Category Archives: Judges

READING DEBORAH, JAEL AND SISERA’S MOTHER (JUDGES 4-5). A QUEER CONVERSATION ABOUT WOMAN (August 2015)

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Nehirim Women’s Retreat – Workshop

Here we are at a Women’s retreat. What does that word mean to us? Did we come because it is a woman’s retreat, or despite the label? Does the tag, name, identity, of woman sit comfortably with us, uncomfortably, indifferently, fluidly, or perhaps not at all? We will jump start a conversation about identity with a study of three interrelated, but quite different, women in the Bible. Deborah the judge and warrior, Jael the dangerous hostess, and Sisera’s mom, who glorifies war and is a tragic figure. Only Deborah is an Israelite. All are found in Judges 4 and 5. Come for a text study and a conversation about gender identity.

Judges Chapter 11, Jephthah’s daughter, April 4, 2011

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There are many interesting modern commentaries on Jephthah and his daughter.   I am including the notes from my research here.
Chapter 11
·         11:1-3 –  Jephthah the Gileadite – son of zonah – run out by his half-brothers
o   How did Jephthah end up in his father’s house?
o   What Jephthah lacks to be a good judge is a father, a heritage. (AFC1-J Klein p. 25-5)
o   Jephthah has no patronymic – not a son of Gilead the man, but of the tribe (BOL)
o   In the Jewish-Aramaic of the Targum of the Prophets, the two women who come to Solomon, Samson’s woman in Gaza, and Jephthah’s mother are designated as “innkeeper.”  Called zonot in bible.  Of course innkeepers and prostitutes are not mutually exclusive. Zonah may also designate a low-status, social-legal class comprised of women who live outside of patriarchal social mores and control.  The independent women may become sex professionals, which is not penalized as a crime.  Gen 34.31 – Dinah is a zonah.  (VHH)
·         11:5-8 –  Elders of Gilead ask Jephthah to lead in battle and be their head
o   Are the elders of Gilead and the sons of Jephthah’s father the same people?
o   There is a difference between 11:6 kazir (military leader?) and 11:8 rosh (head?).  In 9:11, the elders ask Jephthah to be both.   Note that Jephthah bargains hard to be offered a higher post.
o   Note that God is relegated to confirming the choice of the elders (BOL)
·         11:9-11 –  Jephthah agrees to
be head if God grants him victory over Ammonites
o   Jephthah wants his election to be ratified by God.   God does not initiate the choosing of Jephthah as leader.   Jephthah’s words in v.11 may be an oath of office.
·         11:10-27 –  Discourse between Jephthah and Ammon over who injured whom.  Note 11:24 Jephthah acknowledges legitimacy of “Chemosh thy god.”
·         11:29 – Spirit of God comes upon Jephthah
o   Even though spirit of YHVH comes upon Jephthah, he makes his vow out of little faith; showing the folly that comes from ambivalent faith. (AFC1-J – Beldstein p. 45-7)
o   Jephthah bargains with God even though the spirit of God comes upon him. (WBC – p.76-7)
·         11:30-31 – Jephthah’s vow
o   Vow is hastily given, in contrast to careful negotiation with elders
o   Vow regards whatever comes through the door, not whoever.
o   Jephthah is not shown as intentionally perpetuating his daughter’s demise. (AFC1-J – Fuchs p. 121)
o   Jephthah is also a victim (to his own wrongheadedness). (AFC1-J – Fuchs p. 124)
o   The narrative focuses on Jephthah and shows it as a tragedy to him – the reader should resist “the tendency in biblical narrative to focus on the father at the daughter’s expense. (AFC1-J – Fuchs p. 130).
o   There is no word from deity to stay Jephthah’s hand. (AFC1-J – Exum p.135)
o   After 11:31 YHVH gives Ammonites into Jephthah’s hand.  “If not a tacit acceptance of Jephthah’s terms, this statement at least implicates the deity.”  (FW p.19)
o   We can’t tell if victory comes because of YHVH’s spirit on Jephthah, or his vow, or both.  (FW p.20)
·         11:34-40 – Jephthah’s daughter
o    “The daughter cannot but submit; within the limits assigned to her, however, she exploits the possibility left open to her.  Using oral history as a cultural means of memorialization, she makes her fellow virgins feel that solidarity between daughters is a task, an urgent one, that alone can save them from total oblivion.” (B-DD p.68)
o   Jud 11:29-40 “resembles the concept in Greek tragedies: heroes are caught up in crisis and calamity not because they have done wrong, but because it has been decreed by higher powers that they can neither control nor understand. (AFC2-J Valler p.48)
o   Midrash gets YHVH off the hook: AFC2-J Valler p.48)
§ Jephthah was not a Torah scholar and did not know how to get out of a vow (which can be done)
§ Jephthah refused to go to a priest to get release from his vow
§  “The reader of the midrash is convinced that Jephthah forced the calamity on himself and on his daughter, electing to slay her.  The whole story begins with a mistaken vow, continues with his obstinate intent to carry it out, and concludes with the daughter’s death, which is entirely Jephthah’s own distorted decision.  God has no hand in the deed, except for presenting the dilemma that forced the choice.  In anger and sorrow, God watched events unfold but did not guide them.”  AFC2-J Valler p.60)
o   Where was Jephthah’s wife?  Where was the community?  (AFC2-J Kramer p89)
o   Where is God (think Isaac;  think Saul not executing Jonathan).  Where are the people?  Is it because Isaac and Jonathan are sons?  (WBC – p.77-8)
o   “Perhaps the writer of Judges is subtly protesting this human sacrifice by never explicitly stating that Jephthah killed his daughter, or that his daughter died.” (WHC – Lieberman, p.188)
o   We are spared the details of the daughter’s end, but Isaac, who is rescued, we see details. (FW p.21)
o   “There is no evidence of such a ritual [the daughter and her friends mourning her virginity] apart from this story.” (FW p.33)
AFC1-J = A Feminist Companion to the Bible, Ser 1, Judges, Athalya Brenner, ed.
AFC2-J = A Feminist Companion to the Bible, Ser 2, Judges, Athalya Brenner, ed.
BDB = Brown-Driver-Briggs Hebrew and English Lexicon
B-DD = Death and Dissymmetry. Mieke Bal.
B-MD = Murder and Difference. Mieke Bal
BOL = The Anchor Bible, Judges. Richard Boling
CRHB = Corporate Responsibility in the Hebrew Bible.   Chapter 4  Joel S. Kaminsky.
EH = Etz Hayim.
EJ = Encyclopaedia Judaica, 2007
FW = Fragmented Women.  Cheryl Exum.
HCBC = Harper Collins Bible Commentary.  Cheryl Exum: “Judges.”
HTRB = How to Read the Bible.  James Kugel.
J&M – Judges and Methods: Gale Yee, ed.
JPS = JPS Tanakh
JSB = Jewish Study Bible.  Carol Meyers: “Joshua.”  Marc Zvi Brettler:  “Nevi’im” and “Canonization,” Yairah Amit: “Judges.”
VHH = The Vanishing Hebrew Harlot: The Adventures of the Hebrew Stem ZNH.  Irene Riegner.
WBC = Women’s Bible Commentary: Dana Nolan Fewell: “Judges.”
WHC = Women’s Haftarah Commentary
WIS = Women in Scripture: Meyers, Craven, Kraemer
WJD = “In the Bible: A Judge Named Deborah”, Talk by Elie Wiesel Oct 2010
WW = Don Seeman “The Watcher at the Window: Cultural Poetics of a Biblical Motif.”  Prooftexts 24, 1-50, 2004

