The LORD’s messenger now explains to the woman why she is receiving these instructions. The child to be born will be set apart for the LORD.
For lo, you shall conceive and bear a son: The angel repeats the message of verse 13.3 (see comments there). There the Hebrew word hinneh occurred with the naʾ politeness particle, but here the text has ki hinneh (for lo). These two words mark a new and startling message. Many versions omit these words or render only one of them (New Revised Standard Version, Good News Translation, Contemporary English Version), but translators need to look for ways of expressing them. We might say “Listen!” or “Look!” or use a special word that indicates surprise. In some languages a vocative referring to a female would add to the weight of what is said, for example, “Listen, woman….” The Hebrew verb rendered conceive is a participle. The Hebrew word hinneh is often followed by a participle. Here it can indicate an immediate future, meaning “you will soon become pregnant.” Or it can describe a present situation, meaning “you are now pregnant.” The first interpretation is more likely. The same Hebrew construction occurs in Gen 16.11, where the angel of the LORD speaks to Hagar. The sense of the clause and bear a son is definitely future, so it may be rendered “and you will have a son.”
No razor shall come upon his head expresses a strong imperative in Hebrew, which is literally “and a razor, it shall not come upon his head.” A razor is a sharp tool that is used to shave hair from the skin. At first it was made out of stone, but later out of metal. This whole clause means that neither the boy himself nor anyone else should ever shave or cut the hair on his face or his head. Good News Translation says “you must never cut his hair,” but this command may be too narrow. It may be better to use a passive construction here, such as “The hair on his head should never be cut,” or an impersonal one, such as “One/They should never cut the hair on this head.” If the pronoun “you” is used, it should be clear that others are in view by saying “You should never let the hair on his head be cut.”
For the boy shall be a Nazirite to God from birth: The Hebrew particle ki rendered for introduces why the boy should not have his hair cut. Another possible connector is “because” (Good News Translation, New International Version). Boy renders a Hebrew word (naʿar) that can refer to a male child from the age of a toddler to young adulthood. The Hebrew word for Nazirite refers to those who made special vows or promises to the LORD, as explained in Num 6.1-21. Nazirites showed complete devotion to God, symbolized by two outward signs: not drinking any alcohol and not cutting their hair. The term Nazirite may be transliterated (Revised Standard Version/New Revised Standard Version, Good News Translation). However, translators may use a verbal expression by rendering shall be a Nazirite to God as “will be dedicated to God” ( NET Bible), “will belong to God” (Contemporary English Version), or “will be put aside for God’s work.” Most versions choose the first solution because this word occurs in several different books of the Bible. It will be good to include the word Nazirite in the glossary. Good News Translation adds a footnote here, which is also acceptable. From birth (literally “from the womb”) has given rise to two interpretations, the first being “from the day of his birth” (Good News Translation; similarly Contemporary English Version). Several other versions, however, interpret these words to mean “from the time of his conception” (so English Standard Version, New Jewish Publication Society’s Tanakh). Translators will have to make a choice as to which meaning to follow and if so desired, put the alternative rendering in a footnote. Normally, adults took a vow to be a Nazirite, but here this child is declared to have this special status his whole life, from the time he is in the womb until the day he dies.
And he shall begin to deliver Israel from the hand of the Philistines: Not only will Samson be a Nazirite, but he will also rescue the Israelites from the Philistines. However, he is not called a “judge” until verse 15.20. And renders well the Hebrew waw conjunction since a new element about the boy is added here. For the key Hebrew word yashaʿ rendered deliver, see verse 2.16. Begin to deliver is an odd phrase. New Jewish Publication Society’s Tanakh thinks it means Samson will be the first one to deliver Israel from the Philistines. But the sentence could also mean that Samson will start but not complete the task of delivering Israel. Contemporary English Version follows this sense with “Your son will begin to set Israel free from the Philistines.” If it has the latter meaning, then leaders such as King Saul and King David would be seen as carrying on this task. Translators may choose the interpretation they prefer. For from the hand of, see verse 2.18; for the Philistines, see verse 3.3.
Translation models for this verse are:
• Listen! You will soon conceive and you will have a son. You must never allow anyone to cut the hair on his head, because from before he is even born, he will be a Nazirite, consecrated to the LORD. One day, he will begin to rescue Israel from Philistine control.”
• Yes, you will get pregnant and have a son. Never let a hair on his head be cut. From birth, he will belong to God alone.* And he will start to rescue Israel from the Philistines.”
* The Hebrew text says “Nazirite.” See Num 6.1-21.
Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .