indole, Halle. 1815; F. Bleek, Einleitunp in daa Alte Testa

ment, ed. Kamphausen, pp. 757 sqq., Berlin, 1870; w. M.

L. de wette, Emleitunp in dae Alto Testament, ed. Schrader,

pp. 203 eqq., Berlin, 1869; F. Bleek, Einleitunp, etc., ad.

J. wellhausen, pp. 570, 643, Berlin, 1878; E. w. E. Reuss,

Geachichte der heilipen Schriften des Alten Testaments, pp.

470 sqq., Brunswick, 1881; B. Pick, in Bibliotheca Sacra,

Jan., 1877-Apr., 1878; KSnig, in DB, extra vol.. pp. 68

72. On the Samaritan translations of the Pentateuch:

printed texts are in the Paris and London Polyglots; an

edition was begun by G. Petermann, Pentateuchua Samari

tanua, of which he published Genesis and Exodus, Berlin,

1872-73, continued and completed by C. Vollers, 1883-91

(Petermann's part not very well done; cf. Kohn in ZDMG,

xlvii. 626-697); A. Briill, Dos Samaritanische Tarpum zum

Pentateuch, 5 parts and two appendixes, Frankfort, 1873

1876; idem, Kritische Studien "er samaritanische Fraa

mente . . . in Oxford, ib. 1875; S. Kohn, Zur Sprache, etc.,

ut sup., pp. 215 sqq.; M. Heidenheim, in Bibl"heca Samari

tans, vol. i., Leipsic, 1884 (uncritical); A. Harkavy gives a

collation of the St. Petersburg fragments with the polyglot

text in Katalop der hebrdischen. and aamaritanischen Hand

achriften, Leipsic, 1875; P. Kahle, in ZA, xvi (1901), 83

aqq., xvu (1902), 1 sqq.; Kohn in ZDMG, 1890, pp. 650

sqq.; P. Kahle, Testkritische and lesikalische Bemerkungen

zum samarataniachen Pentateuchtargum, Halle, 1898; and

the works on introduction ut sup. by Eichhorn, De Wette

Schrader, Bleek-Kamphausen, and KSnig. On the Arabic

version of the Pentateuch: the works on introduction by

Eichhorn (ii. 264 sqq.), and De Wette-Schrader (p. 135);

H. E. G. Paulus, in Neues Repertorium, 1791, pp. 171 sqq.;

S. de Saey, De versions Samaritano-Arab" la3rorum Moysis,

in Allpemeine Bibliothek der biblischen Litteratur, x. 1-176,

with additions, in MJmoirea de l'aeadlmie des inscriptions et

belles lettrea, xlix. 1 sqq. (fundamental); A. Kuenen issued

the text of the first three books, Leyden, 1851-54; J. Bloch,

Die samaritaniach-arabische Pentateuchaberadzung, Deut. t.

xi., Berlin, 1901 (cf. P. Kahle, in Zeitachrift far hebrdiache

Bibliographie, 1902, no. 1). On the Book of Joshua: for the

older literature the " Introduction " of Eichhorn, iii. 412

.qq., and of De Wette-Schrader, pp. 307 sqq.; and Juyn

boll, Chronimn Samaritanum, Leyden, 1848 (edits the only

manuscript in Arabic with Samaritan letters); M. Gaster,

Daa Bueh Joshua in hebrdiach-samaridaniwher Rezenaion,

enideckt and sum eraten Male herauspegeben, Leipsie, 1908.

On the other chronicles: C. F. Schnurrer edited twenty

pages of the text of Abu'1 Fat¢ in Neves Repertorium (1790),

117 sqq.; E. Vilmar, Abulfathi annalea Samaritani, Goths,

1865 (complete); the Bodleian codex by Payne Smith. in

Deutschen Viertdjahraechrift far enplisch-theolopiache Por

whung, ii (1863), 304 sqq., 432 sqq.; and De Wette-Schra

der, ut sup., pp. 308-309. A. Neubauer edited a later man

uscript, not the same as Abu'1 Fat¢'s work, in JA, xiv

(1869), 385-386; E. N. Adler and M. Seligsohn edited in

REJ. xliv (1902) alvi (1903) a " new Samaritan Chron

icle " (cf. Clermont-Ganneau, in Journal des savant*, Jan.,

1904, pp. 34 aqq., and Recueii d'archdolopie orientate, vol. vi).

On manuscripts of other literature: Barton in Bibliotheca

sacra, Oct., 1903, pp. 612 sqq.; Neubauer, in chronique

samaritaine, pp. 467 sqq. (on MSS. in the

S. On hlanu- British Museum); G. Margoliouth, Dexrip

oaripts and five List of Hebrew and Samaritan MSS.,

Other London, 1893 (on the same); for the Bod

Worke. leian MSS., Neubauer, Catalogue of Hebrew

MSS., Oxford, 1853; for those at St. Peters

burg, A. Harkavy, Collection of Samaritan MSS. at St.

