ȱ

TheȱAngelȱinȱSamson’sȱBirthȱNarrativeȱȱ
Judgȱ13ȱ
ȱ
ERIKȱEYNIKEL,ȱNIJMEGENȱ

Angelsȱ playȱ aȱ renewedȱ roleȱ inȱ today’sȱ secularisedȱ societyȱ becauseȱ theȱ
soȬcalledȱNewȱAgeȱmovementȱshowsȱaȱnewȱinterestȱinȱesotericismȱandȱ
producesȱ thereforeȱ allȱ kindsȱ ofȱ esotericȱ literature.ȱ Angelsȱ andȱ otherȱ
spiritualȱ creaturesȱ areȱ importantȱ inȱ thisȱ flowȱ ofȱ ideasȱ asȱ “sacredȱ mesȬ
sengersȱ ofȱ Wisdom,ȱ whoȱ bringȱ theȱ seekersȱ ofȱ truthȱ andȱ goodnessȱ toȱ
completionȱofȱtheirȱpath”.1ȱȱ
Angelsȱareȱonlyȱoneȱmediumȱamongȱmanyȱinȱtheseȱwritings.ȱBesideȱ
angelsȱ thereȱ areȱ elves,ȱ devas,ȱ spirits,ȱ …ȱ allȱ differentȱ namesȱ forȱ (simiȬ
lar?)ȱcelestialȱmessengers.2ȱAȱcharacteristicȱdefinitionȱofȱangelsȱinȱNewȱ
AgeȱisȱofferedȱbyȱPetraȱAngelikaȱPeick:ȱȱ
“Engelȱsindȱlebendige,ȱenergetischeȱWesenȱinȱeinerȱimmateriellen,ȱgeistigenȱ
Wirklichkeit,ȱdieȱparallelȱzurȱimmateriellenȱRealitätȱjenseitsȱunsererȱsinnliȬ
chenȱ Wahrnehmungȱ existieren.ȱ Sieȱ sindȱ unabhängigeȱ Intelligenzen,ȱ dieȱ
sichȱumȱdieȱBewusstseinsentwicklungȱeinzelnerȱMenschenȱundȱderȱgesamȬ
tenȱMenschheitȱbemühen”.3ȱ
Theȱ Newȱ Ageȱ manȱ practicesȱ spiritualȱ andȱ mysticalȱ exercises,ȱ whichȱ
accordingȱ toȱ someȱ allowȱ communicationȱ withȱ theȱ angels.ȱ Theȱ moreȱ
experiencedȱamongȱNewȱAgeȱadherentsȱevenȱsucceed,ȱthroughȱmeditaȬ
tion,ȱinȱliftingȱtheirȱconsciousnessȱtoȱaȱhigherȱaura,ȱevenȱtoȱtheȱauraȱofȱ
angelsȱandȱotherȱspiritualȱbeings.ȱȱ
Theȱattractivenessȱofȱthisȱesotericȱ“angelology”ȱisȱthatȱitȱrespondsȱtoȱ
theȱhumanȱneedȱforȱsecurityȱandȱprotectionȱandȱatȱtheȱsameȱtimeȱfulfilsȱ
people’sȱlongingȱforȱfreedomȱandȱselfȬdetermination.ȱAngelsȱareȱattracȬ
tiveȱforȱtheseȱmodernȱpeopleȱbecauseȱtheyȱrepresentȱtheȱ“missingȱlink”ȱ
betweenȱ theȱ modernȱ pursuitȱ forȱ independenceȱ andȱ theȱ preȬmodernȱ
resignationȱtoȱfate,ȱtwoȱhumanȱqualitiesȱthatȱmakeȱusȱliableȱtoȱanxiety.ȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
1ȱȱ Newhouse,ȱEngelȱ7.ȱ
2ȱȱ SeeȱDalichow,ȱComebackȱ25.ȱ
3ȱȱ Peick,ȱEngelȱ27.ȱ

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110ȱ ErikȱEynikelȱ

Someoneȱwhoȱinȱmeditationȱcanȱbecomeȱ‘likeȱanȱangelȱinȱheaven’ȱcanȱatȱ
leastȱforȱaȱshortȱtimeȱovercomeȱthisȱfear.4ȱ
Theȱ modernȱ conceptȱ ofȱ angelsȱ describedȱ aboveȱ is,ȱ accordingȱ toȱ
NewȱAgeȱauthors,ȱbasedȱonȱbiblicalȱtextsȱinȱwhichȱangelsȱoccurȱasȱinȬ
termediaryȱ betweenȱ Godȱ andȱ humansȱ orȱ moreȱ generallyȱ betweenȱ theȱ
transcendentȱandȱtheȱimmanent.ȱButȱasȱweȱwillȱseeȱthereȱisȱaȱbigȱdifferȬ
enceȱ betweenȱ angelsȱ asȱ theyȱ occurȱ inȱ theȱ Bibleȱ andȱ theȱ conceptȱ ofȱ anȬ
gelsȱinȱmodernȱesotericȱliterature.ȱToȱmakeȱthisȱclearȱinȱtheȱfirstȱpartȱofȱ
thisȱ articleȱ weȱ willȱ thereforeȱ describeȱ inȱ generalȱ termsȱ theȱ conceptȱ ofȱ
angelsȱ inȱ theȱ Oldȱ Testament.5ȱ Thisȱ willȱ allowȱ usȱ inȱ theȱ secondȱ partȱ toȱ
situateȱ theȱ conceptȱ andȱ functionȱ ofȱ theȱ angelȱ inȱ theȱ storyȱ ofȱ Samson’sȱ
annunciation.ȱ Finallyȱ weȱ willȱ returnȱ toȱ theȱ modernȱ conceptȱ andȱ comȬ
pareȱ itȱ withȱ theȱ biblicalȱ conceptȱ andȱ checkȱ whatȱ isȱ theȱ relationship,ȱ ifȱ
any,ȱbetweenȱthem.ȱ

