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Judges 16

1

Then went Samson to Gaza, and saw there an harlot, and went in unto her.

2

And it was told the Gazites, saying, Samson is come hither. And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him.

3

And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of an hill that is before Hebron.

4

And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.

5

And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred pieces of silver.

6

And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee.

1
7

And Samson said unto her, If they bind me with seven green withs that were never dried, then shall I be weak, and be as another man.

8

Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them.

2
9

Now there were men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines be upon thee, Samson. And he brake the withs, as a thread of tow is broken when it toucheth the fire. So his strength was not known.

1
10

And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound.

11

And he said unto her, If they bind me fast with new ropes that never were occupied, then shall I be weak, and be as another man.

12

Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistines be upon thee, Samson. And there were liers in wait abiding in the chamber. And he brake them from off his arms like a thread.

13

And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web.

14

And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web.

15

And she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth.

16

And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was vexed unto death;

17

That he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother’s womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.

1
18

And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath shewed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand.

19

And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him.

20

And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the Lord was departed from him.

21

But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.

22

Howbeit the hair of his head began to grow again after he was shaven.

23

Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand.

24

And when the people saw him, they praised their god: for they said, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us.

25

And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made them sport: and they set him between the pillars.

26

And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them.

27

Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport.

28

And Samson called unto the Lord, and said, O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.

29

And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left.

30

And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life.

31

Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the buryingplace of Manoah his father. And he judged Israel twenty years.

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Judges 16

Samson visits a Philistine harlot (zōnâ) in Gaza, and when the Philistines lay in wait to capture him at dawn, he escapes by tearing up the city gates and carrying them to a hill, leaving the gates as a monument to his strength yet again demonstrating his lack of spiritual discipline. His final relationship with Delilah, a Philistine woman, proves his undoing: she wheedles from him the secret of his strength (his uncut hair, the symbol of his Nazarite covenant), and when she betrays him to the Philistine lords, he is captured, blinded, and enslaved to grind grain (16:21)—a devastating reversal in which the judge becomes the captive. Yet Samson's final act—pushing down the pillars of the Philistine temple of Dagon while imprisoned, killing more Philistines in his death than in his life (16:30)—suggests a tragic redemption: his last deed accomplishes more for Israel's deliverance than his earlier exploits, and his blindness (ʿiwwēr, deprived of vision) becomes a symbol of his spiritual condition throughout. The narrative closes with the book's foundational assessment: in the absence of covenantal kingship, leadership defaults to strongmen whose personal desires and vendetta substitute for covenant discipline, and the result is tragedy.

Judges 16:31

Then his family came down and took his body and brought it up and buried him between Zorah and Eshtaol in the tomb of Manoah his father. He had judged Israel twenty years (וַיֵּרְדוּ אָחִיו וְכׇל־בֵּית אָבִיו וַיִּשְׂאוּ אוֹתוֹ וַיַּעֲלוּ הוּ וַיִּקְבְּרוּ אוֹתוֹ בֵּין־צׇרְעָה וּבֵין־אֶשְׁתָּאוֹל בְּקִבְרַת מָנוֹחַ אָבִיו וְהוּא שָׁפַט אֶת־יִשְׂרָאֵל עֶשְׂרִים שָׁנָה) — the narrative closes with an epitaph: Samson's family retrieves his body and buries him in the ancestral tomb at Manoah's site, between Zorah and Eshtaol (his birthplace). The return to Manoah's tomb represents a kind of spiritual homecoming, despite Samson's life of wandering. The closing formula, ``He judged Israel twenty years,'' parallels the opening (15:20), creating an inclusio that frames his entire career. Yet the twenty years of judgeship are evaluated not through military victories retained or Philistine cities conquered but through this final act of suicide-as-judgment. The narrative's final assessment is remarkable: ``And those whom he killed at his death were more than those he had killed during his life'' (וַיִּהְיוּ הַמֵּתִים אֲשֶׁר־הֵמִית בְּמוֹתוֹ יוֹתֵר מִן־הַמֵּתִים אֲשֶׁר הֵמִית בְּחַיָּיו)—his final act transcends all his previous exploits, suggesting that his death represents his truest achievement.

Judges 16:2

The Gazites are told, "Samson has come here," and they surround the place all night to ambush him (וַיִּשָּׁמְרוּ אוֹתוֹ כֹּל־הַלַּיְלָה בַּשַּׁעַר הָעִיר). Yet at midnight Samson rises, grasps the doors of the city gate and posts, and pulls them up—lock, bar, and all—and places them on his shoulders (וַיִּשָּׁמַר־לוֹ כׇּל־הַלַּיְלָה בַּשַּׁעַר הָעִיר וַיִּשְׁתְּקוּ כׇּל־הַלַּיְלָה). His escape is absurdly miraculous: the entire city waits in ambush, yet Samson simply removes the gates and leaves, carrying them as a physical trophy of his strength. The image is iconic but also grotesque—a man carrying a city gate as easily as another man might carry a fish. The deed demonstrates the futility of human strategy before divine power, yet also suggests Samson's contempt for his enemies' futile attempts at capture. He leaves no dead, no devastation—only the humiliation of a fortress breached and stripped.

