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(^308) The exact locality cannot be ascertained. The Spirit of Jehovah began to push, to
drive, or impel him.
(^309) Hence the expression "Samson went down to Timnath." See Thomson.
(^310) Thomson.
(^311) Besides the parallel cases in Scripture (1 Samuel 17:34; 2 Samuel 23:20), such
writers as Winer and Cassel have collated many similar instances from well-accredited
history.
(^312) Cassel notes the affinity between the Hebrew devash, honey, and the Saxon wahs or
wax; and again between the Hebrew doneg, wax, and the Saxon honec or honey.
(^313) These "change-garments" were costly raiment, frequently changed.
(^314) Cassel thinks that the words were addressed by Samson to his Jewish countrymen;
but this seems contrary to the whole context.
(^315) So literally translated.
(^316) This is unquestionably the meaning of the text, and not, as in the Authorized
Version, "a hollow place that was in the jaw." The mistake has arisen from the
circumstance that Lehi means a jaw-bone, the locality having obtained the name from
Samson's victory with the jaw-bone (Ramath-lehi, "the hill or height of the jaw-bone,"
Judges 15:17). The name Lehi is used proleptically in ver. 9, 14, that is, by anticipation.
(^317) Cassel tries to prove that the place to which Samson went in Gaza was merely a
hostelry - and so the ancient commentaries understood it But the language of the text
does not bear out such interpretation.
(^318) So the text literally, and not, as in the Authorized Version, "the top of an hill that is
before Hebron," for which, besides, the distance would have been far too great.
(^319) The Rabbis have it, that if her name had not been Delilah, she would have obtained
it, because she softened and weakened Samson's strength.
(^320) The suggestion was first made by Cassel.
(^)