TRV
Translation
King James Version
Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible: but I asked him not whence he was, neither told he me his name:
KJV (with Strong's)
Then the woman H802 came H935 and told H559 her husband H376, saying H559, A man H376 of God H430 came H935 unto me, and his countenance H4758 was like the countenance H4758 of an angel H4397 of God H430, very H3966 terrible H3372: but I asked H7592 him not whence he was, neither told H5046 he me his name H8034:
Complete Jewish Bible
The woman came and told her husband; she said, "A man of God came to me; his face was fearsome, like that of the angel of God. I didn't ask him where he came from, and he didn't tell me his name.
Berean Standard Bible
So the woman went and told her husband, “A man of God came to me. His appearance was like the angel of God, exceedingly awesome. I did not ask him where he came from, and he did not tell me his name.
American Standard Version
Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of the angel of God, very terrible; and I asked him not whence he was, neither told he me his name:
World English Bible Messianic
Then the woman came and told her husband, saying, “A man of God came to me, and his face was like the face of the angel of God, very awesome; and I didn’t ask him where he was from, neither did he tell me his name:
Geneva Bible (1599)
Then the wife came, and tolde her husband, saying, A man of God came vnto me, and the facion of him was like the facion of the Angel of God exceeding feareful, but I asked him not whence he was, neither told he me his name,
Young's Literal Translation
And the woman cometh and speaketh to her husband, saying, `A man of God hath come unto me, and his appearance is as the appearance of a messenger of God, very fearful, and I have not asked him whence he is , and his name he hath not declared to me;
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Commentary on Judges 13 verses 1–7
1 ¶ And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.
2 And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and bare not.
3 And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.
4 Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing:
5 For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.
6 Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible: but I asked him not whence he was, neither told he me his name:
7 But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to God from the womb to the day of his death.
The first verse gives us a short account, such as we have too often met with already, of the great distress that Israel was in, which gave occasion for the raising up of a deliverer. They did evil, as they had done, in the sight of the Lord, and then God delivered them, as he had done, into the hands of their enemies. If there had been no sin, there would have needed no Saviour; but sin was suffered to abound, that grace might much more abound. The enemies God now sold them to were the Philistines, their next neighbours, that lay among them, the first and chief of the nations which were devoted to destruction, but which God left to prove them (Jdg 3:1, Jdg 3:3), the five lords of the Philistines, an inconsiderable people in comparison with Israel (they had but five cities of any note), and yet, when God made use of them as the staff in his hand, they were very oppressive and vexatious. And this trouble lasted longer than any yet: it continued forty years, though probably not always alike violent. When Israel was in this distress Samson was born; and here we have his birth foretold by an angel. Observe,
I. His extraction. He was of the tribe of Dan, Jdg 13:2. Dan signifies a judge or judgment, Gen 30:6. And probably it was with an eye to Samson that dying Jacob foretold, Dan shall judge his people, that is, "he shall produce a judge for his people, though one of the sons of the handmaids, as one, as well as any one, of the tribes of Israel," Gen 49:16. The lot of the tribe of Dan lay next to the country of the Philistines, and therefore one of that tribe was most fit to be made a bridle upon them. His parents had been long childless. Many eminent persons were born of mothers that had been kept a great while in the want of the blessing of children, as Isaac, Joseph, Samuel, and John Baptist, that the mercy might be the more acceptable when it did come. Sing, O barren! thou that didst not bear, Isa 54:1. Note, Mercies long waited for often prove signal mercies, and it is made to appear that they were worth waiting for, and by them others may be encouraged to continue their hope in God's mercy.