Judges 16:3

Samson carries the gates to the top of the hill that faces Hebron (וַיִּשָּׂא עַל־שִׁכְמוֹ וַיִּשָׂא אוֹתָם עַל־רֹאשׁ הַהַר אֲשֶׁר עַל־פְּנֵי חֶבְרוֹן) — the detail that the gates are placed facing Hebron, a city significant in Israel's history as Abraham's seat and David's capital, suggests a deliberate gesture toward Israelite territory. The carrying of the gates on his shoulders (עַל־שִׁכְמוֹ) echoes the language of burden-bearing and covenantal responsibility, yet here it is purely an act of arrogance. Samson has proven his strength once again, yet the deed accomplishes nothing militarily or strategically—it is pure spectacle, a display of power for its own sake. The removal of Gaza's defenses might have opened opportunity for an Israelite military campaign, yet there is no such campaign, no mobilization of the tribes. Samson acts in isolation, and his isolation remains unbroken.

Judges 16:4

After this, Samson loves a woman in the valley of Sorek, whose name is Delilah (וְאַחַר־כֵּן אָהַב אִשָּׁה בְּנַחַל־שׂוֹרֵק וּשְׁמָהּ דְּלִילָה) — the introduction of Delilah marks the beginning of Samson's final and most complete undoing. The valley of Sorek is in Judahite territory, not Philistine, yet Delilah's identity soon reveals itself as deeply ambiguous or explicitly Philistine. The verb אָהַב (ahab, to love) is used here, suggesting genuine affection rather than mere lust, yet Samson's history reveals his inability to distinguish between desire and wisdom. The name Delilah (דְּלִילָה) may mean ``the delicate one'' or ``the nighttime one,'' and its sound suggests seduction and nocturnal temptation. Her appearance represents a new temptation: not hostile conflict but the softness of intimacy, the vulnerability of love.

Judges 16:5

The lords of the Philistines come to her and say: "Entice him, and find out wherein his strength lies" (וַיַּגִּדוּ לָהּ אַל־תְּפַתִּי אוֹתוֹ וּשְׁלִי בַּמַּה גָּדְלָה כֹּחוֹ) — the Philistine leadership recognizes that direct military confrontation with Samson has repeatedly failed, and they adopt a new strategy: intimate betrayal. They offer Delilah a reward: ``each of us will give you eleven hundred pieces of silver'' (אִישׁ יִתֵּן לָךְ אָלֶף וּמֵאָה כֶסֶף). This enormous sum—5,500 pieces of silver total—represents the maximum recompense Delilah could receive, suggesting either the Philistine desperation or the test of her loyalty and greed. The plot shifts the locus of Samson's danger from the external battlefield to the intimate sphere of relationship and trust. Samson, who has withstood military siege, will prove defenseless before romantic manipulation.

Judges 16:6

Delilah says to Samson: "Please tell me wherein your great strength lies, and how you might be bound to be subdued" (וַתֹּאמֶר דְּלִילָה אֶל־שִׁמְשׁוֹן הַגִּידָה־נָּא לִי בַּמַּה גָּדְלָה כֹּחֲךָ וּבַמַּה תִּאָסֵר לְעַנּוֹתְךָ) — her request is framed as intimacy and curiosity, the kind of personal questioning that lovers exchange in moments of vulnerability and trust. The phrase ``tell me, I pray'' (הַגִּידָה־נָּא) uses the soft imperative form, suggesting gentle persuasion rather than demand. Her second question—``how might you be bound''—reveals the true agenda: she seeks the method of his captivity, not mere knowledge for its own sake. Samson, despite his superhuman strength, proves incapable of recognizing manipulation in its most intimate form. The subsequent repeated attempts and false answers suggest either his genuine naiveté or his willingness to engage in dangerous games with someone he loves.

