1
καὶ προσέθηκαν οἱ υἱοὶ Ισραηλ ποιῆσαι τὸ πονηρὸν ἐνώπιον κυρίου καὶ παρέδωκεν αὐτοὺς κύριος ἐν χειρὶ Φυλιστιιμ τεσσαράκοντα ἔτη
And the sons of Israel again did evil before the LORD, and the LORD handed them over into the hand of the Philistines forty years.
The verse reproduces the standard Judges refrain of apostasy-and-handing-over; the Hebraism προσέθηκαν … ποιῆσαι ('they added to do' = 'they did again') marks the recurrence of the cycle. Unlike earlier cycles, no cry of repentance follows the forty-year oppression — the deliverance of Samson is one YHWH inaugurates on his own initiative.
Word-by-word analysis· 19 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
προσέθηκανthey added / did againAor Act Indic 3 Pl · προστίθημιmain verb (auxiliary in Hebraistic 'do again' idiom)→ constative aorist (renewal of the apostasy cycle)προστίθημι: 'add / put to'; renders Hebrew יָסַף; the construction προσέθηκαν … ποιῆσαι ('they added to do') is a calque of the Hebrew auxiliary use of יָסַף + infinitive, meaning 'they again did'; it signals the recurrence of the Judges apostasy-cycle.
οἱtheNominativearticleοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (with Ισραηλ: 'the sons of Israel')υἱός: 'son'; the phrase οἱ υἱοὶ Ισραηλ renders בְּנֵי יִשְׂרָאֵל, the standard designation of the covenant people as a corporate body throughout Judges.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'of Israel')Ισραηλ: transliteration of יִשְׂרָאֵל; indeclinable in the LXX; here the collective national subject whose recurring apostasy drives the book's structure.
ποιῆσαιto doAor Act Inf · ποιέωcomplementary infinitive (object of προσέθηκαν)→ constative aorist infinitiveποιέω: 'do / make'; the infinitive completes the 'do again' idiom; ποιῆσαι τὸ πονηρόν ('to do the evil') renders לַעֲשׂוֹת הָרַע, the fixed Judges phrase for covenant infidelity.
τὸtheAccusativearticleτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πονηρὸνevilAccusativedirect object of ποιῆσαι (substantivized adjective: 'the evil')πονηρός: 'evil / wicked'; the substantivized neuter τὸ πονηρόν renders הָרַע, 'the evil thing'; in Judges the phrase denotes apostasy to other gods, the covenant breach that triggers each oppression.
ἐνώπιονbefore / in the sight ofpreposition + genitive (evaluative perspective: Hebraism)ἐνώπιον: 'before / in the eyes of'; Hebraism rendering בְּעֵינֵי ('in the eyes of'); the evil is judged not by social standards but by YHWH's evaluating gaze.
κυρίουthe LORDGenitivegenitive object of ἐνώπιον (divine evaluator)κύριος: the standard LXX rendering of the Tetragrammaton יהוה; ἐνώπιον κυρίου frames the apostasy as an offense against the covenant LORD himself.
καὶandnarrative conjunction (consequence: handing-over)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
παρέδωκενhanded over / deliveredAor Act Indic 3 Sg · παραδίδωμιmain verb (divine act of judgment)→ constative aorist (judicial handing-over)παραδίδωμι: 'hand over / deliver up'; renders Hebrew נָתַן (here 'gave into the hand of'); the standard Judges verb for YHWH's judicial surrender of his people to an oppressor as the consequence of their apostasy.
αὐτοὺςthemAccusativedirect object (the sons of Israel)αὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
κύριοςthe LORDNominativesubject (divine agent of the handing-over)κύριος: rendering of יהוה; YHWH himself, not a secondary cause, is the subject who delivers Israel to the Philistines — the oppression is covenant discipline, not mere historical misfortune.
ἐνintopreposition + dative (Hebraism: 'into the hand of')ἐν: preposition governing its complement and marking the relation specified by the clause.
χειρὶhandDativedative object of ἐν (idiomatic: 'into the hand of' = power of)χείρ: 'hand'; ἐν χειρί renders בְּיַד ('into/by the hand of'), a Hebraism for power, control, or agency; to be given 'into the hand of' the Philistines is to be subjected to their domination.
ΦυλιστιιμPhilistinesgenitive of relationship (indeclinable: 'of the Philistines')Φυλιστιιμ: transliteration of פְּלִשְׁתִּים; indeclinable in the LXX (contrast the declinable ἀλλόφυλοι used elsewhere); the Philistines are the dominant oppressor of the Samson cycle and Israel's chief western foe.
τεσσαράκονταfortyindeclinable numeral (modifying ἔτη)τεσσαράκοντα: 'forty'; indeclinable numeral; the forty-year Philistine oppression is the longest in Judges and is never broken by an Israelite cry of repentance — uniquely, YHWH initiates the deliverance unbidden.
ἔτηyearsAccusativeaccusative of duration ('for forty years')ἔτος (pl. ἔτη): 'year'; accusative of extent of time; the duration measures the depth of the oppression that frames Samson's birth.
2
καὶ ἦν ἀνὴρ εἷς ἀπὸ Σαραα ἀπὸ δήμου συγγενείας τοῦ Δανι καὶ ὄνομα αὐτῷ Μανωε καὶ γυνὴ αὐτῷ στεῖρα καὶ οὐκ ἔτεκεν
And there was a certain man of Zorah, of the clan of the family of the Danite, and his name was Manoah; and his wife was barren and had not borne a child.
The formula καὶ ἦν ἀνὴρ εἷς ('there was a certain man') introduces the protagonist couple, a standard biblical birth-narrative opening (cf. 1 Sam 1:1). The barren-wife motif (στεῖρα καὶ οὐκ ἔτεκεν) signals an annunciation type-scene comparable to Sarah, Rebekah, Rachel, and Hannah; the closed womb is the narrative problem the Angel's word will resolve.
Word-by-word analysis· 22 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἦνthere wasImpf Act Indic 3 Sg · εἰμίmain verb (existential: 'there was a man')→ imperfect of background description (sets the scene)εἰμί (impf. ἦν): 'be / exist'; the existential ἦν renders וַיְהִי / הָיָה in the scene-setting formula; the imperfect provides background description introducing the new narrative.
ἀνὴρmanNominativepredicate nominative (subject of existential ἦν)ἀνήρ: 'man / husband'; renders אִישׁ; the indefinite 'a certain man' is the protagonist whose household the annunciation concerns.
εἷςone / a certainNominativenumeral functioning as indefinite article ('a certain man')εἷς: 'one'; here εἷς after ἀνήρ calques the Hebrew indefinite אִישׁ אֶחָד ('a certain man'), a Semitic idiom in which 'one' marks indefiniteness rather than enumeration.
ἀπὸfrompreposition + genitive (origin: 'from Zorah')ἀπὸ: preposition governing its complement and marking the relation specified by the clause.
ΣαρααZorahgenitive of origin (indeclinable place-name)Σαραα: transliteration of צָרְעָה (Zorah); indeclinable; a Danite town in the Shephelah, Samson's home region; it reappears with Eshtaol as the bounds of the Spirit's stirring in v. 25.
ἀπὸof / frompreposition + genitive (clan affiliation)ἀπὸ: preposition governing its complement and marking the relation specified by the clause.
δήμουclan / districtGenitivegenitive object of ἀπό (clan affiliation)δῆμος: 'people / district / clan'; renders מִשְׁפַּחַת here in the sense of a kinship-subdivision of the tribe; the layered ἀπὸ δήμου συγγενείας τοῦ Δανι locates Manoah precisely within the tribal structure of Dan.
συγγενείαςkindred / familyGenitivegenitive (defining δήμου: 'clan of the kindred')συγγένεια: 'kinship / family / relatives'; renders מִשְׁפָּחָה; the doubled δήμου συγγενείας reflects the LXX's effort to render the Hebrew tribal-subdivision vocabulary, locating Manoah within the broader Danite kin-group.
τοῦtheGenitivearticle (with the gentilic Δανι)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
Δανιof the Danite / Dangenitive of relationship (indeclinable tribal name)Δανι: transliterated form of the tribal name דָּן (Dan); treated as indeclinable; the tribe of Dan, whose unsettled territory and later northern migration (Judg 18) frame Samson as a Danite hero against the Philistines pressing on Dan's western border.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ὄνομαnameNominativesubject of verbless clause (idiom: 'and his name was')ὄνομα: 'name'; the verbless clause ὄνομα αὐτῷ Μανωε ('a name to him, Manoah') calques the Hebrew naming-idiom וּשְׁמוֹ ('and his name was'), with the dative of possession standing for the Hebrew construct.
αὐτῷto him / hisDativedative of possession ('his name')αὐτῷ: lexical item interpreted according to its local syntactic role in this passage.
ΜανωεManoahpredicate (indeclinable proper name: the name itself)Μανωε: transliteration of מָנוֹחַ (Manoah, 'rest'); indeclinable in the LXX; Samson's father, who dominates the dialogue of the chapter while his unnamed wife is the actual recipient of revelation.
καὶandcoordinate conjunction (introducing the wife)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
γυνὴwifeNominativesubject of verbless clause ('his wife was barren')γυνή: 'woman / wife'; renders אִשָּׁה; Manoah's wife, who remains unnamed throughout yet is the one to whom the Angel twice appears and the true protagonist of the annunciation.
αὐτῷto him / hisDativedative of possession ('his wife')αὐτῷ: lexical item interpreted according to its local syntactic role in this passage.
στεῖραbarrenNominativepredicate adjective ('was barren')στεῖρα: 'barren (woman)'; renders עֲקָרָה; the key term of the annunciation type-scene; the barren matriarch whose womb YHWH opens (cf. Sarah, Rebekah, Rachel, Hannah) — the divinely-given child is thereby marked as set apart from birth.
καὶandcoordinate conjunction (epexegetical: explaining στεῖρα)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκnotnegative particle (with ἔτεκεν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔτεκενshe boreAor Act Indic 3 Sg · τίκτωmain verb (negated: 'had not borne')→ constative aorist (settled childlessness)τίκτω: 'bear / give birth'; renders יָלַד; the negated aorist οὐκ ἔτεκεν restates the barrenness as a completed fact — she has borne no child — heightening the wonder of the promised birth that resolves the narrative tension.
3
καὶ ὤφθη ἄγγελος κυρίου πρὸς τὴν γυναῖκα καὶ εἶπεν πρὸς αὐτήν ἰδοὺ σὺ στεῖρα καὶ οὐ τέτοκας καὶ συλλήμψῃ υἱόν
And the angel of the LORD appeared to the woman and said to her, 'Behold, you are barren and have not borne, but you will conceive and bear a son.'
The verb ὤφθη ('appeared') is the standard LXX theophany-term (cf. Gen 12:7; Exod 3:2); the ἄγγελος κυρίου is the recurring figure who both is and represents YHWH (the boundary blurs across the chapter, climaxing at v. 22). The annunciation moves from the present obstacle (ἰδοὺ σὺ στεῖρα) to the promised reversal (συλλήμψῃ υἱόν).
Word-by-word analysis· 20 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ὤφθηappeared / was seenAor Pass Indic 3 Sg · ὁράωmain verb (theophany formula)→ constative aorist (a single visionary manifestation)ὁράω (aor. pass. ὤφθη): 'be seen / appear'; the passive ὤφθη is the fixed LXX theophany-verb rendering נִרְאָה ('appeared'), used of divine and angelic manifestations (Gen 12:7; Exod 3:2; Judg 6:12); it presents the Angel as making himself visible by his own initiative.
ἄγγελοςangel / messengerNominativesubject (with κυρίου: 'the angel of the LORD')ἄγγελος: 'messenger / angel'; renders מַלְאָךְ; the phrase ἄγγελος κυρίου (מַלְאַךְ יְהוָה) denotes the Angel of the LORD, a figure who alternately speaks as YHWH's emissary and is identified with YHWH himself — the chapter exploits this ambiguity (cf. vv. 16, 22).
κυρίουof the LORDGenitivegenitive of relationship ('angel of the LORD')κύριος: rendering of the Tetragrammaton יהוה; the genitive κυρίου identifies whose messenger this is; the close association between the Angel and YHWH is the theological crux of the narrative.
πρὸςtopreposition + accusative (direction of appearance)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticleτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwomanAccusativeaccusative object of πρός (recipient of the appearance)γυνή: 'woman / wife'; significantly the Angel appears to the wife, not to Manoah — the barren woman is the primary recipient of the divine annunciation.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: 'say'; the aorist εἶπεν introduces the Angel's direct annunciation to the woman.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
αὐτήνherAccusativeaccusative object of πρός (addressee)αὐτήν: lexical item interpreted according to its local syntactic role in this passage.
ἰδοὺbeholdpresentative interjection (attention-marker)ἰδού: 'behold / look'; renders הִנֵּה; a frozen imperatival particle that fixes attention on what follows — here the contrast between present barrenness and the coming conception.
σὺyouNominativesubject (emphatic personal pronoun)σύ: the emphatic 2nd person pronoun foregrounds the woman herself — 'you, the barren one' — heightening the reversal that the annunciation announces.
στεῖραbarrenNominativepredicate adjective ('you are barren')στεῖρα: 'barren'; the Angel names the present obstacle exactly as the narrator did in v. 2, before overturning it; the repetition underscores that the coming birth is a divine reversal of a fixed condition.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐnotnegative particle (with τέτοκας)οὐ: Greek article marking definiteness and the role of the accompanying noun phrase.
τέτοκαςyou have bornePerf Act Indic 2 Sg · τίκτωmain verb (negated perfect: settled present childlessness)→ resultative perfect (the present state of having borne no child)τίκτω (perf. τέτοκας): 'bear / give birth'; the perfect with οὐ describes the woman's standing condition — she remains in a state of never having borne; the perfect's stress on present result sharpens the contrast with the future συλλήμψῃ.
καὶbut / andcoordinate conjunction (adversative force: reversal)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
συλλήμψῃyou will conceiveFut Mid Indic 2 Sg · συλλαμβάνωmain verb (the promise: 'you will conceive')→ predictive future (announced divine reversal of barrenness)συλλαμβάνω: 'conceive / take together'; in the middle of conception it renders הָרָה; the future συλλήμψῃ is the heart of the annunciation, promising the very thing the woman's barrenness made impossible.
υἱόνa sonAccusativedirect object (the promised child)υἱός: 'son'; renders בֵּן; the promised son is Samson, whose Nazirite consecration and deliverance-mission the Angel will spell out in vv. 4–5.
4
καὶ νῦν φύλαξαι δὴ καὶ μὴ πίῃς οἶνον καὶ μέθυσμα καὶ μὴ φάγῃς πᾶν ἀκάθαρτον
And now guard yourself, please, and drink no wine or strong drink, and eat nothing unclean.
καὶ νῦν ('and now', rendering וְעַתָּה) is a standard Hebrew hinge from indicative announcement to imperative instruction. The prohibitions imposed on the mother — abstinence from wine, strong drink, and unclean food — extend the Nazirite consecration of the child back into the womb, so that the boy is set apart even before birth.
Word-by-word analysis· 15 words
καὶandcoordinate conjunction (in the hinge formula καὶ νῦν)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
νῦνnowtemporal adverb (logical hinge: 'and now')νῦν: 'now'; the phrase καὶ νῦν renders וְעַתָּה, a Hebrew discourse-marker that pivots from a declared fact to its practical consequence — here from the promise of a son to the regimen the mother must keep.
φύλαξαιguard yourself / be carefulAor Mid Impv 2 Sg · φυλάσσωmain verb (imperative: 'take care')→ ingressive aorist imperative (a decisive act of self-watchfulness)φυλάσσω (aor. mid. impv.): 'guard / keep / watch'; the middle φύλαξαι ('guard yourself') renders הִשָּׁמְרִי; it commands the mother to observe the consecration carefully — the same verb (φυλάξεται) governs the regimen restated to Manoah in vv. 13–14.
