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 kind of slave labour (compare Exo 11:5 with Exo 12:29); and both Greeks and Romans sentenced their slaves to this as a punishment (see Od. xx. 105ff., vii. 103-4; Terent. Phorm. ii. 1, 19, Andr. i, 2. 29), and it is still performed by female slaves in the East (see Chardin in Harmar's Beob. üb. d. Orient. iii. 64). Samson's Misery, and His Triumph in Death. - Jdg 16:22. The hair of his head began to grow, as he was shaven. In the word כּאשׁר, as (from the time when he was shaven), there is an indication that Samson only remained in his ignominious captivity till his hair began to grow again, i.e., visibly to grow. What follows agrees with this.

Verses 23-24
The captivity of this dreaded hero was regarded by the Philistines as a great victory, which their princes resolved to celebrate with a great and joyous sacrificial festival in honour of their god Dagon, to whom they ascribed this victory. “A great sacrifice,” consisting in the offering up of a large number of slain sacrifices. “And for joy,” viz., to give expression to their joy, i.e., for a joyous festival. Dagon, one of the principal deities of the Philistines, was worshipped at Gaza and Ashdod (2Sa 5:2., and 1 Macc. 10:83), and, according to Jerome on Isa 46:1, in the rest of the Philistine towns as well. It was a fish-deity (דּגון, from דּג, a fish), and in shape resembled the body of a fish with the head and hands of a man (1Sa 5:4). It was a male deity, the corresponding female deity being Atargatis (2 Macc. 12:26) or Derceto, and was a symbol of water, and of all the vivifying forces of nature which produce their effects through the medium of water, like the Babylonian Ὠοδάκων, one of the four Oannes, and the Indian Vishnu (see Movers, Phöniz. i. pp. 143ff., 590ff., and J. G. Müller in Herzog's Cycl.).

Verse 24
All the people took part in this festival, and sang songs of praise to the god who had given the enemy, who had laid waste their fields and slain many of their countrymen, into their hands.

Verses 25-27
When their hearts were merry (יטוב, inf. of יטב), they had Samson fetched out of the prison, that he might make sport before them, and “put him between the pillars” of the house or temple in which the triumphal feast was held. Then he said to the attendant who held his hand, “Let me loose, and let me touch the pillars upon which the house is built, that I may lean upon it.” הימישׁני is the imperative Hiphil of the radical verb ימשׁ, which only occurs here; and the Keri substitutes the ordinary form המישׁ from מוּשׁ. “But the house,” adds the historian by way of preparation for what follows, “was filled with men and women: all the princes