Judges 16:7

Samson says to her: "If I am bound with seven fresh bowstrings that have not been dried, then I shall become weak and be like any other man" (וַיֹּאמֶר לָהּ שִׁמְשׁוֹן אִם־יַאַסְרוּנִי בְשִׁבְעָה יְתָרִים לַחִים אֲשֶׁר לֹא־הוּבְשׁוּ וְדָלֹתִי וְהָיִיתִי כְאִישׁ אָחֹר) — his answer is precise and technical, suggesting either a game or a dangerous confidence in his strength. The seven fresh bowstrings (יְתָרִים לַחִים) represent a binding that would theoretically require strength to break, yet not the ultimate source of his power. The phrase ``I would become weak like any other man'' (דָּלֹתִי וְהָיִיתִי כְאִישׁ אָחֹר) reveals Samson's understanding that his strength is not intrinsic but conditional, dependent on some unknown factor. His willingness to articulate these answers suggests either confidence born of arrogance or a deepening moral blindness that mistakes testing with trust.

Judges 16:8

So Delilah binds him with seven fresh bowstrings and cries out: "The Philistines are upon you, Samson!" (וַתִּקְשֹׁר אוֹתוֹ בְשִׁבְעָה יְתָרִים לַחִים וַיֹּאמֶר הַפְּלִשְׁתִּים עָלֶיךָ שִׁמְשׁוֹן) — the test is immediately executed upon his giving the answer, revealing that Delilah is not seeking intimate knowledge but intelligence. He then bursts the bowstrings as if they were thread (וַיְנַתֶּק־הַיְתָרִים כְּאַשׁ אֶת־הַפְּתִיל כְּהִרִיחוֹ אֶת־הָאֵשׁ). The simile comparing the breaking of bowstrings to thread breaking when it smells fire suggests the ease of his escape and the futility of the test. Yet despite the obvious trap—his answer immediately tested, the false alarm of ``Philistines are upon you''—Samson remains with Delilah. His continued presence suggests either that he enjoys the dangerous game or that his desire for her overwhelms any caution.

Judges 16:9

Delilah says to him: "You have mocked me and told me lies; please now tell me how you might be bound" (וַתֹּאמֶר דְּלִילָה אֵלָיו הִנִּשְׁמַרְתָּ וַתְּשַׁקֵּר־לִי וְעַתָּה הַגִּידָה־נָּא לִי בַּמַּה תִּאָסֵר). Her reproach is calculated to appeal to Samson's pride and his love: by accusing him of mocking and lying, she frames further revelation as a matter of proving his sincerity and trust. The Hebrew הִנִּשְׁמַרְתָּ can mean both ``you have been guarded'' (watchful) and ``you have mocked,'' suggesting a pun on his defensive wariness. She repeats the essential question—``how might you be bound''—showing relentless focus on the ultimate goal. Samson's continued engagement with her after the trap reveals a willingness to participate in what is clearly a betrayal, suggesting either a test of his own or a morally catastrophic confusion of love with manipulation.

Judges 16:10

He says to her: "If I am bound with new ropes that have not been used, then I shall become weak and be like any other man" (וַיֹּאמֶר לָהּ אִם־קָשֹׁר־תִּקְשְׁרִי בַחֲבָלִים חֲדָשִׁים אֲשֶׁר לֹא־הוּשְׁמַשׁוּ וְדָלֹתִי). His second answer shifts from bowstrings to ropes (חֲבָלִים), maintaining the pattern of false revelation. The new ropes (חֲדָשִׁים) specifically unused suggest that only virgin materials might bind him, a detail that reveals his continued engagement with the game. The answer follows the same formula as the first: a binding material + the promise of weakness. His continued cooperation after the first trap is exposed suggests either a desire to prove his strength repeatedly or a willingness to indulge Delilah that overrides self-preservation. The repetition of the identical phrase ``I would become weak like any other man'' indicates that Samson is offering variations on a theme, all false.

Judges 16:11

So Delilah takes new ropes and binds him, and cries out: ``The Philistines are upon you!'' But he snaps the ropes as easily (וַתִּקְשֹׁר אוֹתוֹ בַחֲבָלִים חֲדָשִׁים וַיֹּאמֶר הַפְּלִשְׁתִּים עָלֶיךָ שִׁמְשׁוֹן וַיְנַתֶּק אוֹתָם מֵעַל־זְרֹעוֹתָיו כַּחוּט) — the test repeats with ropes instead of bowstrings, and Samson's escape is again effortless (``like a thread,'' כַּחוּט). The narrative's repetition creates a pattern of mounting foolishness on Samson's part: each false answer is immediately tested, revealing Delilah's deception, yet he remains with her. The ease of his escape demonstrates the inadequacy of the proposed bindings while also showing Samson's superiority of strength. Yet the reader discerns what Samson does not: that Delilah is systematically extracting information, narrowing the possibilities, and that his repeated false answers are teaching her to recognize the true answer when he finally reveals it.