δὴplease / nowemphatic/hortatory particle (softening the imperative)δή: an intensifying/hortatory particle, here rendering the Hebrew precative נָא; it lends urgency and entreaty to the command — 'do take care now.'
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
μὴnotnegative particle (prohibition with subjunctive)μή: the negative of prohibition; with the aorist subjunctive πίῃς it forms a categorical ban — 'do not drink (at all)'.
πίῃςyou may drinkAor Act Subj 2 Sg · πίνωmain verb (prohibitive subjunctive: 'do not drink')→ prohibitive aorist subjunctive (categorical ban)πίνω: 'drink'; renders שָׁתָה; μὴ πίῃς οἶνον imposes the Nazirite abstinence from wine (Num 6:3) on the mother during pregnancy, so the consecration begins in the womb.
οἶνονwineAccusativedirect object of πίῃςοἶνος: 'wine'; renders יַיִן; the first prohibited item of the Nazirite vow; wine and strong drink are the classic markers of the consecration in Num 6.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
μέθυσμαstrong drinkAccusativedirect object (coordinate with οἶνον)μέθυσμα: 'intoxicating drink'; renders שֵׁכָר (shekar, fermented drink other than grape-wine); the pairing οἶνον καὶ μέθυσμα ('wine and strong drink') is the standard LXX rendering of the Nazirite double-prohibition (Num 6:3).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
μὴnotnegative particle (prohibition with subjunctive)μὴ: Greek article marking definiteness and the role of the accompanying noun phrase.
φάγῃςyou may eatAor Act Subj 2 Sg · ἐσθίωmain verb (prohibitive subjunctive: 'do not eat')→ prohibitive aorist subjunctive (categorical ban)ἐσθίω (aor. ἔφαγον): 'eat'; the suppletive aorist subjunctive φάγῃς with μή bans the eating of anything unclean; the food-purity stipulation joins the wine-abstinence as part of the womb-consecration.
πᾶνany / everyAccusativeadjective (with ἀκάθαρτον: 'anything unclean')πᾶς: 'all / every'; with the negative μή … πᾶν it forms the Hebraistic 'not … any' (= 'nothing'), a calque of לֹא … כֹּל, expressing total prohibition.
ἀκάθαρτονuncleanAccusativesubstantivized adjective (direct object: 'unclean thing')ἀκάθαρτος: 'unclean / impure'; renders טָמֵא; the ritual-purity term of the Levitical food laws; its inclusion in the mother's regimen marks the child's distinctness from the womb, foreshadowing the lifelong consecration of v. 7.
5
ὅτι ἰδοὺ σὺ ἐν γαστρὶ ἔχεις καὶ τέξῃ υἱόν καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ ὅτι ναζιρ θεοῦ ἔσται τὸ παιδάριον ἀπὸ τῆς κοιλίας καὶ αὐτὸς ἄρξεται τοῦ σῶσαι τὸν Ισραηλ ἐκ χειρὸς Φυλιστιιμ
For behold, you are with child and shall bear a son, and no iron shall come upon his head, for the child shall be a Nazirite of God from the womb; and he shall begin to save Israel from the hand of the Philistines.
ὅτι ('for') grounds the prohibitions of v. 4 in the child's identity. The verse gives the third Nazirite stipulation (the unshorn head, σίδηρος οὐκ ἀναβήσεται) and the theological core: ναζιρ θεοῦ … ἀπὸ τῆς κοιλίας ('a Nazirite of God from the womb'). The mission-clause αὐτὸς ἄρξεται τοῦ σῶσαι ('he will begin to save') is deliberately partial — Samson only begins a deliverance that Samuel and David will complete.
Word-by-word analysis· 36 words
ὅτιfor / becausecausal conjunction (grounding the v.4 command)ὅτι: 'for / because'; introduces the rationale for the mother's regimen — the consecration is required because of who the child will be.
ἰδοὺbeholdpresentative interjectionἰδού: 'behold'; renders הִנֵּה; fixes attention on the announced pregnancy.
σὺyouNominativesubject (emphatic pronoun)σύ: emphatic 2nd person pronoun, foregrounding the woman as the bearer of the promise.
ἐνinpreposition + dative (idiom: 'with child')ἐν: preposition governing its complement and marking the relation specified by the clause.
γαστρὶwombDativedative object of ἐν (idiom: ἐν γαστρὶ ἔχειν = 'be pregnant')γαστήρ: 'belly / womb'; the idiom ἐν γαστρὶ ἔχειν ('to have in the womb' = 'be pregnant') renders Hebrew הָרָה; the phrase is the LXX's standard pregnancy-idiom (cf. Isa 7:14 ἐν γαστρὶ ἕξει).
ἔχειςyou have / are pregnantPres Act Indic 2 Sg · ἔχωmain verb (in the pregnancy-idiom ἐν γαστρὶ ἔχεις)→ futuristic/proleptic present (the conception treated as already begun)ἔχω: 'have / hold'; in ἐν γαστρὶ ἔχεις the present states the pregnancy as a present reality, treating the promised conception as already accomplished — the same proleptic certainty as the annunciation of Isa 7:14.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τέξῃyou will bearFut Mid Indic 2 Sg · τίκτωmain verb (predictive: 'you will bear')→ predictive future (the promised birth)τίκτω (fut. mid. τέξῃ): 'bear / give birth'; the future of the deponent-middle stem; ἐν γαστρὶ ἔχεις καὶ τέξῃ υἱόν is the formulaic annunciation pair 'you are pregnant and will bear a son' (cf. Gen 16:11; Isa 7:14).
υἱόνa sonAccusativedirect object (the promised child)υἱός: 'son'; the promised Samson.
καὶandcoordinate conjunction (introducing the razor-prohibition)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
σίδηροςiron / razorNominativesubject (of ἀναβήσεται)σίδηρος: 'iron'; here metonymy for an iron blade/razor, rendering Hebrew מוֹרָה ('razor'); σίδηρος οὐκ ἀναβήσεται ('iron shall not come up') is the LXX's idiom for the third Nazirite stipulation — the unshorn hair (Num 6:5), which becomes the source and symbol of Samson's strength.
οὐκnotnegative particle (with ἀναβήσεται)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀναβήσεταιshall come upFut Mid Indic 3 Sg · ἀναβαίνωmain verb (prohibitive future: 'shall not come upon')→ prohibitive future (a permanent ordinance stated as fact)ἀναβαίνω: 'go up / come up'; renders עָלָה; the future as legislative prohibition ('no razor shall come up upon his head') is a Hebraism for a binding ordinance; the unshorn head is the visible badge of the Nazirite and the secret of Samson's strength (Judg 16:17).
ἐπὶuponpreposition + accusative (direction: 'upon his head')ἐπὶ: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticleτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλὴνheadAccusativeaccusative object of ἐπίκεφαλή: 'head'; renders רֹאשׁ; the head whose unshorn hair embodies the Nazirite vow; Samson's later loss of it (16:19) is the loss of his consecration and strength.
αὐτοῦhisGenitivegenitive of possession (the child's head)αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
ὅτιfor / becausecausal conjunction (grounding the razor-prohibition)ὅτι: 'for'; grounds the razor-ban in the child's status as a Nazirite of God.
ναζιρNaziritepredicate (indeclinable transliterated term)ναζιρ: transliteration of Hebrew נָזִיר (nazir, 'consecrated / separated one'); indeclinable Hebraism (some witnesses read ναζιραῖος, the Grecized form); a Nazirite is one set apart to YHWH by the vow of Num 6 — abstinence from wine, from corpse-contact, and from the razor; Samson is uniquely a Nazirite ἀπὸ τῆς κοιλίας, from the womb and for life. Note v. 7 restates this as ἅγιον θεοῦ ('holy to God'), interpreting the consecration.
θεοῦof GodGenitivegenitive (defining ναζιρ: 'a Nazirite of/to God')θεός: 'God'; the genitive θεοῦ marks the one to whom the child is consecrated; ναζιρ θεοῦ ('a Nazirite of God') and the parallel ἅγιον θεοῦ of v. 7 together define Samson's lifelong separation to YHWH.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίcopula (predicating ναζιρ θεοῦ of τὸ παιδάριον)→ predictive future (settled future status of the child)εἰμί (fut. ἔσται): 'be'; the future copula declares the child's lifelong identity as a Nazirite, fixed from birth rather than chosen later.
τὸtheNominativearticleτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδάριονchild / boyNominativesubject (of ἔσται)παιδάριον: 'little child / boy / lad'; diminutive of παῖς; renders נַעַר; the term for the promised child, recurring at v. 7 and v. 24 (the boy who grows up under YHWH's blessing).
ἀπὸfrompreposition + genitive (temporal origin: 'from the womb')ἀπὸ: preposition governing its complement and marking the relation specified by the clause.
τῆςtheGenitivearticleτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κοιλίαςwomb / bellyGenitivegenitive object of ἀπό (temporal: 'from the womb')κοιλία: 'belly / womb'; renders בֶּטֶן; ἀπὸ τῆς κοιλίας ('from the womb') marks Samson's consecration as congenital and lifelong, exceeding the ordinary temporary Nazirite vow — a separation that precedes any human choice.
καὶandcoordinate conjunction (introducing the mission-clause)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
αὐτὸςheNominativesubject (emphatic: 'he himself')αὐτός: the intensive pronoun 'he himself' foregrounds the child as the divinely-appointed agent of deliverance.
ἄρξεταιwill beginFut Mid Indic 3 Sg · ἄρχωmain verb (with infinitive: 'will begin to save')→ predictive future (an inaugurated, partial deliverance)ἄρχω (mid. ἄρχομαι): 'begin'; renders יָחֵל ('he will begin'); the deliberately partial ἄρξεται τοῦ σῶσαι ('he will begin to save') marks Samson's deliverance as inchoate, not complete — he inaugurates a rescue from the Philistines that Samuel and David will carry through.
τοῦto / of theGenitivearticle with articular infinitive (genitive of purpose/complement)τοῦ + infinitive: the articular infinitive τοῦ σῶσαι ('to save') is a common LXX complement after verbs of beginning, calquing the Hebrew infinitive construct לְהוֹשִׁיעַ.
σῶσαιto saveAor Act Inf · σῴζωcomplementary infinitive (object of ἄρξεται)→ aorist infinitiveσῴζω: 'save / deliver / rescue'; renders יָשַׁע; the deliverance-verb of the Judges cycle; the σωτήρ-language frames Samson within the line of YHWH-raised deliverers, though his deliverance is only a beginning.
τὸνtheAccusativearticle (with Ισραηλ)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσραηλIsraeldirect object of σῶσαι (indeclinable proper noun)Ισραηλ: transliteration of יִשְׂרָאֵל; indeclinable; the object of the promised deliverance — the same people whose apostasy opened the chapter (v. 1).
ἐκfrom / out ofpreposition + genitive (source of deliverance: 'from the hand of')ἐκ: preposition governing its complement and marking the relation specified by the clause.
χειρὸςhandGenitivegenitive object of ἐκ (idiom: 'out of the hand/power of')χείρ: 'hand'; ἐκ χειρός renders מִיַּד ('from the hand of'), a Hebraism for liberation from another's power; it answers exactly the ἐν χειρί ('into the hand') of v. 1 — the bondage YHWH imposed is the bondage Samson will begin to break.
ΦυλιστιιμPhilistinesgenitive of relationship (indeclinable: 'of the Philistines')Φυλιστιιμ: transliteration of פְּלִשְׁתִּים; indeclinable; the oppressors of v. 1, now named as those from whose grip the promised child will begin to rescue Israel.
6
καὶ εἰσῆλθεν ἡ γυνὴ καὶ εἶπεν τῷ ἀνδρὶ αὐτῆς λέγουσα ἄνθρωπος θεοῦ ἦλθεν πρός με καὶ εἶδος αὐτοῦ ὡς εἶδος ἀγγέλου θεοῦ φοβερὸν σφόδρα καὶ οὐκ ἠρώτησα αὐτόν πόθεν ἐστίν καὶ τὸ ὄνομα αὐτοῦ οὐκ ἀπήγγειλέν μοι
And the woman went in and spoke to her husband, saying, 'A man of God came to me, and his appearance was like the appearance of an angel of God, exceedingly fearsome; and I did not ask him where he was from, nor did he tell me his name.'
The woman relays the encounter to her husband. Her perception is carefully graded: she calls the visitor ἄνθρωπος θεοῦ ('a man of God', i.e. a prophet) whose appearance was like an ἄγγελος θεοῦ ('angel of God'); she has glimpsed the numinous (φοβερὸν σφόδρα) without grasping its full identity. The doubled negative — she did not ask, he did not tell — sets up Manoah's later name-question (v. 17).
Word-by-word analysis· 37 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἰσῆλθενwent in / cameAor Act Indic 3 Sg · εἰσέρχομαιmain verb (the woman returns to report)→ constative aorist (single completed movement)εἰσέρχομαι: 'enter / go in'; renders בּוֹא; the woman goes in (to the house, to her husband) to relay what she has seen and heard.
ἡtheNominativearticleἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwomanNominativesubjectγυνή: 'woman / wife'; the recipient of the revelation, now its first witness and reporter.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaid / spokeAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say / speak'; introduces the woman's report to her husband.
τῷthe / herDativearticle (with ἀνδρί)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνδρὶhusbandDativeindirect object (addressee: 'to her husband')ἀνήρ: 'man / husband'; renders אִישׁ; Manoah, here designated by his marital role as the woman reports to him.
αὐτῆςherGenitivegenitive of possession ('her husband')αὐτῆς: pronominal form marking person, possession, or reference within the clause.
λέγουσαsayingPres Act Ptc Fem Nom Sg · λέγωcircumstantial participle (redundant speech-marker introducing direct discourse)λέγω (pres. ptc.): the participle λέγουσα ('saying') after εἶπεν is a Hebraism calquing לֵאמֹר, the fixed marker introducing direct speech; redundant in Greek but standard in the LXX.
ἄνθρωποςmanNominativesubject (of ἦλθεν: 'a man of God came')ἄνθρωπος: 'man / human being'; the phrase ἄνθρωπος θεοῦ ('man of God') renders אִישׁ הָאֱלֹהִים, the standard designation of a prophet (cf. 1 Sam 9:6; 1 Kgs 17:18); the woman categorizes her visitor as a prophet, not yet recognizing his angelic-divine nature.
θεοῦof GodGenitivegenitive (defining ἄνθρωπος: 'man of God')θεός: 'God'; in ἄνθρωπος θεοῦ the genitive marks prophetic commission; the woman's reverent but limited assessment.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb of reported speech ('a man of God came')→ constative aorist (reporting the past visitation)ἔρχομαι: 'come / go'; renders בּוֹא; the woman reports the visitor's arrival as a past fact.
πρόςtopreposition + accusative (direction)πρός: preposition governing its complement and marking the relation specified by the clause.
μεmeAccusativeaccusative object of πρόςμε: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶδοςappearanceNominativesubject of verbless comparison ('his appearance was like...')εἶδος: 'form / appearance / visible aspect'; renders מַרְאֶה; the woman describes not the visitor's words but his awe-inspiring look; the repetition εἶδος … ὡς εἶδος ('appearance like the appearance') is a Semitic comparative idiom.
αὐτοῦhisGenitivegenitive of possession ('his appearance')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
ὡςlike / ascomparative particle ('like')ὡς: 'as / like'; renders כְּ; introduces the comparison of the man's appearance to that of an angel of God.
εἶδοςappearanceNominativepredicate of comparison ('like the appearance of...')εἶδος: repeated to form the Hebraistic comparison 'his appearance was like the appearance of an angel of God' — the woman senses the numinous quality of the visitor.
ἀγγέλουof an angelGenitivegenitive (defining εἶδος: 'appearance of an angel')ἄγγελος: 'angel / messenger'; the woman likens the visitor to an ἄγγελος θεοῦ; the reader knows (v. 3) this is exactly what he is — her simile is truer than she realizes.
θεοῦof GodGenitivegenitive (defining ἀγγέλου: 'angel of God')θεός: 'God'; ἀγγέλου θεοῦ ('angel of God') is here a variant of the ἄγγελος κυρίου of v. 3 — the woman's reverent description of the numinous figure.
