The Dynamic of Power Relationship in Judges 16:1- 22 and Its Relevance in the Indonesian Context

Judges 16:1 – 22 prominently presents a dynamic power relationship between the characters in the particular narrative of Samson, Delilah, the Philistines, and YHWH. This article aims to explore a number of tendentious and dynamic power relations in this text using the method of interpreting narrative criticism. From the perspective of narrative criticism, the text of Judges 16:1-22 was a dramatic story between Samson and Delilah that was interpretable. This text elaborated every element of the story, whether plot, setting, time and character, into a dramatic and meaningful narrative. The interpretation of this text was studied by searching gaps in the story as well as between actors and bridging them with discursive studies. Because sometimes the interpreter ignored the gap in the narrative as an important part of the narrative interpretation. If the story gap was interpreted critically, it produces and constructs powerful theological values. The identification of this story gap was initiated by conducting a structural analysis of the text. The results of this exegesis would be able to form a theological value formulation that had relevance in the current context. The author tried to dialogue the theological values in the narrative of Judges 16:1-22 with contextual realities in Indonesia. The result of this research shows three important theological values, namely: first , every actor in the story has the potential to power and use his power. The power relation is built from the strengths and weaknesses of each actor. Second, the narrative of this story presents a thematic plot that moves from judgment to restoration. Third, the dynamic of the power relationship is depicted in the Indonesian context through the fact of patriarchal manipulation of women's bodies.


INTRODUCTION
The purpose of this article is to interpret the text of Judges 16:1-22 in a narrative criticism and to make it relevant in Indonesia contexts. The author attempts to identify and explore the dynamic of power relationship in the text between Samson, Delilah, the Philistines and YHWH. I am interested in interpreting the text of Judges 16:1-22 in the narrative perspective, for several reasons, namely: first, story of Samson is unique because it combines different narrative elements with an incredibly complex structure that are sacred and secular. 1 Second, Samson, the last judge who is anomalous in the sequence and paradoxical to the previous Judge's narrative. Samson has unique qualities with multiple characters. He is passionate with low ethics, He is very modest and funny, therefore many readers share the thoughts, feelings, and actions of his heroic. 2 Third, the story of Samson and Delilah is unique because it expresses the tension of Samson's dual struggles. On the one hand, Samson's struggles between loyalty to his parents, nation and God with and loyalty to foreign women. On the other hand, it represents a struggle between worship of YHWH and worship of foreign gods This text describes the thematic relationship from judgement to restoration. In this paper, I will interpret this text in four parts, namely: first, I will analyze the genre and structure of the text in a narrative perspective' in the context of the entire book. Second, I interpret Judges 16:1 -22 in narrative criticism by identifying and bridging the narrative gaps of Samson and Delilah. Third, constructing theological themes from the interpretation of the text. Fourth, dialogue the theological theme of the text with the contextual reality in current time.
In this study, the author will use narrative criticism to interpret Judges 16:1-22.
Basically, narrative criticism analyzes the formal characteristics of biblical narratives: point of view, plot, character, setting, style, standards of judgment, and rhetoric. An analysis of the formal features of Judges 16:1-22 has shown that this narrative is very complete: the narrator maintains a unifying point of view; uniform assessment standards; the plot is coherent; characters are introduced and developed with consistency; patterns of survival through the story; and there is an overall satisfying rhetorical effect. Recurring designs, overlapping patterns, and interwoven motifs create a rich texture of narrative. 3 Most of study of Book of Judges based on narrative criticism ignore elements of gaps in the story. This narrative interpretation focuses on studying the gaps in the story as well as between actors and tries to bridge them with discursive studies. The story gap becomes a critical and meaningful space for interpretation to construct theological values. It is important to investigate the narrative study of each episode to show how integral each episode is in the overall narrative design of Judges 16:1 -22. The purpose of this study is to interpret the power dynamics that develop between actors in the story and their relevance in the Indonesian context.

