However, the hair of his head began to grow again after he was shaved.
Parallel Translations
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However, the hair of his head began to grow again after he was shaved.
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Howbeit the hair of his head began to grow again after he was shaven.
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Howbeit the hair of his head began to grow again after he was shaven.
Cross-references (4)
Passages linked to Judges 16:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Leviticus 26:44 Yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly and to break my covenant with them; for I am Yahweh their God.
- Psalms 106:44-45 Nevertheless he regarded their distress, when he heard their cry. He remembered for them his covenant, and repented according to the multitude of his loving kindnesses.
- Psalms 107:13-14 Then they cried to Yahweh in their trouble, and he saved them out of their distresses. He brought them out of darkness and the shadow of death, and broke away their chains.
- Deuteronomy 32:36 For Yahweh will judge his people, and have compassion on his servants, when he sees that their power is gone; that there is no one remaining, shut up or left at large.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain Yet had he not his strength again, till he…
Yet had he not his strength again, till he had called upon God, and reconciled himself.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jdg 16:22 Howbeit the hair of his head began…
Jdg 16:22 Howbeit the hair of his head began to grow again after he was shaven.
Ver. 22. Howbeit the hair of his head began to grow again.] By this time Samson was thoroughly humbled, and "accepting the chastisement of his iniquity," found God favourable, whose property it is to comfort the abject, {2Co 7:6} and to do his people good when they are called outcasts; when men say, "This is Zion, whom no man seeketh after." {Jer 30:17} Samson repenting, reassumed his Nazariteship, and God was soon reconciled.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This circumstance, though in itself inconsiderable, is noted as…
This circumstance, though in itself inconsiderable, is noted as a sign of the recovery of God’s favour, and his former strength, in some good degree, upon his bitter repentance, and his renewing of his vow with God, which was allowed for Nazarites to do, Num 6:9, &c., and which it is here supposed he did, and by the effects proved.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Though the last stage of Samson's life was inglorious,…
Though the last stage of Samson's life was inglorious, and one could wish there were a veil drawn over it, yet this account here given of his death may be allowed to lessen, though it does not quite roll away, the reproach of it; for there was honour in his death. No doubt he greatly repented of his sin, the dishonour he had by it done to God and his forfeiture of the honour God had put upon him; for that God was reconciled to him appears, 1. By the return of the sign of his Nazariteship (Jdg 16:22): His hair began to grow again, as when he was shaven, that is, to be as thick and as long as when it was cut off. It is probable that their general thanksgiving to Dagon was not long deferred, before which Samson's hair had thus grown, by which, and the particular notice taken of it, it seems to have been extraordinary, and designed for a special indication of the return of God's favour to him upon his repentance. For the growth of his hair was neither the cause nor the sign of the return of his strength further than as it was the badge of his consecration, and a token that God accepted him as a Nazarite again, after the interruption, without those ceremonies which were appointed for the restoration of a lapsed Nazarite, which he had not now the opportunity of performing, Num 6:9. It is strange that the Philistines in whose hands he was were not jealous of the growth of his hair again, and did not cut it; but perhaps they were willing his great strength should return to him, that they might have so much the more work out of him, and now that he was blind they were in no fear of any hurt from him. 2. By the use God made of him for the destruction of the enemies of his people, and that at a time when it would be most for the vindication of the honour of God, and not immediately for the defence and deliverance of Israel. Observe,