φοβερὸνfearsome / awesomeNominativepredicate adjective (describing the εἶδος: 'fearsome')φοβερός: 'fearful / terrible / awe-inspiring'; renders נוֹרָא; the numinous dread (mysterium tremendum) that accompanies theophany; the visitor's appearance evokes holy fear, marking the boundary between the human and the divine.
σφόδραexceedinglyadverb of degree (intensifying φοβερόν)σφόδρα: 'very / exceedingly'; renders מְאֹד; intensifies the awe — the appearance was not merely impressive but overwhelmingly fearsome.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκnotnegative particle (with ἠρώτησα)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἠρώτησαI askedAor Act Indic 1 Sg · ἐρωτάωmain verb (negated: 'I did not ask')→ constative aorist (a thing left undone)ἐρωτάω: 'ask / question'; renders שָׁאַל; the woman's failure to ask the visitor's origin — perhaps from awe — leaves a gap that Manoah will try to fill in v. 17.
αὐτόνhimAccusativedirect object of ἠρώτησααὐτόν: lexical item interpreted according to its local syntactic role in this passage.
πόθενwhence / from whereinterrogative adverb (indirect question: 'where he is from')πόθεν: 'from where / whence'; introduces the indirect question about the visitor's origin; the woman did not probe his provenance.
ἐστίνhe isPres Act Indic 3 Sg · εἰμίverb of indirect question ('where he is from')→ stative presentεἰμί: 'be'; in the indirect question πόθεν ἐστίν ('where he is from') the present is retained as in the original (would-be) question.
καὶand / norcoordinate conjunction (with following negative: 'nor')καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τὸtheAccusativearticleτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἀπήγγειλεν ('his name')ὄνομα: 'name'; the visitor's undisclosed name; the withholding of the name is a recurring theophany-motif (cf. Gen 32:30) and is taken up directly in vv. 17–18.
αὐτοῦhisGenitivegenitive of possession ('his name')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
οὐκnotnegative particle (with ἀπήγγειλεν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀπήγγειλένhe told / declaredAor Act Indic 3 Sg · ἀπαγγέλλωmain verb (negated: 'he did not tell')→ constative aorist (the withheld disclosure)ἀπαγγέλλω: 'report / announce / declare'; renders נָגַד; the visitor withheld his name — the second half of the doubled silence (she did not ask, he did not tell), preparing for the climactic 'it is wonderful' of v. 18.
μοιto meDativeindirect object of ἀπήγγειλενμοι: lexical item interpreted according to its local syntactic role in this passage.
7
καὶ εἶπέν μοι ἰδοὺ σὺ ἐν γαστρὶ ἔχεις καὶ τέξῃ υἱόν καὶ νῦν μὴ πίῃς οἶνον καὶ μέθυσμα καὶ μὴ φάγῃς πᾶν ἀκάθαρτον ὅτι ἅγιον θεοῦ ἔσται τὸ παιδάριον ἀπὸ γαστρὸς ἕως ἡμέρας θανάτου αὐτοῦ
'And he said to me, "Behold, you are with child and shall bear a son; and now drink no wine or strong drink, and eat nothing unclean, for the child shall be holy to God from the womb until the day of his death."'
The woman quotes the Angel almost verbatim from vv. 4–5, but with one telling interpretive shift: where the Angel said ναζιρ θεοῦ ('a Nazirite of God', v. 5), she renders it ἅγιον θεοῦ ('holy to God') and extends the term ἀπὸ γαστρὸς ἕως ἡμέρας θανάτου αὐτοῦ ('from the womb until the day of his death'), making explicit that this is a lifelong, not temporary, consecration.
Word-by-word analysis· 35 words
καὶandnarrative conjunction (within reported speech)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπένhe saidAor Act Indic 3 Sg · λέγωmain verb (the woman quotes the Angel)→ constative aoristλέγω: 'say'; the woman introduces her quotation of the Angel's annunciation.
μοιto meDativeindirect objectμοι: lexical item interpreted according to its local syntactic role in this passage.
ἰδοὺbeholdpresentative interjectionἰδού: 'behold'; renders הִנֵּה; opens the quoted annunciation just as in v. 5.
σὺyouNominativesubject (emphatic)σύ: emphatic 2nd person pronoun in the quoted promise.
ἐνinpreposition + dative (pregnancy-idiom)ἐν: preposition governing its complement and marking the relation specified by the clause.
γαστρὶwombDativedative object of ἐν (idiom: 'with child')γαστήρ: 'womb / belly'; the pregnancy-idiom ἐν γαστρὶ ἔχειν, repeated from v. 5.
ἔχειςyou have / are pregnantPres Act Indic 2 Sg · ἔχωmain verb (pregnancy-idiom)→ proleptic presentἔχω: in ἐν γαστρὶ ἔχεις, the present states the conception as accomplished — see v. 5.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τέξῃyou will bearFut Mid Indic 2 Sg · τίκτωmain verb (predictive)→ predictive futureτίκτω: 'bear'; the annunciation-formula 'you are pregnant and will bear a son', repeated from v. 5.
υἱόνa sonAccusativedirect objectυἱός: 'son'; the promised Samson.
καὶandcoordinate conjunction (in the hinge καὶ νῦν)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
νῦνnowtemporal adverb (logical hinge to command)νῦν: 'now'; καὶ νῦν renders וְעַתָּה, the pivot to the imperative regimen, as in v. 4.
μὴnotnegative particle (prohibition)μὴ: Greek article marking definiteness and the role of the accompanying noun phrase.
πίῃςyou may drinkAor Act Subj 2 Sg · πίνωmain verb (prohibitive subjunctive)→ prohibitive aorist subjunctiveπίνω: 'drink'; μὴ πίῃς οἶνον repeats the Nazirite wine-prohibition of v. 4.
οἶνονwineAccusativedirect objectοἶνος: 'wine'; the Nazirite prohibition, as in v. 4.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
μέθυσμαstrong drinkAccusativedirect object (coordinate with οἶνον)μέθυσμα: 'strong drink'; renders שֵׁכָר; the second member of the Nazirite drink-prohibition, as in v. 4.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
μὴnotnegative particle (prohibition)μὴ: Greek article marking definiteness and the role of the accompanying noun phrase.
φάγῃςyou may eatAor Act Subj 2 Sg · ἐσθίωmain verb (prohibitive subjunctive)→ prohibitive aorist subjunctiveἐσθίω: 'eat'; μὴ φάγῃς πᾶν ἀκάθαρτον repeats the food-purity prohibition of v. 4.
πᾶνany / everyAccusativeadjective (with ἀκάθαρτον: 'anything unclean')πᾶς: 'all'; μή … πᾶν = 'nothing', the Hebraistic total negation.
ἀκάθαρτονuncleanAccusativesubstantivized adjective (direct object)ἀκάθαρτος: 'unclean'; the purity-term, as in v. 4.
ὅτιfor / becausecausal conjunction (grounding the regimen)ὅτι: 'for'; grounds the prohibitions in the child's consecrated status, as in v. 5.
ἅγιονholyNominativepredicate adjective ('shall be holy to God')ἅγιος: 'holy / set apart / consecrated'; renders קֹדֶשׁ / נָזִיר; the woman's interpretive rendering of the Angel's ναζιρ θεοῦ (v. 5) as ἅγιον θεοῦ ('holy to God') glosses the Nazirite status as consecration — separation to God; this becomes the chapter's key interpretation of Samson's identity.
θεοῦto God / of GodGenitivegenitive (defining ἅγιον: 'holy to God')θεός: 'God'; ἅγιον θεοῦ ('holy to God') names the one to whom the child is consecrated, parallel to ναζιρ θεοῦ of v. 5.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίcopula (predicating ἅγιον θεοῦ of τὸ παιδάριον)→ predictive futureεἰμί (fut. ἔσται): 'be'; declares the child's lifelong consecrated status, as in v. 5.
τὸtheNominativearticleτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδάριονchild / boyNominativesubject (of ἔσται)παιδάριον: 'child / boy'; the promised child, as in v. 5.
ἀπὸfrompreposition + genitive (temporal origin)ἀπὸ: preposition governing its complement and marking the relation specified by the clause.
γαστρὸςwombGenitivegenitive object of ἀπό ('from the womb')γαστήρ: 'womb / belly'; ἀπὸ γαστρός ('from the womb') matches ἀπὸ τῆς κοιλίας of v. 5, marking the consecration as congenital.
ἕωςuntilpreposition + genitive (temporal terminus: 'until')ἕως: 'until / as far as'; the woman's addition ἕως ἡμέρας θανάτου αὐτοῦ ('until the day of his death') extends the consecration over the whole of life — a lifelong Nazirite, unlike the temporary vow of Num 6.
ἡμέραςdayGenitivegenitive object of ἕως ('until the day')ἡμέρα: 'day'; ἡμέρας θανάτου ('day of death') marks the terminus of the lifelong consecration.
θανάτουof deathGenitivegenitive (defining ἡμέρας: 'day of death')θάνατος: 'death'; renders מָוֶת/מוֹת; the consecration runs to death — poignant given that Samson's greatest act comes precisely at his death (Judg 16:30).
αὐτοῦhisGenitivegenitive of possession ('his death')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
8
καὶ προσηύξατο Μανωε πρὸς κύριον καὶ εἶπεν ἐν ἐμοί κύριε Αδωναιε τὸν ἄνθρωπον τοῦ θεοῦ ὃν ἀπέστειλας ἐλθέτω δὴ ἔτι πρὸς ἡμᾶς καὶ συμβιβασάτω ἡμᾶς τί ποιήσωμεν τῷ παιδίῳ τῷ τικτομένῳ
And Manoah prayed to the LORD and said, 'I pray, O Lord Adonai, let the man of God whom you sent come again to us, and let him teach us what we should do for the child that is to be born.'
Manoah, having heard the report secondhand, prays for confirmation. The double vocative κύριε Αδωναιε ('O Lord Adonai') is an emphatic address to YHWH, doubling the Greek κύριος with a transliteration of אֲדֹנָי. His request — that the messenger return to teach (συμβιβασάτω) them their duty toward the child — shows reverent uncertainty rather than doubt; the answer comes immediately in v. 9.
Word-by-word analysis· 31 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
προσηύξατοprayedAor Mid Indic 3 Sg · προσεύχομαιmain verb (Manoah's act of prayer)→ constative aorist (a single act of supplication)προσεύχομαι: 'pray'; renders עָתַר/פָּלַל; the deponent middle is the standard LXX verb for petitionary prayer; Manoah addresses YHWH directly, seeking a second visitation.
ΜανωεManoahsubject (indeclinable proper noun)Μανωε: transliteration of מָנוֹחַ; indeclinable; Samson's father, now the active figure who seeks his own encounter with the divine messenger.
πρὸςtopreposition + accusative (direction of prayer)πρὸς: preposition governing its complement and marking the relation specified by the clause.
κύριονthe LORDAccusativeaccusative object of πρός (addressee of prayer)κύριος: rendering of the Tetragrammaton יהוה; Manoah prays to YHWH himself — confirming that the ἄγγελος κυρίου is YHWH's true emissary.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the prayer's words)→ constative aoristλέγω: 'say'; introduces the content of Manoah's prayer.
ἐνin / I praypreposition in entreaty-idiom (ἐν ἐμοί: 'please / I pray')ἐν: in the idiom ἐν ἐμοί ('on me / by me' = 'I pray / please') the LXX renders Hebrew בִּי, a deferential entreaty-particle ('pray, my lord'); cf. Gen 43:20; 44:18 LXX.
ἐμοίmeDativedative in entreaty-idiom (ἐν ἐμοί: 'I beseech')ἐγώ (dat. ἐμοί): in ἐν ἐμοί the pronoun forms a fixed deferential entreaty-formula rendering Hebrew בִּי ('please / I beg').
κύριεO LordVocativevocative (address to YHWH)κύριος (voc. κύριε): rendering of אֲדֹנָי/יהוה; the vocative addresses YHWH directly; here doubled with the transliterated Αδωναιε for emphasis.
ΑδωναιεAdonai / Lordvocative apposition (indeclinable transliteration)Αδωναιε: transliteration of Hebrew אֲדֹנָי ('my Lord'); indeclinable; the doubled κύριε Αδωναιε renders the solemn Hebrew address אֲדֹנָי יהוה ('Lord GOD'), an especially reverent invocation of the deity in petition.
τὸνtheAccusativearticle (with ἄνθρωπον)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωπονmanAccusativeaccusative (proleptic subject of ἐλθέτω: 'let the man come')ἄνθρωπος: 'man'; ἄνθρωπον τοῦ θεοῦ ('man of God') echoes the woman's designation (v. 6); the accusative is fronted before the imperative ἐλθέτω in a Hebraizing topicalization ('as for the man of God ... let him come').
τοῦof theGenitivearticle (with θεοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive (defining ἄνθρωπον: 'man of God')θεός: 'God'; in ἄνθρωπος τοῦ θεοῦ the genitive marks prophetic commission — Manoah, like his wife, calls the visitor a 'man of God'.
ὃνwhomAccusativerelative pronoun (object of ἀπέστειλας)ὅς: relative pronoun; introduces the clause 'whom you sent', acknowledging YHWH as the sender of the visitor.
ἀπέστειλαςyou sentAor Act Indic 2 Sg · ἀποστέλλωverb of relative clause ('whom you sent')→ constative aoristἀποστέλλω: 'send / commission'; renders שָׁלַח; Manoah confesses that YHWH himself dispatched the messenger — an implicit recognition of the encounter's divine origin.
ἐλθέτωlet him comeAor Act Impv 3 Sg · ἔρχομαιmain verb (3rd person imperative: the petition proper)→ aorist imperative of request (entreaty addressed to God)ἔρχομαι (aor. impv. ἐλθέτω): 'come'; the third-person imperative expresses Manoah's petition that the messenger return — a request directed to God, who controls the messenger's coming.
δὴplease / nowhortatory particle (softening the petition)δή: precative particle rendering נָא; lends the entreaty its deferential, urgent tone — 'let him come, I pray.'
ἔτιagain / yetadverb (temporal: 'once more / again')ἔτι: 'still / yet / again'; renders עוֹד; Manoah asks for a second visitation — 'let him come again to us.'
πρὸςtopreposition + accusative (direction)πρὸς: preposition governing its complement and marking the relation specified by the clause.
ἡμᾶςusAccusativeaccusative object of πρόςἐγώ (pl. ἡμᾶς): 'us'; Manoah includes himself with his wife — he wishes to share in the revelation she alone received.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
συμβιβασάτωlet him instructAor Act Impv 3 Sg · συμβιβάζωmain verb (3rd person imperative: second petition)→ aorist imperative of requestσυμβιβάζω: 'bring together / instruct / teach'; renders יָרָה (Hiphil, 'teach') here; the LXX uses συμβιβάζω for divine instruction (cf. Exod 4:12, 15; Isa 40:13 cited at 1 Cor 2:16); Manoah seeks practical teaching on how to raise the consecrated child.
ἡμᾶςusAccusativedirect object of συμβιβασάτωἡμᾶς: lexical item interpreted according to its local syntactic role in this passage.
τίwhatAccusativeinterrogative pronoun (object of ποιήσωμεν, indirect question)τίς: interrogative 'what / who'; introduces the indirect question 'what we should do', the content of the requested instruction.
ποιήσωμενwe should doAor Act Subj 1 Pl · ποιέωverb of deliberative indirect question ('what we should do')→ deliberative aorist subjunctive (what course to take)ποιέω: 'do / make'; the deliberative subjunctive in the indirect question expresses uncertainty about the right course — Manoah wants guidance for raising the child rightly.
τῷfor theDativearticle (with παιδίῳ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίῳchildDativedative of advantage ('for the child')παιδίον: 'young child / infant'; diminutive of παῖς; a near-synonym of παιδάριον (vv. 5, 7); the dative of advantage marks the child as the beneficiary of the parents' conduct.