RESULT AND DISCUSSION
Based on a narrative study, in this section the author will present two things, namely: first, structural analysis and second, exploration of the narrative text. The exploration of this textual narrative formulates two important themes, namely: first, the power relationship between Samson and Delilah and second, from judgement to restoration.

84
Analytically, the plot structure of story of Samson is the same as that of Jephthah's account. However, unlike the plot structure of Gideon's, Abimelech and Jephthah's accounts, the sub-plot of Samson's account (Plots B, C and D) does not extend beyond the resolution of the situational crisis that was introduced in the exposition of Plot A. 5 The story of Samson presents a double exposition, namely: "situation" (10:7b, 13:1) and "character" (13:2-24).
Samson's actions (v.9, 12, 14); 6), "So the secret of his strength was not discovered" (v.9, 14). 11 The whole recital ends with a climax outside the ternary series with good illustrations with a dramatic effect of sudden diversity. This is a basic feature of Old Testament literary art that produced of Israel's sacred and secular history in heroic times.

The Power Relationship between Samson and Delilah
From the narrative perspective, I will explore and bridge the gap in the text of Judges 16:1-22 on the story of Samson and Delilah. I find three central actors in the text, namely Samson, Delilah, and YHWH. The three are connected in a unity narrative about the dynamics of power relations.
First, "what is Samson's strengths and weaknesses?" This question relates to a common theme in the story of Samson, namely dynamics of power relationship. Generally, the story in Judges 13-16 is considered a disjointed series of episodes. The reason may be that this narrative comes from a different source, but the narrative is addressed to one This was after he prayed to his God for help (Judg. 16:28). The "Spirit of YHWH" became a source of power, which was directly related to deity. YHWH's power is manifested in the spirit which is only given on conditions. 17 2. Samson's strength is knowledge of the source of his strength and how it is to be sustained.
For Samson, (exclusive) "knowledge is power". When this knowledge is wrested from him, then the power passes to his enemies since they can use it to subdue him. In fact, both the secret of Samson's strength and the secret of his weakness was in having knowledge of its source. 18 In the following, Samson mentions "mother's womb" regarding the secret of his strength. This mention indicates that He will become a child again. He transfers his allegiance from his real mother to his substitute love-mother.
Samson not only reveals the secrets of himself and his mother, but also entrusts himself to Delilah as a child might trusts his mother. Evidently, when he sleeps upon Delilah's lap (some texts read, "between her knees"), he lost his manly hair and his manly strength.
Samson, overpowered by a woman, and captured by the Philistines. 19 Samson is not only helpless physically and mentally when he passed on the knowledge of the source of his strength to Delilah, but also, he no longer has exclusive knowledge. Samson proved his love by making himself vulnerable, Samson provided Delilah with knowledge of the source of his strength. Delilah used it as a weapon against Samson. Delilah's task was to subdue Samson's mind. Dominance of mind followed by subjugation of Samson's physical body. 20 Exum comments: "Samson proves his love by making himself venerable by furnishing the woman with knowledge that gives her power over him… She uses this knowledge against him." 21 Samson's power is contrasted in Judges with his weakness.
Samson's powerful passions are portrayed in the text as both his strength (when he is rampaging against the Philistines) and his weakness (when he constantly falls for 'unsuitable' women). Evidently, Samson was unable to refuse the women's desires. Delilah is seen as a woman ready to deceive and betray. She whines and wheedles to get her own way. 22 Klein comments on Delilah's behavior: "Delilah, the woman (Samson) loves, betrays him for the lowest of purposes: a price." 23 Delilah is the complete antithesis of the perfect Second, "what is the uniqueness of Delilah in the story of Samson?" The first major difference with Samson's previous affair women was that this time the woman is named. It is indicated, other women are anonymous or nameless, not identified. The meaning of the name "Delilah", is uncertain. Etymologically, the name Delilah is translated as "loose hair", "lover" and "worshiper." 25 There is a link with the Arabic, meaning, "flirt", and therefore "flirtatious", while the latest idea of interpreting it from Akkadian, dalālum is "to praise, to glorify".

