King James Version

What Does Judges 13:5 Mean?

Judges 13:5 in the King James Version says “For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unt... — study this verse from Judges chapter 13 with commentary, cross-references, and original Hebrew word analysis.

For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.

Judges 13:5 · KJV


Context

3

And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.

4

Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing:

5

For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.

6

Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible: but I asked him not whence he was, neither told he me his name:

7

But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to God from the womb to the day of his death.


Commentary

KJV Study Commentary
For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.

This verse belongs to the Samson cycle addressing Samson's birth and Nazirite calling. Samson represents both the heights of God-empowered strength and the depths of human weakness through moral compromise. His Nazirite vow (Numbers 6:1-21) set him apart as holy to God, yet his persistent violations of this vow—contact with dead animals (14:8-9), seven-day feast (likely involving wine, 14:10), and finally revealing his hair's secret (16:17)—demonstrate progressive spiritual decline.

Theologically, Samson illustrates how spiritual gifts don't guarantee spiritual maturity. The Spirit of the LORD came upon Samson repeatedly, giving superhuman strength, yet this empowerment didn't produce corresponding moral transformation. His attraction to Philistine women (14:1-3, 16:1, 16:4) directly violated God's command against intermarriage with Canaanites (Deuteronomy 7:3-4). This demonstrates that God can use flawed instruments for His purposes, but this never excuses or endorses sin.

Samson's final prayer—"O Lord God, remember me, I pray thee, and strengthen me" (16:28)—shows genuine repentance and renewed faith. His death accomplished more than his life (16:30), suggesting that even spectacular failure can be redeemed when we return to God. However, the tragedy is that Samson's potential was largely wasted through moral compromise. His story warns believers that consistent holy living, not merely spectacular spiritual experiences, characterizes faithful discipleship.

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Historical & Cultural Context

Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.

Cultural Context: This passage relates to Samson's birth and Nazirite calling. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.

The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.

Reflection Questions

  1. How does this passage about Samson's birth and Nazirite calling reveal God's character in dealing with persistent human rebellion and incomplete obedience?
  2. What patterns of spiritual compromise or incomplete obedience in your own life mirror Israel's failures during the judges period?
  3. How does understanding the cyclical nature of sin and deliverance in Judges help you appreciate Christ's perfect and final deliverance from sin's power?

Original Language Analysis

Hebrew · 24 words
כִּי֩1 of 24
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

הִנָּ֨ךְ2 of 24
H2009

lo!

הָרָ֜ה3 of 24
H2029

to be (or become) pregnant, conceive (literally or figuratively)

וְיֹלַ֣דְתְּ4 of 24

and bear

H3205

to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage

בֵּ֗ן5 of 24

a son

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

וּמוֹרָה֙6 of 24

and no razor

H4177

a razor

לֹֽא7 of 24
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

יַעֲלֶ֣ה8 of 24

shall come

H5927

to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

עַל9 of 24
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

רֹאשׁ֔וֹ10 of 24

on his head

H7218

the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itc.)

כִּֽי11 of 24
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

נְזִ֧יר12 of 24

shall be a Nazarite

H5139

separate, i.e., consecrated (as prince, a nazirite); hence (figuratively from the latter) an unpruned vine (like an unshorn nazirite)

אֱלֹהִ֛ים13 of 24

unto God

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

יִֽהְיֶ֥ה14 of 24
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

הַנַּ֖עַר15 of 24

for the child

H5288

(concretely) a boy (as active), from the age of infancy to adolescence; by implication, a servant; also (by interch. of sex), a girl (of similar latit

מִן16 of 24
H4480

properly, a part of; hence (prepositionally), from or out of in many senses

הַבָּ֑טֶן17 of 24

from the womb

H990

the belly, especially the womb; also the bosom or body of anything

וְה֗וּא18 of 24
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

יָחֵ֛ל19 of 24

and he shall begin

H2490

properly, to bore, i.e., (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one's word), to begin

לְהוֹשִׁ֥יעַ20 of 24

to deliver

H3467

properly, to be open, wide or free, i.e., (by implication) to be safe; causatively, to free or succor

אֶת21 of 24
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

יִשְׂרָאֵ֖ל22 of 24

Israel

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

מִיַּ֥ד23 of 24

out of the hand

H3027

a hand (the open one [indicating power, means, direction, etc.], in distinction from h3709, the closed one); used (as noun, adverb, etc.) in a great v

פְּלִשְׁתִּֽים׃24 of 24

of the Philistines

H6430

a pelishtite or inhabitant of pelesheth


Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 13:5 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 13:5 from Treasury of Scripture Knowledge

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