1.ȱAngelsȱinȱtheȱOldȱTestamentȱ

1.1ȱDivineȱmessengersȱ(angels)ȱandȱhumanȱenvoys.ȱ

Aȱ problemȱ inȱ definingȱ angelsȱ inȱ theȱ Oldȱ Testamentȱ isȱ thatȱ thereȱ isȱ noȱ
distinctiveȱ Hebrewȱ wordȱ forȱ theȱ Englishȱ wordȱ “angel”.ȱ Theȱ Englishȱ
wordȱ“angel”ȱisȱofȱcourseȱderivedȱfromȱtheȱGreekȱa;ggeloj,ȱwhichȱtransȬ
latesȱ theȱ Hebrewȱ %almȱ withȱ theȱ basicȱ meaningȱ “messenger.”ȱ Butȱ thisȱ
HebrewȱwordȱandȱitsȱGreekȱcounterpartȱ a;ggelojȱcanȱreferȱtoȱhumanȱasȱ
wellȱasȱtoȱdivineȱmessengers;ȱtheȱdifferenceȱbetweenȱtheseȱtwoȱcanȱonlyȱ
beȱdeducedȱfromȱtheȱcontext.ȱItȱisȱonlyȱinȱLatinȱthatȱtheȱdistinctionȱbeȬ
tweenȱhumanȱandȱdivineȱmessengersȱisȱmadeȱclearȱinȱtheȱlanguage:ȱtheȱ
humanȱagentȱisȱcalledȱnuntius,ȱtheȱdivineȱmessengerȱangelus.ȱȱ
ThatȱanȱangelȱinȱtheȱOldȱTestamentȱisȱanȱenvoyȱwithȱaȱdivineȱmesȬ
sageȱdoesȱnotȱdistinguishȱhimȱfromȱe.g.ȱprophetsȱandȱpriests,ȱwhoȱareȱ
alsoȱ sometimesȱ calledȱ messengersȱ (cf.ȱ Hagȱ 1:13:ȱ “Haggai,ȱ theȱ messenȬ
ger,ȱ%alm,ȱofȱtheȱLORD”;ȱMalȱ2:7:ȱ“Forȱtheȱlipsȱofȱaȱpriestȱshouldȱguardȱȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
4ȱȱ Dalichow,ȱ Comebackȱ 27,ȱ formulatesȱ itȱ asȱ follows:ȱ “Engelȱ sindȱ greifbarerȱ undȱ verȬ
trauenerweckenderȱalsȱeinȱweitȱentfernterȱundȱ–ȱdurchȱdieȱKirchenȱhindurchgefiltertȱ–ȱ
alsȱ grausamȱ undȱ strafendȱ erscheinenderȱ Gott.ȱ Engelȱ scheinenȱ fürȱ vieleȱ eineȱ tiefe,ȱ
innerlichȱakzeptableȱZwischenlösungȱzuȱseinȱzwischenȱderȱReligion,ȱdieȱihnenȱdurchȱ
ErziehungȱundȱGesellschaftȱnochȱinȱdenȱKnochenȱsitzt,ȱundȱeinerȱfreienȱSpiritualität,ȱ
aufȱderenȱGlatteisȱzuȱbegebenȱsieȱsichȱnochȱnichtȱsoȱrechtȱtrauen”.ȱȱ
5ȱȱ SeeȱFabryȱ/ȱFreedmanȱ/ȱWilloughby,ȱ %alm,ȱ888Ȭ904;ȱNewsom,ȱAngelsȱ248Ȭ253;ȱGruȬ
son,ȱAngesȱ45Ȭ53.ȱ

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knowledge,ȱandȱpeopleȱshouldȱseekȱinstructionȱfromȱhisȱmouth,ȱforȱheȱ
isȱtheȱmessengerȱofȱtheȱLORDȱofȱhosts”).ȱPriestsȱandȱespeciallyȱprophȬ
etsȱactȱandȱspeakȱinȱtheȱnameȱofȱGod,ȱwhoȱisȱtheirȱcommissioner.ȱTheȱ
useȱofȱtheȱmessengerȱformula:ȱ“ThusȱsaysȱtheȱLORD”ȱandȱ“oracleȱofȱtheȱ
Lord”ȱ demonstratesȱ howȱ theȱ messengersȱ areȱ almostȱ identifiedȱ withȱ
theirȱmessagesȱwhileȱtheirȱpersonalityȱshiftsȱtoȱtheȱbackground.ȱItȱisȱnotȱ
theȱ messengerȱ whoȱ speaksȱ orȱ actsȱ butȱ hisȱ commissionerȱ throughȱ theȱ
messenger’sȱ wordsȱ andȱ deeds.ȱ Itȱ isȱ thereforeȱ notȱ strangeȱ thatȱ biblicalȱ
languageȱ hadȱ noȱ interestȱ inȱ distinguishingȱ betweenȱ aȱ humanȱ andȱ aȱ
heavenlyȱ messengerȱ becauseȱ theȱ messengerȱ usuallyȱ didȱ notȱ profileȱ
himself.6ȱ Theȱ focusȱ onȱ theȱ contentȱ ofȱ theȱ messageȱ insteadȱ ofȱ theȱ mesȬ
sengerȱ isȱ alreadyȱ visibleȱ inȱ theȱ Semiticȱ rootȱ l’k,ȱ thatȱ isȱ notȱ usedȱ inȱ theȱ
Oldȱ Testamentȱ butȱ inȱ Ugariticȱ andȱ Punicȱ withȱ theȱ basicȱ meaningȱ “toȱ
mediateȱaȱmessage”.7ȱAtȱtheȱmomentȱofȱmediation,ȱtheȱmessengerȱidenȬ
tifiesȱ himselfȱ withȱ theȱ commissionerȱ butȱ thisȱ isȱ purelyȱ functionalȱ andȱ
temporary:ȱ heȱ speaksȱ “inȱ theȱ nameȱ of”ȱ theȱ commissionerȱ andȱ repreȬ
sentsȱ himȱ atȱ theȱ veryȱ momentȱ ofȱ deliveringȱ hisȱ message.ȱ Thisȱ funcȬ
tionalȱ identificationȱ guaranteesȱ theȱ authenticityȱ ofȱ theȱ message.8ȱ Thusȱ
theȱmessageȱisȱusuallyȱcouchedȱinȱtermsȱwhereȱfirstȱpersonȱformsȱ(“I”)ȱ
referȱtoȱtheȱcommissioner,ȱnotȱtoȱtheȱmessenger.ȱSinceȱl’kȱmeansȱaȱtaskȱ
orȱchoreȱinȱgeneral,ȱandȱsinceȱtheȱmessengerȱdoesȱnotȱprofileȱhimselfȱitȱ
isȱ possible,ȱ atȱ leastȱ inȱ Hebrew,ȱ thatȱ aȱ ml’kȱ mayȱ beȱ anȱ “errandȱ boy”ȱ
ratherȱthanȱspecificallyȱaȱ“messenger.”ȱ
Consequently,ȱtheȱidentificationȱofȱtheȱmessengerȱwithȱhisȱmessageȱ
isȱ forȱ humanȱ andȱ heavenlyȱ (angelic)ȱ messengersȱ alike.ȱ Whatȱ distinȬ
guishesȱ humanȱ fromȱ heavenlyȱ messengersȱ isȱ firstȱ ofȱ allȱ theȱ “space”ȱ
fromȱwhereȱtheyȱcome:ȱangelsȱcomeȱfromȱGod’sȱdomainȱwhileȱhumanȱ
messengersȱliveȱonȱearth.ȱProphets,ȱwhoȱspeakȱinȱGod’sȱname,ȱcanȱinȱaȱ
visionaryȱexperienceȱbeȱpresentȱinȱtheȱheavenlyȱcourtȱ(Isaȱ6;ȱ1Kgsȱ22:19)ȱ
butȱ theyȱ doȱ notȱ belongȱ there.ȱ Angelsȱ onȱ theȱ contraryȱ constituteȱ theȱ
heavenlyȱ court,ȱ atȱ leastȱ thatȱ isȱ howȱ passagesȱ likeȱ Isaȱ 6ȱ andȱ Jobȱ 1ȱ areȱ
understood;ȱalthoughȱ %almȱisȱnotȱusedȱinȱtheseȱcontexts,ȱIsaȱ6ȱmentionsȱ
theȱ~yprXȱandȱJobȱ1ȱtheȱ~yhla ynbȱforȱtheȱmembersȱofȱheavenlyȱcourt.ȱ
Aȱ second,ȱ moreȱ importantȱ distinctionȱ betweenȱ angelsȱ andȱ humanȱ
messengersȱisȱthatȱangelsȱareȱlessȱindependentȱbeingsȱthanȱtheȱhumanȱ
messengers.ȱ Althoughȱ inȱ principleȱ allȱ messengers’ȱ personalitiesȱ fadeȱ
awayȱwhenȱtheyȱexecuteȱtheirȱmission,ȱinȱaȱfewȱcasesȱtheȱhumanȱmesȬ
ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
6ȱȱ Thereȱareȱaȱfewȱexceptionsȱe.g.ȱtheȱmessengerȱmentionedȱinȱProvȱ13:17;ȱfurthermoreȱ
thereȱisȱMicaiahȱinȱ1Kgsȱ22:13ȱandȱtheȱpriestȱMalȱ2:7.ȱItȱalwaysȱconcernsȱhumanȱmesȬ
sengers.ȱ
7ȱȱ Fabryȱ/ȱFreedmanȱ/ȱWilloughby, %alm,ȱ888Ȭ904.ȱ
8ȱȱ Cf.ȱCunchillos,ȱÉtudeȱ49Ȭ51.ȱ

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sengersȱactȱautonomously.ȱInȱ1Kgsȱ22:13ȱtheȱmessengerȱwhoȱhadȱgoneȱ
toȱsummonȱMicaiahȱsaidȱtoȱhim,ȱ“Look,ȱtheȱwordsȱofȱtheȱprophetsȱwithȱ
oneȱaccordȱareȱfavourableȱtoȱtheȱking;ȱletȱyourȱwordȱbeȱlikeȱtheȱwordȱofȱ
oneȱofȱthem,ȱandȱspeakȱfavourably”.ȱThisȱwasȱnotȱpartȱofȱtheȱmessenȬ
ger’sȱ assignment.ȱ Andȱ inȱ Malȱ 2:7ȱ theȱ prophetȱ reproachesȱ theȱ priests:ȱ
“Forȱ theȱ lipsȱ ofȱ aȱ priestȱ shouldȱ guardȱ knowledge,ȱ andȱ peopleȱ shouldȱ
seekȱinstructionȱfromȱhisȱmouth,ȱforȱheȱisȱtheȱmessengerȱofȱtheȱLORDȱ
ofȱhosts”.ȱObviouslyȱtheseȱhumanȱmessengersȱevenȱactȱagainstȱtheȱwillȱ
ofȱtheirȱcommissioner.ȱȱ
AngelsȱneverȱactȱagainstȱGodȱ–ȱatȱleastȱinȱtheȱOldȱTestamentȱliteraȬ
tureȱ –ȱ becauseȱ theyȱ areȱ anȱ extensionȱ ofȱ Godȱ himself.ȱ Oftenȱ theyȱ areȱ
called hwhy %alm andȱ~yhla %alm.ȱȱ

