Judges 14:7 — Word Study
WLCוַיֵּ֖רֶד וַיְדַבֵּ֣ר לָאִשָּׁ֑ה וַתִּישַׁ֖ר בְּעֵינֵ֥י שִׁמְשֽׁוֹן׃
BSAThen [Samson] continued on his way downyârad▸ [to go down, descending] and spokedâbar▸ [to communicate, to talk] to the womanʼishshâh [a female person, wife] becauseShimshôwn she was pleasingyâshar▸ [right, smooth, a delight] to his eyesʻayin [the source of sight, a window to the soul, beautiful in his sight, lovely]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֖רֶד | and he went down | Verb, Qal, sequential imperfect third person masculine singular |
| וַיְדַבֵּ֣ר | and he spoke | Verb, Piel, sequential imperfect third person masculine singular |
| לָאִשָּׁ֑ה | to the woman | Preposition, noun common feminine singular absolute |
| וַתִּישַׁ֖ר | and she was pleasing | Verb, Qal, sequential imperfect third person feminine singular |
| בְּעֵינֵ֥י | in [the] eyes of | Preposition, noun common feminine dual construct |
| שִׁמְשֽׁוֹן׃ | Samson | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Samson continued on his way down and spoke to the woman, because she was pleasing to his eyes. |
| KJV | And he went down, and talked with the woman; and she pleased Samson well. |
| ASV | And he went down, and talked with the woman, and she pleased Samson well. |
| YLT | And he goeth down and speaketh to the woman, and she is right in the eyes of Samson; |
| WEB | He went down and talked with the woman, and she pleased Samson well. |
| BBE | So he went down and had talk with the woman; and she was pleasing to Samson. |
Where they part company is in the translation of יָשַׁר — see How Translations Differ.
The sentence structure consists of a main clause followed by two subordinate phrases, emphasizing Samson's actions and motivations.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbיָרַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Judges 14:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Samson's Pursuit of a Wifegenerated
Judges 14:7 describes Samson's journey as he seeks a wife from the Philistines, which was against the customs of Israel. His attraction to this woman leads him to speak with her, highlighting his personal desires over communal expectations. This narrative sets the stage for the events that follow, illustrating the complexities of his character and the unfolding drama of his life as a judge in Israel.
Cross References
The Key Word — יָשַׁר, va.ti.Shargenerated
The verb יָשַׁר (yashar) means to be smooth, straight, or right. It is often used to describe something that is pleasant or pleasing. In this context, it indicates that the woman was attractive to Samson, aligning with his desires.
This word carries ethical implications, suggesting not only physical beauty but also a sense of alignment with what is good or desirable in his eyes. The use of this verb emphasizes Samson's personal judgment in his choice of a partner.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses pleasing to describe the woman.
Sentence Structuregenerated
The verse consists of three clauses, with the main action centered on the finite verb וַיֵּ֖רֶד (and he went down). The subsequent clauses detail his speaking and the woman's pleasing nature.
This structure highlights Samson's actions and decisions, emphasizing his journey and the relational dynamics at play.
Septuagint Backgroundgenerated
The Septuagint translates יָרַד as κατέβησαν, indicating a direct correspondence in meaning: to go down. This choice aligns well with the Hebrew, maintaining the sense of descent.
The translation of יָשַׁר as ηὐθύνθη suggests a focus on the woman's pleasing nature, reinforcing the idea of her being straight or right in Samson's view.
In plain words — the whole versegenerated
Judges 14:7 tells us that Samson went down and spoke to a woman he found pleasing. This moment is significant as it shows his attraction and sets up the events that follow in his story.
Frequently Asked Questionsgenerated
It indicates that Samson found her attractive, aligning with his desires and preferences in choosing a partner.
Samson spoke to her because he was drawn to her beauty, which was significant in his pursuit of a wife.
This verse shows that Samson often acted based on personal desire rather than adhering to the expectations of his community.
Samson's choice highlights the importance of considering the implications of personal desires in relationships.
Reflection Questionsgenerated
- What does this verse teach us about the role of attraction in relationships?