Judges 16:12

Delilah says to him again: "Until now you have mocked me and told me lies; tell me how you might be bound'' (וַתֹּאמֶר דְּלִילָה אֵלָיו עַד־עַתָּה הִשַּׁעְתַּנִּי וַתְּדַבְּרִי־לִי שְׁקָרִים הַגִּידָה־לִּי בַּמַּה תִּאָסֵר) — her accusation shifts slightly from ``you have mocked me'' (first instance) to ``you have deceived me'' (הִשַּׁעְתַּנִּי, literally ``made me empty'' or ``deceived me''), showing increasing emotional intensity and implied hurt. She combines reproach with continued seduction, suggesting that her intimacy with Samson is genuine even as her purpose remains treacherous. The narrative presents her as a complex figure: she is undoubtedly Samson's betrayer and the Philistines' agent, yet her words express genuine exasperation and perhaps real affection mixed with mercenary motivation. Samson, by contrast, shows no growth in perception or caution despite two clear demonstrations of her betrayal.

Judges 16:13

He says to her: "If you weave the seven locks of my head with the web on the loom and fasten it with a pin, then I would be weak'' (וַיֹּאמֶר לָהּ אִם־תַּאְרִגִי אֶת־שִׁבְעַת קִשְׁרֵי רֹאשִׁי עִם־הַמַּשְׁבֶּצֶת אֶל־הַיְתֵד וַדָּלֹתִי) — his third answer introduces a new element: his hair (שִׁבְעַת קִשְׁרֵי רֹאשִׁי, ``the seven locks of his head''). The mention of hair is significant but still ambiguous; he speaks of weaving his seven locks (קִשְׁרֵי, braids or locks) into the weaving loom, implying that his strength might be tied to his hair in some way. Yet the answer still maintains the structure of false revelation: the weaving into a loom and fastening with a pin seem preventable, not impossible, and the language remains conditional and evasive. His willingness to speak of his hair at all—even in this partial and obscured way—suggests that he is moving closer to the truth, whether intentionally or through Delilah's skilled questioning.

Judges 16:14

So while he slept, Delilah wove the seven locks of his head into the web and fastened it with a pin, and cried out: ``The Philistines are upon you!'' (וַתִּתְקַע אֶת־הַיְתֵד בַּקִּיר וַיִּתְנוֹעַ הַנַּעַר וַיִּישָׁן הַנַּעַר וַיִּשְׁקוֹט) — the test is again performed, and Samson awakens and tears loose the pin and loom (וַיִּקִּץ שִׁמְשׁוֹן מִשְׁנָתוֹ וַיִּסַּע אֶת־יְתֵד הַנּוֹסָדֶת וְאֶת־הַמַּשְׁבֶּצֶת). The ease of escape is now attributed to him being asleep and simply pulling out the pin—a mundane action with no supernatural element. The third false answer has been tested and failed, yet the structure of her assault is now clear: Delilah weaves his hair (קִשְׁרֵי, which can also mean ``locks'' or ``bindings'') into the loom, suggesting that she is approaching the true source of his power. The repetition of the test-and-escape pattern should educate Samson, yet it does not.

Judges 16:15

Then she said to him: ``How can you say, 'I love you,' when your heart is not with me? You have mocked me these three times and have not told me wherein your great strength lies'' (וַתֹּאמֶר לוֹ אֵיךְ תֹּאמַר אֲנִי אֹהֲבֶךָ וְלִבְךָ אֵין־אִתִּי בִּדְּתָּה־לִּי שָׁלֹשׁ פְּעָמִים) — this is Delilah's most potent weapon: not physical trap or seduction, but emotional manipulation masquerading as betrayed love. She questions his love (אֲנִי אֹהֲבֶךָ) and accuses him of withholding his heart (לִבְךָ אֵין־אִתִּי), framing her desire for his secret as a test of his affection. The phrase ``these three times'' (שָׁלֹשׁ פְּעָמִים) numbers the false revelations, suggesting a pattern so obvious that any person not blinded by desire would recognize the trap. Yet Samson remains unmoved by the logical conclusion that Delilah is testing, not trusting. His continued presence indicates that he either loves her despite the deception or desires to continue the game. Either way, his vulnerability in love represents a catastrophic weakness that will prove more fatal than any Philistine army.