II. The glad tidings brought to his mother, that she should have a son. The messenger was an angel of the Lord (Jdg 13:3), yet appearing as a man, with the aspect and garb of a prophet, or man of God. And this angel (as the learned bishop Patrick supposes, on Jdg 13:18) was the Lord himself, that is, the Word of the Lord, who was to be the Messiah, for his name is called Wonderful, Jdg 13:18, and Jehovah, Jdg 13:19. The great Redeemer did in a particular manner concern himself about this typical redeemer. It was not so much for the sake of Manoah and his wife, obscure Danites, that this extraordinary message was sent, but for Israel's sake, whose deliverer he was to be, and not only so (his services to Israel not seeming to answer to the grandeur of his entry) but for the Messiah's sake, whose type he was to be, and whose birth must be foretold by an angel, as his was. The angel, in the message he delivers, 1. Takes notice of her affliction: Behold now, thou art barren and bearest not. Hence she might gather he was a prophet, that though a stranger to her, and one she had never seen before, yet he knew this to be her grievance. He tells her of it, not to upbraid her with it, but because perhaps at this time she was actually thinking of this affliction and bemoaning herself as one written childless. God often sends in comfort to his people very seasonably, when they feel most from their troubles. "Now thou art barren, but thou shalt not be always so," as she feared, "nor long so." 2. He assures her that she should conceive and bear a son (Jdg 13:3) and repeats the assurance, Jdg 13:5. To show the power of a divine word, the strongest man that ever was was a child of promise, as Isaac, born by force and virtue of a promise, and faith in that promise, Heb 11:11; Gal 4:23. Many a woman, after having been long barren, has borne a son by providence, but Samson was by promise, because a figure of the promised seed, so long expected by the faith of the Old Testament saints, 3. He appoints that the child should be a Nazarite from his birth, and therefore that the mother should be subject to the law of the Nazarites (though not under the vow of a Nazarite) and should drink no wine or strong drink so long as this child was to have its nourishment from her, either in the womb or at the breast, Jdg 13:4, Jdg 13:5. Observe, This deliverer of Israel must be in the strictest manner devoted to God and an example of holiness. It is spoken of as a kindness to the people that God raised up of their young men for Nazarites, Amo 2:11. Other judges had corrected their apostasies from God, but Samson must appear as one, more than any of them, consecrated to God; and, notwithstanding what we read of his faults, we have reason to think that being a Nazarite of God's making he did, in the course of his conversation, exemplify, not only the ceremony, but the substance of that separation to the Lord in which the Nazariteship did consist, Num 6:2. Those that would save others must by singular piety distinguish themselves. Samuel, who carried on Israel's deliverance from the Philistines, was a Nazarite by his mother's vow (Sa1 1:11), as Samson by the divine appointment. The mother of this deliverer must therefore deny herself, and not eat any unclean thing; what was lawful at another time was now to be forborne. As the promise tried her faith, so this precept tried her obedience; for God requires both from those on whom he will bestow his favours. Women with child ought conscientiously to avoid whatever they have reason to think will be any way prejudicial to the health or good constitution of the fruit of their body. And perhaps Samson's mother was to refrain from wine and strong drink, not only because he was designed for a Nazarite, but because he was designed for a man of great strength, which his mother's temperance would contribute to. 4. He foretels the service which this child should do to his country: He shall begin to deliver Israel. Note, It is very desirable that our children may be not only devoted entirely to God themselves, but instrumental for the good of others, and the service of their generation - not recluses, candles under a bushel, but on a candlestick. Observe, He shall begin to deliver Israel. This intimated that the oppression of the Philistines should last long, for Israel's deliverance from it should not so much as begin, not one step be taken towards it, till this child, who was now unborn, should have grown up to a capacity of beginning it. And yet he must not complete the deliverance: he shall only begin to deliver Israel, which intimates that the trouble should still be prolonged. God chooses to carry on his work gradually and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top stone. Now herein Samson was a type of Christ, (1.) As a Nazarite to God, a Nazarite from the womb. For, though our Lord Jesus was not a Nazarite himself, yet he was typified by the Nazarites, as being perfectly pure from all sin, not so much as conceived in it, and entirely devoted to his Father's honour. Of the Jewish church, as concerning the flesh, Christ came, because to them pertained the promise of him, Rom 9:4, Rom 9:5. By virtue of that promise,. he long lay as it were in the womb of that church, which for many ages was pregnant of him, and therefore, like Samson's mother, during that pregnancy was made a holy nation and a peculiar people, and strictly forbidden to touch any unclean thing for his sake, who in the fulness of time was to come from them. (2.) As a deliverer of Israel; for he is Jesus a Saviour, who saves his people from their sins. But with this difference: Samson did only begin to deliver Israel (David was afterwards raised up to complete the destruction of the Philistines), but our Lord Jesus is both Samson and David too, both the author and finisher of our faith.
III. The report which Manoah's wife, in a transport of joy, brings in all haste to her husband, of this surprising message Jdg 13:6, Jdg 13:7. The glad tidings were brought her when she was alone, perhaps religiously employed in meditation or prayer; but she could not, she would not, conceal them from her husband, but gives him an account, 1. Of the messenger. It was a man of God, Jdg 13:6. His countenance she could describe; it was very awful: he had such a majesty in his looks, such a sparkling eye, such a shining face, so powerfully commanding reverence and respect, that according to the idea she had of an angel he had the very countenance of one. But his name she can give no account of, nor to what tribe or city of Israel he belonged, for he did not think fit to tell her, and, for her part, the very sight of him struck such an awe upon her that she durst not ask him. She was abundantly satisfied that he was a servant of God; his person and message she thought carried their own evidence along with them, and she enquired no further. 2. Of the message. She gives him a particular account both of the promise and of the precept (Jdg 13:7), that he also might believe the promise and might on all occasions be a monitor to her to observe the precept. Thus should yoke-fellows communicate to each other their experiences of communion with God, and their improvements in acquaintance with him, that they may be helpful to each other in the way that is called holy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Ambrose of MilanAD 397
Letter 19.10-11
After the spirit of the Hebrews had been so subdued by the pressure of a long subjection that no one dared with a manly spirit to rouse them to liberty, Samson, fore-ordained by the Divine oracle, was raised up to them. A great man he was, not one of the multitude, but first among the few, and beyond controversy far excelling all in bodily strength. And he is to be regarded by us with great admiration from the beginning, not because in his early abstinence from vice he gave signal proofs of temperance and sobriety, nor on account of his long preserving as a Nazarite his locks unshorn, but because from his very youth, which in others is an age of softness, he achieved illustrious deeds of virtue, perfect beyond the measure of human nature. By these he gained credence to the Divine prophecy, that it was not for nothing that such grace had gone before upon him, that an Angel came down by whom his birth beyond their hopes was announced to his parents, to be the leader and protector of his countrymen, now for a length of years harassed by the tyranny of the Philistines.
His father was of the tribe of Dan, a man fearing God, born of no mean rank, and eminent above others, his mother was barren of body, but in virtues of the mind not unfruitful; seeing that in the sanctuary of her soul she was counted worthy to receive the visit of an Angel, obeyed his command and fulfilled his prophecy. Not enduring however to know the secrets even of God apart from her husband she mentioned to him that she had seen a man of God, of beautiful form, bringing her the Divine promise of future offspring, and that she, confiding in this promise, was led to share with her husband her faith in the heavenly promises.
BedeAD 735
Homilies on the Gospels 2.19
Thus Jacob, the patriarch Joseph, Samson, [who was] the bravest of the chieftains, and Samuel, [who was] the most distinguished of the prophets, [all] had as their progenitors [mothers who were] for a long time barren in body but always fruitful in virtues. In this way their dignity would be known from the miraculous nativity of those who were born, and it might be proven that they would be famous in their lives, since at the very outset of their lives they transcended the norms of the human condition.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 13:6 records the pivotal moment when Manoah's barren wife faithfully recounts her extraordinary encounter with a divine messenger, often identified as the Angel of the Lord. Her vivid description emphasizes the messenger's awe-inspiring and terrifying appearance, likened to an angel of God, underscoring the profound impact of this divine visitation. This initial revelation sets the stage for the miraculous conception and birth of Samson, a divinely appointed deliverer for Israel, highlighting God's sovereign initiative in intervening in human affairs, even in times of spiritual apostasy and national decline.
CONTEXT
Literary Context: Judges 13:6 is situated at the very beginning of the narrative concerning Samson's birth and early life, marking a new cycle in the book of Judges. The preceding verses (Judges 13:1-5) establish the forty-year oppression of Israel by the Philistines, a consequence of Israel's continued disobedience, and introduce Manoah and his barren wife, setting the stage for a miraculous intervention. The "man of God," understood to be the Angel of the Lord, has already appeared to the woman alone, delivering the prophecy of Samson's birth, his Nazirite vow, and his future role as a deliverer. Verse 6 serves as the woman's crucial and detailed report of this initial, awe-inspiring encounter to her husband, Manoah, who was not present for the first visitation. This faithful recounting is pivotal, as it prompts Manoah's earnest prayer for a second divine appearance (Judges 13:8), which God graciously grants, thereby confirming the message and providing further instructions. The narrative flow emphasizes divine initiative and the careful, step-by-step revelation of God's plan for Israel's deliverance.