- How can we balance personal desires with communal expectations in our own lives?
- In what ways might our choices reflect our values and beliefs?
- How do we discern what is truly pleasing in our lives?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Judges 14:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he went down, and talked with the woman,.... Entered into a conversation with her, that he might the better judge of her other qualifications, besides that of outward form and beauty, whether she
Read John Gill on Judges 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he went down, and talked with the woman; and she pleased Samson well.
Read Robert Jamieson on Judges 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 14:7 And he went down, and talked with the woman; and she pleased Samson well.Ver. 7. And he went down, and talked with the woman.] Treated with her about the marriage, and perhaps was contracted to her; for that also was in use amongst the heathens. “ Placuit despondi, nuptiis hic dictus est dies. ” - Terent. The Hebrews say that Samson converted her to the true religion by this conference; but that is uncertain.
Read John Trapp on Judges 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Talked with the woman.—His father and mother seem to have preceded him, and made the betrothal arrangements; otherwise he would not have been allowed by Eastern custom to talk with her. It cannot mean “talked about the woman,” as Rosenmüller says.
Read Charles John Ellicott on Judges 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. And talked with the woman] That is, concerning marriage; thus forming the espousals.
Read AdamClarke on Judges 14 →CambridgeThe Cambridge Bible for Schools and Colleges7. Samson acts on his own account; the parents remain at home, and take no part in the arrangements.
Read Cambridge on Judges 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Talked with the woman — He had only seen her before, (Judges 14:1,) but found no opportunity to talk with her till the betrothal was arranged by his parents.
Read Daniel Denison Whedon on Judges 14 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then Samson continued on his way down and spoke to the woman, because she was pleasing to his eyes.
He went down and talked with the woman, and she pleased Samson well.
Then Samson continued on his way down and spoke to the woman, because she was pleasing to his eyes.
Samson continued on down to Timnah and spoke to the girl. In his opinion, she was just the right one.
Tyndale line
And he went down, and talked with the woman; and she pleased Samson well.
And he went down, and talked with the woman, and she pleased Samson well.
And he went down, and talked with the woman; and she pleased Samson well.
And he went down, and talked with the woman; and she pleased Samson well.
And he went down, and talked with the woman which was beautifull in the eyes of Samson.
Strictly literal
And he went down and talked with the woman; and she pleased Samson well.
And he goeth down and speaketh to the woman, and she is right in the eyes of Samson;
And he goes down and speaks to the woman, and she is right in the eyes of Samson;
And he went down, and spoke unto the woman; and she pleased Samson well.
He went and spoke with the woman, and when he looked at her, she pleased Samson.
From the Latin
And he went down and spoke to the woman that had pleased his eyes.
Simplified
When Samson talked with the woman he decided she was right for him.
So he went down and had talk with the woman; and she was pleasing to Samson.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all six words matching in the Hebrew text. This consistency indicates a strong preservation of the original meaning across these ancient texts.
וַיֵּ֖רֶד וַיְדַבֵּ֣ר לָאִשָּׁ֑ה וַתִּישַׁ֖ר בְּעֵינֵ֥י שִׁמְשֽׁוֹן׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 14:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
יָשַׁר (yashar) is a Hebrew root meaning to be smooth, straight, or right. It encompasses various nuances, including being upright, pleasing, and just. The word can also imply directing or leading someone along a straight path. Notably, it appears in ethical contexts, emphasizing straightforwardness and integrity.
יָשַׁר vb. be smooth, straight, right
Qal
go straight
fig., be pleasing, agreeable, right
in ethical sense, straightforward, upright
Pi.
make smooth, straight
lead straight along, direct
esteem right, approve
Pu. gold made level, laid smoothly out, upon the graven work
Hiph. let thine eyelids look straight before thee
base
H3474 יָשַׁר be smooth, straight, right
3474 yashar yaw-shar'
a primitive root; to be straight or even; figuratively, to be
(causatively, to make) right, pleasant, prosperous:--direct,
fit, seem good (meet), + please (will), be (esteem, go) right
(on), bring (look, make, take the) straight (way), be
upright(-ly).