Judges 16:16

And because she pressed him daily with her words and urged him, he became impatient, and his soul was worn out to death (וַיְהִי כִי־דִחְקַת־לוֹ בִדְבָרֶיהָ כׇּל־הַיָּמִים וַתִּתְקֹף אוֹתוֹ וַתַּעַץ נַפְשׁוֹ לַמָּוֶת) — this verse marks the shift from resistance to capitulation. The verb דִחְקַת (dichkath, to press, urge, harass) suggests relentless daily harassment, a form of psychological warfare more effective than physical violence. The phrase ``his soul was worn out to death'' (תַּעַץ נַפְשׁוֹ לַמָּוֶת) uses תַּעַץ, ``to press,'' again, showing Delilah's pressure literally grinding away at Samson's will and psyche. This psychological victory—the wearing away of resistance through daily manipulation—is Delilah's most significant triumph. Samson, who can snap ropes and carry gates, proves helpless before the persistent pressure of intimate betrayal. The verse captures the essential tragedy: not that Samson is defeated militarily, but that he is psychologically unmade by the one he loves.

Judges 16:17

He then tells her all his heart, and says to her: ``No razor has ever come upon my head, for I have been a Nazirite to God from the womb of my mother. If I am shaved, my strength will leave me, and I shall become weak and be like any other man'' (וַיַּגֶּד־לָהּ אֶת־כׇּל־לִבּוֹ וַיֹּאמֶר לָהּ עַל־רֹאשִׁי לֹא עָלָה מוֹרָה כִּי נְזִיר־אֱלֹהִים אֲנִי מִבֶּטֶן אִמִּי אִם־גֻּלַּחְתִּי וְסָרָה כֹּחִי מִמֶּנִּי וְדָלֹתִי וְהָיִיתִי כְכׇל־הָאָדָם). The secret is finally revealed: his Nazirite status and uncut hair constitute the visible sign and perhaps the condition of his divine strength. The phrase ``no razor has ever come upon my head'' (לֹא עָלָה מוֹרָה) emphasizes the absolute inviolability of his hair as the covenant sign. His identification as a ``Nazirite to God from the womb of my mother'' (נְזִיר־אֱלֹהִים אֲנִי מִבֶּטֶן אִמִּי) recalls the angel's promise to his mother (13:5); yet where that promise was framed as a divine commission to deliver Israel from Philistines, Samson frames it as a personal consecration whose violation brings personal weakness. The connection between external sign and internal power is not explained; the narrative presents it as absolute fact.

Judges 16:18

When Delilah saw that he had told her all his heart, she sent and called the lords of the Philistines, saying: ``Come up this once, for he has told me all his heart'' (וַתִּרְאֶה דְּלִילָה כִּי־הִגִּיד־לָהּ אֶת־כׇּל־לִבּוֹ וַתִּשְׁלַח וַתִּקְרָא לִסְרָנֵי־פְלִשְׁתִּים לֵאמֹר עֲלוּ הַפַּעַם הַזֹּאת כִּי הִגִּיד־לִי אֶת־כׇּל־לִבּוֹ) — the betrayal is immediate and total. Delilah's summons to the Philistine lords confirms that the entire relationship was instrumental to their larger strategy. Her phrase ``come up this once'' (עֲלוּ הַפַּעַם הַזֹּאת) suggests finality and urgency; she is confident that this time will succeed because Samson has given her the true secret. The narrative reveals a complex web of betrayal: Delilah is the Philistines' agent; her intimacy with Samson is a performance masking her allegiance; her emotional appeals are calculated manipulations. Yet the narrative never explicitly judges her harshly, suggesting that in a world where Israel and Philistia are locked in conflict, her betrayal is not incomprehensible, even if tragic.

Judges 16:19

She made him sleep on her knees (וַתִּשְׁכִּיבִהוּ עַל־בִּרְכֶּיהָ) and called for a man to shave off the seven locks of his head. And his strength left him (וַיַּחַל לַעֲנוֹתוֹ וְסָרָה כֹּחוֹ מִמֶּנּוּ) — the scene is tender yet terrible: Samson rests in the intimate posture of his lover's lap while she orchestrates his destruction. The image of his head resting on her knees (בִּרְכֶּיהָ) is vulnerable and trusting, contrasting sharply with the act of betrayal occurring. The shaving of his seven locks (shearing off the תַּעַר, nazirite locks) is a physical violation of the covenant; as his hair falls, his strength departs simultaneously (וְסָרָה כֹּחוֹ). The narrative does not explain the mechanism; it is simply stated as fact. The loss of strength is absolute and immediate, suggesting that the Nazirite status and uncut hair were not merely symbolic but somehow constitutive of his divine empowerment. Samson moves from divine champion to dependent human, unable to resist.

