Amalec. The situation of this mountain, as well as of the town of Pharathon, is unknown. Some have supposed that Amalec had formerly had possession of this country, chap. v. 14. Septuagint (Alexandrian) reads "Mount Lanak." But this place occurs no where else, and other copies agree with the Vulgate. (Haydock) --- Amarias, who entered upon the pontificate the same year that Heli was born, died after a reign of 39 years, in the year of the world 2879, and left the care of the people to Achitob and Samson for 20 years. (Salien) CHAPTER XII. Years. It is not clear whence this sixth and longest servitude is to be dated. If it terminated at the death of Samson, when the Philistines lost their chief nobility, &c., we must allow that the Israelites began to be obliged to pay tribute in the 6th year of Abesan. (In the year before Christ 1193, Salien) Chap. xii. 8. (Haydock) --- Marsham dates from the third month after the death of Jair, to the third year of Samuel, during which period Heli governed in one part, and Jephte, Abesan, Ahialon, and Abdon in other provinces of Palestine. It is not very material which of these systems be adopted, as they do not contradict the text. All Israel was not reduced under the power of the Philistines; but the neighbouring tribes were infested with their incursions, and were obliged to pay tribute. Juda complains at their invading his territory, and they allege that it was because Samson had been the aggressor, which shews that the Israelites retained some little liberty, chap. xv. 9. (Calmet) --- The servitude had scarcely commenced, when God provided Samson a deliverer for his people. (Salien, in the year of the world 2860.) (Haydock) Saraa, in the confines of Juda and of Dan, ten miles north of Eleutheropolis. (Eusebius) --- Manue seems to have resided in the country, near this town, ver. 25. (Menochius) Angel, in human form. Some Protestants pretend that he was "the Son of God," and yet (ver. 16) they say, "he sought not his own honour, but God's, whose messenger he was," (Bible, 1603) in which they plainly contradict themselves, or else teach Arianism, as if the Son were not true God, and equal to his Father. (Worthington) --- The title of God, (Jehova) which is given to this angel, (ver. 15, 21) is no proof that he was the Supreme Being, chap. vi. 11. Thing. Exhortations to observe the law are not unnecessary. (St. Augustine, q. 50.) Besides the things which common people might take, such as wine, grapes, &c., were unclean for the Nazarites. The mother of Samson was required to abstain from every species of uncleanness as much as possible, at least while she bore and nursed her child. (Calmet) --- Abulensis says, she was unquestionably under peculiar restrictions till her delivery. (Menochius) --- This was a preparation for the child who should abstain from all unclean things, not only for a time, (Numbers vi.) but during his whole life, that he might be a more perfect figure of Christ. (Worthington) --- His dignity was not of choice, nor could he forfeit it by touching any thing unclean, nor by the violent cutting off his hair. As the deliverer of the people, he must often have been obliged to touch dead bodies. (Calmet) --- Begin. The power of the Philistines was greatly broken by Samson, chap xvi. 13. (Menochius) --- But Samuel, Saul, and David had still to contend with them, 1 Kings vii. 13. (Haydock) And when, &c. Hebrew, Chaldean, Syriac, Arabic, and the Vatican Septuagint read a negation, "And I did not ask him whence he came; neither did he tell me his name." The other copies of the Septuagint, St. Augustine (q. 51.), &c., agree with the Vulgate though St. Augustine suspected that the negation was wanting. (Calmet) Born. Josephus ([Antiquities?] v. 10.) insinuates that Manue was touched with a sort of jealousy, as his wife had mentioned the comeliness of the stranger. (Haydock) --- But St. Ambrose (ep. 70) has undertaken his defence; and surely God would not have wrought a miracle to gratify his request, if it had not proceeded from a virtuous motive, desiring to enjoy the same happiness as his wife, and to know precisely how they were to educate their son. (Calmet) --- Procopius thinks that the wife of Manue was of more eminent virtue than her husband, and was therefore honoured with the first vision. She had been more afflicted at her sterility, and