τῷtheDativearticle (with the participle τικτομένῳ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
τικτομένῳthat is to be bornPres Mid/Pass Ptc Neut Dat Sg · τίκτωattributive participle (modifying παιδίῳ: 'the child being born')τίκτω (pres. pass. ptc.): 'be born'; the attributive participle τῷ τικτομένῳ ('that is being/to be born') treats the not-yet-conceived child as already on the way, echoing the proleptic certainty of the annunciation (ἐν γαστρὶ ἔχεις, v. 5).
9
καὶ εἰσήκουσεν ὁ θεὸς τῆς φωνῆς Μανωε καὶ ἦλθεν ὁ ἄγγελος τοῦ θεοῦ ἔτι πρὸς τὴν γυναῖκα καὶ αὕτη ἐκάθητο ἐν ἀγρῷ καὶ Μανωε ὁ ἀνὴρ αὐτῆς οὐκ ἦν μετ᾿ αὐτῆς
And God listened to the voice of Manoah, and the angel of God came again to the woman as she was sitting in the field; and Manoah her husband was not with her.
God answers Manoah's prayer (εἰσήκουσεν, 'listened/heeded'), but with a pointed irony: the Angel returns again to the woman, not to Manoah, and again she is alone (Μανωε … οὐκ ἦν μετ᾿ αὐτῆς). The revelation continues to come through the wife; Manoah's prayer is granted, but the divine initiative keeps its own course.
Word-by-word analysis· 31 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἰσήκουσενlistened / heededAor Act Indic 3 Sg · εἰσακούωmain verb (divine response to prayer)→ constative aorist (God's effective hearing)εἰσακούω: 'hear / heed / answer'; renders שָׁמַע (often 'hear favorably'); the compound εἰσ- intensifies to 'give heed / answer'; with the genitive τῆς φωνῆς it means God answered Manoah's prayer.
ὁtheNominativearticle (with θεός)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject (of εἰσήκουσεν)θεός: 'God'; renders אֱלֹהִים; here the one who hears prayer; the chapter alternates θεός and κύριος, both denoting the God of Israel who acts through his Angel.
τῆςtheGenitivearticle (with φωνῆς)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of εἰσήκουσεν ('heeded the voice')φωνή: 'voice / sound'; renders קוֹל; the idiom εἰσακούω τῆς φωνῆς ('hear the voice') means 'answer the prayer'; the genitive is the object of the verb of hearing.
Μανωεof Manoahgenitive of possession (indeclinable: 'Manoah's voice')Μανωε: indeclinable; the genitive relation ('the voice of Manoah') is unmarked on the indeclinable name.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (the second arrival of the Angel)→ constative aoristἔρχομαι: 'come'; the Angel's second coming, granting Manoah's request — though, pointedly, again to the woman.
ὁtheNominativearticle (with ἄγγελος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοςangelNominativesubject (of ἦλθεν)ἄγγελος: 'angel / messenger'; ἄγγελος τοῦ θεοῦ ('angel of God') here, equivalent to the ἄγγελος κυρίου of v. 3; the same divine emissary returns.
τοῦof theGenitivearticle (with θεοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive of relationship ('angel of God')θεός: 'God'; the genitive identifies whose messenger; ἄγγελος τοῦ θεοῦ and ἄγγελος κυρίου are used interchangeably across the chapter.
ἔτιagainadverb (temporal: 'again / once more')ἔτι: 'again / still'; renders עוֹד; marks this as the second visitation, answering Manoah's request for the messenger to come ἔτι (v. 8).
πρὸςtopreposition + accusative (direction)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with γυναῖκα)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwomanAccusativeaccusative object of πρός (recipient)γυνή: 'woman / wife'; the Angel comes again to the woman — the revelation persists in coming through her, despite Manoah's prayer.
καὶandcoordinate conjunction (circumstantial: 'while')καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
αὕτηsheNominativesubject (demonstrative as pronoun: 'she')οὗτος (fem. αὕτη): demonstrative 'this (woman)' used as a personal pronoun 'she'; introduces the circumstantial clause describing where she was.
ἐκάθητοwas sittingImpf Mid Indic 3 Sg · κάθημαιmain verb of circumstantial clause ('she was sitting')→ imperfect of attendant circumstance (ongoing setting)κάθημαι: 'sit / be seated'; the imperfect ἐκάθητο sets the background scene — she was sitting in the field when the Angel reappeared.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
ἀγρῷfieldDativedative of place ('in the field')ἀγρός: 'field / countryside'; renders שָׂדֶה; the open field is the setting of the second encounter; the woman's solitude there underlines that Manoah was absent.
καὶandcoordinate conjunction (introducing the absence-note)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ΜανωεManoahsubject of the negated clause (indeclinable)Μανωε: indeclinable; the note of his absence (οὐκ ἦν μετ᾿ αὐτῆς) underscores the irony that the Angel again bypasses the one who prayed.
ὁthe / herNominativearticle (with ἀνήρ)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνὴρhusbandNominativeapposition to Μανωε ('Manoah her husband')ἀνήρ: 'man / husband'; in apposition, identifying Manoah by his marital relation to the woman.
αὐτῆςherGenitivegenitive of possession ('her husband')αὐτῆς: pronominal form marking person, possession, or reference within the clause.
οὐκnotnegative particle (with ἦν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (negated: 'was not with her')→ imperfect of attendant circumstanceεἰμί (impf. ἦν): 'be'; the negated imperfect notes Manoah's absence at the moment of the second appearance, motivating the woman's run to fetch him (v. 10).
μετ᾿withpreposition + genitive (accompaniment, elided before vowel)μετά + genitive: 'with'; μετ᾿ αὐτῆς ('with her'); the elision before the rough-breathed pronoun is standard.
αὐτῆςherGenitivegenitive object of μετάαὐτῆς: lexical item interpreted according to its local syntactic role in this passage.
10
καὶ ἐτάχυνεν ἡ γυνὴ καὶ ἔδραμεν καὶ ἀνήγγειλεν τῷ ἀνδρὶ αὐτῆς καὶ εἶπεν πρὸς αὐτόν ἰδοὺ ὦπται πρός με ὁ ἀνήρ ὃς ἦλθεν ἐν ἡμέρᾳ πρός με
And the woman hurried and ran and reported to her husband, and said to him, 'Behold, the man who came to me the other day has appeared to me.'
A staccato chain of verbs (ἐτάχυνεν … ἔδραμεν … ἀνήγγειλεν … εἶπεν) conveys the woman's eager haste to bring her absent husband. Her announcement uses the theophany-verb ὦπται ('has appeared', perfect of ὁράω), the same root as the Angel's appearing in v. 3, identifying the visitor as 'the man who came to me the other day.'
Word-by-word analysis· 27 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐτάχυνενhurried / made hasteAor Act Indic 3 Sg · ταχύνωmain verb (first in the haste-sequence)→ ingressive aorist (set herself to hurry)ταχύνω: 'hasten / make haste'; renders מִהֵר; the first of a rapid verb-chain conveying the woman's eagerness to bring her husband to the messenger.
ἡtheNominativearticle (with γυνή)ἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwomanNominativesubjectγυνή: 'woman / wife'; the eager protagonist who again mediates between the Angel and Manoah.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔδραμενranAor Act Indic 3 Sg · τρέχωmain verb (second in the haste-sequence)→ constative aoristτρέχω (aor. ἔδραμεν): 'run'; renders רוּץ; the running underscores her urgency to fetch Manoah before the visitor departs.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνήγγειλενreported / announcedAor Act Indic 3 Sg · ἀναγγέλλωmain verb (third in the haste-sequence)→ constative aoristἀναγγέλλω: 'report / announce / tell'; renders נָגַד; the woman brings word to her husband of the messenger's return.
τῷthe / herDativearticle (with ἀνδρί)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνδρὶhusbandDativeindirect object ('to her husband')ἀνήρ: 'husband'; Manoah, the addressee of the report.
αὐτῆςherGenitivegenitive of possessionαὐτῆς: pronominal form marking person, possession, or reference within the clause.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing direct speech)→ constative aoristλέγω: 'say'; introduces her words to Manoah.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
αὐτόνhimAccusativeaccusative object of πρόςαὐτόν: lexical item interpreted according to its local syntactic role in this passage.
ἰδοὺbeholdpresentative interjectionἰδού: 'behold'; renders הִנֵּה; fixes Manoah's attention on the news of the messenger's reappearance.
ὦπταιhas appearedPerf Mid/Pass Indic 3 Sg · ὁράωmain verb of reported speech (theophany-perfect)→ resultative perfect (the visitor stands present/visible)ὁράω (perf. pass. ὦπται): 'has appeared / has been seen'; the perfect of the theophany-verb (cf. ὤφθη, v. 3) stresses the abiding result — 'he has appeared and is here'; the same root frames both visitations.
πρόςtopreposition + accusative (direction)πρός: preposition governing its complement and marking the relation specified by the clause.
μεmeAccusativeaccusative object of πρόςμε: lexical item interpreted according to its local syntactic role in this passage.
ὁtheNominativearticle (with ἀνήρ)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνήρmanNominativesubject of ὦπται ('the man has appeared')ἀνήρ: 'man'; the woman still calls the visitor simply 'the man' — her perception of his nature remains, like Manoah's, incomplete until v. 21.
ὃςwhoNominativerelative pronoun (subject of ἦλθεν)ὅς: relative pronoun; introduces the identifying clause 'who came to me the other day', linking this appearance to the first (v. 3).
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιverb of relative clause ('who came')→ constative aoristἔρχομαι: 'come'; recalls the first visitation; the woman identifies the present visitor with the earlier one.
ἐνon / inpreposition + dative (temporal: 'on the day')ἐν: preposition governing its complement and marking the relation specified by the clause.
ἡμέρᾳdayDativedative of time ('on the [other] day')ἡμέρα: 'day'; ἐν ἡμέρᾳ here means 'on that day / the other day', referring back to the first visitation; the bare dative of time marks the earlier occasion.
πρόςtopreposition + accusative (direction)πρός: preposition governing its complement and marking the relation specified by the clause.
μεmeAccusativeaccusative object of πρόςμε: lexical item interpreted according to its local syntactic role in this passage.
11
καὶ ἀνέστη καὶ ἐπορεύθη Μανωε ὀπίσω τῆς γυναικὸς αὐτοῦ καὶ ἦλθεν πρὸς τὸν ἄνδρα καὶ εἶπεν αὐτῷ εἰ σὺ εἶ ὁ ἀνὴρ ὁ λαλήσας πρὸς τὴν γυναῖκα καὶ εἶπεν ὁ ἄγγελος ἐγώ
And Manoah arose and went after his wife, and came to the man and said to him, 'Are you the man who spoke to the woman?' And the angel said, 'I am.'
Manoah follows his wife (ὀπίσω τῆς γυναικός — literally 'behind his wife', again subordinating his role to hers) to verify the visitor's identity. His question εἰ σὺ εἶ ὁ ἀνὴρ ὁ λαλήσας ('are you the man who spoke?') receives the terse self-identification ἐγώ ('I [am]'), the bare emphatic pronoun, mildly evoking the divine self-designation.
Word-by-word analysis· 32 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνέστηaroseAor Act Indic 3 Sg · ἀνίστημιmain verb (Manoah rises to follow)→ constative aorist (ingressive: got up)ἀνίστημι (intrans. aor. ἀνέστη): 'rise / stand up'; renders קוּם; the action-initiating verb 'he arose' commonly opens a new movement in Hebrew narrative.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb (Manoah's movement)→ constative aoristπορεύομαι: 'go / journey'; renders הָלַךְ; the deponent (aor. pass. form) verb of motion; Manoah goes after his wife to the field.
ΜανωεManoahsubject (indeclinable)Μανωε: indeclinable proper noun; finally Manoah himself goes to meet the messenger.
ὀπίσωafter / behindpreposition + genitive ('after his wife')ὀπίσω: 'behind / after'; renders אַחֲרֵי; Manoah goes 'behind / after his wife' — she leads, he follows, again deferring to her precedence in the encounter.
τῆςthe / hisGenitivearticle (with γυναικός)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικὸςwifeGenitivegenitive object of ὀπίσω ('after his wife')γυνή (gen. γυναικός): 'wife'; the one Manoah follows to the place of the encounter.
αὐτοῦhisGenitivegenitive of possession ('his wife')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (Manoah reaches the visitor)→ constative aoristἔρχομαι: 'come'; Manoah arrives at the man to question him.
πρὸςtopreposition + accusative (direction)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τὸνtheAccusativearticle (with ἄνδρα)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνδραmanAccusativeaccusative object of πρός (the visitor)ἀνήρ (acc. ἄνδρα): 'man'; the visitor, still called 'the man' from the human perspective of Manoah and his wife.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Manoah's question)→ constative aoristλέγω: 'say'; introduces Manoah's question to verify the visitor's identity.
αὐτῷto himDativeindirect objectαὐτῷ: lexical item interpreted according to its local syntactic role in this passage.
εἰwhether / are...?interrogative particle (direct question marker)εἰ: normally 'if', here introducing a direct question ('are you...?'), a Hebraism calquing the interrogative הֲ; common in LXX direct questions.
σὺyouNominativesubject (emphatic: 'you')σύ: emphatic 2nd person pronoun in the verification-question 'are you the man?'
εἶarePres Act Indic 2 Sg · εἰμίcopula (in the question 'are you the man?')→ stative presentεἰμί (2 sg. εἶ): 'be'; the copula of Manoah's identity-question.
ὁtheNominativearticle (with ἀνήρ)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνὴρmanNominativepredicate nominative ('the man')ἀνήρ: 'man'; the predicate of the verification-question.
ὁthe / whoNominativearticle (with the participle λαλήσας, attributive)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαλήσαςwho spokeAor Act Ptc Masc Nom Sg · λαλέωattributive participle (modifying ὁ ἀνήρ: 'the man who spoke')λαλέω (aor. ptc.): 'speak'; the articular participle ὁ λαλήσας ('the one who spoke') identifies the visitor as the speaker of the earlier annunciation; Manoah seeks to confirm continuity with the first visit.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with γυναῖκα)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwomanAccusativeaccusative object of πρόςγυνή: 'woman / wife'; the one to whom the visitor spoke at the first visitation.
καὶandnarrative conjunction (introducing the Angel's reply)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (the Angel's reply)→ constative aoristλέγω: 'say'; introduces the Angel's brief self-identifying reply.
ὁtheNominativearticle (with ἄγγελος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοςangelNominativesubject (of εἶπεν)ἄγγελος: 'angel'; the narrator names the respondent as the Angel — though Manoah still takes him for 'the man' — sustaining the dramatic irony for the reader.
ἐγώI / I amNominativesubject pronoun as full reply ('I [am he]')ἐγώ: the emphatic 1st person pronoun standing alone as a complete affirmative answer ('I am [he]'), calquing the Hebrew אֲנִי / אָנֹכִי; its bare, weighty self-affirmation faintly echoes the divine self-identification, fitting a figure who blurs into YHWH.
12
καὶ εἶπεν Μανωε νῦν ἐλεύσεται ὁ λόγος σου τίς ἔσται κρίσις τοῦ παιδίου καὶ τὰ ποιήματα αὐτοῦ
And Manoah said, 'Now let your word come to pass. What shall be the ordinance for the child and his deeds?'
Manoah accepts the word — νῦν ἐλεύσεται ὁ λόγος σου ('now let your word come to pass') is a confident affirmation of the promise's fulfillment — and asks for practical guidance: τίς ἔσται κρίσις τοῦ παιδίου ('what shall be the rule/ordinance for the child') and his manner of life (τὰ ποιήματα αὐτοῦ).
Word-by-word analysis· 17 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Manoah's affirmation and question.
ΜανωεManoahsubject (indeclinable)Μανωε: indeclinable proper noun.
νῦνnowtemporal adverb ('now')νῦν: 'now'; renders עַתָּה; here introduces Manoah's confident expectation that the promised word will come true.
