JUDGES 13-14

A complete literary analysis has been performed on the Samson cycle by James Freeman. He sees it as an eleven-part structure in which most of the sections display a four-part pattern: (A) a threat or act of destruction, (B) an act of personal pleasure, (C) a question, and (D) an act of betrayal. This order, which is interestingly reversed in the last Samson episode of his heroic death, “may represent a progression from crude muscular display in A to a more specialized sensory activity (B) to an even more sophisticated act of mind (C), all of which prompt betrayal (D).”

Davis, on the other hand, detects a six-fold repeated pattern in the events of Samson’s life, each consisting of a success for the Philistines followed by a disaster brought about by means of Samson. Several commentators see a reversal of sorts taking place within the cycle after Chapter 15. One proposal for the structure of the Samson Cycle that is consistent with this last observation is shown below:

The Samson Cycle (13:1-16:31)

Part I: Philistines rule over Israel (13:1-15:19)

        A. Samson's father and mother (Chapter 13)

            B. Samson and the Philistine woman (Chapter 14)

                1. Samson courts woman of Timnah and kills lion (14:1-10)

                2. Samson marries woman; riddle of the lion (14:11-20)

       A'. Samson's father-in-law and wife (15:1-19)

Part II: Samson judges over Israel (15:20-16:31)

            B. Samson Destroys Doors of City Gate (15:20-16:3)

        A. In Sorek with Delilah (16:4-22)

            B'. Samson destroys Philistine Temple (16:23-31)

Judges 13:1-7 Unlike other cycles in Judges, Israel shows no trace of repentance and returning to God. This is part of the downward trend occurring in the book.

13:2-7 Very similar to announcement of birth of Isaac, Ishmael, Samuel, John the Baptist and Jesus. We are thus prepared for a much different person than Samson turns out to be.

13:3 The inability to have children was not always attributed to the woman at the time. (see Genesis 17:17 and 18:11-12)

13:4 The Nazirite vow is extended in this case to the mother as well. See Numbers 6:1-21. Amos 2:12 implies that abstinence from strong drink was also part of the vow.

Nazarite simply means “one consecrated or separated.” So it is one separated out for the LORD's service.

Judges 13:9-20 Manoah's actions are like those of the apostles who did not at first believe the word of the women regarding Jesus' resurrection. Note that the angel shares no additional information at his second visit and is rather dismissive of Manoah in verse 16. NRSV says that the whole incident reflects poorly on Manoah's ability to understand what is going on. Manoah keeps trying to assert himself as head of the house, but the angel's actions and words imply that Manoah will never own the boy as a normal father might; he will be a Nazirite of God, and it is God, not Manoah, who will shape his life (Webb). Isaiah 9:6 calls Messiah “wonderful.” Some feel that the angel may be the pre-incarnate Christ.

13:15-20 Hospitality parallels the account of Gideon and the angel in 6:11-24.

Why would an angel need to sacrifice a goat?  Most translations say, “I will not eat your food; but if you want to prepare a burnt offering, then offer it to the LORD.” In other words, I don't need any food, but God always appreciates an animal sacrifice from you. Jerusalem Bible feels that the sacrifice was actually to the angel of Yahweh.

13:17 The angel who wrestled with Jacob refused to give his name also. Knowing a name was believed to be a means of gaining power over a supernatural being.

13:18 “Wonderful” also appears in the miraculous birth of a son to Sarah and Abraham (Genesis 18:14).

14:1,7-8 Archeological finds from this time period confirm that, unlike other Canaanite cities of this 

time, the population of Timnah was a very mixed one: Canaanites, Israelites and Philistines.

4:1-2 This is the first example of Samson's impulsive and sensual nature.

14:3 Most other Canaanites practiced circumcision. Her is emphatic. He doesn't want an Israelite woman. His parents give in. Perhaps an indication that they had spoiled him.

Did the animosity between the Israelites and the Philistines go both ways? The only prejudice against Jews recorded in the OT came from the Egyptians, who treated all Semites as inferior.

14:4 It can also be translated that SHE was from God. God uses human sins to accomplish His own will.

14:6 This was a temporary clothing with the Spirit. He didn't tell his parents since he would have had to undergo an 8-day purification ritual (Numbers 6:9-12).

14:9 This additional violation of the Nazirite vow also involved his parents.

Judges 14:11-20

14:12 Riddles were a common from of entertainment during gatherings (The Queen of Sheba quizzed Solomon with riddles). It may have been a common form of contest in which the groom had to prove his ability to take the bride. This story fits into Samson's character as one who must always be in charge of the situation and on stage. Since the riddle is impossible to solve, it was a deliberate provocation and would trigger what follows. Also, God caused the events that led up to the riddle so it was all part of God's plan to punish the Philistines.

14:14 There is a possible wordplay between the Hebrew ari (lion) and Arab 'ary (honey).

14:14-17 There is a discrepancy with the three time periods listed here.

14:15-17 This is an anticipation of the Delilah story.

14:20 Why is his best man OK with accepting Samson's discarded bride? Wouldn't that be frowned upon?

One commentator notes that we know virtually nothing about the marriage customs of the time; so we don't know what is normal and what isn't. There were two types of marriage at the time: one in which the woman left her home and lived with her husband. If this is the type, then Samson's leaving alone was equivalent to him divorcing her. In that case, the father would gladly unload her on anyone who volunteered. The other type involved marriage outside the clan in which the woman had to remain with her parents, the husband visited her on occasion, and any children were raised in that culture. If this is the type of marriage, then Samson's father-in-law was acting prematurely and both Samson and the Philistines had good reason to be mad at him (see 15:6).