Historical & Cultural Context: The period of the Judges (approximately 1200-1000 BC) was a tumultuous era in Israel's history, characterized by political fragmentation, spiritual apostasy, and cyclical oppression by neighboring peoples. The Philistines, a powerful "Sea People" who had settled on the coastal plain of Canaan, posed a significant threat to Israel's tribal confederacy, possessing superior iron technology and military organization. Within this societal framework, barrenness was a profound social and spiritual burden for women, often perceived as a sign of divine displeasure or a curse. Consequently, a miraculous conception, as foretold for Manoah's wife, was a powerful testament to God's favor and direct intervention. The practice of a wife reporting such a significant, life-altering encounter to her husband reflects the patriarchal structure of ancient Israelite society, where the husband held authority and was responsible for discerning and acting upon such matters. The appearance of "a man of God" or "the Angel of the Lord" was a recognized form of divine communication, typically associated with momentous announcements or revelations, as seen in other biblical narratives like the birth of Isaac to Sarah in Genesis 18 or the call of Gideon in Judges 6.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Judges and the broader biblical narrative. Firstly, it highlights Divine Manifestation and Revelation, emphasizing that God actively intervenes in human history, often through direct, awe-inspiring appearances. The description of the messenger's "countenance" as "very terrible" underscores the inherent majesty and overwhelming power that accompanies a genuine encounter with the divine, evoking a sense of holy awe rather than mere fright. Secondly, it reinforces the theme of Divine Initiative and Sovereignty. God initiates this encounter with a barren woman, not in response to human prayer (though Manoah will pray later), demonstrating His sovereign choice and His ability to work His purposes through unexpected individuals and circumstances, even in a period of national apostasy. This foreshadows His plan to raise up Samson as a deliverer, beginning the process of liberation from Philistine oppression, a theme central to Judges 13. Finally, the woman's careful and precise reporting to Manoah underscores the theme of Faithful Witness and Communication, demonstrating her integrity and her recognition of the profound significance of the message she received, ensuring its proper reception and validation within the family unit.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 13:6 effectively employs several literary devices to convey the significance of the divine encounter. The most prominent is Imagery, particularly vivid visual imagery, through the repeated use of "countenance" and the striking description "like the countenance of an angel of God, very terrible." This creates a powerful mental picture of an overwhelming, majestic, and awe-inspiring divine presence. The phrase "very terrible" functions as a form of Hyperbole, not in the sense of exaggeration, but to emphasize the extreme degree of awe and reverence evoked, suggesting a presence beyond normal human comprehension. There is also an element of Foreshadowing in the description of the messenger's appearance. The overwhelming, divine nature of the "man of God" hints at the extraordinary, divinely ordained life of Samson, whose birth is being announced, and the powerful, if often misunderstood, role he will play in Israel's deliverance. Finally, the woman's inability to ask for the messenger's origin or name, despite the profound nature of the encounter, creates a sense of Mystery, underscoring the transcendent and unknowable aspects of the divine.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 13:6 powerfully illustrates the nature of divine revelation and the appropriate human response to it. The "terrible" countenance of the messenger is not meant to instill fear of harm, but rather a profound sense of holy awe and reverence, acknowledging the immense power and glory of God. This encounter underscores God's sovereign initiative in intervening in human history, even when His people are in spiritual decline and oppression. He chooses a barren woman to initiate His plan of deliverance, demonstrating that His purposes are not dependent on human merit or seeking, but on His unfathomable grace and wisdom. The woman's faithful and detailed reporting of the encounter to her husband also highlights the importance of bearing witness to divine truth and sharing spiritual experiences with those in authority or partnership, ensuring the message is properly received and acted upon.
