TRV
Translation
King James Version
And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people.
KJV (with Strong's)
Complete Jewish Bible
But she had been crying throughout the seven days of the banquet; so on the seventh day, because she had kept pressing him, he told her the solution; and she passed it on to her people.
Berean Standard Bible
She wept the whole seven days of the feast, and finally on the seventh day, because she had pressed him so much, he told her the answer. And in turn she explained the riddle to her people.
American Standard Version
And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she pressed him sore; and she told the riddle to the children of her people.
World English Bible Messianic
She wept before him the seven days, while their feast lasted: and on the seventh day, he told her, because she pressed him severely; and she told the riddle to the children of her people.
Geneva Bible (1599)
Then Samsons wife wept before him seuen dayes, while their feast lasted: and when the seuenth day came he tolde her, because she was importunate vpon him: so she told the riddle to the children of her people.
Young's Literal Translation
And she weepeth for it the seven days in which their banquet hath been, and it cometh to pass on the seventh day that he declareth it to her, for she hath distressed him; and she declareth the riddle to the sons of her people.
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Commentary on Judges 14 verses 10–20
10 ¶ So his father went down unto the woman: and Samson made there a feast; for so used the young men to do.
11 And it came to pass, when they saw him, that they brought thirty companions to be with him.
12 And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments:
13 But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it.
14 And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle.
15 And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? is it not so?
16 And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother, and shall I tell it thee?
17 And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people.
18 And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.
19 And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house.
20 But Samson's wife was given to his companion, whom he had used as his friend.
We have here an account of Samson's wedding feast and the occasion it gave him to fall foul upon the Philistines.
I. Samson conformed to the custom of the country in making a festival of his nuptial solemnities, which continued seven days, Jdg 14:10. Though he was a Nazarite, he did not affect, in a thing of this nature, to be singular, but did as the young men used to do upon such occasions. It is no part of religion to go contrary to the innocent usages of the places where we live: nay, it is a reproach to religion when those who profess it give just occasion to others to call them covetous, sneaking, and morose. A good man should strive to make himself, in the best sense, a good companion.
II. His wife's relations paid him the accustomed respect of the place upon that occasion, and brought him thirty young men to keep him company during the solemnity, and to attend him as his grooms-men (Jdg 14:11): When they saw him, what a comely man he was, and what an ingenuous graceful look he had, they brought him these to do him honour, and to improve by his conversation while he staid among them. Or, rather, when they saw him, what a strong stout man he was, they brought these, seemingly to be his companions, but really to be a guard upon him, or spies to observe him. Jealous enough they were of him, but would have been more so had they known of his victory over the lion, which therefore he had industriously concealed. The favours of Philistines have often some mischief or other designed in them.
III. Samson, to entertain the company, propounds a riddle to them, and lays a wager with them that they cannot find it out in seven days, Jdg 14:12-14. The usage, it seems, was very ancient upon such occasions, when friends were together, to be innocently merry, not to spend all the time in dull eating and drinking, as bishop Patrick expresses it, or in other gratifications of sense, as music, dancing, or shows, but to propose questions, by which their learning and ingenuity might be tried and improved. This becomes men, wise men, that value themselves by their reason; but very unlike to it are the infamous and worse than brutish entertainments of this degenerate age, which send nothing round but the glass and the health, till reason is drowned, and wisdom sunk. Now, 1. Samson's riddle was his own invention, for it was his own achievement that gave occasion for it: Out of the eater came forth meat, and out of the strong came forth sweetness. Read my riddle, what is this? Beasts of prey do not yield meat for man, yet food came from the devourer; and those creatures that are strong when they are alive commonly smell strong and are every way offensive when they are dead, as horses, and yet out of the strong, or out of the bitter, so the Syriac and Arabic read it, came sweetness. If they had but so much sense as to consider what eater is most strong, and what meat is most sweet, they would have found out the riddle, and neither lions nor honey were such strangers to their country that the thoughts of them needed to be out of the way; and the solving of the riddle would have given him occasion to tell them the entertaining story on which it was founded. This riddle is applicable to many of the methods of divine providence and grace. When God, by an over-ruling providence, brings good out of evil to his church and people, - when that which threatened their ruin turns to their advantage, - when their enemies are made serviceable to them, and the wrath of men turns to God's praise, - then comes meat out of the eater and sweetness out of the strong. See Phi 1:12. 2. His water was more considerable to him than to them, because he was one against thirty partners. It was not a wager laid upon God's providence, or upon the chance of a die or a card, but upon their ingenuity, and amounted to no more than an honorary recompence of wit and a disgrace upon stupidity.