1.2ȱTheȱangels’ȱtaskȱ

Angelsȱ understandablyȱ mediateȱ messagesȱ toȱ humans.ȱ Inȱ theȱ laterȱ Oldȱ
Testamentȱ literatureȱ theyȱ alsoȱ deliverȱ messagesȱ toȱ prophetsȱ whoȱ thenȱ
proclaimȱthemȱtoȱtheȱpeopleȱofȱIsraelȱ(cf.ȱZechȱ1:9Ȭ6:5ȱwhereȱanȱangelȱisȱ
inȱconversationȱwithȱZechariah).ȱ
Butȱ theȱ angel’sȱ taskȱ isȱ notȱ limitedȱ toȱ theȱ mediationȱ ofȱ messages:ȱ
angelsȱalsoȱbringȱsalvationȱtoȱIsrael:ȱanȱangelȱgoesȱinȱfrontȱofȱtheȱIsraelȬ
itesȱ toȱ guardȱ themȱ onȱ theȱ wayȱ fromȱ Egyptȱ andȱ toȱ bringȱ themȱ toȱ theȱ
placeȱ thatȱ Godȱ hasȱ preparedȱ (Exodȱ 14:19;ȱ 23:20Ȭ23;ȱ 32:34;ȱ Numȱ 20:16).ȱ
AnȱangelȱstopsȱBalaamȱ(Numȱ22:22),ȱhelpsȱElijahȱoutȱ(1Kgsȱ19:5Ȭ8)ȱandȱ
defeatsȱIsrael’sȱenemiesȱ(2Kgsȱ19:35ȱ//ȱIsaȱ37:36).ȱTheȱangelȱisȱtheȱagentȱ
ofȱ God’sȱ aidȱ forȱ Israel.ȱ Althoughȱ theȱ actionsȱ ofȱ angelsȱ oftenȱ rouseȱ theȱ
Israelites’ȱfear,ȱheȱisȱnotȱtheirȱenemyȱbutȱtheirȱsaviour.ȱInȱtheȱblessingȱofȱ
JosephȱGodȱandȱhisȱangelȱareȱevenȱequated:ȱ“TheȱGodȱbeforeȱwhomȱmyȱ
ancestorsȱAbrahamȱandȱIsaacȱwalked,ȱtheȱGodȱwhoȱhasȱbeenȱmyȱshepȬ
herdȱ allȱ myȱ lifeȱ toȱ thisȱ day,ȱ theȱ angelȱ whoȱ hasȱ redeemedȱ meȱ fromȱ allȱ
harm,ȱblessȱtheȱboys;ȱandȱinȱthemȱletȱmyȱnameȱbeȱperpetuated,ȱandȱtheȱ
nameȱ ofȱ myȱ ancestorsȱ Abrahamȱ andȱ Isaac;ȱ andȱ letȱ themȱ growȱ intoȱ aȱ
multitudeȱonȱtheȱearth”ȱ(Genȱ48:15Ȭ16).ȱThereforeȱtoȱbeȱcomparedȱwithȱ
anȱ angelȱ involvesȱ highȱ praise,ȱ especiallyȱ whenȱ itȱ isȱ saidȱ thatȱ oneȱ posȬ
sessesȱtheȱwisdomȱofȱanȱangelȱ(1Samȱ29:9;ȱ2Samȱ14:17,ȱ20).ȱ
OnlyȱonceȱdoesȱanȱangelȱactȱagainstȱtheȱpeopleȱofȱIsrael.ȱInȱ2Samȱ24ȱ
theȱ angelȱ executesȱ aȱ punishmentȱ becauseȱ Davidȱ carriedȱ outȱ aȱ census.ȱ
Thereforeȱ Godȱ letȱ aȱ pestilenceȱ growȱ rampantȱ amongȱ theȱ people.ȱ Thisȱ
pestilenceȱ isȱ spreadȱ byȱ anȱ angelȱ ofȱ destruction:ȱ “whenȱ theȱ angelȱ
stretchedȱ outȱ hisȱ handȱ towardȱ Jerusalemȱ toȱ destroyȱ it,ȱ theȱ LORDȱ reȬ
lentedȱ concerningȱ theȱ evil,ȱ andȱ saidȱ toȱ theȱ angelȱ whoȱ wasȱ bringingȱ

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destructionȱ amongȱ theȱ people,ȱ ‘Itȱ isȱ enough;ȱ nowȱ stayȱ yourȱ hand’”ȱ
(2Samȱ24:16).ȱTheȱparallelȱversionȱinȱ1Chrȱ21ȱstatesȱmoreȱexplicitlyȱthatȱ
Godȱ sentȱ theȱ angelȱ toȱ destroy;ȱ onȱ theȱ otherȱ handȱ thatȱ versionȱ avoidsȱ
namingȱGodȱasȱtheȱinitiatorȱofȱDavid’sȱcensusȱandȱinsteadȱblamesȱSatanȱ
forȱit.ȱ

1.3ȱTheȱ“history”ȱofȱangelsȱinȱtheȱOldȱTestamentȱ

OnȱtheȱwholeȱtheȱevolutionȱofȱtheȱappearanceȱofȱangelsȱinȱtheȱOldȱTesȬ
tamentȱcanȱbeȱgroupedȱinȱthreeȱperiods.ȱȱ