I. How insolently the Philistines affronted the God of Israel, 1. By the sacrifices they offered to Dagon, his rival. This Dagon they call their god, a god of their own making, represented by an image, the upper part of which was in the shape of a man, the lower part of a fish, purely the creature of fancy; yet it served them to set up in opposition to the true and living God. To this pretended deity they ascribe their success (Jdg 16:23, Jdg 16:24): Our god has delivered Samson our enemy, and the destroyer of our country, into our hands. So they dreamed, though he could do neither good nor evil. They knew Delilah had betrayed him, and they had paid her for doing it, yet they attribute it to their god, and are confirmed by it in their belief of his power to protect them. All people will thus walk in the name of their gods: they will give them the praise of their achievements; and shall not we pay this tribute to our God whose kingdom ruleth over all? Yet, considering what wicked arts they used to get Samson into their hands, it must be confessed it was only such a dunghill-deity as Dagon that was fit to be made a patron of the villany. Sacrifices were offered, and songs of praise sung, on the general thanksgiving day, for this victory obtained over one man; there were great expressions of joy, and all to the honour of Dagon. Much more reason have we to give the praise of all our successes to our God. Thanks be to him who causeth us to triumph in Christ Jesus! 2. By the sport they made with Samson, God's champion, they reflected on God himself. When they were merry with wine, to make them more merry Samson must be fetched to make sport for them (Jdg 16:25, Jdg 16:27), that is, for them to make sport with. Having sacrificed to their god, and eaten and drunk upon the sacrifice, they rose up to play, according to the usage of idolaters (Co1 10:7), and Samson must be the fool in the play. They made themselves and one another laugh to see how, being blind, he stumbled and blundered. It is likely they smote this judge of Israel upon the cheek (Mic 5:1), and said, Prophesy who smote thee. It was an instance of their barbarity to trample thus upon a man in misery, at the sight of whom awhile ago they would have trembled. It put Samson into the depth of misery, and as a sword in his bones were their reproaches, when they said, Where is now they God? Nothing could be more grievous to so great a spirit; yet, being a penitent, his godly sorrow makes him patient, and he accepts the indignity as the punishment of his iniquity. How unrighteous soever the Philistines were, he could not but own that God was righteous. He had sported himself in his own deceivings and with his own deceivers, and justly are the Philistines let loose upon him to make sport with him. Uncleanness is a sin that makes men vile, and exposes them to contempt. A wound and dishonour shall he get whose heart is deceived by a woman, and his reproach shall not be wiped away. Everlasting shame and contempt will be the portion of those that are blinded and bound by their own lusts. The devil that deceived them will insult over them.
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II. How justly the God of Israel brought sudden destruction upon them by the hands of Samson. Thousands of the Philistines had got together, to attend their lords in the sacrifices and joys of this day, and to be the spectators of this comedy; but it proved to them a fatal tragedy, for they were all slain, and buried in the ruins of the house: whether it was a temple or a theatre, or whether it was some slight building run up for the purpose, is uncertain. Observe,
1. Who were destroyed: All the lords of the Philistines (Jdg 16:27), who had by bribes corrupted Delilah to betray Samson to them. Evil pursued those sinners. Many of the people likewise, to the number of 3000, and among them a great many women, one of whom, it is likely, was that harlot of Gaza mentioned, Jdg 16:1. Samson had been drawn into sin by the Philistine women, and now a great slaughter is made among them, as was by Moses's order among the women of Midian, because it was they that caused the children of Israel to trespass against the Lord in the matter of Peor, Num 31:16.
2. When they were destroyed. (1.) When they were merry, secure, and jovial, and far from apprehending themselves in any danger. When they saw Samson lay hold of the pillars, we may suppose, his doing so served them for a jest, and they made sport with that too: What will this feeble Jew do? How are sinners brought to desolation in a moment! They are lifted up in pride and mirth, that their fall may be the more dreadful. Let us never envy the mirth of wicked people, but infer from this instance that their triumphing is short and their joy but for a moment. (2.) It was when they were praising Dagon their god, and giving that honour to him which is due to God only, which is no less than treason against the King of kings, his crown and dignity. Justly therefore is the blood of these traitors mingled with their sacrifices. Belshazzar was cut off when he was praising his man-made gods, Dan 5:4. (3.) It was when they were making sport with an Israelite, a Nazarite, and insulting over him, persecuting him whom God had smitten. Nothing fills the measure of the iniquity of any person or people faster than mocking and misusing the servants of God, yea, though it is by their own folly that they are brought low. Those know not what they do, nor whom they affront, that make sport with a good man.