ἐλεύσεταιwill come / come to passFut Mid Indic 3 Sg · ἔρχομαιmain verb ('let your word come to pass')→ predictive future (with optative-like force of acceptance)ἔρχομαι (fut. ἐλεύσεται): 'come'; with λόγος as subject it means 'come to pass / be fulfilled' (cf. the Hebrew idiom of a word 'coming'); Manoah affirms his expectation that the promise will be realized; the same idiom recurs at v. 17 (ἔλθοι τὸ ῥῆμά σου).
ὁthe / yourNominativearticle (with λόγος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγοςwordNominativesubject (of ἐλεύσεται: 'your word')λόγος: 'word / statement'; renders דָּבָר; the Angel's promised announcement, whose fulfillment Manoah affirms.
σουyourGenitivegenitive of possession ('your word')σου: pronominal form marking person, possession, or reference within the clause.
τίςwhatNominativeinterrogative pronoun (subject of ἔσται: 'what shall be')τίς: interrogative 'what / which'; introduces Manoah's direct question about the rule governing the child.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίcopula (in the question 'what shall be the rule')→ predictive futureεἰμί (fut. ἔσται): 'be'; the future copula of the question concerning the child's regimen.
κρίσιςrule / ordinance / mannerNominativepredicate nominative ('what shall be the ordinance')κρίσις: 'judgment / ordinance / rule / manner'; renders מִשְׁפָּט, which in this context means the prescribed 'rule / custom / regimen' governing the child's life — Manoah asks for the binding ordinance under which Samson must be raised.
τοῦof theGenitivearticle (with παιδίου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίουchildGenitivegenitive (defining κρίσις: 'ordinance for the child')παιδίον: 'young child'; renders נַעַר; the child whose 'rule of life' Manoah seeks to learn.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τὰtheNominativearticle (with ποιήματα)τὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ποιήματαdeeds / doingsNominativenominative (coordinate with κρίσις: 'and his deeds')ποίημα (pl. ποιήματα): 'thing made / deed / work'; here 'the child's doings / manner of acting'; renders the Hebrew מַעֲשֶׂה ('deed, way of acting'); Manoah asks both the rule and the practice — how the consecrated boy is to live and act.
αὐτοῦhisGenitivegenitive of possession ('his deeds')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
13
καὶ εἶπεν ὁ ἄγγελος κυρίου πρὸς Μανωε ἀπὸ πάντων ὧν εἴρηκα πρὸς τὴν γυναῖκα φυλάξεται
And the angel of the LORD said to Manoah, 'From all that I have said to the woman she shall keep herself.'
The Angel of the LORD answers by referring Manoah back to what was already spoken to the woman: ἀπὸ πάντων ὧν εἴρηκα ('from all that I have said'); the perfect εἴρηκα stresses the abiding validity of the earlier instruction. The verb φυλάξεται ('she shall keep/guard') picks up φύλαξαι of v. 4 — the regimen is unchanged and falls on the mother.
Word-by-word analysis· 15 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces the Angel's reply to Manoah's question.
ὁtheNominativearticle (with ἄγγελος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοςangelNominativesubject (with κυρίου)ἄγγελος: 'angel'; ἄγγελος κυρίου ('angel of the LORD'), the same divine emissary, here answering Manoah directly.
κυρίουof the LORDGenitivegenitive of relationship ('angel of the LORD')κύριος: rendering of the Tetragrammaton יהוה; the genitive identifies the Angel as YHWH's messenger.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
ΜανωεManoahaccusative object of πρός (indeclinable)Μανωε: indeclinable proper noun; the addressee.
ἀπὸfrompreposition + genitive ('from all that...')ἀπό: 'from'; here in the idiom 'keep oneself from' — abstain from all the things named.
πάντωνallGenitivegenitive object of ἀπό ('from all things')πᾶς: 'all'; the totality of the prohibitions already given to the woman is reaffirmed without alteration.
ὧνwhichGenitiverelative pronoun (object of εἴρηκα, attracted to gen.)ὅς: relative pronoun; the genitive ὧν is attracted to the case of its antecedent πάντων — 'all (the things) which I have said.'
εἴρηκαI have saidPerf Act Indic 1 Sg · λέγω (εἴρω)verb of relative clause ('which I have said')→ resultative perfect (the standing validity of the instruction)λέγω/εἴρω (perf. εἴρηκα): 'have said / spoken'; the perfect stresses that the instruction already given to the woman remains in force — nothing is added or changed; cf. the same perfect in oracular speech.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with γυναῖκα)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwomanAccusativeaccusative object of πρόςγυνή: 'woman / wife'; the Angel points Manoah back to the instruction already given to her — she remains the primary recipient.
φυλάξεταιshe shall keep / guard herselfFut Mid Indic 3 Sg · φυλάσσωmain verb (the imperatival future: 'she shall keep')→ imperatival future (binding command of observance)φυλάσσω (fut. mid. φυλάξεται): 'guard / keep / observe'; the middle 'keep herself / be on guard' echoes φύλαξαι of v. 4; the future has imperatival force ('she shall observe'); the regimen is reaffirmed as falling upon the mother.
14
ἀπὸ παντός ὃ ἐκπορεύεται ἐξ ἀμπέλου τοῦ οἴνου οὐ φάγεται καὶ οἶνον καὶ σικερα μέθυσμα μὴ πιέτω καὶ πᾶν ἀκάθαρτον μὴ φαγέτω πάντα ὅσα ἐνετειλάμην αὐτῇ φυλάξεται
From everything that comes out of the vine of wine she shall not eat, and let her not drink wine or strong drink, and let her not eat anything unclean; all that I commanded her she shall keep.
The Angel enumerates the abstentions: from all produce of the vine (ἐξ ἀμπέλου τοῦ οἴνου — Num 6:4), from wine and strong drink (οἶνον καὶ σικερα μέθυσμα), and from everything unclean. The doubled σικερα μέθυσμα juxtaposes the transliterated Hebrew שֵׁכָר with its Greek gloss. The verse closes with an inclusio: πάντα ὅσα ἐνετειλάμην … φυλάξεται ('all I commanded … she shall keep'), echoing v. 13.
Word-by-word analysis· 27 words
ἀπὸfrompreposition + genitive ('from everything')ἀπό: 'from'; in the 'abstain from' idiom governing the vine-produce prohibition.
παντόςeverythingGenitivegenitive object of ἀπό ('from everything that...')πᾶς: 'all / everything'; the totality of vine-produce to be avoided.
ὃwhich / thatNominativerelative pronoun (subject of ἐκπορεύεται)ὅς (neut. ὅ): relative pronoun; 'that which comes out of the vine' — anything produced by the grapevine.
ἐκπορεύεταιcomes out / proceedsPres Mid Indic 3 Sg · ἐκπορεύομαιverb of relative clause ('that comes from the vine')→ gnomic/customary present (whatever habitually issues from the vine)ἐκπορεύομαι: 'go out / come forth'; renders יָצָא; 'all that comes out of the vine' = every grape-product (grapes, raisins, juice, wine, vinegar), the full Nazirite vine-abstinence of Num 6:3–4.
ἐξout of / frompreposition + genitive (source: 'from the vine')ἐξ: preposition governing its complement and marking the relation specified by the clause.
ἀμπέλουvineGenitivegenitive object of ἐξ (source: 'the vine')ἄμπελος: 'vine / grapevine'; renders גֶּפֶן; the grapevine whose every product the Nazirite must shun; the phrase ἄμπελος τοῦ οἴνου ('vine of wine') specifies the wine-producing grapevine.
τοῦof theGenitivearticle (with οἴνου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴνουof wineGenitivegenitive (defining ἀμπέλου: 'vine of wine')οἶνος: 'wine'; ἄμπελος τοῦ οἴνου ('the wine-vine') renders גֶּפֶן הַיַּיִן (Num 6:4), specifying the grapevine as the source of forbidden produce.
οὐnotnegative particle (with φάγεται)οὐ: Greek article marking definiteness and the role of the accompanying noun phrase.
φάγεταιshe shall eatFut Mid Indic 3 Sg · ἐσθίωmain verb (prohibitive future: 'she shall not eat')→ imperatival future (binding prohibition)ἐσθίω (fut. mid. φάγεται): 'eat'; the future with οὐ functions as an absolute prohibition ('she shall not eat'), extending the vine-abstinence to solid grape-products as well as drink.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οἶνονwineAccusativedirect object of πιέτωοἶνος: 'wine'; the wine-abstinence restated, as in vv. 4, 7.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
σικεραstrong drink (sikera)direct object (indeclinable transliteration, with μέθυσμα)σικερα: indeclinable transliteration of Hebrew שֵׁכָר (shekar, fermented/intoxicating drink); the LXX often leaves it transliterated and then glosses it with μέθυσμα ('strong drink'); the pair σικερα μέθυσμα juxtaposes the Hebrew loanword with its Greek explanation.
μέθυσμαstrong drinkAccusativedirect object (Greek gloss in apposition to σικερα)μέθυσμα: 'intoxicating drink'; the Greek gloss appositional to the transliterated σικερα — 'sikera, that is, strong drink'; together they render the Nazirite שֵׁכָר prohibition.
μὴnotnegative particle (prohibition with imperative)μὴ: Greek article marking definiteness and the role of the accompanying noun phrase.
πιέτωlet her drinkAor Act Impv 3 Sg · πίνωmain verb (3rd person prohibitive imperative: 'let her not drink')→ prohibitive aorist imperativeπίνω (aor. impv. πιέτω): 'drink'; the third-person prohibitive imperative 'let her not drink' restates the wine/strong-drink abstinence imposed on the mother.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
πᾶνany / everyAccusativeadjective (with ἀκάθαρτον: 'anything unclean')πᾶς: 'all'; with the negative μή = 'nothing unclean', the Hebraistic total negation.
ἀκάθαρτονuncleanAccusativesubstantivized adjective (direct object of φαγέτω)ἀκάθαρτος: 'unclean'; the food-purity prohibition, as in vv. 4, 7.
μὴnotnegative particle (prohibition with imperative)μὴ: Greek article marking definiteness and the role of the accompanying noun phrase.
φαγέτωlet her eatAor Act Impv 3 Sg · ἐσθίωmain verb (3rd person prohibitive imperative: 'let her not eat')→ prohibitive aorist imperativeἐσθίω (aor. impv. φαγέτω): 'eat'; the prohibitive imperative restates the unclean-food abstinence for the mother.
πάνταall thingsAccusativedirect object of φυλάξεται (summary: 'all that...')πᾶς (neut. pl. πάντα): 'all things'; the summarizing 'all that I commanded her', forming an inclusio with ἀπὸ πάντων of v. 13.
ὅσαwhatever / as much asAccusativerelative pronoun (object of ἐνετειλάμην: 'whatever I commanded')ὅσος: 'as much/many as / whatever'; the relative quantifier; πάντα ὅσα ('all that') is a fixed LXX summarizing phrase rendering כֹּל אֲשֶׁר.
ἐνετειλάμηνI commandedAor Mid Indic 1 Sg · ἐντέλλομαιverb of relative clause ('whatever I commanded')→ constative aorist (the totality of the charge given)ἐντέλλομαι: 'command / charge / order'; renders צִוָּה; the deponent middle is the standard LXX verb for authoritative command; here the Angel sums up the whole regimen as his binding charge to the woman.
αὐτῇherDativeindirect object of ἐνετειλάμην ('commanded her')αὐτῇ: lexical item interpreted according to its local syntactic role in this passage.
φυλάξεταιshe shall keep / observeFut Mid Indic 3 Sg · φυλάσσωmain verb (summary: 'she shall keep')→ imperatival future (binding observance)φυλάσσω (fut. mid. φυλάξεται): 'keep / observe'; the closing verb forms an inclusio with the same verb at the end of v. 13 and with φύλαξαι (v. 4) — the entire regimen is summed up as a charge for the mother to keep.
15
καὶ εἶπεν Μανωε πρὸς τὸν ἄγγελον κυρίου κατάσχωμεν ὧδέ σε καὶ ποιήσωμεν ἐνώπιόν σου ἔριφον αἰγῶν
And Manoah said to the angel of the LORD, 'Let us detain you here and prepare before you a kid of the goats.'
Manoah, taking the visitor for a man of God, offers customary hospitality — to detain him (κατάσχωμεν) and prepare a kid. The offer of a young goat (ἔριφον αἰγῶν) recalls Gideon's hospitality to the Angel (Judg 6:19) and Abraham's at Mamre (Gen 18); what Manoah intends as a meal will become, at the Angel's redirection (v. 16), a whole burnt offering to YHWH.
Word-by-word analysis· 16 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Manoah's offer of hospitality.
ΜανωεManoahsubject (indeclinable)Μανωε: indeclinable proper noun.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τὸνtheAccusativearticle (with ἄγγελον)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελονangelAccusativeaccusative object of πρός (with κυρίου)ἄγγελος (acc. ἄγγελον): 'angel'; the narrator names the addressee as the Angel of the LORD, though Manoah still supposes him a man (cf. v. 16).
κυρίουof the LORDGenitivegenitive of relationship ('angel of the LORD')κύριος: rendering of the Tetragrammaton יהוה; the genitive marks whose messenger the figure is.
κατάσχωμενlet us detain / hold backAor Act Subj 1 Pl · κατέχωmain verb (hortatory subjunctive: 'let us detain')→ hortatory aorist subjunctive (proposal of hospitality)κατέχω: 'hold back / detain / restrain'; renders עָצַר; the hortatory subjunctive proposes detaining the visitor for a meal — the standard gesture of hospitality to a guest of honor.
ὧδέhereadverb of place ('here')ὧδε: 'here / in this place'; renders פֹּה; marks the place where Manoah would have the visitor stay to receive hospitality.
σεyouAccusativedirect object of κατάσχωμενσε: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ποιήσωμενlet us prepare / makeAor Act Subj 1 Pl · ποιέωmain verb (hortatory subjunctive: 'let us prepare')→ hortatory aorist subjunctiveποιέω: 'make / do / prepare'; here 'prepare (a meal)'; renders עָשָׂה; Manoah proposes to make ready a kid for the guest — an offer the Angel will reroute toward sacrifice.
ἐνώπιόνbefore / in your presencepreposition + genitive ('before you')ἐνώπιον: 'before / in the presence of'; renders לִפְנֵי; the kid is to be prepared 'before you' — in the visitor's presence, as a guest-meal.
σουyou / yourGenitivegenitive object of ἐνώπιονσου: lexical item interpreted according to its local syntactic role in this passage.
ἔριφονkid / young goatAccusativedirect object of ποιήσωμεν (the animal prepared)ἔριφος: 'kid / young goat'; renders גְּדִי; the customary animal of hospitality (cf. Gen 27:9; Judg 6:19); ἔριφον αἰγῶν ('a kid of the goats') is the LXX rendering of גְּדִי עִזִּים.
αἰγῶνof goatsGenitivegenitive (defining ἔριφον: 'kid of the goats')αἴξ (gen. pl. αἰγῶν): 'goat'; ἔριφον αἰγῶν ('a kid of the goats') is a fixed phrase; the genitive specifies the kind of young animal offered.
16
καὶ εἶπεν ὁ ἄγγελος κυρίου πρὸς Μανωε ἐὰν κατάσχῃς με οὐ φάγομαι ἀπὸ τῶν ἄρτων σου καὶ ἐὰν ποιήσῃς ὁλοκαύτωμα τῷ κυρίῳ ἀνοίσεις αὐτό ὅτι οὐκ ἔγνω Μανωε ὅτι ἄγγελος κυρίου αὐτός
And the angel of the LORD said to Manoah, 'If you detain me, I will not eat of your bread; but if you would make a whole burnt offering, offer it up to the LORD' — for Manoah did not know that he was the angel of the LORD.
The Angel declines the meal (οὐ φάγομαι ἀπὸ τῶν ἄρτων σου) and redirects the kid toward YHWH as a whole burnt offering (ὁλοκαύτωμα τῷ κυρίῳ ἀνοίσεις) — the worship belongs to YHWH, not to the messenger. The narrator then supplies the key aside (ὅτι οὐκ ἔγνω Μανωε …): Manoah did not yet know the visitor was the Angel of the LORD, sustaining the dramatic irony until v. 21.