had prayed more earnestly for the people's safety. (Menochius) Himself. Hebrew and Septuagint, "What shall be the judgment (education; Calmet) of the boy, and what his works? (or Protestants) how shall we do unto him?" (Haydock) Let her refrain, &c. By the Latin text, it is not clear whether this abstinence was prescribed to the mother or to the child; but the Hebrew (in which the verbs relating thereto are of the feminine gender) determines it to the mother. But then the child also was to refrain from the like things, because he was to be from his infancy a Nazarite of God, (ver. 5) that is, one set aside in a particular manner, and consecrated to God; now the Nazarites, by the law, were to abstain from all these things. CHAPTER XIII. Dress. Hebrew and Septuagint, "let us make." Vulgate faciamus, is used either for a common feast or for a sacrifice, Exodus xxix. 36. Virgil, (eclog. iii.) Cras faciam vitula. Manue did not yet know who the angel was. He only designed to give him something to eat. A kid was then esteemed the most delicious food, and physicians esteem it very wholesome. The taste of people has since altered. (Bochart, Anim. p. i. b. ii. 52.) (Calmet) Bread is put for all sorts of food. Angels eat none, Tobias xii. 19. (Menochius) Honour thee with a suitable reward, 1 Timothy v. 17. Wonderful. Hebrew Peli. Some have concluded that this was the proper name of the angel, as it is one of the titles of the Messias, Isaias ix. 6. But it is more probable that the angel did not reveal his name. (Chaldean) Others divide this sentence thus, "and he (the angel, or rather God) was wonderful." He was the author of all miracles, to whom sacrifice was immediately offered. It is doubtful whether the angels have distinctive names. But we read of Michael, &c., and there is no reason why they should not have names denoting their peculiar dignity and offices. (Calmet) --- Michael, the guardian of the church, perhaps appeared on this occasion. (Menochius) On. Manue was convinced that the person who had authorized him to offer sacrifice, had power to dispense with him. (Worthington) --- The angel "did wonderful things," as the Hebrew may be explained, causing a flame to proceed from the rock and to consume the victim, as Josephus assures us, (Calmet) and as the angel who had appeared to Gedeon had done, chap. vi. 21. (Menochius) Seen God: not in his own person, but in the person of his messenger. The Israelites, in those days imagined they should die if they saw an angel, taking occasion perhaps from those words spoken by the Lord to Moses, (Exodus xxxiii. 20.) No man shall see me and live. But the event demonstrated that it was but a groundless imagination. (Challoner) --- Elohim is applied to angels and men, as well as to God. (Calmet) Come. The wife of Manue allays his fears with great prudence, as she observes that God had just promised them a son. (Haydock) Samson signifies, "His sun, or joy;" or Syriac, "service." (Calmet) --- "His, or a little sun." (Menochius) --- Blessed him with graces and strength, suitable for his office. (Calmet) To be. Septuagint, "to walk along." Jonathan, "to sanctify." Samson began to manifest an eager desire to deliver his brethren. (Calmet) --- Dan, as it was called from those 600 men who encamped here, when they were going to take Lais, chap. xviii. 12. (Haydock) --- God inspired him to commence the liberation of his country, when he was about 17 years old, (Usher) or 20 according to Salien. Then he entered upon his judicial authority, and punished the wrongs which the Philistines did him in person, as well as his countrymen. The seven years wandering of \'c6neas had terminated in his death just before, at the river Numicus. (Halicar. 1; Salien, in the year before Christ 1176.) (Haydock) Thamnatha, in the confines of the tribes of Juda and Gad, and of the Philistines, who often took it from the latter. It is called Thamna, Genesis xxxviii. 12, (Bonfrere) and lies near Lidda. (Eusebius) Eyes. He probably informed his parents (Haydock) that he was inspired by the Lord, ver. 4. (Worthington) --- The Jews say that he had first converted this woman; and interpreters generally excuse his conduct. But St. Ambrose thinks that he forfeited God's grace; (ep. 19) and Theodoret also supposes that he transgressed the law, (Exodus xxxiv. 