The opening
to the birth story in v. 2, there was a
certain man, signals a new narrative start and introduces a new character
(compare 17:1; 19:1; 1 Sam 1:1; 9:1). The name Manoah seems to appear in 1 Chr
2:54 as the Judahite clan Menuhoth, brother clan to Kiriath-jearim. The Zorathites
appear in 1 Chr 2:53; 4:2. As soon as the reader receives the signal of
childlessness (Gen 11:30; 16:1; 30:1), the direction of the ensuing type scene
is clear. To understand the woman’s cultural situation and the comforting power
of the oracle she receives, compare Gen 11:30; 25:21; 29:31; 1 Sam 2:5; Ps
113:9; Prov 30:16.
The angel of Yahweh last appeared in Judg 6:11–24 in
connection with Gideon. His words in 13:3 pick up the narrator’s description of
the situation in v. 2. The vocabulary of the announcement (conceive … bear … son) is a standard formula (Gen 29; 30; and 38;
Exod 2:2; 1 Sam 1:20; Isa 8:3; Hos 1; Isa 7:14). The Hebrew communicates the
great significance of the announcement by using the word, conventionally
translated “behold,” three times: vv. 3 (look),
5 (not translated), and 7 (not translated). The woman repeats hinneh a fourth time to her husband in
v. 10 (translated as look). Now then be careful (Hebrew: “guard
yourself’) in v. 4 indicates that the woman has an important role to play. Her
lifestyle during pregnancy will launch her son’s nazirite status. Except for
the razor taboo (v. 5), the behavioral instructions involved with Samson’s
nazirite status are laid entirely on his mother. She is the one who is to avoid
certain foods and drinks; his only rule is to avoid having his hair cut. The
instructions to her are repeated three times (vv. 4, 7, and 14), indicating
that they are absolutely vital. The angel repeats the last part of v. 3 as the
first part of v. 5, giving him an opportunity to provide further information on
the boy and his life’s task. Disclosure of Samson’s mission converts what is
formally a birth story into the functional equivalent of a call narrative.
Some think
the woman is already pregnant at the time of the annunciation, since the future
will become pregnant of v. 3b shifts
to a more ambiguous adjective in v. 5a. CEB and LXX translate “you are
pregnant,” but most modern translators stick with the future. NIV and CEB
mistranslate from [the time that he
is in] the womb as “from birth.”
Compare Isa 44:2. His mother’s special diet indicates that he is a nazirite in utero.
The woman
twice speaks to a stranger while they are alone, the second time while she is
sitting (not working!) out in a field (v. 9). Early readers doubtless felt some
cultural unease with this circumstance (compare Deut 22:25–27), especially in a
context of conception. Some think that mythic notions of divine paternity (the
heroes Gilgamesh and Herakles, for example) could be lurking in the background.
The wording of Judg 13:6, 9, that the angel “came unto,” can also be construed
as a sexual act as “came into,” which at least hints at some such possibility
(compare 16:1). Ancient readers might have felt that this dangerous notion
explains Manoah’s motivation in desiring a second visit and in so sharply
questioning the visitor’s identity in v. 11. Josephus reports that Manoah,
enraptured by his beautiful wife, was jealous of angelic visitor (Ant. 5.276–284).
The woman
raises the issue of the messenger’s identity in v. 6 by citing the two
possibilities, man of God (that is, a
human prophet) and angel of God. She
supposes that he is a prophet, but from his striking appearance she nearly
guesses the truth. His numinous appearance creates fear. Informed already by
the narrator in v. 3, the reader enjoys the ironic pleasure of knowing what the
story characters do not. The woman’s request to know his place of origin (see
note on v. 6), if answered, would have revealed his heavenly background. Her
comment that he did not give a name hints of further revelations to come
(compare name in vv. 17–18). Verse 6aβ is
circumstantial. Verse 6b exhibits an ABBA format: “I asked where he was from …
his name he did not tell me.”
In v. 7,
Samson’s mother reports the annunciation and instructions, but makes no mention
of cutting hair. She also introduces the concept of the day of his death (pointing to 16:30) but omits to mention his
mission, to begin to deliver. The
secret of hair and razor is thus left unspoken until it is revealed much later
in the Delilah story. When addressing Manoah in vv. 13–14, the angel leaves out
Samson’s mission as well. This and his hair seem to be secrets reserved for the
mother and the reader. (Richard D. Nelson, Judges: A
Critical and Rhetorical Commentary [London: Bloomsbury T&T Clark,
2017], 236-37)