Word-by-word analysis· 32 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces the Angel's redirection of the offer.
ὁtheNominativearticle (with ἄγγελος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοςangelNominativesubject (with κυρίου)ἄγγελος: 'angel'; ἄγγελος κυρίου, the messenger who redirects the meal toward worship of YHWH.
κυρίουof the LORDGenitivegenitive of relationshipκύριος: rendering of the Tetragrammaton יהוה.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
ΜανωεManoahaccusative object of πρός (indeclinable)Μανωε: indeclinable proper noun.
ἐὰνifconditional conjunction (with subjunctive: 'if you detain')ἐάν: 'if'; introduces the conditional with the subjunctive κατάσχῃς — a present/future probable condition.
κατάσχῃςyou detainAor Act Subj 2 Sg · κατέχωverb of conditional clause ('if you detain me')→ aorist subjunctive in protasisκατέχω: 'detain / hold back'; the subjunctive in the protasis takes up Manoah's own κατάσχωμεν (v. 15) — 'even if you hold me, I will not eat.'
μεmeAccusativedirect object of κατάσχῃςμε: lexical item interpreted according to its local syntactic role in this passage.
οὐnotnegative particle (with φάγομαι)οὐ: Greek article marking definiteness and the role of the accompanying noun phrase.
φάγομαιI will eatFut Mid Indic 1 Sg · ἐσθίωmain verb (apodosis: 'I will not eat')→ predictive future (refusal)ἐσθίω (fut. mid. φάγομαι): 'eat'; the Angel declines the meal — like the angelic visitor's refusal of food motif; cf. Gideon's offering becoming a sacrifice (Judg 6:20–21); the messenger turns hospitality toward worship.
ἀπὸfrom / ofpreposition + genitive (partitive: 'of your bread')ἀπό: partitive 'of / from'; 'eat of your bread' = partake of your food.
τῶνthe / yourGenitivearticle (with ἄρτων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρτωνbread / foodGenitivegenitive object of ἀπό (partitive: 'of your bread')ἄρτος (pl. ἄρτων): 'bread / loaf'; renders לֶחֶם, often meaning 'food' generally; 'your bread' = the meal Manoah offered; the Angel will not eat human food.
σουyourGenitivegenitive of possession ('your bread')σου: pronominal form marking person, possession, or reference within the clause.
καὶbut / andcoordinate conjunction (adversative: redirecting)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐὰνifconditional conjunction (with subjunctive)ἐάν: 'if'; introduces the second condition redirecting the kid toward sacrifice.
ποιήσῃςyou would make / offerAor Act Subj 2 Sg · ποιέωverb of conditional clause ('if you would make an offering')→ aorist subjunctive in protasisποιέω: 'make / offer'; here 'offer (a sacrifice)'; ποιεῖν ὁλοκαύτωμα is the LXX idiom 'to make/offer a whole burnt offering' (cf. עָשָׂה עֹלָה); the same verb Manoah used for the meal (v. 15) is redirected to worship.
ὁλοκαύτωμαwhole burnt offeringAccusativedirect object of ποιήσῃςὁλοκαύτωμα: 'whole burnt offering / holocaust'; renders עֹלָה; the wholly-consumed sacrifice; the Angel reroutes the kid from a guest-meal to an offering wholly given to YHWH — the worship belongs to God alone.
τῷto theDativearticle (with κυρίῳ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳto the LORDDativedative of recipient ('to the LORD')κύριος: rendering of the Tetragrammaton יהוה; the offering is to be made to YHWH, not to the messenger — the Angel directs all worship to God himself.
ἀνοίσειςyou shall offer upFut Act Indic 2 Sg · ἀναφέρωmain verb (apodosis: 'offer it up')→ imperatival future (directive: 'you shall offer')ἀναφέρω: 'bring up / offer up'; renders הֶעֱלָה; the technical verb for 'offering up' a sacrifice on the altar; the imperatival future directs Manoah to present the offering to YHWH (cf. ἀνήνεγκεν, v. 19).
αὐτόitAccusativedirect object of ἀνοίσεις (the offering)αὐτό: lexical item interpreted according to its local syntactic role in this passage.
ὅτιfor / becausecausal conjunction (introducing narrator's aside)ὅτι: 'for / because'; introduces the narrator's explanatory aside that accounts for Manoah's misdirected hospitality.
οὐκnotnegative particle (with ἔγνω)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔγνωknew / recognizedAor Act Indic 3 Sg · γινώσκωmain verb of the narrator's aside (negated: 'did not know')→ constative aorist (state of ignorance at the time)γινώσκω (aor. ἔγνω): 'know / recognize'; renders יָדַע; the narrator's aside explains that Manoah did not yet recognize the visitor's true identity — the dramatic irony the reader has held since v. 3; cf. the recognition in v. 21 (τότε ἔγνω).
ΜανωεManoahsubject of ἔγνω (indeclinable)Μανωε: indeclinable proper noun; the one whose ignorance the aside notes.
ὅτιthatconjunction (introducing object clause of ἔγνω)ὅτι: 'that'; introduces the content of what Manoah did not know.
ἄγγελοςangelNominativepredicate nominative ('that he was the angel')ἄγγελος: 'angel'; in the verbless object-clause ἄγγελος κυρίου αὐτός ('he was the angel of the LORD') — the truth hidden from Manoah but known to the reader.
κυρίουof the LORDGenitivegenitive of relationshipκύριος: rendering of the Tetragrammaton יהוה.
αὐτόςheNominativesubject of the verbless clause ('he [was]')αὐτός: the intensive pronoun 'he (himself)'; in the verbless clause ἄγγελος κυρίου αὐτός it asserts the visitor's true identity — 'he was the Angel of the LORD' — which Manoah failed to grasp.
17
καὶ εἶπεν Μανωε πρὸς τὸν ἄγγελον κυρίου τί τὸ ὄνομά σοι ὅτι ἔλθοι τὸ ῥῆμά σου καὶ δοξάσομέν σε
And Manoah said to the angel of the LORD, 'What is your name, that when your word comes to pass we may honor you?'
Manoah finally poses the question his wife had not asked (v. 6): the visitor's name. His stated purpose — ὅτι ἔλθοι τὸ ῥῆμά σου καὶ δοξάσομέν σε ('that when your word comes to pass, we may honor you') — shows reverent intent to give honor when the promise is fulfilled, but it sets up the Angel's refusal in v. 18.
Word-by-word analysis· 19 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Manoah's name-question.
ΜανωεManoahsubject (indeclinable)Μανωε: indeclinable proper noun.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τὸνtheAccusativearticle (with ἄγγελον)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελονangelAccusativeaccusative object of πρός (with κυρίου)ἄγγελος (acc. ἄγγελον): 'angel'; the narrator's designation, though Manoah still does not know it.
κυρίουof the LORDGenitivegenitive of relationshipκύριος: rendering of the Tetragrammaton יהוה.
τίwhatNominativeinterrogative pronoun (predicate of verbless question)τίς: interrogative 'what'; τί τὸ ὄνομά σοι ('what is your name to you?') is the name-question, echoing the unasked question of v. 6.
τὸtheNominativearticle (with ὄνομα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameNominativesubject of verbless question ('what is your name')ὄνομα: 'name'; the visitor's name Manoah now seeks; the construction τί τὸ ὄνομά σοι ('what is the name to you') is a Hebraism with the dative of possession (מַה־שְּׁמֶךָ).
σοιto you / yourDativedative of possession ('your name')σύ (dat. σοι): the dative of possession in the Hebraizing name-question 'what is the name to you?' = 'what is your name?'
ὅτιthat / so thatconjunction (purpose/result: 'so that')ὅτι: here introducing a purpose/circumstance clause — 'so that when your word comes we may honor you'; Manoah wants to know the name in order to render honor at the fulfillment.
ἔλθοιmay come / come to passAor Act Opt 3 Sg · ἔρχομαιverb in optative (contingent future: 'when your word comes')→ optative of future contingency (anticipated fulfillment)ἔρχομαι (aor. opt. ἔλθοι): 'come'; with ῥῆμα as subject, 'when your word comes to pass'; the optative expresses the anticipated but not-yet-realized fulfillment; cf. the parallel idiom ἐλεύσεται ὁ λόγος σου (v. 12).
τὸthe / yourNominativearticle (with ῥῆμα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμάword / matterNominativesubject of ἔλθοι ('your word')ῥῆμα: 'word / saying / matter'; renders דָּבָר; the Angel's promise, whose fulfillment Manoah awaits — a near-synonym of λόγος (v. 12).
σουyourGenitivegenitive of possession ('your word')σου: pronominal form marking person, possession, or reference within the clause.
καὶand / thencoordinate conjunction (consequence: 'we may honor')καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
δοξάσομένwe will honor / glorifyFut Act Indic 1 Pl · δοξάζωmain verb (intended consequence: 'we will honor you')→ predictive/volitive future (intended act of honor)δοξάζω: 'glorify / honor'; renders כָּבֵד (Piel, 'honor'); Manoah intends to honor the messenger when the promise is realized; ironically, true δόξα belongs to YHWH, whose name is θαυμαστόν (v. 18).
σεyouAccusativedirect object of δοξάσομενσε: lexical item interpreted according to its local syntactic role in this passage.
18
καὶ εἶπεν αὐτῷ ὁ ἄγγελος κυρίου εἰς τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου καὶ αὐτό ἐστιν θαυμαστόν
And the angel of the LORD said to him, 'Why do you ask this — my name? It is wonderful.'
The Angel refuses the name with a counter-question (εἰς τί … ἐρωτᾷς; 'why do you ask?') and the climactic declaration αὐτό ἐστιν θαυμαστόν ('it is wonderful'). θαυμαστόν renders Hebrew פֶּלִאי ('wonderful, beyond comprehension'), the same root as the messianic title פֶּלֶא יוֹעֵץ / θαυμαστὸς σύμβουλος (Isa 9:6) — the name is unutterable because it belongs to the realm of the divine.
Word-by-word analysis· 17 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces the Angel's refusal of the name.
αὐτῷto himDativeindirect objectαὐτῷ: lexical item interpreted according to its local syntactic role in this passage.
ὁtheNominativearticle (with ἄγγελος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοςangelNominativesubject (with κυρίου)ἄγγελος: 'angel'; ἄγγελος κυρίου, who declines to disclose his name.
κυρίουof the LORDGenitivegenitive of relationshipκύριος: rendering of the Tetragrammaton יהוה.
εἰςfor / whypreposition in idiom (εἰς τί: 'why / to what end')εἰς: 'to / for'; in the idiom εἰς τί ('to what purpose / why') it renders לָמָּה; the Angel's counter-question deflects the request for his name.
τίwhat / whyAccusativeinterrogative pronoun (in εἰς τί: 'why')τίς: interrogative; εἰς τί ('for what / why') forms the rhetorical counter-question with which the Angel withholds his name.
τοῦτοthisAccusativedemonstrative (object of ἐρωτᾷς: 'this thing')οὗτος (neut. τοῦτο): 'this'; the demonstrative refers forward to the very thing asked — the name; 'why do you ask this?'
ἐρωτᾷςyou askPres Act Indic 2 Sg · ἐρωτάωmain verb of the counter-question ('why do you ask?')→ progressive present (the act of asking in progress)ἐρωτάω: 'ask / question'; the same verb the woman used negatively (οὐκ ἠρώτησα, v. 6); now Manoah does ask, and the Angel deflects — the name is not to be given.
τὸthe / myAccusativearticle (with ὄνομα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameAccusativeaccusative in apposition to τοῦτο ('this — my name')ὄνομα: 'name'; the object of the deflected question; in apposition to τοῦτο, clarifying what 'this' refers to.
μουmyGenitivegenitive of possession ('my name')μου: pronominal form marking person, possession, or reference within the clause.
καὶand / forcoordinate conjunction (explanatory: 'and indeed')καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
αὐτόitNominativesubject (of ἐστιν: 'it is')αὐτός (neut. αὐτό): 'it'; refers to the name; 'it is wonderful' — the name belongs to the realm of the divine and cannot be grasped.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula ('it is wonderful')→ stative presentεἰμί: 'be'; the copula of the climactic predication 'it is wonderful.'
θαυμαστόνwonderful / incomprehensibleNominativepredicate adjective ('it is wonderful')θαυμαστός: 'wonderful / marvelous / beyond comprehension'; renders Hebrew פֶּלִאי / פֶּלִי (from פלא, 'be extraordinary'); the same root as the messianic פֶּלֶא יוֹעֵץ (θαυμαστὸς σύμβουλος, 'Wonderful Counselor', Isa 9:6); the Angel's name lies beyond human reach — a withholding that, like Gen 32:30, marks the boundary of the divine and prepares Manoah's later fear (v. 22).
19
καὶ ἔλαβεν Μανωε τὸν ἔριφον τῶν αἰγῶν καὶ τὴν θυσίαν καὶ ἀνήνεγκεν ἐπὶ τὴν πέτραν τῷ κυρίῳ καὶ διεχώρισεν ποιῆσαι καὶ Μανωε καὶ ἡ γυνὴ αὐτοῦ βλέποντες
And Manoah took the kid of the goats and the grain-offering and offered it up on the rock to the LORD; and he set apart to act wondrously, while Manoah and his wife looked on.
Manoah obeys the Angel's redirection (v. 16): he offers the kid and a grain-offering (θυσία) upon the rock (ἐπὶ τὴν πέτραν) to YHWH. The cryptic διεχώρισεν ποιῆσαι ('he set apart to do/act') is textually difficult; in the parallel A-text the LORD 'acts wondrously' (θαυμαστὰ ποιῶν), tying the verb back to θαυμαστόν of v. 18. Manoah and his wife are spectators (βλέποντες) of the wonder.
Word-by-word analysis· 27 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (Manoah takes the offering materials)→ constative aoristλαμβάνω (aor. ἔλαβεν): 'take'; renders לָקַח; Manoah takes the kid and grain-offering to present them — obeying the Angel's directive to offer them to YHWH.
ΜανωεManoahsubject (indeclinable)Μανωε: indeclinable proper noun.
τὸνtheAccusativearticle (with ἔριφον)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔριφονkid / young goatAccusativedirect object of ἔλαβεν (with τῶν αἰγῶν)ἔριφος: 'kid / young goat'; the same animal offered in v. 15, now presented in sacrifice; ἔριφον τῶν αἰγῶν ('the kid of the goats') renders גְּדִי הָעִזִּים.
τῶνof theGenitivearticle (with αἰγῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
αἰγῶνof goatsGenitivegenitive (defining ἔριφον: 'kid of the goats')αἴξ (gen. pl. αἰγῶν): 'goat'; defines the kind of young animal, as in v. 15.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τὴνtheAccusativearticle (with θυσίαν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσίανgrain-offering / sacrificeAccusativedirect object of ἔλαβεν (coordinate with ἔριφον)θυσία: 'sacrifice / offering'; renders מִנְחָה here, the accompanying cereal/grain-offering presented with the animal; the pairing of animal and θυσία constitutes the complete offering raised to YHWH.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνήνεγκενoffered upAor Act Indic 3 Sg · ἀναφέρωmain verb (the act of offering)→ constative aorist (the completed offering)ἀναφέρω (aor. ἀνήνεγκεν): 'bring up / offer up'; renders הֶעֱלָה; the sacrificial verb fulfilling the Angel's directive ἀνοίσεις (v. 16); Manoah offers the sacrifice up on the rock to YHWH.
ἐπὶupon / onpreposition + accusative (location of offering)ἐπὶ: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with πέτραν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
πέτρανrockAccusativeaccusative object of ἐπί ('upon the rock')πέτρα: 'rock / crag'; renders צוּר/סֶלַע; the bare rock serves as an improvised altar (cf. Gideon, Judg 6:20); v. 20 then calls it the θυσιαστήριον ('altar') from which the Angel ascends.