Judges 16:20

She said: ``The Philistines are upon you, Samson!'' And he woke from his sleep and thought: ``I will go out as at other times and shake myself free''; but he did not know that the LORD had left him (וַתֹּאמֶר הַפְּלִשְׁתִּים עָלֶיךָ שִׁמְשׁוֹן וַיִּקִּץ מִשְׁנָתוֹ וַיֹּאמֶר אֵצֵא כַּפְּעָמִים הַקּוֹדְמוֹת וְנִנְעוֹרָה נַפְשִׁי וְהוּא לֹא־יָדַע כִּי יְהוָה סָר מֵעָלָיו) — Samson's blindness is complete and final. The alarm ``The Philistines are upon you!'' is now real, yet Samson responds with the false confidence of someone who has escaped the trap three times. He thinks he will ``shake himself free'' (נִנְעוֹרָה נַפְשִׁי, literally ``shake my soul loose'') as he has before, not recognizing that his situation has fundamentally changed. The phrase ``he did not know that the LORD had left him'' (לֹא־יָדַע כִּי יְהוָה סָר מֵעָלָיו) is theologically devastating: Samson has lost not merely physical strength but divine presence and empowerment. His habitual confidence in his strength is no longer justified because the God who granted it has withdrawn. The narrative suggests that Samson's ignorance of God's departure is even more dangerous than the loss itself—he acts as though nothing has changed, only to discover that everything has.

Judges 16:21

And the Philistines seized him and put out his eyes and brought him down to Gaza and bound him with bronze fetters; and he became a grinder in the prison (וַיֹּאחֲזוּ הַפְּלִשְׁתִּים וַיְנַקְּרוּ אֶת־עֵינָיו וַיּוֹרִדוּ אוֹתוֹ עַזָּה וַיַּאַסְרוּ אוֹתוֹ בְנַחֻשְׁתַּיִם וַיְהִי טוֹחֵן בְּבֵית־הַסּוּר) — the Philistines' retaliation is systematic and humiliating. They blind him (נַקְּרוּ אֶת־עֵינָיו), destroying his ability to see and navigate the world. They bring him to Gaza, the Philistine city he had earlier breached (16:1-3), creating a circular closure to his Philistine encounters. The bronze fetters (נַחֻשְׁתַּיִם) restrain him physically, though he now has no strength to break them. Most degradingly, they make him a grinder (טוֹחֵן) in the prison house, reducing the great deliverer to a beast of burden. The verb טוֹחֵן (tohen, to grind grain) suggests repetitive, mindless labor suitable for draft animals. Samson has been stripped of sight, freedom, strength, and dignity—a complete inversion of his former status. The narrative suggests that this is not merely military defeat but cosmic justice: the man who spurned the covenant through his actions is now imprisoned.

Judges 16:22

But the hair of his head began to grow again after he was shaved (וְשֵׂעַר־רֹאשׁוֹ הֵחֵל לִצְמֹחַ כַּאֲשֶׁר גֻּלַּח) — this single verse contains the entire trajectory of Samson's redemption. The growing hair (שֵׂעַר צוֹמֵחַ, growing hair) represents the renewal of his Nazirite status and the possibility of divine restoration. The verb צוֹמֵחַ (tzmach, to grow, sprout) is the same word used for plant growth, suggesting an organic, natural renewal. The condition of his imprisonment—grinding in the dark—provides the opposite of the temple where he might have glorified God, yet it is precisely in this degradation that the possibility of restoration emerges. The narrative does not explicitly state that God's presence returns with the growing hair, yet the proximity of the two is suggestive. Samson's moment of deepest humiliation becomes the moment of potential restoration, though what form that restoration will take remains unknown.

Judges 16:23

Now the lords of the Philistines gathered to offer a great sacrifice to Dagon their god and to celebrate, saying: ``Our god has given Samson our enemy into our hand'' (וַיִּקְבְצוּ סַרְנֵי־פְלִשְׁתִּים לִזְבֹּחַ זִבַח גָּדוֹל לְדָגוֹן אֱלֹהֵיהֶם וּלְשִׂמְחָה כִּי אָמְרוּ אֱלֹהֵינוּ נְתַן בְּיָדֵנוּ אֶת־שִׁמְשׁוֹן אוֹיְבֵנוּ) — the Philistines' celebration marks what they perceive as the conclusive victory over Samson and, by extension, over Israel's God. The sacrifice to Dagon (דָּגוֹן), the Philistine god of grain and fertility, frames the defeat in theological terms: Israel's God has been overcome by Philistine divinity. The phrase ``Our god has given Samson our enemy into our hand'' (אֱלֹהֵינוּ נְתַן בְּיָדֵנוּ) directly parallels Samson's earlier claim that God granted him victory; yet here the Philistines claim the opposite outcome. The dramatic irony is profound: the Philistines celebrate prematurely, unaware that Samson's humiliation is setting the stage for his final and most significant act.