1.3.1ȱTheȱoldestȱtextsȱ

InȱtheȱYahwisticȱtextsȱofȱtheȱOldȱTestamentȱtheȱdistanceȱbetweenȱGodȱ
andȱ humanȱ beingsȱ isȱ small.9ȱ Beforeȱ theȱ sinȱ inȱ theȱ Gardenȱ Yahwehȱ isȱ
picturedȱinȱveryȱanthropomorphicȱfashion:ȱheȱwalksȱaroundȱinȱtheȱgarȬ
denȱofȱEden,ȱlookingȱforȱwhereȱAdamȱandȱEveȱareȱhidden.ȱȱ
Inȱ theȱ storyȱ ofȱ theȱ patriarchsȱ theȱ distanceȱ betweenȱ Godȱ andȱ
humanityȱisȱsomewhatȱlarger,ȱalthoughȱstillȱveryȱsmall.ȱTheȱfirstȱtextȱinȱ
theȱOldȱTestamentȱwhereȱanȱangelȱoccursȱisȱtheȱsendingȱoffȱofȱHagar.10ȱ
Theȱ angelȱ appearsȱ thereȱ suddenlyȱ butȱ Hagarȱ hasȱ noȱ fear,ȱ unlikeȱ forȱ
instanceȱ inȱ laterȱ Newȱ Testamentȱ storiesȱ (Zechariahȱ inȱ Lukeȱ inȱ 1:11Ȭ12ȱ
andȱ theȱ shepherdsȱ inȱ Lukeȱ 2:9).ȱ Hagarȱ talksȱ withȱ theȱ angelȱ asȱ withȱ aȱ
humanȱbeing;ȱtheȱangelȱisȱalmostȱlikeȱanȱacquaintance.ȱWhenȱtheȱangelȱ
leaves,ȱHagarȱreacts:ȱ“sheȱnamedȱtheȱLORDȱwhoȱspokeȱtoȱher,ȱ‘Youȱareȱ
ElȬroi’;ȱ forȱ sheȱ said,ȱ ‘Haveȱ Iȱ reallyȱ seenȱ Godȱ andȱ remainedȱ aliveȱ afterȱ
seeingȱ him?’”ȱ Itȱ isȱ strikingȱ thatȱ theȱ differenceȱ betweenȱ Godȱ andȱ hisȱ
angelȱ isȱ almostȱ nonexistent;ȱ notȱ onlyȱ doesȱ sheȱ identifyȱ theȱ angelȱ withȱ
Godȱ(ElȬroi)ȱbutȱinȱGenȱ6:11bȱtheȱsubjectȱsuddenlyȱshiftsȱfromȱtheȱangelȱ
toȱGodȱhimself.ȱAlsoȱinȱtheȱparallelȱstoryȱGenȱ21ȱElohimȱhearsȱtheȱboyȱ
cryingȱ(Genȱ21:17),ȱbutȱitȱisȱtheȱangelȱofȱElohimȱwhoȱcallsȱHagar.ȱThereȱ
canȱbeȱnoȱdoubtȱthatȱinȱtheȱencounterȱwithȱtheȱangel,ȱHagarȱmeetsȱGodȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
9ȱȱ TheȱsourcesȱofȱtheȱPentateuchȱareȱforȱseveralȱdecadesȱalreadyȱfiercelyȱdebated.ȱThatȱ
theȱYahwisticȱsourceȱJȱ(ifȱitsȱexistenceȱisȱaccepted)ȱisȱtheȱoldestȱsourceȱofȱtheȱPentaȬ
teuchȱisȱnoȱlongerȱaȱopinioȱcommunisȱbutȱneverthelessȱsomeȱtextsȱofȱtheȱPentateuchȱ–
assignedȱinȱtheȱWellhausenianȱhypothesisȱtoȱJ–ȱareȱconsideredȱtoȱbelongȱtoȱtheȱoldestȱ
textsȱ(seeȱCampbellȱ/ȱO’Brien,ȱSources).ȱ
10ȱȱ ItȱisȱstrikingȱthatȱangelsȱappearȱmuchȱmoreȱoftenȱtoȱwomenȱthanȱtoȱmenȱinȱtheȱBible.ȱ
InȱJudgȱ13ȱtooȱitȱisȱfirstȱSamson’sȱmotherȱwhoȱmeetsȱtheȱangel.ȱ

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himself.ȱGod’sȱmessageȱisȱHagar’sȱsalvationȱbutȱGodȱmustȱappearȱasȱanȱ
angelȱinȱorderȱtoȱmakeȱthatȱmessageȱperceptible.ȱȱ
InȱtheȱwellȬknownȱstoryȱofȱAbrahamȱreceivingȱtheȱvisitȱofȱtheȱthreeȱ
menȱ(Genȱ18)ȱweȱhaveȱaȱsimilarȱalternationȱbetweenȱGodȱ(Genȱ18:1,ȱ13)ȱ
andȱtheȱmenȱ(pluralȱ18:2,ȱ9,ȱ16;ȱsingularȱ18:10,ȱ14)ȱalthoughȱtheȱmenȱareȱ
notȱcalledȱangelsȱinȱGenȱ18.ȱInȱ19:1ȱwhenȱtwoȱofȱtheȱthreeȱmenȱleaveȱforȱ
SodomȱandȱYahwehȱstaysȱbehindȱtogetherȱwithȱAbraham,ȱtheȱmenȱareȱ
calledȱ explicitlyȱ angels.ȱ Thisȱ missionȱ ofȱ threeȱ messengersȱ isȱ uniqueȱ inȱ
theȱOldȱTestament.ȱTheȱshiftȱfromȱthreeȱtoȱoneȱandȱagainȱtoȱtheȱpluralȱ
canȱbeȱunderstoodȱasȱtheȱvisitȱofȱaȱpartyȱofȱthree,ȱconsistingȱofȱtheȱmainȱ
visitorȱ Yahwehȱ andȱ hisȱ escortȱ consistingȱ ofȱ twoȱ menȱ (angels),ȱ asȱ theyȱ
areȱexplicitlyȱidentifiedȱinȱ19:1.ȱ
WhenȱweȱturnȱtoȱtheȱstoryȱofȱMosesȱatȱtheȱburningȱbush,ȱtheȱidentiȬ
ficationȱ ofȱ Godȱ withȱ theȱ angelȱ isȱ evenȱ closerȱ (Exodȱ 3:2Ȭ6).ȱ Theȱ angelȱ
appearsȱinȱtheȱburningȱbushȱbutȱwhenȱheȱaddressesȱMosesȱitȱisȱYahwehȱ
whoȱisȱspeaking.ȱMosesȱthenȱhidesȱhisȱfaceȱbecauseȱheȱisȱafraidȱtoȱseeȱ
God.ȱTheȱrelationȱbetweenȱtheȱangelȱofȱYahwehȱandȱYahwehȱhimselfȱisȱ
soȱcloseȱthatȱtheyȱareȱalmostȱidentical.ȱTheȱangelȱisȱtheȱ“physical”ȱmaniȬ
festationȱ ofȱ Yahwehȱ onȱ earth,ȱ butȱ peopleȱ experienceȱ theȱ encounterȱ asȱ
meetingȱGodȱhimself.ȱȱ