This text does not clearly reveal Delilah's profession. Interpretation of Delila's behavior is
the key to knowing her profession. As an analogy, Delila is a businesswoman, a woman who uses the allure of her feminine sexuality as a means of social, political, and economic control.
Delilah manipulates Samson's love into the motive of a business deal with Philistine nobles to ensure her survival. Evidently, Delila disappears at the end of the story, having enjoyed a lifetime of financial stability. 32 Many commentators call this the "tainted" power of Delilah.
Delilah's depiction of weakness with the tainted stereotype of being a seductive woman and a liar becomes Delilah's manipulative strength over Samson. Delilah's actions are viewed positively, she is a strong and effective woman, her strengths emerge as her weaknesses.
Delilah also received the support of the surrounding men, namely the Philistine nobility.
They were Delilah's secondary force in conquering Samson. 33 Delilah not only gets the reward, or the sex provider, but also has the "name" and "love" of Samson.  symbol of Samson's Nazi consecration "began to grow again" and his dedication gave Samson the strength to do his will and Yahweh's will. Yahweh did not allow Samson to be like "the other," even though He had violated the ritual as God's Nazirite. 39 YHWH withdraw temporarily from Samson, not permanently. Samson remained nazir (separated) "until the day he died". He may want to be like "the other" but YHWH will not let him be like that. His hair is shaved, but to grow again, and the climax of the narrative, it is not only his hair is offered as a sacrifice, but also Samson himself. Prayer is key to Samson's narrative theology, and the destruction of Dagon's temple. Yahweh's answer to Samson's prayer.
Prayers and a demonstration of Samson's strength suggest that "strength" comes from conviction and humility. With humble prayer and renewed dedication to YHWH, Samson find strength in himself. Samson as a representation of Israel finds strength in YHWH.
YHWH, who had withdrawn from Samson and Israel, has returned to present the power of His glory. YHWH does not like pride, God attacks those who refuse to humble themselves and exalts those who are humble.

From Judgement to Restoration
The narrative of unity in Judges 16:1 -22 is framed by the main theme of the dynamics of the relationship between power and love. This text presents the tension between horizontal love and vertical love. The dynamics of the relationship between the three main characters, namely: Samson, Delilah and YHWH. The three characters are connected in dynamic power relations with thematic movements from judgment to restoration. The narrative climax combines paradoxically, thematic relations: achievement and failure, blindness and recognition, hatred, and acceptance, in which Samson dies and Israel does not die. The narrative of Samson and Delilah is a living story, where the narrative describes not how things ought to happen, but how things are really happened. Delilah is an alternative figure to counter the oppressive patriarchal ideology. Based on the central theme above, this text has three theological themes, namely: Third, the last theological theme is the politicization of the female body. Delilah exploited her sexuality as an economic asset and as a legitimation for political domination.
In the Israeli tradition, the practice of politicizing and commodifying the sexuality of the female body is even regulated. The regulation states that a virgin child who has been slept with by a boy, must be paid 50 shekels of silver to the father as the person in charge. The