3. How they were destroyed. Samson pulled the house down upon them, God no doubt putting it into his heart, as a public person, thus to avenge God's quarrel with them, Israel's, and his own. (1.) He gained strength to do it by prayer, Jdg 16:28. That strength which he had lost by sin he, like a true penitent, recovers by prayer; as David, who, when he had provoked the Spirit of grace to withdraw, prayed (Psa 51:12), Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. We may suppose that this was only a mental prayer, and that his voice was not heard (for it was made in a noisy clamorous crowd of Philistines); but, though his voice was not heard of men, yet his prayer was heard of God and graciously answered, and though he lived not to give an account himself of this his prayer, as Nehemiah did of his, yet God not only accepted it in heaven, but, by revealing it to the inspired penmen, provided for the registering of it in his church. He prayed to God to remember him and strengthen him this once, thereby owning that his strength for what he had already done he had from God, and begged it might be afforded to him once more, to give them a parting blow. That it was not from a principle of passion or personal revenge, but from a holy zeal for the glory of God and Israel, that he desired to do this, appears from God's accepting and answering the prayer. Samson died praying, so did our blessed Saviour; but Samson prayed for vengeance, Christ for forgiveness. (2.) He gained opportunity to do it by leaning on the two pillars which were the chief supports of the building, and were, it seems, so near together that he could take hold of them both at one time, v. 26, 29. Having hold of them, he bore them down with all his might, crying aloud, Let me die with the Philistines, v. 30. Animamque in vulnere ponit - While inflicting the wound he dies. The vast concourse of people that were upon the roof looking down through it to see the sport, we may suppose, contributed to the fall of it. A weight so much greater than ever it was designed to carry might perhaps have sunk of itself, at least it made the fall more fatal to those within: and indeed few of either could escape being either stifled or crushed to death. This was done, not by any natural strength of Samson, but by the almighty power of God, and is not only marvellous, but miraculous, in our eyes. Now in this, [1.] The Philistines were greatly mortified. All their lords and great men were killed, and abundance of their people, and this in the midst of their triumph; the temple of Dagon (as many think the house was) was pulled down, and Dagon buried in it. This would give a great check to the insolence of the survivors, and, if Israel had but had so much sense and spirit left them as to improve the advantages of this juncture, they might now have thrown off the Philistines' yoke. [2.] Samson may very well be justified, and brought in not guilty of any sinful murder either of himself or the Philistines. He was a public person, a declared enemy to the Philistines, against whom he might therefore take all advantages. They were now in the most barbarous manner making war upon him; all present were aiding and abetting, and justly die with him. Nor was he felo de se, or a self-murderer, in it; for it was not his own life that he aimed at, though he had too much reason to be weary of it, but the lives of Israel's enemies, for the reaching of which he bravely resigned his own, not counting it dear to him, so that he might finish his course with honour. [3.] God was very much glorified in pardoning Samson's great transgressions, of which this was an evidence. It has been said that the prince's giving a commission to one convicted amounts to a pardon. Yet, though he was a God that forgave him, he took vengeance of his inventions (Psa 99:8), and, by suffering his champion to die in fetters, warned all to take heed of those lusts which war against the soul. However, we have good reason to hope that though Samson died with the Philistines he had not his everlasting portion with them. The Lord knows those that are his. [4.] Christ was plainly typified. He pulled down the devil's kingdom, as Samson did Dagon's temple; and, when he died, he obtained the most glorious victory over the powers of darkness. Then when his arms were stretched out upon the cross, as Samson's to the two pillars, he gave a fatal shake to the gates of hell, and, through death, destroyed him that had the power of death, that is, the devil (Heb 2:14, Heb 2:15), and herein exceeded Samson, that he not only died with the Philistines, but rose again to triumph over them.
Lastly, The story of Samson concludes, 1. With an account of his burial. His own relations, animated by the glories that attended his death, came and found out his body among the slain, brought it honourably to his own country, and buried it in the place of his fathers' sepulchres, the Philistines being in such a consternation that they durst not oppose it. 2. With the repetition of the account we had before of the continuance of his government: He judged Israel twenty years; and, if they had not been as mean and sneaking as he was brave and daring, he would have left them clear of the Philistines' yoke. They might have been easy, safe, and happy, if they would but have given God and their judges leave to make them so.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Howbeit, the hair of his head began to grow…
Howbeit, the hair of his head began to grow again after he was shaven. It began to grow immediately no doubt, as it naturally would do; but it is highly probable it grew in an extraordinary manner, and in a short time became as when it was shaved (n), as it may be rendered, and upon which his strength was renewed; not that his strength naturally lay in his hair, and so naturally increased as that grew; but he being made sensible of his sin, and repenting of it, renewed his Nazariteship, of which letting his hair grow was a token; and it pleased God, who accepted of his repentance as genuine, of his own good will and pleasure to renew his strength; particularly upon his prayer to him, after related.