Petersburg, London, 1874. [Add R. Gottheil, in JBL, xxv.

1 (1906).] A general review of later publications till 1866

is given by A. Geiger, in ZDMG, vols. xvi.-xxii. On the

liturgy: w. Gesenius, Carmina Samaritana, Halle, 1824;

numerous examples are given by M. Heidenheim in the

Devtachea Viertelyahrsachrift: Gotha, 1860-67· cf. idem, in

Broibliotheca Samaritana, ii. iv., Lepsic, 1885-87; A. Merx,

Carmina Samaritans, Rome, 1887; A. E. Cowley, in JQR,

vu (1894), 121 sqq ; idem, The Samaritan Liturgy, 2 vols.,

New York, 1909, London, 1910; S. Rappopoit, La Liturgic

samaritaine, otee du soir des ftltes, Angess, 1900; idem, in

JA, 9 ser., xvi. 289 sqq On the Haggada and exegesis of

the Pentateuch: here belongs the Samaritan Mark, ah, in

pure Aramaic, a commentary of the fourth century, copied

by Petermann in 1868 from a Nablus M3., ed. H. Baneth.

Berlin, 1888; cf. E. Munk, Des Samaritanera Marqah, Ber

tin, 1890; M. Heidenheim. Der Kommentar Marqaha in

Bibliotheca S omaritana, vol. iii., Weimar, 1896; L. Em-

merich, Daa Siepealied, sine SchWterkddrusg des Samaritanera manah, part i., Berlin, 1897; L. Hildesheimer. Des Samaritanera Marqah Buch der Wunder, Berlin, 1898. C. F. Schnurrer published in the Repertorium far biblieche . . . Litteratur, xvi (1785), 154 aqq.. Probe since aamarit.-bi31iwhen Kommentare on Gen. xlix.; Drabkin, Fragments eommentarii ad penal. Samaritano-Arabici sex, Breslau, 1875. On halacha: the chief work is the Kitab al-kah, a work dated 1042 A.D., in thirty-two chapters, compiled from the work of the most esteemed Samaritans; N. Cohn edited chap. x. as Du Zaraa0peadu der Bibd . . , Frankfort, 1899; M. Klumel, " Mischpatim." Ein samarit.-arab. Kommentar zu Ex. xxi.xxii. 16, Berlin, 1902; S. Hanover, Dae Postgame des Samaritaner . . , ib. 1904. Literature on the Taheb: the earlier works are given in Schilrer, Geachichte, ii. 522; A. Merx, Ein samarit. Fragment ilber den Taeb oder Measiaa aua der Gothaer Handachrift. Leyden, 1893 (cf. Hilgenfeld in ZWT, 1894, pp. 233 aqq., 1895, p. 156); Cowley, in Expositor, Mar., 1895, pp. 161 sqq.; Goldaiher, in ZDMG, lvi (1902), 411-412. On other (secular) literature, J. Freudentbal, Helleniatischa Studien, heft I, Breslau, 1874. (E. KAt1TZSCH.)

SAMARITAN PENTATEUCH. See BIBLE VEIt sloxs, A., IV.

SAMSON: The son of Manoah, of the tribe of Dan, and the last popular hero of the book of Judges (xiii-xvi.), which drew upon special written sources, apparently with only a few additions. The special characteristic of Samson was his great and divinely given strength, due to the fact that before his birth he had been dedicated a lifelong Nazirite, his powers depending on his faithful observance of his vows, particularly by refraining from cutting his hair. He was, moreover, quick of wit, and full of biting irony, but he was also reckless and self-confident, so that he was finally overcome rather by the craft than by the strength of his foes. In like fashion he was unpractical, and though the spirit of Yahweh moved him against the enemies of Israel (Judges xiii. 25, xiv. 4), his prowess was manifested chiefly in deeds of mischief and in love adventures. The spirit of Yahweh which aided him, especially in time of need (Judges xiv. 6, 19, xv. 14; cf. xvi. 20), was often made to serve foolish and unworthy ends, so that even his serious battles had no unifying purpose, and his victories bore no adequate result. Only in a formal sense, to be in harmony with the accounts of his predecessors, can he be said to have " judged Israel " twenty years (Judges xv. 20, xvi. 31). He is never described as leading his people, who received but slight profit from the enterprises which he undertook for his own glory (Judges xui. 5), and his character was marred by his excessive amorousness. Samson thus presents a dual aspect, the antithesis between divine calling and the nature of man, the theories of opposition between pagan nature myth and monotheistic reworking, or between popular account and religious revision, being inadequate explanations.

Judges xiii. records a twofold appearance of an angel of the Lord, announcing to Manoah and his barren wife the birth of a son who should be dedicated to Yahweh from his birth and should " begin to deliver Israel out of the hand of the Philistines." The first cycle of Samson's deeds centers around his wooing of and marriage with a Philistine bride living at Timmth. On his way to her he tore asunder a lion, an event which furnished him the basis for a riddle with which he puzzled the Philistine wedding