Judges Chapters 9-10, Gideon and Abimelech, March 21, 2011

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Here is a chart comparing Gideon to his son Abimelech
Gideon
Abimelech
Called by YHVH to liberate Israel
Designates self as king
Sacrifices bull on alter to YH
Slays 69 brothers on one stone to honor self
Spirit of YHVH energizes him
YH sends discord around him
YH/Gideon + 300 men – no more needed for battle
YH fought against Abimelech
Refuses kingship
Seizes kingship and worships Baal
40 yrs peace, dies ripe old age
After 3 yrs, killed ignominiously by woman
CHAPTER 9
·         9:1-5 Abimelech is from Shechem, from the land of his father’s pilgesh (second wife or concubine).  This probably reflects the troubled transition from Canaanite stronghold to Israelite city.  Abimelech gathers his mother’s people, the men of Shechem, to kill the 70 sons of Gideon who have gone astray after Baalim.  69 are killed, all but Jotham.
·         9:6 – Abimelech is made king by Shechemites. 
·         9:7-21 – Jotham is the 70th son of Gideon, the one who was not killed by Abimelech.  He calls out to the men of Shechem a prophesy/curse – let fire come between Abimelech and the men he has recruited from Shechem if they have not acted uprightly with Jerubbaal (Gideon).  Remember Chapter 8 ended with the people forgetting to honor Gideon who had fought for them and brought them a long peace.   Jotham says his curse and runs away.
·         9:22-52 – Abimelech is the prince for 3 years.  Then God sends evil spirit – treachery between Abimelech and Shechemites so that all will bear the blood guilt of the 69 slain.  The Shechemites lay an ambush for Abimelech.  Gaal son of Ebed (a Shechemite) takes up arms against Abimelech.  Zebul is a Shechemite who remains loyal to Abimelech.
·         9:53 – A woman breaks Abimelech’s skull
– an ignominy for him, but it stops the war.
·         9:56-57 – God requites the wickedness of Abimelech and brings the curse of Jotham down upon the heads of all the Shechemites.
·         Note that God did not make the curse, nor did God speak through Jotham when Jotham cursed.   God’s action in this chapter is only to sew discord.   The men’s actions can be summed up by Ch 8:34 “And the children of Israel remembered not YHVH their God, who had delivered them out of the hand of all their enemies on every side.”

CHAPTER 10
·         10:1-5 – After Abimelech is killed comes an apparent period of peace.  Toal son of Puah judges (sh-f-t) for 23 years and Jair judges (sh-f-t) for 22 years.   Jair has 30 sons on 30 ass colts.  To our ears this may sound comical or sarcastic.  However, it may mean that Jair presided over a large number of political units, rather than having so many offspring.
·         10:6-14 – Once again, the Israelites do evil and forsake YHVH.  They serve the gods of every possible local tribe but their own.  God gives them over to the Philistines, who will end up ruling them until Saul.  The Israelites cry out to God, saying we have sinned.  God reminds them of covenant and tells them to cry out to the gods which they have chosen.
·         10:15-16 – Israelites again say “we have sinned” and put away their strange gods.  God cannot bear the miseries of Israel.  This is most interesting.  God takes no action.  It is as if God’s hands are tied and God can only grieve.   We have reached a stage where God does not respond to save the people Israel.
·         10:18 – Therefore, the Gileadites look about for a human leader.  Whoever can triumph over the Ammonites will be made the head over all the Gileadites.   The people are looking for human deliverance rather than divine.   Much to think about.  Why does God not respond by sending a deliverer as God has done in the past?

