitate to have one of his Nazirites break a significant commandment to achieve this. He questions the power of Yahweh, noting that despite promises made to his people, they had to fight for the land and continue to do so thousands of years later, with arms determining possession, not divine decree.

The Spirit of Yahweh and Samson’s Actions

Biglino describes how the “spirit of Yahweh” came upon Samson, allowing him to tear apart a lion with his bare hands. The Hebrew verb used here, “irrupe,” suggests a deep penetration of Samson’s mind by Yahweh, indicating a form of divine intervention that influences human actions.

The Riddle and Its Resolution

Samson later poses the riddle to the Philistines during his wedding feast, promising them thirty linen garments and thirty sets of clothes if they can solve it. The Philistines, unable to solve the riddle, coerce Samson’s wife into extracting the answer from him. Samson, under pressure from his wife, reveals the solution, which the Philistines then use to win the wager. Enraged by their deceit, Samson kills thirty men in Ashkelon to pay his debt.

Interpretation of the Riddle

Biglino briefly touches on the various interpretations of the riddle throughout history, but he prefers to stick with the explanation provided in the Bible, which he finds clear and logical. He emphasizes that Samson created the riddle based on his previous actions, intending to mock the Philistines.

Influence of Yahweh on Samson’s Mind

Biglino concludes by noting that the figure of Samson is not that of a balanced man but rather of someone who is occasionally disturbed, behaving in ways that seem illogical or inconsistent. He suggests that Yahweh, or possibly other Elohim, could enter the minds of chosen individuals, influencing or disturbing them to achieve specific goals.

Closing

Biglino hints that as the story of Samson continues, another deity, Dagon, will be introduced as an Elohim, promising to explore this further in future discussions.