1.3.2ȱTheȱpreȬexilicȱperiodȱ

Inȱ aȱ secondȱ periodȱ theȱ distanceȱ betweenȱ Godȱ andȱ humanityȱ enlarges,ȱ
soȱ thatȱ moreȱ“space”ȱ becomesȱ availableȱ forȱangelsȱasȱ God’sȱ aids.ȱThisȱ
transitionȱisȱhoweverȱnotȱabruptȱbutȱgradual.ȱInȱtheȱstoryȱofȱtheȱexodusȱ
anȱ angelȱ –ȱ asȱ God’sȱ assistantȱ –ȱ accompaniesȱ theȱ peopleȱ throughȱ theȱ
wildernessȱ (Exodȱ 14:19;ȱ 32:34;ȱ Numȱ 20:16).ȱ Andȱ theȱ oldestȱ servantȱ inȱ
Abraham’sȱ houseȱ getsȱ –ȱ accordingȱ toȱ Abrahamȱ –ȱ aȱ guardianȱ angelȱ
whenȱheȱseeksȱaȱbrideȱforȱIsaacȱ(Genȱ24).ȱButȱinȱtheseȱstoriesȱtheȱangelsȱ
doȱ notȱ doȱ veryȱ much.ȱ Asȱinȱ theȱ olderȱ phase,ȱ theyȱ areȱ littleȱ moreȱ thanȱ
manifestationsȱofȱGodȱhimself.ȱ
However,ȱwhenȱweȱlookȱe.g.ȱtoȱtheȱepisodesȱofȱElijahȱ(1Kgsȱ19:5Ȭ7;ȱ
2Kgsȱ1:2Ȭ4)ȱweȱseeȱthatȱtheȱangelsȱactȱmoreȱindependentlyȱinȱassistingȱ
andȱ servingȱ functions.ȱ Inȱ 2Kgsȱ 1:3Ȭ4ȱ theȱ angelȱ deliversȱ theȱ oracleȱ andȱ
Godȱ isȱ onlyȱ mentionedȱ inȱ theȱ messengerȱ formula,ȱ butȱ thatȱ isȱ becauseȱ
theȱ messengerȱ formulaȱ isȱ partȱ ofȱ theȱ textȱ ofȱ theȱ messageȱ Elijahȱ isȱ toȱ
deliver.ȱ Inȱ 2Samȱ 24:16ȱ andȱ 2Kgsȱ 19:35ȱ theȱ angelȱ executesȱ aȱ punitiveȱ

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expedition.11ȱ Angelsȱ becomeȱ intermediateȱ beingsȱ betweenȱ Godȱ andȱ

people;ȱandȱareȱnotȱ(only)ȱGod’sȱmanifestation.ȱThereforeȱcertainȱhonȬ
ourableȱ peopleȱ canȱ nowȱ beȱ comparedȱ withȱ angelsȱ (1Samȱ 29:9;ȱ 2Samȱ
14:17Ȭ20;ȱ 19:27);ȱ angelsȱ areȱ nowȱ moreȱ clearlyȱ distinguishedȱ fromȱ Godȱ
andȱcomparisonȱwithȱanȱangelȱisȱnotȱtheȱsameȱasȱcomparisonȱwithȱGodȱ
himself.12ȱ
ThisȱchangeȱofȱfunctionȱofȱangelsȱisȱrelatedȱtoȱtheȱsituationȱofȱIsraelȱ
inȱtheȱpreȬexilicȱtime.ȱTheȱIsraelitesȱbecameȱawareȱofȱtheirȱplaceȱinȱtheȱ
internationalȱ scene.ȱ Yahwehȱ isȱ noȱ longerȱ theȱ migratingȱ companionȱ ofȱ
theȱ patriarchsȱ orȱ theȱ peopleȱ inȱ theȱ wilderness.ȱ Heȱ isȱ theȱ nationalȱ Godȱ
whoȱresidesȱinȱtheȱtempleȱbutȱheȱisȱalsoȱtheȱGodȱofȱtheȱentireȱworld.13ȱ
Thereforeȱhisȱdwellingȱisȱnotȱlimitedȱtoȱtheȱbuildingȱofȱtheȱtemple.ȱGodȱ
livesȱinȱheaven,ȱasȱtheȱprophetȱMicaiahȱbenȱImlahȱperceivedȱinȱhisȱviȬ
sionȱ whenȱ heȱ said,ȱ “Thereforeȱ hearȱ theȱ wordȱ ofȱ theȱ LORD:ȱ Iȱ sawȱ theȱ
LORDȱsittingȱonȱhisȱthrone,ȱwithȱallȱtheȱhostȱofȱheavenȱstandingȱbesideȱ
himȱ toȱ theȱ rightȱ andȱ toȱ theȱ leftȱ ofȱ him”ȱ (1Kgsȱ 22:19).14ȱ Theȱ largerȱ disȬ
tanceȱbetweenȱGodȱandȱhumanityȱallowsȱforȱaȱmoreȱindependentȱposiȬ
tionȱofȱangelsȱasȱmediatorsȱandȱexecutorsȱofȱGod’sȱorders.ȱ

