But he said to me, 'Behold, you will conceive and give birth to a son. Now, therefore, do not drink wine or strong drink, and do not eat anything unclean, because the boy will be a Nazirite to God from the womb until the day of his death.'" But he said to meThis phrase introduces the divine message delivered by the angel of the LORD to Manoah's wife. The use of "he" refers to the angel, emphasizing the direct communication from God. In the Hebrew context, angels often served as messengers, bridging the divine and human realms. This highlights the importance of the message and the divine authority behind it. You will conceive and give birth to a son
This promise is significant in the biblical narrative, as it echoes other miraculous births, such as Isaac and John the Baptist. The Hebrew word for "conceive" (הָרָה, harah) indicates a divine intervention in the natural process, underscoring God's sovereignty over life. The promise of a son is particularly meaningful in the ancient Near Eastern context, where sons were seen as carriers of the family lineage and inheritance. Now then, drink no wine or strong drink
The instruction to abstain from wine or strong drink is part of the Nazirite vow, a special dedication to God. The Hebrew word for "strong drink" (שֵׁכָר, shekar) refers to fermented beverages other than wine. This abstinence symbolizes purity and separation for God's purposes, reflecting a life set apart for divine service. and do not eat anything unclean
This command aligns with the dietary laws given to Israel in Leviticus, emphasizing holiness and obedience. The term "unclean" (טָמֵא, tamei) denotes ritual impurity, which could hinder one's relationship with God. By avoiding unclean foods, Manoah's wife would ensure that her son, Samson, would be consecrated from conception. for the boy will be a Nazirite to God from the womb until the day of his death
The term "Nazirite" (נָזִיר, nazir) signifies one who is consecrated or set apart for God. This lifelong dedication is unique, as most Nazirites took temporary vows. Samson's calling from the womb underscores God's sovereign plan and purpose for his life. His role as a Nazirite foreshadows his future as a judge and deliverer of Israel, despite his personal failings. This highlights the theme of God's grace and faithfulness in using imperfect people to fulfill His divine purposes. Persons / Places / Events 1. The Angel of the LORDA divine messenger who delivers God's message to Manoah's wife, foretelling the birth of Samson and his Nazirite vow. 2. Manoah's WifeThe unnamed woman who receives the prophecy about her son, Samson. She is instructed to follow specific guidelines during her pregnancy. 3. SamsonThe future son of Manoah and his wife, who is to be a Nazirite from birth, dedicated to God with specific lifestyle restrictions. 4. Nazirite VowA special vow of dedication to God, which includes abstaining from wine, avoiding contact with the dead, and not cutting one's hair. 5. ZorahThe town in the tribe of Dan where Manoah and his wife lived, and where Samson would be born. Teaching Points Divine Purpose and CallingGod has a specific plan and purpose for each life, as seen in the calling of Samson from the womb. We should seek to understand and fulfill God's purpose for our lives. Obedience to God's InstructionsManoah's wife was given clear instructions to follow. Obedience to God's commands is crucial, even when we do not fully understand the reasons. Holiness and SeparationThe Nazirite vow symbolizes a life set apart for God. As Christians, we are called to live holy lives, distinct from the world. Parental ResponsibilityParents play a vital role in nurturing and guiding their children in the ways of the Lord, as seen in the instructions given to Samson's mother. Faith in God's PromisesTrusting in God's promises, even when they seem impossible, is a key aspect of faith. Manoah's wife believed the angel's message despite her barrenness. Bible Study Questions 1. How does the Nazirite vow in Judges 13:7 reflect the concept of being set apart for God, and how can we apply this principle in our daily lives? 2. In what ways can we, like Manoah's wife, demonstrate obedience to God's instructions, even when they challenge our understanding or lifestyle? 3. How does the account of Samson's birth and calling encourage us to seek and fulfill God's purpose for our own lives? 4. What responsibilities do parents have in raising their children according to God's will, as seen in the instructions given to Samson's mother? 5. How can we strengthen our faith in God's promises, especially when faced with situations that seem impossible or beyond our control? Connections to Other Scriptures Numbers 6:1-21This passage outlines the Nazirite vow, providing context for the instructions given to Manoah's wife regarding her son. 1 Samuel 1:11Hannah's vow for her son Samuel parallels the Nazirite dedication, showing a pattern of special dedication to God from birth. Luke 1:15The angel's message to Zechariah about John the Baptist shares similarities with the announcement to Manoah's wife, highlighting a divine purpose from birth. People Dan, Danites, Manoah, SamsonPlaces Eshtaol, Mahaneh-dan, Pirathon, ZorahTopics Anything, Bear, Bearing, Behold, Birth, Boy, Child, Conceive, Death, Drink, Eat, Fermented, Nazarite, Nazirite, Nothing, Pregnant, Separate, Strong, Till, Unclean, Wine, Womb, YouthDictionary of Bible Themes Judges 13:7 4436 drinking, abstention
8223 dedication Judges 13:2-7 4544 wine Judges 13:2-14 4458 grape Judges 13:2-23 8474 seeing God Judges 13:2-25 5652 babies Judges 13:3-22 1511 Trinity, relationships in
5976 visiting Library The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who …
Arno Gaebelein—The Lord of GloryOf the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in …
Hugh Binning—The Works of the Rev. Hugh Binning Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations …
John Newton—Messiah Vol. 1 Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially …
Alfred Edersheim—Sketches of Jewish Social Life The Incarnation.
"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not. There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews The Doctrine of God
I. THE EXISTENCE OF GOD: (Vs. Atheism). 1. ASSUMED BY THE SCRIPTURES. 2. PROOFS OF THE EXISTENCE OF GOD. a) Universal belief in the Existence of God. b) Cosmological:--Argument from Cause. c) Teleological:--Argument from Design. d) Ontological:--Argument from Being. e) Anthropological:--Moral Argument. f) Argument from Congruity. g) Argument from Scripture. II. THE NATURE OF GOD: (Vs. Agnosticism) 1. THE SPIRITUALITY OF GOD: (Vs. Materialism). 2. THE PERSONALITY OF GOD: (Vs. Pantheism). 3. THE UNITY …
Rev. William Evans—The Great Doctrines of the Bible A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle …
John Bunyan—The Works of John Bunyan Volumes 1-3 Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation …
John Calvin—The Institutes of the Christian Religion Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple …
J. W. McGarvey—The Four-Fold Gospel Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes …
John Edgar McFadyen—Introduction to the Old Testament Links Judges 13:7 NIVJudges 13:7 NLTJudges 13:7 ESVJudges 13:7 NASBJudges 13:7 KJV
Judges 13:7 Commentaries
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