יָשַׁר (ya.shar) — to smooth.
1) to be right, be straight, be level, be upright, be just, be lawful, be smooth
1a) (Qal)
1a1) to go straight
1a2) to be pleasing, be agreeable, be right (fig.)
1a3) to be straightforward, be upright
1b) (Piel)
1b1) to make right, make smooth, make straight
1b2) to lead, direct, lead straight along
1b3) to esteem right, approve
1c) (Pual) to be made level, be laid smoothly out
1d) (Hiphil) to make straight, look straight
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd — Preposition · noun common feminine dual constructHR/Ncfdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שִׁמְשׁוֹן (Shimshown) refers to Samson, a significant figure in the Old Testament known as a judge of Israel. The name is derived from the Hebrew word for sunlight, suggesting a meaning of 'like the sun.' Samson, a Danite and Nazarite, is first mentioned in Judges 13:24 and is noted for his strength and tumultuous life.
שִׁמְשׁוֹן 38 n.pr.m. Samson
base
H8123 שִׁמְשׁוֹן
8123 Shimshown shim-shone'
from 8121; sunlight; Shimshon, an Israelite:--Samson.
see HEBREW for 08121
שִׁמְשׁוֹן (shim.shon) — Samson.
A Judge living before Israel's Monarchy, first mentioned at Jdg.13.24;
son of: Manoah (H4495); married to Delilah (H1807)
Also named: Sampsōn (Σαμψών "Samson" G4546)
§ Samson = "like the sun"
a Danite, son of Manoah, a Nazarite for life, and a judge of Israel for 20 years
N-proper — Noun proper masculineHNpm
sam'-sun (shimshon.
1. Name:
Derived probably from shemesh, "sun" with the diminutive ending -on, meaning "little sun" or "sunny," or perhaps "sun-man"; Sampson; Latin and English, Samson): His home was near Bethshemesh, which means "house of the sun." Compare the similar formation shimshay (Ezr 4:8,9,17,23).
2. Character:
Samson was a judge, perhaps the last before Samuel. He was a Nazirite of the tribe of Da (Jud 13:5); a man of prodigious strength, a giant and a gymnast--the Hebrew Hercules, a strange champion for Yahweh! He intensely hated the Philistines who had oppressed Israel some 40 years (Jud 13:1), and was willing to fight them alone. He seems to have been actuated by little less than personal vengeance, yet in the New…
Samson
Of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in Judg. 13-16. He was a “Nazarite unto God” from his birth, the first Nazarite mentioned in Scripture (Judg. 13:3-5; comp. Num. 6:1-21). The first recorded event of his life was his marriage with a Philistine woman of Timnath (Judg. 14:1-5). Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations (Ex. 34:11-16; Deut. 7:1-4). It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given “to his companion” (
(like the sun), son of Manoah, a man of the town of Zorah in the tribe of Dan, on the border of Judah. (Joshua 15:33; 19:41) (B.C. 1161). The miraculous circumstances of his birth are recorded in Judges 13; and the three following chapters are devoted to the history of his life and exploits. Samson takes his place in Scripture, (1) as a judge --an office which he filled for twenty years, (Judges 15:20; 16:31) (2) as a Nazarite, (Judges 13:5; 16:17) and (3) as one endowed with supernatural power by the Spirit of the Lord. (Judges 13:25; 14:6,19; 15:14) As a judge his authority seems to have been limited to the district bordering upon the country of the Philistines. The…
The son of Manoah, of the tribe of Dan, a deliverer and judge of the southern tribes of the Hebrews for twenty years, Jud 13:1; 16:31. His birth was miraculously foretold; he was a Nazarite from infancy and the strongest of men; and was equally celebrated for his fearless and wonderful exploits, for his moral infirmities, and for his tragical end. His exploits were not wrought without special divine aid; "the Spirit of God came mightily upon him," Jud 13:25 14:6,19 15:14 16:20,28. The providence of God was signally displayed in overruling for good the hasty passions of Samson, the cowardice of his friends, and the malice of his enemies. The sins of Samson brought him in great disgrace and misery; but grace and faith triumphed in the end,