1.3.3ȱTheȱpostȬexilicȱperiodȱ

InȱtheȱvisionȱofȱDanȱ7ȱGodȱisȱpresentedȱasȱalmostȱtotallyȱtranscendent.ȱ
Theȱ cloudsȱ ofȱ heavenȱ thatȱ bringȱ theȱ Sonȱ ofȱ Manȱ toȱ theȱ Ancientȱ Oneȱ
(Danȱ7:13)ȱareȱaȱclearȱborderȱbetweenȱheavenȱandȱearth.15ȱ
ThisȱnewȱperspectiveȱofȱGod’sȱdwellingȱhasȱalsoȱinfluencedȱtheȱunȬ
derstandingȱ ofȱ angelsȱ andȱ theirȱ function.ȱ Angelsȱ nowȱ belongȱ toȱ theȱ
heavenlyȱ courtȱ andȱ theȱ highestȱ numberȱ imaginableȱ atȱ thatȱ timeȱ wereȱ
servingȱ God:ȱ “Aȱ thousandȱ thousandsȱ servedȱ him,ȱ andȱ tenȱ thousandȱ
timesȱtenȱthousandȱstoodȱattendingȱhim”ȱ(Danȱ7:10).ȱGodȱhasȱanȱentireȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
11ȱȱ Thereȱ isȱ anȱ interestingȱ parallelȱ toȱ thisȱ situationȱ inȱ theȱ tenthȱ plague,ȱ evenȱ thoughȱ
Exodusȱdoesȱnotȱseemȱtoȱuseȱmal’akȱinȱthatȱpassage.ȱTheȱdeathȱofȱtheȱfirstbornȱisȱatȬ
tributedȱ toȱ Yhwhȱ himselfȱ [Exodȱ 11:4;ȱ 12:29;ȱ 13:15],ȱ butȱ thereȱ isȱ alsoȱ aȱ “destroyer”ȱ
whomȱYhwhȱdealsȱwithȱasȱanȱindependentȱbeingȱ[12:23].)ȱ
12ȱȱ Compare:ȱafterȱtheȱsinȱinȱtheȱGardenȱGodȱstated:ȱ“theȱhumanȱbeingȱhasȱbecomeȱlikeȱ
oneȱofȱus”ȱ(Genȱ3:22);ȱwhileȱinȱ1Samȱ29:9;ȱ2Samȱ14:17Ȭ20;ȱ19:27ȱweȱhaveȱaȱcompariȬ
sonȱbetweenȱmenȱandȱanȱangel,ȱtheȱintermediateȱbeing.ȱ
13ȱȱ Iȱdon’tȱclaimȱthatȱinȱtheȱpreȬexilicȱperiodȱthereȱwasȱalreadyȱanȱdevelopedȱexclusivistȱ
monotheism.ȱSuchȱaȱmonotheismȱcannotȱbeȱdatedȱbeforeȱSecondȱIsaiahȱ
14ȱȱ Compareȱ alsoȱ Isaiahȱ 6,ȱ theȱ callȱ narrativeȱ ofȱ Isaiah,ȱ whichȱ doesȱ notȱ mentionȱ angelsȱ
butȱseraphim.ȱȱ
15ȱȱ Theȱ cloudsȱ haveȱ theȱ sameȱ functionȱ inȱ theȱ Newȱ Testamentȱ atȱ theȱ baptismȱ inȱ theȱ
Jordanȱriverȱ(Markȱ1),ȱtheȱtransfigurationȱ(Markȱ9:7)ȱandȱtheȱascensionȱ(Actsȱ1:9).ȱ