12.) and God only permitted him to fall in love with women, without approving his conduct, q. 21. The Scripture often says, that he does and wills what he only permits, Exodus iv. 21., and Josue xi. 20. (Calmet) --- If the conversion of this woman were well attested, there would be no difficulty about his marrying her, as Salmon did Rahab, St. Matthew i. 5. We have only conjecture that the women whom these and other holy personages espoused, embraced the true faith. But these may suffice in a matter of this nature. We cannot condemn Samson on this occasion, without involving his parents in the same censure, as they were charged to keep him from any contamination. St. Ambrose justly observes that a woman was the occasion of his fall, but he might allude to Dalilia, chap. xvi. 4. It seems hard to pass sentence on this judge of Israel, on his first appearance, without the most cogent reasons. See Lyranus, Cornelius a Lapide, &c. (Haydock) --- Hebrew, "She is right in my eyes." His parents were at length convinced that he was directed by God. (Tirinus) He sought. This may be understood either of the Lord, or rather of Samson. (Calmet) --- Septuagint, "because he himself sought to retaliate upon the Philistines." Hebrew, "that it was of the Lord that, or because he sought an occasion to take," &c. (Haydock) Young lion, not quite so strong as an old one, but in its vigour. (Rabbins) (Calmet) --- Met him. Hebrew, "roared against him." (Haydock) --- His parents were at some distance. (Menochius) --- St. Augustine (in Psalm lxxxviii.) shews the application of this history to Christ's establishing and adorning the church of the Gentiles with sweet and wholesome laws. (Du Hamel) Spirit, increasing his courage and strength. (Menochius) --- This shews that the strength of Samson was miraculous, attached to the keeping of his hair, and the observance of the duties of the Nazarites. (Calmet) (Chap. xvi. 19.) --- Mother. The modesty which he displays is more wonderful than the feat of valour. (Haydock) --- Brave men are never boasters. (Menochius) --- He kept what he had done secret, designing to propose a riddle. (Salien) Spoke. Septuagint, "they spoke;" both Samson and his parents (Menochius) asked the young woman in marriage, Genesis xxiv. 57., and Canticle of Canticles viii. 8. (Calmet) --- That had. Protestants, "and she pleased Samson well," as at first, ver. 3. (Haydock) A honeycomb. There was a very remarkable providence in this particular of the history of Samson. From which also in the mystical sense we may learn what spiritual sweetness and nourishment our souls will acquire from slaying the lions of our passions and vices. (Challoner) --- Samson waited some time before he went to celebrate his marriage. The Rabbins say a full year was the usual term after the espousals; (Esther ii. 12,) and many have translated "after a year." (Chaldean, Arabic, &c.) During this space the flesh of the lion would be consumed, and bees might make honey in its skeleton. Herodotus (v. 114,) informs us that a swarm lodged in the skull of Onesylus, the tyrant of Cyprus, which had been suspended for a long time. They keep at a distance from carrion and every fetid smell. Some say that they were produced form the corrupted flesh of the lion, in the same manner as Virgil (iv.) describes the proceeding from a young ox beaten to death, and covered with boughs, in a place closely shut up. The bees might have laid their eggs upon these boughs, and the grass upon which an ox feeds, &c. But none of these precautions were taken with the lion which Samson tore in pieces. (Calmet) Father. Before the nuptial, the young man was not accustomed to go to the house of his future bride. (Montanus) --- Samson's mother also accompanied him. (Abulensis) --- Do. Septuagint, "Samson made there a feast for seven days, because young men do so." (Haydock) With him. Some imagine that these were placed to watch his motions. But he had surely invited them, ver. 15. During the time that the nuptials were celebrated, these men (who are called the friends of the bridegroom, Matthew ix. 15,) are said to have been exempted from all public charges. (Montanus) (Calmet) Riddle. Such obscure and ingenious questions were much liked in the East, 3 Kings x. 1. The Egyptians concealed the mysteries of their religion, and Pythagoras his choicest maxims under them. (Clement of Alexandria, strom. 