τῷto theDativearticle (with κυρίῳ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳto the LORDDativedative of recipient ('to the LORD')κύριος: rendering of the Tetragrammaton יהוה; the offering is directed to YHWH, just as the Angel had commanded (v. 16).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
διεχώρισενset apart / separatedAor Act Indic 3 Sg · διαχωρίζωmain verb (textually difficult: 'set apart to do')→ constative aoristδιαχωρίζω: 'separate / divide / set apart'; renders הִפְלָה/פלא; the phrase διεχώρισεν ποιῆσαι ('set apart to act') is text-critically difficult — the parallel A-text reads of the LORD θαυμαστὰ ποιῶν ('doing wonders'), tying the verb back to θαυμαστόν (v. 18); the sense is that the LORD acts wondrously as Manoah and his wife watch.
ποιῆσαιto do / actAor Act Inf · ποιέωcomplementary infinitive (with διεχώρισεν: 'set apart to act')→ constative aorist infinitiveποιέω: 'do / act / work'; the infinitive completes διεχώρισεν; in the parallel tradition it forms part of the phrase 'doing wonders' (θαυμαστὰ ποιῶν), describing YHWH's wondrous action at the offering.
καὶand / whilecoordinate conjunction (introducing the spectators)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ΜανωεManoahsubject of the participial clause (indeclinable)Μανωε: indeclinable proper noun; with his wife, the watching witness of the wonder.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἡthe / hisNominativearticle (with γυνή)ἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwifeNominativesubject of participial clause (coordinate with Μανωε)γυνή: 'woman / wife'; with Manoah, the watching witness.
αὐτοῦhisGenitivegenitive of possession ('his wife')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
βλέποντεςlooking on / watchingPres Act Ptc Masc Nom Pl · βλέπωcircumstantial participle ('while watching')βλέπω (pres. ptc. pl. βλέποντες): 'look / watch / see'; the present participle marks Manoah and his wife as spectators of the wonder at the offering; the same participle recurs at v. 20, framing the theophanic ascent as something they behold.
20
καὶ ἐγένετο ἐν τῷ ἀναβῆναι τὴν φλόγα ἐπάνω τοῦ θυσιαστηρίου ἕως τοῦ οὐρανοῦ καὶ ἀνέβη ὁ ἄγγελος κυρίου ἐν τῇ φλογὶ τοῦ θυσιαστηρίου καὶ Μανωε καὶ ἡ γυνὴ αὐτοῦ βλέποντες καὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν ἐπὶ τὴν γῆν
And it came to pass, as the flame went up from the altar to heaven, that the angel of the LORD went up in the flame of the altar; and Manoah and his wife were looking on, and they fell on their faces to the ground.
The καὶ ἐγένετο … construction (rendering וַיְהִי) frames the climactic theophany: as the altar-flame rises toward heaven, the Angel ascends in it (ἀνέβη … ἐν τῇ φλογί), revealing his transcendent nature. Manoah and his wife, still βλέποντες ('watching'), fall on their faces — the proper response of awe to a manifestation of the divine (cf. Ezek 1:28).
Word-by-word analysis· 38 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (temporal framing: 'it happened')→ constative aorist (narrative onset formula)γίνομαι (aor. ἐγένετο): 'become / happen'; καὶ ἐγένετο renders the Hebrew narrative formula וַיְהִי ('and it came to pass'), introducing a significant new event — here the theophanic ascent.
ἐνin / aspreposition + articular infinitive (temporal: 'while/as')ἐν: in the construction ἐν τῷ + infinitive ('while/as ... happens'), a temporal Hebraism rendering the infinitive construct with בְּ; 'as the flame went up.'
τῷtheDativearticle (with the infinitive ἀναβῆναι)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀναβῆναιto go up / went upAor Act Inf · ἀναβαίνωarticular infinitive (temporal clause: 'as the flame went up')→ temporal infinitive ('until the child goes up')ἀναβαίνω (aor. inf. ἀναβῆναι): 'go up / ascend'; in the temporal ἐν τῷ ἀναβῆναι ('as ... went up') with τὴν φλόγα as accusative subject; the rising flame is the medium of the theophany — the Angel ascends with it.
τὴνtheAccusativearticle (with φλόγα)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φλόγαflameAccusativeaccusative subject of the articular infinitive ('the flame went up')φλόξ (acc. φλόγα): 'flame / blaze'; renders לַהַב; the altar-flame is the vehicle of the Angel's ascent; fire is a recurrent theophany-medium (cf. Exod 3:2; 19:18).
ἐπάνωabove / up frompreposition + genitive ('above/up from the altar')ἐπάνω: 'above / upon / up from'; renders מֵעַל; describes the flame rising up from the altar toward heaven.
τοῦtheGenitivearticle (with θυσιαστηρίου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστηρίουaltarGenitivegenitive object of ἐπάνω ('above the altar')θυσιαστήριον: 'altar'; renders מִזְבֵּחַ; the LXX-coined cult-term (from θυσιάζω) for a legitimate altar; the rock of v. 19 is now called the altar from which the flame and the Angel rise.
ἕωςup to / untopreposition + genitive (extent: 'up to heaven')ἕως: 'as far as / up to'; the flame rises ἕως τοῦ οὐρανοῦ ('up to heaven'), marking the vertical movement from earthly altar to the divine realm.
τοῦtheGenitivearticle (with οὐρανοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive object of ἕως ('to heaven')οὐρανός: 'heaven / sky'; renders שָׁמַיִם; the destination of the flame's ascent; the heavenward movement signals the Angel's return to the divine realm.
καὶand / thatcoordinate conjunction (apodosis of καὶ ἐγένετο)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνέβηwent up / ascendedAor Act Indic 3 Sg · ἀναβαίνωmain verb (the Angel's ascent)→ constative aorist (the climactic act)ἀναβαίνω (aor. ἀνέβη): 'go up / ascend'; the Angel ascends in the altar-flame — the visible proof of his transcendent nature and the revelation that precipitates Manoah's recognition and fear (vv. 21–22).
ὁtheNominativearticle (with ἄγγελος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοςangelNominativesubject (of ἀνέβη)ἄγγελος: 'angel'; the Angel of the LORD, who now ascends, manifesting his heavenly origin.
κυρίουof the LORDGenitivegenitive of relationshipκύριος: rendering of the Tetragrammaton יהוה.
ἐνinpreposition + dative (means/locative: 'in the flame')ἐν: preposition governing its complement and marking the relation specified by the clause.
τῇtheDativearticle (with φλογί)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
φλογὶflameDativedative object of ἐν ('in the flame')φλόξ (dat. φλογί): 'flame'; the Angel ascends 'in the flame of the altar' — fire as both medium and veil of the theophany.
τοῦof theGenitivearticle (with θυσιαστηρίου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστηρίουaltarGenitivegenitive (defining φλογί: 'flame of the altar')θυσιαστήριον: 'altar'; 'the flame of the altar' — the rising sacrificial fire in which the Angel returns to heaven.
καὶand / whilecoordinate conjunction (introducing the spectators)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ΜανωεManoahsubject of participial clause (indeclinable)Μανωε: indeclinable proper noun; with his wife, the witness of the ascent.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἡthe / hisNominativearticle (with γυνή)ἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwifeNominativesubject of participial clause (coordinate with Μανωε)γυνή: 'woman / wife'; the co-witness of the theophany.
αὐτοῦhisGenitivegenitive of possession ('his wife')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
βλέποντεςlooking on / watchingPres Act Ptc Masc Nom Pl · βλέπωcircumstantial participle ('while watching')βλέπω (pres. ptc. pl.): 'watch / behold'; repeated from v. 19, framing the couple as eyewitnesses of the ascent — they see the Angel rise, which prompts their prostration.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔπεσανthey fellAor Act Indic 3 Pl · πίπτωmain verb (the couple's prostration)→ constative aorist (the act of falling down)πίπτω (aor. ἔπεσαν): 'fall'; renders נָפַל; falling on the face (πίπτειν ἐπὶ πρόσωπον) is the standard posture of awe and worship before a theophany (cf. Gen 17:3; Ezek 1:28; Judg 13:20).
ἐπὶon / uponpreposition + accusative ('on their face')ἐπὶ: preposition governing its complement and marking the relation specified by the clause.
πρόσωπονfaceAccusativeaccusative object of ἐπί ('on their face')πρόσωπον: 'face / countenance'; renders פָּנִים; πίπτειν ἐπὶ πρόσωπον ('fall on the face') is the Hebraism for prostration in awe or worship; the singular 'face' with plural subject is idiomatic.
αὐτῶνtheirGenitivegenitive of possession ('their face')αὐτῶν: pronominal form marking person, possession, or reference within the clause.
ἐπὶto / uponpreposition + accusative ('to the ground')ἐπὶ: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνground / earthAccusativeaccusative object of ἐπί ('to the ground')γῆ: 'earth / ground'; renders אֶרֶץ; ἐπὶ τὴν γῆν ('to the ground') completes the prostration-idiom — they fall face-down to the earth in worshipful fear.
21
καὶ οὐ προσέθηκεν ἔτι ὁ ἄγγελος κυρίου ὀφθῆναι πρὸς Μανωε καὶ πρὸς τὴν γυναῖκα αὐτοῦ τότε ἔγνω Μανωε ὅτι ἄγγελος κυρίου οὗτος
And the angel of the LORD did not appear again to Manoah and to his wife. Then Manoah knew that this was the angel of the LORD.
The Angel does not appear again (οὐ προσέθηκεν … ὀφθῆναι, 'did not add to appear', the same 'do again' Hebraism as v. 1); the disappearance, with the ascent, brings recognition. τότε ἔγνω Μανωε ('then Manoah knew') answers the narrator's earlier οὐκ ἔγνω (v. 16): the dramatic irony is now resolved — Manoah grasps that this was the Angel of the LORD.
Word-by-word analysis· 22 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐnotnegative particle (with προσέθηκεν)οὐ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσέθηκενadded / did againAor Act Indic 3 Sg · προστίθημιmain verb (auxiliary in 'do again' idiom: 'did not appear again')→ constative aoristπροστίθημι: 'add'; renders יָסַף; οὐ προσέθηκεν … ὀφθῆναι ('did not add to be seen' = 'did not appear again') is the same Hebraistic auxiliary construction as προσέθηκαν … ποιῆσαι in v. 1; the Angel does not manifest a third time.
ἔτιagain / any moreadverb (temporal: 'again / no longer')ἔτι: 'still / yet / again'; with the negative, 'no more / no longer'; the Angel's appearances are now ended.
ὁtheNominativearticle (with ἄγγελος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοςangelNominativesubject (of προσέθηκεν)ἄγγελος: 'angel'; ἄγγελος κυρίου, who appears no more after the ascent.
κυρίουof the LORDGenitivegenitive of relationshipκύριος: rendering of the Tetragrammaton יהוה.
ὀφθῆναιto appear / be seenAor Pass Inf · ὁράωcomplementary infinitive (with προσέθηκεν: 'appear again')→ purpose infinitive (in order to present oneself)ὁράω (aor. pass. inf. ὀφθῆναι): 'be seen / appear'; the same theophany-verb as ὤφθη (v. 3) and ὦπται (v. 10); its negation here marks the close of the visitations.
πρὸςtopreposition + accusative (direction)πρὸς: preposition governing its complement and marking the relation specified by the clause.
ΜανωεManoahaccusative object of πρός (indeclinable)Μανωε: indeclinable proper noun.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
πρὸςtopreposition + accusative (direction)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with γυναῖκα)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativeaccusative object of πρόςγυνή: 'woman / wife'; the Angel appears no more to either of them.
αὐτοῦhisGenitivegenitive of possession ('his wife')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
τότεthenadverb (temporal: 'then / at that point')τότε: 'then / at that time'; renders אָז; marks the moment of recognition — only after the ascent and disappearance does Manoah understand.
ἔγνωknew / recognizedAor Act Indic 3 Sg · γινώσκωmain verb (Manoah's recognition)→ ingressive aorist (came to know)γινώσκω (aor. ἔγνω): 'know / recognize'; τότε ἔγνω ('then he knew') directly answers the narrator's οὐκ ἔγνω of v. 16 — the irony is resolved; Manoah at last recognizes the visitor's true identity.
ΜανωεManoahsubject of ἔγνω (indeclinable)Μανωε: indeclinable proper noun.
ὅτιthatconjunction (object clause of ἔγνω)ὅτι: 'that'; introduces the content of Manoah's recognition.
ἄγγελοςangelNominativepredicate nominative ('that this was the angel')ἄγγελος: 'angel'; in the verbless object-clause ἄγγελος κυρίου οὗτος ('this was the angel of the LORD') — the recognition that prompts the fear of v. 22.
κυρίουof the LORDGenitivegenitive of relationshipκύριος: rendering of the Tetragrammaton יהוה.
οὗτοςthis (one)Nominativedemonstrative pronoun (subject of verbless clause: 'this [was]')οὗτος: 'this'; the demonstrative subject of the verbless recognition-clause 'this was the Angel of the LORD'; it points back to the now-ascended visitor.
22
καὶ εἶπεν Μανωε πρὸς τὴν γυναῖκα αὐτοῦ θανάτῳ ἀποθανούμεθα ὅτι θεὸν εἴδομεν
And Manoah said to his wife, 'We shall surely die, for we have seen God.'
Recognition turns to dread. Manoah voices the ancient conviction that to see God is fatal (cf. Exod 33:20; Gen 32:30; Judg 6:22–23). θανάτῳ ἀποθανούμεθα ('with death we shall die') is a cognate-dative Hebraism rendering the emphatic infinitive absolute מוֹת נָמוּת — 'we shall surely die'; the ground (ὅτι θεὸν εἴδομεν, 'for we have seen God') identifies the Angel outright with God.
Word-by-word analysis· 12 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Manoah's fearful declaration.
ΜανωεManoahsubject (indeclinable)Μανωε: indeclinable proper noun.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with γυναῖκα)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativeaccusative object of πρόςγυνή: 'woman / wife'; the addressee, who will counter his fear with theological reasoning in v. 23.
αὐτοῦhisGenitivegenitive of possession ('his wife')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
θανάτῳwith death / surelyDativecognate dative (Hebraism intensifying ἀποθανούμεθα)θάνατος (dat. θανάτῳ): 'death'; the cognate/instrumental dative θανάτῳ ἀποθανούμεθα ('with death we shall die') renders the Hebrew emphatic infinitive absolute מוֹת נָמוּת ('we shall surely die'); the same construction as Gen 2:17, expressing certainty and intensity.
ἀποθανούμεθαwe shall dieFut Mid Indic 1 Pl · ἀποθνῄσκωmain verb (with cognate dative: 'we shall surely die')→ predictive future (dreaded certainty)ἀποθνῄσκω (fut. ἀποθανούμεθα): 'die'; renders מוּת; with the cognate dative θανάτῳ it forms the emphatic 'we shall surely die' — Manoah voices the conviction that seeing God brings death (Exod 33:20).
ὅτιfor / becausecausal conjunction (ground of the fear)ὅτι: 'for / because'; grounds the dread of death in the fact of having seen God.
θεὸνGodAccusativedirect object of εἴδομεν ('we have seen God')θεός: 'God'; renders אֱלֹהִים; Manoah identifies the Angel directly with God — the climax of the chapter's blurring of Angel and YHWH; to have seen God is, in the old belief, a mortal peril.
εἴδομενwe have seenAor Act Indic 1 Pl · ὁράωmain verb of causal clause ('for we have seen')→ constative aorist (the completed seeing)ὁράω (aor. εἴδομεν): 'see'; renders רָאָה; the seeing of God is the basis of the death-fear (cf. Gen 32:30 'I have seen God face to face, yet my life is preserved'; Judg 6:22–23); the verb completes the chapter's theophany-vocabulary (ὤφθη, ὦπται, ὀφθῆναι).