(n) "ut rasus fuerat", Tigurine version, Vatablus; "ut quum abraderetur", Junius & Tremellius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The hair - This circumstance, though in itself inconsiderable,…
The hair - This circumstance, though in itself inconsiderable, is noted as a sign of the recovery of God's favour, and his former strength, in some degree, upon his repentance, and renewing his vow with God, which was allowed for Nazarites to do.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 22. The hair of his head began to…
Verse 22. The hair of his head began to grow again] And may we not suppose that, sensible of his sin and folly, he renewed his Nazir vow to the Lord, in consequence of which his supernatural strength was again restored?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jdg 16:22. The hair of his head began to…
Jdg 16:22. The hair of his head began to grow — This circumstance, though in itself inconsiderable, is noted as a sign of the recovery of God’s favour, and his former strength, in some degree, upon his repentance, and renewing his vow with God, which was allowed for Nazarites to do.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Again. Hebrew adds, "as when he was shaven." (Haydock)…
Again. Hebrew adds, "as when he was shaven." (Haydock) --- He was in prison three or four months. (Menochius) --- As his hair grew his strength returned, because he entered into himself and did penance, so that he was restored to the rank and privileges of a Nazarite. (Calmet; Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Howbeit the hair of his head began to grow…
Howbeit the hair of his head began to grow again--It is probable that he had now reflected on his folly; and becoming a sincere penitent, renewed his Nazarite vow. "His hair grew together with his repentance, and his strength with his hairs" [BISHOP HALL].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. began to grow again] and his strength simultaneously.…
22. began to grow again] and his strength simultaneously. The remark prepares the way for the supreme effort at the end. We must suppose a considerable interval to have passed between the capture and the closing scene.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The end of Samson
The end of Samson
v. 22. Howbeit the hair of his head began to grow again after he was shaven, literally, as when he was shaven. for it came out again in a very short while, and the Philistines did not remember the significance of this.
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v. 23. Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon, their god, and to rejoice, as over a great victory, to be celebrated with a general feast of thanksgiving; for they said, Our god hath delivered Samson, our enemy, into our hand. Dagon was the chief idol of the Philistines, being worshiped not only at Gaza, but also at Ashdod; he was usually represented with the body of a fish, but with human head and hands.
v. 24. And when the people saw him, as Samson was led forth, they praised their god, in a foolish burst of idolatry; for they said, Our god hath delivered into our hands our enemy and the destroyer of our country, for such he was by his having set their fields and orchards afire, which slew many of us.
v. 25. And it came to pass, when their hearts were merry, in the course of the feasting and carousing, that they said, Call for Samson that he may make us sport, be the object of ribald jesting and cutting mockery. And they called for Samson out of the prison-house; and he made them sport, he made a fine target for all the mean and mocking sayings which they could think of as their tongues were loosened by wine; and they set him between the pillars, those of the house or temple in which the feast was being celebrated.
v. 26. And Samson said unto the lad that held him by the hand, who led him from one place to another on account of his blindness, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them. The building was put up in such a manner as to have not only the lower part, but also the upper open galleries resting principally upon two mighty pillars, which supported the chief beams of the vast building.
v. 27. Now the house was full of men and women; and all the lords of the Philistines were there, the more distinguished visitors occupying the lower part of the house; and there were upon the roof, the open gallery above, surrounded by open trellis-work, about three thousand men and women, that beheld while Samson made sport.
v. 28. And Samson, who had repented of his deep fall, 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. He no longer placed his trust in himself nor in his hair, but only and entirely in Jehovah, the true God. In revenging himself for the loss of his eyes, he would at the same time inflict a terrible punishment upon the enemies of Israel.
v. 29. And Samson took hold of the two middle pillars upon which the house stood, its entire weight being concentrated there, and on which it was borne up, he pressed steadily and firmly against them, of the one with his right hand and of the other with his left.
v. 30. And Samson said, Let me, literally, my soul, die with the Philistines. And he bowed himself with all his might, pulling the pillars down with him; and the house fell upon the lords and upon all the people that were therein, the entire building toppled over and crashed down upon itself, burying the merrymakers under its ruins. So the dead which he, Samson, slew at his death were more than they which he slew in his life.
v. 31. Then his brethren, the members of his own people, and all the house of his father came down, and took him, and brought him up, in a funeral procession which gave him more honor in death than he had gotten in life, and buried him between Zorah and Eshtaol in the burying place of Manoah, his father, who had not lived to see the shame of his great son. The Philistines, terrified by the evidence of God’s almighty power in the catastrophe which had befallen them, permitted the body of Samson to be removed without objection. Their princes were dead, their power, for the time being, broken. And he judged Israel twenty years. Thus Samson died with a prayer to the true God upon his lips. And so He raises up His children from their transgressions, leads them to repentance, and helps them to obtain the end of faith, their soul’s salvation.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.