Judges Chapters 6-8, Gideon, February 14 and March 7, 2011

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Chapter 6
When we met Deborah the prophet in Jud 4:4-5, she was sitting under a palm tree, communing with the word of God and adjudicating laws for people.  And she is able to deliver the Israelites.  Now, however, YHVH has to send a prophet/angel to dig up a deliverer.  And what does the angel/ YHVH find?  Gideon, whose father is faithfully worshipping at the altar of Baal and the wood of the Asherah.  Gideon bewails his poor family and insignificant birth and repeatedly requires YHVH to provide signs that YHVH is truly a God.  Are these mighty miracles like the plagues and the parting of the Sea of Reeds?  (remember, these are the signs and wonders that cause even non-Israelites like Rehav to be in awe of YHVH).  No.  The first sign is that YHVH causes the food that Gideon prepares to go up in flames. This is enough to embolden Gideon to accept his first task: tearing down his father’s alter to Baal.  But when YHVH asks Gideon to engage in battle, Gideon requires further proof.  First dew on the fleece and dry on the ground, and then dry on the fleece and dew on the ground.
Chapter 7
YHVH will prove
zir (not a typo – this is a non-gendered pronoun in common use) might by winning the next battle with only 300 warriors.  This will prove that the conquest is a miracle from YHVH’s hands.  Gideon, true to form, will not lead the battle until he has yet one more sign from YHVH.  This comes in the form of being led to overhear a dream and its interpretation by the enemy (Jud 7:13-14).   This seems like a parody of dreams like Joseph’s.  A barley cake tumbles into the Midian camp, rolls into a tent, turns it upside down and leaves it flat.  By this, the Midianite knows that he has seen the sword of Gideon, into whose hand YHVH has delivered the Midianites.   I think anyone would know that a cake of barley is like Gideon’s sword and indicates they will lose a battle.
So, there is a battle, with horns and torches, and the enemy running around turning their swords on each other.  Again we have this parody-like, humorous event which suggests the low level to which humanity has fallen. 
Chapter 8
Nevertheless, Gideon gets credit for saving the Israelite’s from the dreaded Midianites.  (This is sort of sad, though.  Remember, Zipporah, wife of Moses, was a Midianite, as was her father, the righteous Jethro).  The men of Israel ask Gideon to rule over them (Jud 8:22).  He refuses, saying that YHVH will rule over them.
Note, the root for rule is m-sh-l.  If they asked him to be king, the root would be m-l-k.  In Deut 33.5, it says that YHVH will be melek in Jesrun.
Gideon, rather than ruling, gathers up the gold which the Israelites took as booty and makes an ephod.  In and of itself, this would not seem to be a bad thing to do, but the text says this will be a snare to Gideon’s house (Jud 8:27).  We pondered over the word snare.   Mokesh.  Turns out to mean lure or bait – elsewhere associated with covenanting with the people of the land and worshipping their gods (see Ex 34:12).   So even though an ephod is part of the priestly vestments, the text indicates Gideon makes a mistake creating the ephod.  Perhaps because he doesn’t have a priest at hand?  When we study Micah and his priest, perhaps this will be illuminated.
As chapter 8 ends, Gideon dies and he people go astray again.  They will forget to honor his house.  (Jud 8:35).

Judges Chapters 1-3, Ehud/Eglon, February 7, 2011

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Quick overview of Chapters 1-3
·         Judah appears to be in the ascendency here.  In their territories, they smite the enemies, except for the inhabitants of the valleys, who have the chariots of iron (Jud 1:19).
·         The Benjaminites, by contrast, are not able to drive out the Jebusites from Jerusalem.
·         Jud 1:24-25 reminds us of Rahav – the house of Joseph deals kindly with the city dweller who shows them the entrance to the city – they spare him while smiting the rest of the city.
·         Apart from Judah, most of the tribes fail to drive out all the inhabitants.  
·         Jud 2 – The angel of YHVH appears, carrying the voice of YHVH.  The angel upbraids the Israelites for not obeying YHVH.  They make covenant with the people of the land and fail to break down their alters.  The people cry and make sacrifice to YHVH.   The word atonement is not used, but this is basically what happens.  They follow the covenant until Joshua dies.
·         Jud 2: 10-
·         But after Joshua dies, a generation arises which knows not YHVH and the children of Isreal do what is evil in the eyes of YHVH, following other gods and provoking YHVH.   Jud 2:10-20 outlines  this trope, which will be repeated throughout the next 14 chapters.
·         Chapter 3 we meet Eglon and Ehud – a comic story, but indicative of the theme of Judges: we do evil, YHVH raises up a leader/judge who “saves” us for a while, we do evil again.  Eventually we no longer can be “save” by a judge and when we get to the end of Judges, we will be asking for a king to be given to us.
·         Note that Ehud does his job well.  Jud 3:29-30 there is a mighty killing of the Moabites and we have 40 years of rest.