5.) The Greeks proposed the Greek: griphous at feasts, determining some reward or punishment to those who succeeded or failed to explain them. Athen\'e6us (x. 22,) relates that Simonides proposed this to his companions, after he had seen a blacksmith asleep, with a skin of win and a craw-fish beside him. "The father of the kid, which eateth all sorts of herbs, and the miserable fish knocked their heads against each other, and he who has received upon his eye-lids the son of the night, would not feed the minister, who kills the oxen of king Bacchus." He could not get his ax mended. The ancients kept their wine in skins of kids, &c., whence he alludes to the bottle of wine, near the miserable craw-fish or lobster. --- Shirts. Hebrew sedinim, "sindons," the garment which was worn next the skin, Mark xiv. 51. It was used also by women, (Isaias iii. 23,) and is probably the same which is called a tunic. (Calmet) --- Coats. Hebrew, "change of garments." Some understand new and splendid garments. But Samson complied with his promise, by giving such as he found upon the 30 men, whom he slew, ver. 19. (Haydock) --- The custom of making presents of garments has long prevailed in the East. The Turkish emperor still receives and makes such presents to ambassadors. (Calmet) --- Their long robes may easily be made to fit any person. (Haydock) Sweetness. The explication of the ancient riddles frequently depended on the knowledge of something that had taken place. Our riddle-makers follow other rules. In a spiritual sense, the Philistines might be considered as those strong ones who had domineered over Israel, but would shortly afford them the spoils of a glorious victory. Jesus rises triumphant from the grave, and, after he has been persecuted and torn in pieces, becomes the food of Christians. (St. Augustine, &c.) (Calmet) Seventh day of the week, (Salien) which was the fourth of the feast; and the Syriac, Arabic, and some editions of the Septuagint read, "the fourth." The young men tried their skill for three days; when, despairing of success, they solicited Samson's wife to draw the secret from him. She tried; but the seventh day being come, or at hand, (Menochius) the men began to threaten her, so that she became more importunate, and obtained her request. She had been weeping during a great part of the seven days, (ver. 17.; Calmet) or perhaps she had begun to tease him from the beginning. (Menochius) --- Strip us. Septuagint, "to impoverish us." Homer (Odyssey Z.) insinuates, that it was customary for the bride to furnish her attendants with white linen garments. These companions of Samson fear that they are going to be losers, by the honour which they do him. (Calmet) --- The compel his wife by threats to betray his secret, and still destroy her afterwards: thus persecutors frequently treat those who comply with they demands, and deny the faith. (Worthington) Down, at which time the day ended among the Jews. --- Heifer. This proverbial expression means, that another's property had been used against himself; (Delrio adag.162) or it may intimate, that improper liberties had been taken with Samson's wife, (Calmet) as her so readily taking one of them for her husband, (ver. 20) might lead us to suspect. (Haydock) --- The Greek and Latin authors speak of a faithless wife in similar terms. (Theognis. lviii., &c.) Riddle. Samson must no longer be considered as a private man. He was authorized by the Spirit of the Lord, thus to punish the oppressors of Israel. (Calmet) --- Though these 30 men had done him no injury in person, (Haydock) they had sinned against God, and deserved to die. (Salien) --- He slew them publicly in the city (Menochius) though others believe that he did it in the neighbouring country, as it does not appear that the people knew of their death. (Calmet) Companions, the chief friends of the bridegroom, (John iii. 29,) the paranymph. (St. Ambrose) (Calmet) --- Protestants, "But Samson's wife was given to his companion, whom he had used as his friend." It seems her father had supposed, from Samson's keeping away for a long time, that he had abandoned her. (Haydock) --- But, though he offered some sort of recompense, (Menochius) he justly fell a victim to the people's rage, who abhorred adultery, (Calmet) and were irritated at the persecution which he had brought upon them, chap. xv. 2, 6. (Haydock)