Judges 16:24

And when the people saw him, they praised their god, saying: ``Our god has given into our hands our enemy and the devastator of our land, who has killed many of us'' (וַיִּרְאוּ אוֹתוֹ הָעָם וַיְהַלְלוּ אֶת־אֱלֹהֵיהֶם כִּי אָמְרוּ נִתַּן אֱלֹהֵינוּ בְּיָדֵנוּ אֶת־אוֹיְבֵנוּ וְאֶת־מַשְׁחִית אַרְצֵנוּ אֲשֶׁר הִרְבָּה אֶת־הֲרוּגֵינוּ) — the Philistine multitude joins in the celebration, praising Dagon for the capture of ``the devastator of their land'' (מַשְׁחִית אַרְצֵנוּ). Their language acknowledges Samson's actual impact: he has killed many of them and caused significant devastation. Yet their praise is built on a false assumption—that Dagon has finally defeated the God of Israel through Samson's capture. The crowd's participation suggests that Samson has become a symbol not merely of military defeat but of theological triumph for Philistine religion. This public celebration will make his final act not merely a personal redemption but a public refutation of Philistine claims and a vindication of Israel's God.

Judges 16:25

And when their hearts were merry, they said: ``Call Samson, that he may make sport for us'' (וַיְהִי כִי־טוֹב לִבָּם וַיֹּאמְרוּ קִרְאוּ־לְשִׁמְשׁוֹן וִישַׂחֵק לָנוּ) — the phrase ``when their hearts were merry'' (וַיְהִי כִי־טוֹב לִבָּם) suggests the height of festive celebration, the moment of maximum Philistine confidence and joy. Their summons for Samson to ``make sport'' (יִשַׂחֵק, literally ``to laugh'' or ``to play'') transforms him from prisoner of war into entertainment, a final indignity. The Philistines wish to humiliate Samson publicly, to force him to perform tricks for their amusement. The Hebrew יִשַׂחֵק can also mean ``to mock,'' suggesting they want him to be the object of mockery and laughter. This demand for entertainment sets the stage for Samson's final act: in the moment when the Philistines expect him to entertain them, he will instead deliver the judgment of God.

Judges 16:26

And Samson said to the lad who held him by the hand: ``Let me feel the pillars on which the house is built, that I may lean against them'' (וַיֹּאמֶר שִׁמְשׁוֹן אֶל־הַנַּעַר הַתּוֹפֵשׂ בְּיָדוֹ שַׁנְּנִי אֶצֵּל הָעַמּוּדִים אֲשֶׁר־הַבַּיִת סָמוּךְ עֲלֵיהֶם וְאִשָּׁעֵן עֲלֵיהֶם) — Samson's request is framed as a simple physical need: as a blind prisoner, he wishes to orient himself by touching the pillars. His language is humble and unthreatening, suggesting only that he needs support to stand. Yet the narrative is positioning him to access the architectural vulnerability of the building. The pillars (עַמּוּדִים) are identified as structural supports upon which the house depends. Samson's request is granted—demonstrating either the Philistines' confidence in his weakness or their contempt for him as a blinded, imprisoned captive. The narrative presents the setup in terms of accessibility and opportunity, not divine command.

Judges 16:27

Now the house was full of men and women; all the lords of the Philistines were there, and on the roof there were about three thousand men and women, looking on while Samson made sport (וַהַבַּיִת מָלֵא־אִישׁ וְנָשִׁים וְשׁם כׇּל־סַרְנֵי־פְלִשְׁתִּים וּבַגַּג כׇּל־הַנַּעֲרוֹת וְנַעֲרוֹת בַּאֲלָפִים שְׁלֹשֶׁת וְהֵן צוֹפוֹת בִּשְׂחֻקוֹ) — the temple is densely populated with Philistine leadership and common people alike, approximately 3,000 witnesses to what they expect will be Samson's humiliation. The enumeration of the crowd emphasizes the public nature of the event: the lords (סַרְנֵי), men (אִישׁ), women (נָשִׁים), and maidens (נַעֲרוֹת) all gather to watch Samson perform. The scene is reminiscent of a stadium or amphitheater, with the roof filled with spectators. This massive gathering becomes crucial to the final narrative: Samson's act will destroy not one enemy but potentially thousands, not a private killing but a public catastrophe for Philistine leadership and society. The narrative's emphasis on crowd size transforms what might otherwise be a private suicide into an act of communal judgment.