IV. His companions, when they could not expound the riddle themselves, obliged his wife to get from him the exposition of it, Jdg 14:15. Whether they were really of a dull capacity, or whether under a particular infatuation at this time, it was strange that none of the thirty could in all this time stumble upon so plain a thing as that, What is sweeter than honey and what stronger than a lion? It should seem that in wit, as well as manners, they were barbarous - barbarous indeed to threaten the bride that, if she would not use means with the bridegroom to let them into the meaning of it, they would burn her and her father's house with fire. Could any thing be more brutish? It was base enough to turn a jest into earnest, and those were unworthy of conversation that would grow so outrageous rather than confess their ignorance and lose so small a wager; nor would it save their credit at all to tell the riddle when they were told it. It was yet more villainous to engage Samson's wife to be a traitor to her own husband, and to pretend a greater interest in her than he had. Now that she was married she must forget her own people. Yet most inhuman of all was it to threaten, if she could not prevail, to burn her and all her relations with fire, and all for fear of losing each of them the value of a shirt and a coat: Have you called us to take what we have? Those must never lay wagers that cannot lose more tamely and easily than thus.
V. His wife, by unreasonable importunity, obtains from him a key to his riddle. It was on the seventh day, that is, the seventh day of the week (as Dr. Lightfoot conjectures), but the fourth day of the feast, that they solicited her to entice her husband (Jdg 14:15), and she did it, 1. With great art and management (Jdg 14:16), resolving not to believe he loved her, unless he would gratify her in this thing. She knew he could not bear to have his love questioned, and therefore, if any thing would work upon him, that would: "Thou dost but hate me, and lovest me not, if thou deniest me;" whereas he had much more reason to say, "Thou dost but hate me, and lovest me not, if thou insistest on it." And, that she might not make this the test of his affection, he assures her he had not told his own parents, notwithstanding the confidence he reposed in them. If this prevail not, she will try the powerful eloquence of tears: she wept before him the rest of the days of the feast, choosing rather to mar the mirth, as the bride's tears must needs do, than not gain her point, and oblige her countrymen, Jdg 14:17. 2. With great success. At last, being quite wearied with her importunity, he told her what was the meaning of his riddle, and though we may suppose she promised secresy, and that if he would but let her know she would tell nobody, she immediately told it to the children of her people; nor could he expect better from a Philistine, especially when the interests of her country were ever so little concerned. See Mic 7:5, Mic 7:6. The riddle is at length unriddled (Jdg 14:18): What is sweeter than honey, or a better meat? Pro 24:13. What is stronger than a lion, or a greater devourer? Samson generously owns they had won the wager, though he had good reason to dispute it, because they had not declared the riddle, as the bargain was (Jdg 14:12), but it had been declared to them. But he only thought fit to tell them of it: If you had not ploughed with my heifer, made use of your interest with my wife, you would not have found out my riddle. Satan, in his temptations, could not do us the mischief he does if he did not plough with the heifer of our own corrupt nature.
VI. Samson pays his wager to these Philistines with the spoils of others of their countrymen, Jdg 14:19. He took this occasion to quarrel with the Philistines, went down to Ashkelon, one of their cities, where probably he knew there was some great festival observed at this time, to which many flocked, out of whom he picked out thirty, slew them, and took their clothes, and gave them to those that had expounded the riddle; so that, in balancing the account, it appeared that the Philistines were the losers, for one of the lives they lost was worth all the suits of clothes they won: the body is more than raiment. The Spirit of the Lord came upon him, both to authorize and to enable him to do this.