Judges Chapter 5, January 17, 2011

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On January 3rd we discussed the prose version of the story of Deborah, Barak, Sisera and Jael.

On January 17th we discussed Chapter 5, the song version, which also includes Sisera’s mother. 
The Song version differs from the prose version in several ways.

o    Barak is presented differently. He is mentioned as a singer, but otherwise not highlighted.
§    It is not told that Barak, by being helped by a woman, will have no honor or glory, no right to boast about his deed.

§       Jael does not present the murdered Sisera to Barak. 
o          The story of Jael is shorter – the murder is told forcefully.  
§           She is not shown as enticing Sisera into her tent.
§           She appears to murder Sisera while he is still on his feet
o          The Song of Deborah has many points of connection with the Exodus story, including the theophany on Mt Sinai (an appearance of a god to a human; a divine manifestation), as well as the crossing of the Sea of Reeds (prose and Song of the Sea).
§           God is presented in God’s manifestation as a force of nature in the Song of Deborah (the stars and heavens direct the battle, Judg 5:20, the Wadi Kashon sweeps away the warriors, Judg 5:21), whereas in the prose version (Judg 4:23) we see God as superhuman warrior, on the field of battle.  For comparison, see Ex 14-15 where God is shown as both warrior and force of nature.
§           At the Sea of Reeds and at the Wadi Kashon, God as force of nature overwhelms the horses (and chariots) of the enemy. See Song of the Sea, Ex 15.5 and prose version Ex 14:26-28 in comparison to Judg 5:21-22.
§           In Judges 5, the prophet is Deborah; in Exodus 14-15, the prophet is Moses.  It is worth while discussing what this difference may mean.
§           Like at Mt Sinai (Ex 19:16-19), when God appears in the Song of Deborah, the earth trembles and the mountains quake (Judg 5:4-5).

o          Judg 5 includes the story of Sisera’s mother, which is not recounted in Judg 4.  Judg 5 opens with a mother (Deborah, mother in Israel) and closes with a mother (Sisera’s).  [there is a closing paean to God].   In reading Judg 4, we wondered why Jael’s story was told, and why she had to kill Sisera.   Now in Judg 5, we wonder why the story of Sisera’s mother is included.  Perhaps because she is such a contrast with the triumphant, prophetic singer, Deborah.  Sisera’s mother is a tragic mother, looking out for a son who has already been murdered.   But she is also gloating over the fact that Sisera will abduct one or two wombs (yes, wombs = racham, rachematayim) and will despoil the losers.