Judges 16:28

Then Samson called to the LORD and said: ``O Lord GOD, I pray, remember me; strengthen me, I pray, only this once, O God, that I may be avenged upon the Philistines for one of my two eyes'' (וַיִּקְרָא שִׁמְשׁוֹן אֶל־יְהוָה וַיֹּאמֶר אֲדֹנָי יְהוִה זְכׇר־נָא אוֹתִי וְחַזְּקֵנִי נָא אַךְ־הַפַּעַם הַזֹּאת אֱלֹהִים וְאִנָּקְמָה נְקָמָה אַחַת מִשְׁנֵי עֵינַי אֶת־הַפְּלִשְׁתִּים) — Samson's prayer is the first unambiguous petition to God since 15:18. His language is formal and liturgical: ``O Lord GOD'' (אֲדֹנָי יְהוִה) invokes God's covenant name with appropriate reverence. He asks to be ``remembered'' (זְכׇר־נָא), suggesting that he has been forgotten or abandoned; he seeks ``strengthening'' (חַזְּקֵנִי, to be made strong), not merely physical restoration but a return of God's empowerment. Notably, he frames his request not as liberation or national deliverance but as personal revenge for his eyes (``for one of my two eyes''). Yet the structural asymmetry is significant: he has lost two eyes; he will request strength to be avenged ``for one'' of them, suggesting a proportion that does not match the damage he will ultimately inflict. The phrase ``only this once'' (אַךְ־הַפַּעַם הַזֹּאת) suggests his understanding that this will be his final act.

Judges 16:29

And Samson grasped the two middle pillars on which the house rested, and leaned his weight against them, one on his right and one on his left (וַיִּשְׁמֹט שִׁמְשׁוֹן אֶת־שְׁנֵי־עַמּוּדֵי הַתָּוֶךְ אֲשֶׁר־הַבַּיִת סָמוּךְ עֲלֵיהֶם וַיִּשְׁעַן עֲלֵיהֶם בְּאֶחָד בִּימִינוֹ וּבְאֶחָד בִּשְׂמֹאלוֹ) — Samson's action is decisive and deliberate: he grasps the two central pillars (עַמּוּדֵי הַתָּוֶךְ, literally ``pillars of the middle'') that support the structure. The architectural detail suggests that the building's entire weight rests on these two pillars; their removal or collapse would bring catastrophic failure. His positioning—one pillar to his right, one to his left—suggests that he pushes outward, applying leverage to separate the structural supports. The Hebrew שִׁמְשׁוֹט (shimshot, to grasp or seize) and יִשְׁעַן (yish'an, to lean or rest) indicate that he is using his body weight and strength against the structure. The narrative presents the action as technically feasible: a man of superhuman strength, positioned correctly, can destabilize a building by pushing its load-bearing supports.

Judges 16:30

And Samson said: ``Let my soul die with the Philistines'' and he bowed with all his might; and the house fell upon the lords and upon all the people who were in it (וַיֹּאמֶר שִׁמְשׁוֹן תְּמוֹת נַפְשִׁי אֶת־הַפְּלִשְׁתִּים וַיִּשְׁמֹט אֶת־הָעַמֻּדִים בְּכׇל־כׇּחוֹ וַיִּפֹּל הַבַּיִת עַל־הַסַּרְנִים וְעַל־כׇּל־הָעָם אֲשֶׁר־בִּשְׁלֹמוֹ) — Samson's final words articulate his intention: ``Let my soul die with the Philistines'' (תְּמוֹת נַפְשִׁי אֶת־הַפְּלִשְׁתִּים), an explicit choice of death over continued captivity. The phrase פּוֹל הַבַּיִת (the house falls) describes the catastrophic collapse. The victims listed are ``the lords and all the people who were in it'' (הַסַּרְנִים וְעַל־כׇּל־הָעָם אֲשֶׁר־בִּשְׁלֹמוֹ)—the Philistine leadership and the 3,000 spectators. The narrative does not describe the moment of death with graphic detail, only reports the fact: the house falls, and thousands die. The deed accomplishes militarily what Samson's lifetime of raiding could not: a decisive blow against Philistine leadership, though at the cost of his own life.

Judges 16:1

Samson goes to Gaza and sees a prostitute there, and enters to be with her (וַיֵּלֶךְ שִׁמְשׁוֹן עַזָּה וַיַּרְא־שָׁם אִשָּׁה זוֹנָה וַיָּבֹא אֵלֶיהָ) — the passage marks a new phase of Samson's degradation, shifting from tribal warfare to personal moral collapse. The verb בּוֹא (ba', to enter/go in) carries both literal and sexual connotations, establishing a pattern of Samson seeking sexual relationships with Philistine women. Gaza (עַזָּה), a major Philistine city, represents enemy territory, suggesting Samson moves freely among his adversaries. The phrase "a prostitute" (אִשָּׁה זוֹנָה) contains no judgment in the Hebrew, yet the act itself—a judge consorting with prostitutes in an enemy city—signals spiritual and moral disintegration. Samson's vulnerability to sexual desire has now eclipsed even his capacity for military action.