VII. This proves a good occasion of weaning Samson from his new relations. He found how his companions had abused him and how his wife had betrayed him, and therefore his anger was kindled, Jdg 14:19. Better be angry with Philistines than in love with them, because, when we join ourselves to them, we are most in danger of being ensnared by them. And, meeting with this ill usage among them, he went up to his father's house. It were well for us if the unkindnesses we meet with from the world, and our disappointments in it, had but this good effect upon us, to oblige us by faith and prayer to return to our heavenly Father's house and rest there. The inconveniences that occur in our way should make us love home and long to be there. No sooner had he gone than his wife was disposed of to another, Jdg 14:20. Instead of begging his pardon for the wrong she had done him, when he justly signified his resentment of it only by withdrawing in displeasure for a time, she immediately marries him that was the chief of the guests, the friend of the bridegroom, whom perhaps she loved too well, and was too willing to oblige, when she got her husband to tell her the riddle. See how little confidence is to be put in man, when those may prove our enemies whom we have used as our friends.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 14:17 describes the culmination of Samson's wife's relentless emotional manipulation, as she finally extracts the answer to his riddle on the seventh and final day of their wedding feast. Under severe duress from her Philistine kinsmen, she employs persistent weeping and psychological pressure, ultimately wearing down Samson's resolve. This pivotal moment reveals Samson's significant vulnerability despite his immense physical strength, setting in motion a chain of events that further escalates the conflict between Samson and the Philistines, orchestrated by God's sovereign hand to deliver Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices. Hyperbole is evident in "she wept before him the seven days," emphasizing the extreme and continuous nature of her emotional pressure, likely beyond literal non-stop weeping, to convey its overwhelming effect. The phrase "she lay sore upon him" is a powerful Metaphor or Idiom, vividly portraying the suffocating, oppressive emotional burden Samson experienced, likening it to a physical weight or constriction. There is also a strong sense of Foreshadowing in this episode, as Samson's vulnerability to a woman's emotional manipulation here directly anticipates his more catastrophic downfall at the hands of Delilah in the narrative of Samson and Delilah. The entire scene is imbued with Irony, as Samson, the physically strongest man, is shown to be emotionally weak and easily overcome by persistent tears, a stark contrast to his physical prowess.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 14:17 profoundly illustrates the destructive power of emotional manipulation and the vulnerability of even the strongest individuals to relational pressure. Samson's inability to guard his secret, despite its critical importance, reveals a significant character flaw that would plague his entire life. Theologically, this event highlights the dangers of being "unequally yoked" (a concept later articulated in the New Testament), as Samson's choice of a Philistine wife directly leads to betrayal and conflict, demonstrating how compromise in core values can lead to spiritual and personal distress. Yet, even in this moment of human weakness and sin, the broader narrative of Judges reminds us of God's sovereign hand, working through imperfect vessels and human failures to accomplish His redemptive purposes, ultimately using this betrayal as a catalyst for Samson's conflict with the Philistines.
REFLECTION AND APPLICATION
This verse serves as a powerful cautionary tale, urging believers to cultivate wisdom, self-control, and discernment in their relationships. Samson's physical strength was unparalleled, yet his emotional and relational boundaries were tragically weak. We are reminded that true strength lies not merely in physical prowess but in spiritual integrity, the ability to withstand pressure, and the wisdom to guard what is precious. The relentless weeping of Samson's wife, though perhaps born of her own fear, became a tool of manipulation, highlighting the importance of recognizing and resisting coercive tactics in any relationship. We are called to build relationships based on trust, honesty, and mutual respect, not on emotional blackmail or the exploitation of vulnerabilities. Furthermore, Samson's choice of a partner outside his faith tradition underscores the profound challenges and potential compromises that arise from being unequally yoked, emphasizing the importance of seeking partners who share one's core values and commitment to God.
Questions for Reflection
FAQ
Why was Samson so easily manipulated despite his strength?
Answer: Samson's physical strength, a gift from God, was indeed immense, but his moral and emotional character often proved weak. His susceptibility to manipulation, particularly by women, is a recurring theme in his story. In Judges 14:17, his wife's "weeping before him the seven days" (KJV: "lay sore upon him") describes an intense, relentless emotional siege. Samson, despite his Nazirite calling, consistently prioritized his personal desires and emotional comfort over his divine mission and wisdom. He lacked the inner fortitude and self-control to withstand such persistent pressure, highlighting that spiritual and emotional strength are distinct from physical prowess. This vulnerability is a key aspect of his tragic character arc, ultimately leading to his downfall with Delilah in the narrative of Samson and Delilah.
CHRIST-CENTERED FULFILLMENT
Samson's story, particularly his vulnerability in Judges 14:17, serves as a stark contrast to the perfect obedience and unwavering resolve of Jesus Christ. Samson, though called to deliver Israel, repeatedly succumbed to his own desires and the pressures of others, ultimately compromising his divine calling through weakness and misplaced trust. His inability to guard a simple secret foreshadows his greater failure with Delilah, revealing the tragic consequences of a compromised life. In contrast, Jesus, the true Deliverer, faced infinitely greater temptation and pressure—from the devil in the wilderness (the temptation of Jesus), from His disciples to avoid the cross (Peter rebukes Jesus), and from the agonizing prospect of crucifixion (Jesus prays in Gethsemane). Yet, He never yielded, never compromised His mission, and never betrayed the Father's will. Where Samson's weakness led to further conflict and personal ruin, Christ's perfect strength and obedience, even unto death on the cross, secured ultimate victory over sin and death, delivering His people not from Philistine oppression, but from eternal bondage, establishing a new covenant of grace for all who believe in Him (Christ, the Mediator of a New Covenant).