The Relevance of the Text in Indonesian Context
In this section, the author will discuss this textual value with the reality of the context in Indonesia. My focus is on a third theological theme of the politicization and commodification of the body. How to identify and explore this theme in the current context.
In social construction, the sexuality of the female body has two categories, namely sacred and profane. 40 In a sacred perspective, the use of the sexuality of the female body is legalized in the institution of marriage. The sacredness of sexuality is validated in religious ritual activities. The function of sacred sexuality is procreation. On the other hand, in the profane concept, sexuality does not need legitimacy and is not sanctified. Profanely, sexuality is ordinary, does not need legitimacy and is not sanctified. Profane sexual activity without religious rites and norms. The profane dimension justifies prostitution, homosexuality, and adultery, because it is free, without body discipline and procreation is not the primary goal. In this concept, Delila's attitude is categorized as body actualization in a profane, free and without legal regulations.
In fact, Indonesia has experienced intensive development regarding free sex. In a field study in Yogyakarta, 41 the capital of the Special Region of Yogyakarta and the city of education, it was identified that 15% of 2,224 students in ten state and private universities had premarital sex. Meanwhile, the Indonesian Health Demography survey notes that the rate of unplanned pregnancies has increased quite high, reaching 22% of all pregnancies. It proves that the number of free sex behavior is very high. The number of premarital sex offenders in 2021 is increasing, even now teenagers love this behavior. The phenomenon of free sex is based on four specific areas, namely: First, urban areas. Free sex in urban society is considered normal. The phenomenon of free sex is also commonly found in private spaces such as boarding houses for students or employees, apartments, to public spaces such as cafes and cinemas. Public spaces now tend to be used for privacy activities such as kissing and cuddling in cafes, cinemas, and similar public spaces. 42  Fourth, free sex is also found in rural and isolated areas. Rural areas because of the nonpartitioned room arrangement, traditional parties, and lax customary rules to punish the perpetrators. 43 Based on the factual description above, theological vision is expected to transform society and the church to minimize the practice of free sex. The function of sexuality must be converted from a profane to a sacred dimension. That sexuality is a human identity as the image of God; therefore, it must be utilized in a legal marriage institution. The value of human sexuality is high and noble as "image of God and should be used for the purpose of pro-creation in the legal and holy marriage institution. Therefore, recommended thoughts for the church and society are: a) Providing education about free sex formally and informally to the community by involving a network of the roles of all stakeholders and shareholders.
b) The church provides pastoral counseling services on free sex to all categories of community formation, from teenagers to the elderly. c) Making public sermons about free sex to all people as an anticipatory step to break the chain of increasing free sex.

CONCLUSION
The narrative interpretation of Judges 16:1-22 presents significant theological value. This story produces theological value from the combination of narrative elements in the text, both characters, plot, time, place and events. In particular, the narrative text introduces a number of characters who are connected to one another in a fabric of meaning. In the perspective of narrative criticism, the gap in the story is not a vacuum, without meaning, on the contrary, it has the potential to produce meaning. Exclusively, Samson and Delila's narrative introduces multiple interpersonal and communal power relations. This multi-relational becomes a connector to establish gaps in the story. The gap in the story of Samson and Delila produces three important theological values, namely: first, every actor in the story has the 43 Hatib Abdul Kadir,Tangan Kuasa dalam Kelamin,[223][224] No. 1 (2022) ARUMBAE Jurnal Ilmiah Teologi dan Studi Agama potential to power and use his power. The power relation is built from the strengths and weaknesses of each actor. Power is neutral, but its neutrality will change as it is exercised and used. Power will move in a negative or positive direction depending on its use. In the story, Samson, Delilah, the Philistines and YHWH each play a role with their potential power. This story presents a loop of repetitive power manipulation. The Philistines used their power to manipulate Delilah and Samson, Delilah used her sexual beauty to intimidate Samson, and Samson turned to use his power to defeat the Philistines. Samson's power represents YHWH's power. Second, the narrative of this story presents a thematic plot that moves from judgement to restoration. Israel's judgmental narrative is present, when power is abused and sinful. When Samson violated God's Nazarite, he temporarily formed a story of judgment for himself and Israel before the Lord. Punishment is God's reactive response to sin and transgression. YHWH does not end the judgement narrative, but turns it into a restoration narrative. The restoration narrative is God's appreciative attitude toward Samson's humility and sincere desire to improve his relationship with YHWH. The narrative of Israel's restoration is initiated from the restoration of Samson's relationship with YHWH.
Third, the dynamics of power relations are portrayed in the Indonesian context. In the context of Indonesia, the patriarchal manipulation of women's bodies is depicted. Women's bodies are politicized for the sake of men's pleasure, or on the other hand women are willing to become objects of suffering from men's power over their bodies. This narrative of manipulation, intimidation and politicization of women's bodies must be ended and turned into a narrative of restoration and liberation. This effort is built by sharpening the sensitivity and awareness of all stakeholders and shareholders to play a role in carrying out transformative actions.