Judges 13:9

Hebrew (Westminster Leningrad Codex)

English Translation

God listened to the voice of Manoah; and the angel of God came again to the woman as she sat in the field: but Manoah, her husband, wasn't with her.

World English Bible · Public Domain

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מָנ֑וֹחַ

Mânôwach

H4495

“Manoah”

Noun, Proper

Appears 18× in the Hebrew Bible
First appears at Judges 13:2

Full BDB Definition

Origin: the same as H4494

TWOT: None

Manoah = "rest" - a Danite, father of the judge Samson and inhabitant of Zorah

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

17: words
15: distinct lemmas
Historical: section

Notable vocabulary

The rarest word here is מָנ֑וֹחַ Manoah H4495 — appearing just 18 times in the whole Hebrew Bible.

Shared distinctive vocabulary

מָנ֑וֹחַ Manoah H4495 occurs in 14 verses of the Hebrew Bible. Also found in:

Grammatical profile

3 verbs
9 nouns
1 pronoun
2 prepositions
1 adverb
1 particle

Verb forms

וַיִּשְׁמַ֥ע Qal · Sequential Imperfect
וַיָּבֹ֣א Qal · Sequential Imperfect
יוֹשֶׁ֣בֶת Qal · Participle Active

Repetition

Words recur within this verse — often emphatic in Hebrew:

הָאֱלֹהִ֖ים God H430 ×2
מָנ֑וֹחַ Manoah H4495 ×2

Hebrew & Septuagint length

In English translation the verse runs 30 words from the Hebrew and 33 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 17 Hebrew tokens and 31 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

Topical passages linked to Judges 13:9 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Psalms 65:2 You who hear prayer, To you all men will come.
Matthew 7:7–11 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Judges 13:9 Masoretic · Westminster Leningrad Codex

וַיִּשְׁמַ֥ע הָאֱלֹהִ֖ים בְּק֣וֹל מָנ֑וֹחַ וַיָּבֹ֣א מַלְאַךְ֩ הָאֱלֹהִ֨ים ע֜וֹד אֶל הָאִשָּׁ֗ה וְהִיא֙ יוֹשֶׁ֣בֶת בַּשָּׂדֶ֔ה וּמָנ֥וֹחַ אִישָׁ֖הּ אֵ֥ין עִמָּֽהּ

God listened to the voice of Manoah; and the angel of God came again to the woman as she sat in the field: but Manoah, her husband, wasn't with her.

World English Bible · Public Domain

Greek LXX Judges 13:9 Septuagint · lemma form

καί εἰςἀκούω ὁ θεός ὁ φωνή μανωε καί ἔρχομαι ὁ ἄγγελος ὁ θεός ἔτι πρός ὁ γυνή καί οὗτος καταἧμαι ἐν ἀγρός καί μανωε ὁ ἀνήρ αὐτός οὐ εἰμί μετά αὐτός

And the Lord heard the voice of Manoe, and the angel of God came yet again to the woman; and she sat in the field, and Manoe her husband was not with her.

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Jonathan Prophets (Joshua–Malachi)

וּשְׁמִיעַ קֳדָם יְיָ צְלוֹתֵיהּ דְמָנוֹחַ וַאֲתָא מַלְאָכָא דַייָ עוֹד לְוַת אִתְּתָא וְהִיא יַתְבָא בְּחַקְלָא וּמָנוֹחַ בַּעֲלָהּ לֵית עִמָהּ:

(no public-domain English translation for this verse)

Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.

Commentary

Notes on Judges 13:9 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

Jdg 13:9 And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband [was] not with her.

Ver. 9. And God hearkened to the voice of Manoah.] As he turneth not away any faithful prayer without a comfortable answer. {Psa 66:20}

As she sat in the field,] i.e., Rusticabatur, saith Vatablus, she was about her country business.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Adam Clarke's Commentary

Verse 9. The angel of God came again] This second appearance of the angel was probably essential to the peace of Manoah, who might have been jealous of his wife had he not had this proof that the thing was of the Lord.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

9. unto the woman] In response to Manoah’s prayer the divine Messenger comes not to him, but to his wife; the important thing is not ‘what we shall do unto the child,’ but what the mother shall do to ensure the consecration of her offspring. Hence no reply is given in Jdg_13:14 to the latter part of Manoah’s request.

in the field] at some little distance from home. Was it at the sanctuary where the rock-altar (Jdg_13:19-20) stood?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And God hearkened unto the voice of Manoah,.... Heard his prayer and answered it:

and the angel of God came again unto the woman as she sat in the field; who very likely returned to the same place where she was before, in hope her husband's prayers would be heard, and the man return and come to her where he had before met her; as well as she might be here retired for meditation and prayer; unless it can be supposed that she had business here to do, as keeping a flock of sheep, which women, and those great personages too, were wont to do in those times and countries, as Rebekah the sister of Laban, and the daughters of Jethro, prince of Midian:

but Manoah her husband was not with her; the angel appeared to the woman again, because she would know him to be the same; whereas had he appeared to Manoah, especially alone, he could not have known whether he was the same or not. This clause is observed for the sake of what follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Whedon's Commentary on the Bible

Daniel D. Whedon

9. As she sat in the field — Pausing to rest, perhaps, as she was going or returning from some fountain to draw water. Dr. Robinson observed near the fountain of Zorah several women, “toiling upwards towards the village, each with her jar of water on her head. The village, the fountain, the fields, the mountains, and the females bearing water, all,” says he, “transported us back to ancient times, when in all probability the mother of Samson often in like manner visited the fountain, and toiled homeward with her jar of water.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Judges, in the Historical, opens this verse with 17 words (15 distinct Hebrew lemmas). Its most distinctive word is Mânôwach (“Manoah”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

How does “Manoah” (Mânôwach) shape what this verse is saying?
How does Judges 13:2, which shares the word «Manoah», read alongside this verse?
What does the repetition of “God” (2× in this one verse) do in this verse?
These translations render this verse differently. What is at stake in choosing one wording over another?
«וַיִּשְׁמַ֥ע» is a Qal Sequential Imperfect verb. How does that grammatical form shape the action described?
Compare how Trapp's Complete Commentary and Adam Clarke's Commentary read this verse. Where do they agree or differ?

Things to notice

This verse counts 17 Hebrew ↔ 31 Greek words.
These translations choose different wording for 5 words in this verse.
“God” occurs 2× in this single verse.
15 distinct Hebrew lemmas span 17 words in this verse.