REFLECTION AND APPLICATION
The profound impact of the divine messenger's appearance on Manoah's wife serves as a powerful reminder of how we ought to approach encounters with the divine, whether through direct revelation, the diligent study of Scripture, or the subtle promptings of the Holy Spirit. Her reaction of holy awe, rather than casual curiosity or fear of harm, teaches us to cultivate a deep sense of reverence for God's presence and His Word. In a world that often trivializes the sacred and seeks to explain away the miraculous, this verse calls us back to a posture of humility, wonder, and profound respect before the Almighty. Furthermore, the woman's immediate and accurate recounting of her experience to her husband emphasizes the importance of faithful stewardship of divine revelation. We are called to share the truth of God's Word and His transformative work in our lives with integrity and precision, recognizing its profound power and significance. This narrative also reminds us that God often chooses to work through the unexpected and the seemingly ordinary, preparing them for extraordinary purposes, demonstrating that His plans are not limited by human limitations, social status, or challenging circumstances.
Questions for Reflection
FAQ
Who was the "man of God" mentioned in Judges 13:6?
Answer: While the text initially refers to him as "a man of God," the subsequent narrative (Judges 13:20-21) explicitly identifies him as "the Angel of the Lord" (Hebrew: Malakh Yahweh). This specific designation in the Old Testament often refers to a pre-incarnate appearance of Jesus Christ (a Christophany) or a unique divine messenger who speaks and acts with the full authority of God Himself, sometimes even being identified with God. His appearance, described as "like the countenance of an angel of God, very terrible," further supports his divine, rather than purely human, nature. This figure is distinct from ordinary angels and plays a significant role in revealing God's will and power, as seen in other passages like Exodus 3:2 or Genesis 16:7-13.
Why was his countenance described as "very terrible"? Does this mean he was frightening or evil?
Answer: The Hebrew word translated "terrible" is yare' (יָרֵא, H3372), which does not carry the modern connotation of something evil or malevolent. Instead, it signifies something awe-inspiring, majestic, dreadful in a holy sense, or evoking profound reverence and holy fear. It describes something so powerful, glorious, and utterly transcendent that it overwhelms human perception and commands absolute respect. Similar to the "fear of the Lord" being the beginning of wisdom, or the "awesome" deeds of God, the messenger's appearance was "terrible" because it revealed divine glory and power, causing the woman to be overwhelmed with a sense of the sacred and the presence of the Almighty. It was a manifestation of divine holiness, not a threat.
Why didn't the woman ask for his name or origin?
Answer: The text states, "but I asked him not whence he [was], neither told he me his name." This suggests that the sheer overwhelming nature of the divine encounter likely rendered her incapable of such mundane questioning. The awe and reverence inspired by his "terrible" countenance (as explained above) would have overshadowed any impulse for casual inquiry. Furthermore, divine messengers often do not reveal their names, emphasizing that the message, and the God who sent it, are paramount, not the identity of the messenger. This mystery adds to the divine authority of the encounter and highlights that God's ways are often beyond full human comprehension, as seen when the Angel of the Lord later tells Manoah that his name is "Wonderful" (Judges 13:18), a term often associated with God Himself.
CHRIST-CENTERED FULFILLMENT
The appearance of the "man of God," explicitly identified as the Angel of the Lord in Judges 13, finds profound Christ-centered fulfillment. Many scholars interpret the Angel of the Lord as a pre-incarnate manifestation of Jesus Christ, the Second Person of the Trinity. If so, then the "terrible" and awe-inspiring countenance described by Manoah's wife is a glimpse of the unadulterated glory of God, a glory that would later be veiled in human flesh at the Incarnation. Just as this divine messenger came to announce the birth of Samson, a deliverer for Israel, so too did the ultimate divine messenger, Jesus Christ, come into the world to announce and accomplish the ultimate deliverance from sin and death. He is the true "man of God," fully God and fully man, whose very presence is both majestic and redemptive. His birth was also announced by angels, bringing "good news of great joy for all the people" (Luke 2:10). While Samson was a temporary and flawed deliverer, Jesus is the perfect and eternal deliverer, the true Lamb of God who takes away the sin of the world. His mission, unlike Samson's, was not merely to begin to deliver from physical oppression, but to fully deliver humanity from spiritual bondage and reconcile them to God through His sacrificial death and resurrection, offering a salvation far grander than any judge could provide. The awe inspired by the Angel of the Lord foreshadows the far greater reverence due to Christ, in whom "all the fullness of God was pleased to dwell" (Colossians 1:19).