23
καὶ εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ εἰ ἤθελεν ὁ κύριος θανατῶσαι ἡμᾶς οὐκ ἂν ἔλαβεν ἐκ χειρὸς ἡμῶν ὁλοκαύτωμα καὶ θυσίαν καὶ οὐκ ἂν ἔδειξεν ἡμῖν ταῦτα πάντα καὶ καθὼς καιρὸς οὐκ ἂν ἠκούτισεν ἡμᾶς ταῦτα
But his wife said to him, 'If the LORD had wished to kill us, he would not have received a whole burnt offering and a grain-offering from our hand, nor would he have shown us all these things, nor at this time would he have let us hear such things.'
The wife answers Manoah's fear with a tightly-reasoned contrary-to-fact argument: if YHWH meant to kill them (εἰ ἤθελεν … θανατῶσαι), he would not have accepted their offering, nor revealed these things, nor announced the promised son. Her sober faith — discerning grace in the very signs that frightened Manoah — makes her, again, the spiritually perceptive partner.
Word-by-word analysis· 36 words
καὶbut / andnarrative conjunction (introducing the counter-reply)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces the wife's reasoned reassurance.
αὐτῷto himDativeindirect objectαὐτῷ: lexical item interpreted according to its local syntactic role in this passage.
ἡthe / hisNominativearticle (with γυνή)ἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwifeNominativesubjectγυνή: 'woman / wife'; the spiritually discerning partner who calms Manoah's fear with theological logic.
αὐτοῦhisGenitivegenitive of possession ('his wife')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
εἰifconditional conjunction (protasis of contrary-to-fact condition)εἰ: 'if'; introduces the protasis of a contrary-to-fact (unreal) condition with the imperfect ἤθελεν; 'if the LORD had wished...'
ἤθελενwished / wantedImpf Act Indic 3 Sg · θέλωverb of protasis (contrary-to-fact: 'if he had wished')→ imperfect in unreal conditionθέλω (impf. ἤθελεν): 'wish / will / want'; renders חָפֵץ; the imperfect in the protasis of a contrary-to-fact condition — the wife reasons from YHWH's evident favor that he does not intend their death.
ὁtheNominativearticle (with κύριος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κύριοςthe LORDNominativesubject (of ἤθελεν)κύριος: rendering of the Tetragrammaton יהוה; the wife names YHWH directly as the one whose intentions she reads from his acceptance of the offering — the same God Manoah feared he had seen.
θανατῶσαιto kill / put to deathAor Act Inf · θανατόωcomplementary infinitive (object of ἤθελεν: 'wished to kill')→ telic aorist infinitive (the forbidden killing)θανατόω: 'put to death / kill'; renders הֵמִית; the causative verb completes ἤθελεν — 'if he had wished to kill us'; the wife frames the alternative she will rule out.
ἡμᾶςusAccusativedirect object of θανατῶσαιἡμᾶς: lexical item interpreted according to its local syntactic role in this passage.
οὐκnotnegative particle (with ἂν ἔλαβεν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἂνwould (modal)modal particle (apodosis of unreal condition)ἄν: modal particle marking the apodosis of the contrary-to-fact condition ('he would not have received'); recurs with each verb of the apodosis.
ἔλαβενreceived / acceptedAor Act Indic 3 Sg · λαμβάνωmain verb (apodosis: 'would not have received')→ aorist in unreal apodosis (with ἄν)λαμβάνω (aor. ἔλαβεν): 'take / receive / accept'; with ἄν in the unreal apodosis; YHWH's acceptance of the offering is the first proof the wife adduces against the death-fear — a God bent on killing would not have received their sacrifice.
ἐκfrom / out ofpreposition + genitive ('from our hand')ἐκ: preposition governing its complement and marking the relation specified by the clause.
χειρὸςhandGenitivegenitive object of ἐκ ('from our hand')χείρ: 'hand'; ἐκ χειρὸς ἡμῶν ('from our hand') is a Hebraism for 'from us / from our agency' — YHWH accepted the offering they presented.
ἡμῶνourGenitivegenitive of possession ('our hand')ἡμῶν: pronominal form marking person, possession, or reference within the clause.
ὁλοκαύτωμαwhole burnt offeringAccusativedirect object of ἔλαβενὁλοκαύτωμα: 'whole burnt offering'; renders עֹלָה; the offering of vv. 16, 19; its acceptance is the wife's evidence of divine favor.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
θυσίανgrain-offeringAccusativedirect object of ἔλαβεν (coordinate with ὁλοκαύτωμα)θυσία: 'offering / sacrifice'; here the accompanying grain-offering (cf. v. 19); the pair 'whole burnt offering and grain-offering' names the complete sacrifice YHWH received.
καὶand / norcoordinate conjunction (with following negative: 'nor')καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκnotnegative particle (with ἂν ἔδειξεν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἂνwould (modal)modal particle (apodosis of unreal condition)ἄν: modal particle of the unreal apodosis (second member: 'nor would he have shown').
ἔδειξενshown / revealedAor Act Indic 3 Sg · δείκνυμιmain verb (second apodosis: 'would not have shown')→ aorist in unreal apodosis (with ἄν)δείκνυμι (aor. ἔδειξεν): 'show / reveal'; renders הֶרְאָה; the second proof — YHWH would not have revealed 'all these things' (the theophany and the promise) to those he meant to destroy.
ἡμῖνto usDativeindirect object of ἔδειξενἡμῖν: lexical item interpreted according to its local syntactic role in this passage.
ταῦταthese thingsAccusativedirect object of ἔδειξεν (with πάντα: 'all these things')οὗτος (neut. pl. ταῦτα): 'these things'; the theophany and revelation just experienced; their disclosure is a sign of grace, not doom.
πάνταallAccusativeadjective (with ταῦτα: 'all these things')πᾶς (neut. pl. πάντα): 'all'; emphasizes the totality of what YHWH revealed — every part of it argues for his favorable intent.
καὶand / norcoordinate conjunction (with following negative: 'nor')καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
καθὼςas / atconjunction (comparative/temporal: 'as at this time')καθώς: 'as / just as'; here in the difficult phrase καθὼς καιρός ('as at this time / according to the season'); the LXX renders a compressed Hebrew construction ('at this time'), referring to the present occasion of the announcement.
καιρὸςtime / seasonNominativenominative in adverbial phrase (καθὼς καιρός: 'at this time')καιρός: 'time / appointed time / season'; renders עֵת; the phrase καθὼς καιρός ('as at this season') is awkward Greek reflecting a terse Hebrew idiom ('at this time'); the sense is 'at the present time / now' he would not have announced these things.
οὐκnotnegative particle (with ἂν ἠκούτισεν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἂνwould (modal)modal particle (apodosis of unreal condition)ἄν: modal particle of the unreal apodosis (third member: 'nor would he have let us hear').
ἠκούτισενlet us hear / announcedAor Act Indic 3 Sg · ἀκουτίζωmain verb (third apodosis: 'would not have made us hear')→ aorist in unreal apodosis (with ἄν)ἀκουτίζω: 'cause to hear / make hear / announce'; a causative of ἀκούω, renders הִשְׁמִיעַ ('cause to hear'); the third proof — YHWH would not have caused them to hear the announcement of the son if he meant to kill them; the rare causative is a LXX coinage for the Hiphil.
ἡμᾶςusAccusativedirect object of ἠκούτισεν ('made us hear')ἡμᾶς: lexical item interpreted according to its local syntactic role in this passage.
ταῦταthese thingsAccusativedirect object of ἠκούτισεν (the announcement)οὗτος (neut. pl. ταῦτα): 'these things'; the things announced — the promise of the son and his consecration; the wife's whole argument: such gracious revelations are incompatible with an intent to destroy.
24
καὶ ἔτεκεν ἡ γυνὴ υἱὸν καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Σαμψων καὶ ἡδρύνθη τὸ παιδάριον καὶ εὐλόγησεν αὐτὸ κύριος
And the woman bore a son and called his name Samson; and the child grew, and the LORD blessed him.
The promise is fulfilled: the once-barren wife bears a son and names him Σαμψων (Samson, Hebrew שִׁמְשׁוֹן, popularly linked to שֶׁמֶשׁ, 'sun'). The growth-and-blessing formula (ἡδρύνθη … εὐλόγησεν … κύριος) echoes the notices for Samuel (1 Sam 2:21, 26) and points forward to the Spirit-driven exploits of the next verse.
Word-by-word analysis· 19 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔτεκενboreAor Act Indic 3 Sg · τίκτωmain verb (the birth: fulfillment of the promise)→ constative aorist (the completed birth)τίκτω (aor. ἔτεκεν): 'bear / give birth'; renders יָלַד; the fulfillment of the annunciation (τέξῃ υἱόν, vv. 3, 5, 7); the same verb negated of her barrenness in v. 2 (οὐκ ἔτεκεν) now stated positively — the reversal is complete.
ἡtheNominativearticle (with γυνή)ἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwomanNominativesubjectγυνή: 'woman / wife'; the formerly barren wife, now mother of the promised deliverer.
υἱὸνa sonAccusativedirect object of ἔτεκεν (the promised son)υἱός: 'son'; the promised child, now born — Samson.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐκάλεσενcalled / namedAor Act Indic 3 Sg · καλέωmain verb (the naming)→ constative aoristκαλέω (aor. ἐκάλεσεν): 'call / name'; renders קָרָא; the naming-formula ἐκάλεσεν τὸ ὄνομα αὐτοῦ ('she called his name') renders וַתִּקְרָא אֶת־שְׁמוֹ; the mother names the child, as is common in birth-narratives.
τὸtheAccusativearticle (with ὄνομα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐκάλεσεν ('called his name')ὄνομα: 'name'; in the naming-formula; the name given is Samson.
αὐτοῦhisGenitivegenitive of possession ('his name')αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
ΣαμψωνSamsonpredicate (indeclinable proper name: the name itself)Σαμψων: transliteration of Hebrew שִׁמְשׁוֹן (Shimshon), popularly connected with שֶׁמֶשׁ ('sun') — perhaps 'little sun / sun-man', fitting his birth near Beth-shemesh ('house of the sun'); indeclinable in the LXX; the long-awaited deliverer named at last.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἡδρύνθηgrew / grew strongAor Pass Indic 3 Sg · ἁδρύνωmain verb (the child's growth)→ constative aorist (the process of growing up)ἁδρύνω (aor. pass. ἡδρύνθη): 'make thick / strong / grow up'; the passive 'grew / matured', renders גָּדַל; the growth-notice (cf. the parallel for Samuel, 1 Sam 2:21) marks the transition from infancy to the active life; here joined to YHWH's blessing.
τὸtheNominativearticle (with παιδάριον)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδάριονchild / boyNominativesubject (of ἡδρύνθη)παιδάριον: 'child / boy / lad'; the same term used in the annunciation (vv. 5, 7); the child the Angel promised now grows under divine blessing.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb (YHWH's blessing of the child)→ constative aorist (the bestowal of blessing)εὐλογέω (aor. εὐλόγησεν): 'bless'; renders בֵּרַךְ; YHWH's blessing on the growing child sets the stage for the empowerment of the Spirit in v. 25; the blessing marks Samson as the chosen instrument of deliverance.
αὐτὸhim / itAccusativedirect object of εὐλόγησεν (the child)αὐτός (neut. αὐτό): 'it / him'; the neuter agrees grammatically with τὸ παιδάριον though it refers to the boy Samson.
κύριοςthe LORDNominativesubject (of εὐλόγησεν)κύριος: rendering of the Tetragrammaton יהוה; YHWH himself is the source of the child's blessing and growth — the deliverance he initiated (v. 1) now advances through the blessed boy.
25
καὶ ἤρξατο πνεῦμα κυρίου συνεκπορεύεσθαι αὐτῷ ἐν παρεμβολῇ Δαν καὶ ἀνὰ μέσον Σαραα καὶ ἀνὰ μέσον Εσθαολ
And the Spirit of the LORD began to go forth with him in the camp of Dan, between Zorah and between Eshtaol.
The chapter ends with the Spirit of the LORD beginning to act: ἤρξατο … συνεκπορεύεσθαι ('began to go forth with him'). The verb ἤρξατο ('began') echoes the Angel's prophecy that Samson would 'begin to save' (ἄρξεται, v. 5) — the deliverance now starts to move. The geographic frame, between Zorah and Eshtaol (in the camp of Dan), localizes the stirring and ties the close back to Manoah's home town (v. 2).
Word-by-word analysis· 17 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἤρξατοbeganAor Mid Indic 3 Sg · ἄρχωmain verb (with infinitive: 'began to go forth')→ ingressive aorist (the onset of the Spirit's activity)ἄρχω (mid. ἤρξατο): 'begin'; renders הֵחֵל; deliberately echoes the Angel's ἄρξεται τοῦ σῶσαι ('he will begin to save', v. 5) — the promised inception of deliverance now commences as the Spirit begins to move Samson.
πνεῦμαSpiritNominativesubject (with κυρίου: 'Spirit of the LORD')πνεῦμα: 'spirit / wind / breath'; renders רוּחַ; πνεῦμα κυρίου ('Spirit of the LORD', רוּחַ יְהוָה) is the divine empowerment that comes upon the judges (cf. 3:10; 6:34; 11:29) and repeatedly seizes Samson for his feats (14:6, 19; 15:14).
κυρίουof the LORDGenitivegenitive of source/relationship ('Spirit of the LORD')κύριος: rendering of the Tetragrammaton יהוה; the Spirit is YHWH's own empowering presence, the agent of Samson's charismatic strength.
συνεκπορεύεσθαιto go forth with / accompanyPres Mid Inf · συνεκπορεύομαιcomplementary infinitive (object of ἤρξατο: 'began to go forth with')συνεκπορεύομαι: 'go out together with / accompany'; a double compound (σύν + ἐκ + πορεύομαι); the present infinitive denotes ongoing accompaniment — the Spirit begins habitually to 'go forth with' Samson, stirring and impelling him to action; the rare verb conveys the Spirit moving alongside and driving him.
αὐτῷwith himDativedative of accompaniment (with συνεκπορεύεσθαι)αὐτός (dat. αὐτῷ): 'him'; the dative complements the σύν- compound — the Spirit goes forth 'with him', accompanying Samson.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
παρεμβολῇcampDativedative of place ('in the camp')παρεμβολή: 'camp / encampment / army'; renders מַחֲנֶה; 'the camp of Dan' (Mahaneh-dan, cf. Judg 18:12) is the staging-ground of the Danites; the place-name preserves the Hebrew toponym.
Δανof Dangenitive of relationship (indeclinable: 'camp of Dan')Δαν: transliteration of דָּן (Dan); indeclinable; 'the camp of Dan' (Mahaneh-dan) — Samson's tribal homeland and the seedbed of his exploits.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνὰbetween (in idiom)preposition in idiom (ἀνὰ μέσον: 'between')ἀνά: in the fixed idiom ἀνὰ μέσον ('in the midst of / between'), rendering Hebrew בֵּין; the doubled ἀνὰ μέσον … καὶ ἀνὰ μέσον calques the Hebrew בֵּין … וּבֵין ('between ... and between').
μέσονmidst / betweenAccusativeaccusative in idiom (ἀνὰ μέσον: 'between')μέσος (neut. μέσον): 'middle / midst'; ἀνὰ μέσον ('between') locates the Spirit's stirring geographically; the first member of the 'between A and between B' construction.
ΣαρααZorahobject of ἀνὰ μέσον (indeclinable place-name)Σαραα: transliteration of צָרְעָה (Zorah); indeclinable; Manoah's home town (v. 2), now one boundary of the region the Spirit stirs Samson — the close circles back to the chapter's opening.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνὰbetween (in idiom)preposition in idiom (ἀνὰ μέσον: 'between')ἀνά: the second ἀνὰ μέσον of the 'between ... and between' Hebraism.
μέσονmidst / betweenAccusativeaccusative in idiom (ἀνὰ μέσον: 'between')μέσος (neut. μέσον): 'midst'; the second member, completing 'between Zorah and Eshtaol'.
ΕσθαολEshtaolobject of ἀνὰ μέσον (indeclinable place-name)Εσθαολ: transliteration of אֶשְׁתָּאוֹל (Eshtaol); indeclinable; the second boundary of the region; Zorah and Eshtaol frame Samson's homeland and, fittingly, his burial place (Judg 16:31).