Judges Chapter 4, January 3, 2011

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Heads up on scheduling: In February we will start to study the rest of the judges, chapters 1-3 and chapters 6-12.   We will study chapters 17-21 in the Spring.   My plan is to start I Samuel in the Fall, so that we can read the Hannah Narrative (I Sam 1-2) for Rosh Hashanah.  Between the end of Judges and the beginning of I Samuel, we’ll do some special topics.   If the timing is right, we may study Ruth right before Shavuot.  In the Christian Bible, Ruth is placed between Judges and I Samuel which is a good location in terms of time.
On January 3rd, we discussed the prose version of the story of Deborah, Barak, Sisera and Jael.  On January 17 we will discuss Chapter 5, the song version, which also includes Sisera’s mother.  We will be looking for ways in which the story is told differently in prose and poetry.
We noted that women in Judges 4 (Deborah and Jael) have considerable agency.   Perhaps this is true in times of war generally.  Specifically, a society without structure, as shown in Judges, is known to provide opportunities for women and men of low standing.  Carol Myers, an archeologist who makes use of ethnographic studies, discusses this in her writings about Israelite women in Iron Age Palestine (Discovering Eve, Ancient Israelite Women in Context).  It is succinctly put by Leila Leah Bronner : “The lack of a hierarchical structure allowed men like Gideon and Jephthah, who were of low social standing, to achieve considerable political stature.  In the same way, it appears some women were also able to rise to positions of authority.”  (A Feminist Companion to the Bible: Judges, pg 73).
Names are meaningful.  V 4.4 is most often translated Deborah, wife of Lappidot.   However, the Hebrew is “woman of lappidot” or “lappidot woman”.   The same word is used in Hebrew for both wife and women, ish, and the meaning needs to be derived from context.  I quote Bronner again, regarding “woman of lappidot.” “The phrase should be understood literally as ‘woman of flames.’  This is a very apposite epithet, for Deborah was an ‘inflamed and inflaming’ woman in her own right, as a fervent and charismatic personality, and the term fits her without any need to connect her to a  husband.”  (ibid, pg 78).   We had a lively discussion about whether it made a difference if Deborah did or did not have a husband.
Thanks to Sam, we have found out the meaning of Jael.  Jael is what the Bible calls the wild goats of Ein Gedi (I Sam 24.3).  Perhaps the name refers to Jael’s daring, perhaps to her providing Sisera with milk which may have well been goat’s milk?
We looked as Sisera’s death. 
Q: Did Sisera have to die, and if so, why?
Q: Why did Jael kill Sisera?
I proposed that the prose version foregrounds God as a warrior and shows little of God as a miracle worker.  It was pointed out that the killing of the Canaanites did depend upon a miracle.   This is a rich discussion which will gain clarity when we look at how God is portrayed in the Song of Deborah, Ch 5.
I proposed that much of Chapter 4 pivots around the shaming of two men:  Barak and Sisera.  Barak is directed to conquer King Jabin, but will not do so without bringing Deborah with him.  In the end Sisera is killed by the hand of a woman: Jael.
Q: Is this smart planning, or does this shame Barak because a woman does his work for him?  
Q: Is it shameful for Sisera to be killed by a woman? 
Q: Is it shameful for Barak that Jael has to kill Sisera for him?
It was noted that our concept of shame might not be appropriate for interpreting this story.  The word boshet, Hebrew for shame, appears in many places in the Bible, but does not appear next to either Barak’s name or Sisera’s. Deborah says that if Barak insists upon Deborah accompanying him, the trip will not be for his honor (4.9).  The word used is tifereth, which means glory or beauty, also honor and greatness (referring to a monarch).   BdB says that in Ju 4.9 tifereth means “”glorifying, boasting.”  So perhaps it is accurate to say that by being helped by a woman, Barak will have no honor or glory, no right to boast about his deed. 
Chapter 4 closes with lauding the destruction of Jabin, king of Canaan (vv 23-4).  It opened (v2) with God giving the Israelites over to (selling them to) this same Jabin. The opening and closing of a chapter are significant.  Note that additionally Ch 4 opens with Deborah (v 4), but closes with Jael (v 22).
Q: Ponder the messages being given by each of the opening/closing pairs.

Judges chapter 16, December 6, 2010

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Samson starts out (vv. 1-2) spending the night with a zonah, with a harlot.  Except that, true to his nature (he can’t seem to connect with women in a sustained way), he jumps up in the middle of the night (v3), grabs the doorposts of the Philistine city, and carries them 35 miles up the mountain to Hebron.  Score one for Samson as he shames the Philistines who were plotting against him.  From here it is all down hill. 
Samson loves Delilah (v 4) – the only women he loves.  It’s not clear if Delilah is Philistine or not, but her Philistine friends lean on her to help them capture Samson.  They want to degrade him (afflict him – also “make him helpless” – not a good translation).  The verb used here (v 5 and 6)  is ahnah (‘nh) [there is another ‘nh meaning answer].  We see the same verb used in Jud 16:19, as well as Gen 16.6 (Hagar) Gen 34.2 (Dinah), Jud 19.24 (wife and daughter), Jud 20.5 (Levite’s pilgesh). 
Q: Why does Samson attract women who get him into trouble?
Q: Why does Samson give in to Delilah, when he knows the end result will be capture?  See v 16 “his soul was vexed unto death,” or “he was wearied to death.”  Was he tired of living?  Tired of being nagged?
Q: Would Delilah have been a heroine to her people?
The Philistines capture Samson and make him “grind in the prison house” (“become a mill slave in the prison”) (v 21).  See Job 31:9-10 “let my wife grind for another.”  Job says that if he lied,  he is to be punished by having his wife grind for another.  (Note that degrading the wife is hardly a fair treatment if Job is the liar.) Grind stones, or be ground by a man, it’s ambiguous.  That same ambiguity applies to Samson grinding.  He is indeed degraded at this point.    
In vv 25 and 27 Samson is required to “make sport,” or “dance.”  Tzachak – same root is used when Ishmael sports with Isaac (Gen 21.9), similar to the name Yitzak (Isaac).
What does Samson accomplish as a judge?  He judges Israel 20 years.  In the entire time, the Philistines rule the Israelites (this continues until the time of Saul).   In death Samson avenges his two eyes.  God helps Samson to kill more Philistines in his suicide mission than he slew in his life (v 30).  Samson is a tragico-comic creature, not at all the strong man of popular legend.
Q: Why is the story of Samson so prominent in the book of Judges, taking up 3 chapters?
Q: What does the story of Samson say about the relationship between humanity and God?

Judges 14-15, November 15

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Though the story of Samson’s birth has commonality with the biblical births of heroes, it is somewhat comical and might predict that as a hero, Samson will not be up to snuff.   In this light, what does it mean that Samson was an involuntary Nazirite?  He did not take on the role of deliverer which seemed to be thrust upon him.  Remember, too, that a Nazirite was not a hero in the Bible.  Rather, a person who chose to set him/herself apart from the community.   Sacrifice was required in order to return.  Being apart from community was not an end in itself.  As a heroic ideal, a reluctant Nazirite falls short.
The Philistines, in this story, are the rulers over the Israelites.   While Samson kills some of them, he never leads the Israelites in battle to win over them.   He is the last of the Judges and despite 20 years in this role (15:20), he does not conquer the enemy.
14:4         A bit ambiguous – is it God or Samson who is seeking an occasion to stir up trouble with Philistines?
14:5-6      Samson tears apart a lion – echoes of Hercules and Gilgamesh
14:19       The spirit of YHVH comes upon Samson and he kills 30 Philistines whom he has tricked into betting with him on a riddle.   Then Samson goes back to his father’s house, leaving behind the women whom he had married.  What a triumph!
15:6         Who suffers when Samson sends foxes with torches on their tails to burn the Philistines’ corn and olives?  The Timnite woman and her father are burnt.   Why is the woman a victim here?  Note that the Timnite woman was enjoined by her compatriots to plead with Samson for the answer to the riddle of the lion.   She did not have any choice against 30 men.  (14:15)  The pattern of coercion of woman will repeat with Delilah.
15:10       The men of Judah deliver Samson up to the Philistines.  This is a really sad example of a hero-Judge.  Judah give up Samson because the Philistines are about to attack them.
15:14       The spirit of YHVH comes upon Samson and he bursts his ropes and manages to smite 1000 men with the jawbone of an ass.  How big is such a jawbone we wondered?
15:16       In the first instance, Samson does not credit God with his victory
15:18       When Samson is about to die of thirst he calls upon YHVH, who revives him with water.  God rescues Samson more than once, but his final prayer, as we shall see in Chapter 16, is for strength to carry out a suicide mission.