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116ȱ ErikȱEynikelȱ

worldȱ forȱ himselfȱ andȱ consequentlyȱ theȱ functionȱ ofȱ theȱ angelsȱ shiftedȱ
again.ȱ Theȱ distanceȱ betweenȱ Godȱ andȱ humanȱ beingsȱ hadȱ becomeȱ soȱ
extensiveȱthatȱGodȱneededȱaȱwholeȱlegionȱofȱservantsȱtoȱfillȱtheȱgap.ȱIfȱ
angelsȱ wereȱmanifestationsȱ ofȱ Godȱandȱ hisȱaidesȱ inȱtheȱ previousȱperiȬ
ods,ȱ theyȱ nowȱ getȱ anȱ additionalȱ function:ȱ theȱ angelusȱ interpres.ȱ Godȱ
revealsȱhimselfȱtoȱtheȱprophetȱinȱvisionsȱthatȱneedȱdecodingȱbyȱanȱanȬ
gel,ȱsoȱthatȱtheȱprophetȱcanȱannounceȱtheȱrevelationȱtoȱtheȱpeople.ȱEsȬ
peciallyȱ inȱ Zechariahȱ weȱ findȱ suchȱ anȱ angelȬinterpreterȱ (seeȱ Zechȱ 1:9:ȱ
“Theȱangelȱwhoȱtalkedȱwithȱmeȱsaidȱtoȱme,ȱ‘Iȱwillȱshowȱyouȱwhatȱtheyȱ
are’”).ȱ Sinceȱ theirȱ roleȱ becomesȱ moreȱ important,ȱ moreȱ attentionȱ isȱ deȬ
votedȱ toȱ theirȱ moreȱ complexȱ functionȱ andȱ individuality;ȱ e.g.,ȱ theyȱ areȱ
givenȱpersonalȱnames:ȱDanȱ8:15Ȭ16ȱnamesȱGabriel,ȱtheȱangelȬinterpreterȱ
ofȱtheȱvisionȱDanielȱreceivedȱandȱDanȱ10:13,ȱ21;ȱ12:1ȱknowsȱMichaelȱasȱ
aȱguardianȱangelȱforȱIsrael;ȱinȱTobȱ5Ȭ6ȱtheȱangelȱRaphaelȱaccompaniesȱ
Tobiasȱonȱhisȱjourney.ȱTheȱsameȱangelȱthatȱhadȱhealedȱTobitȱandȱSarahȱ
inȱTobȱ3:17ȱandȱrevealedȱhimselfȱasȱoneȱofȱtheȱsevenȱangelsȱwhoȱstandȱ
readyȱandȱenterȱbeforeȱtheȱgloryȱofȱtheȱLordȱinȱTobȱ12:15.ȱThisȱlastȱinȬ
formationȱbetraysȱtheȱbeliefȱinȱaȱhierarchyȱofȱangelsȱbecauseȱsevenȱhaveȱ
accessȱtoȱGod’sȱglory,ȱwhichȱimpliesȱthatȱothersȱhaveȱnot.ȱ
InȱDanȱ3:25ȱanȱangelȱsavesȱtheȱthreeȱmenȱShadrach,ȱMeshach,ȱandȱ
Abednego,ȱ whoȱ wereȱ thrownȱ intoȱ theȱ furnaceȱ ofȱ blazingȱ fire;ȱ andȱ inȱ
Danȱ6:22ȱanȱangelȱsavesȱDanielȱfromȱtheȱdenȱofȱlions.ȱAccordingȱtoȱDanȱ
13:55ȱtheȱangelȱofȱGodȱwillȱexecuteȱtheȱsentenceȱofȱtheȱattackersȱofȱtheȱ
virginalȱ Susanna.ȱ Evenȱ prayerȱ onȱ behalfȱ ofȱ theȱ peopleȱ belongsȱ toȱ theȱ
functionȱ ofȱ angelsȱ nowȱ (Zechȱ 1:12;ȱ Jobȱ 33:23Ȭ26);ȱ thisȱ isȱ reversingȱ theȱ
directionȱofȱspeech:ȱwhereȱangelsȱusedȱtoȱannounceȱGod’sȱmessageȱtoȱ
humans,ȱ nowȱ angelsȱ bringȱ humanȱ wordsȱ toȱ God.ȱ Ifȱ weȱ wereȱ toȱ conȬ
tinueȱourȱresearchȱandȱexamineȱtheȱwritingsȱofȱQumran,ȱweȱwouldȱfindȱ
anȱevenȱmoreȱdevelopedȱangelologyȱwithȱmoreȱangels,ȱandȱnewȱnamesȱ
(Uriel,ȱSariel,ȱandȱothers)ȱandȱnewȱfunctionsȱ(suchȱasȱpersonalȱguardianȱ
angelȱofȱtheȱcommunityȱmembers).ȱ

2.ȱTheȱAngelȱinȱSamson’sȱBirthȱNarrativeȱ

2.1.ȱWhatȱisȱatȱstakeȱinȱSamson’sȱBirthȱNarrative?ȱ

Theȱangelȱandȱhisȱperformanceȱareȱnotȱaȱmatterȱofȱmuchȱdebateȱinȱtheȱ
exegeticalȱliterature.ȱTheȱmostȱdebatedȱpointȱofȱJudgȱ13ȱisȱwhetherȱtheȱ
storyȱisȱfavourableȱforȱManoah’sȱwifeȱorȱnot.ȱItȱisȱobviousȱtoȱallȱthatȱtheȱ
womanȱ isȱ theȱ protagonistȱ ofȱ theȱ storyȱ andȱ notȱ herȱ husbandȱ Manoah,ȱȱ
ȱ

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whoȱ seemsȱ notȱ toȱ believeȱ hisȱ wifeȱ whenȱ sheȱ saysȱ sheȱ receivedȱ anȱ unȬ
usual,ȱdivineȱmessageȱ(“aȱmanȱofȱGodȱwithȱtheȱappearanceȱofȱanȱangel”ȱ
13:6)ȱandȱwhoȱthereforeȱpraysȱtoȱGodȱtoȱmeetȱhisȱmessengerȱpersonally.ȱ
NorȱdoesȱManoahȱtrustȱwhatȱhisȱwifeȱsaysȱbecauseȱheȱasksȱtheȱmessenȬ
gerȱaboutȱwhatȱtoȱdoȱwithȱtheȱboyȱ(“whatȱwillȱbeȱhisȱruleȱofȱlifeȱ–ȱjpvm –
andȱ whatȱ isȱ heȱ toȱ doȱ Ȭȱ whf[m”;ȱ 13:12),ȱ althoughȱ hisȱ wifeȱ hadȱ alreadyȱ
reportedȱthat,ȱquotingȱ–ȱalthoughȱnotȱverbatimȱ–ȱtheȱangel’sȱmessage.ȱȱ
Moreover,ȱ whenȱ theȱ angelȱ refusesȱ toȱ eatȱ theȱ foodȱ offeredȱ byȱ
Manoahȱ andȱ suggestsȱ thatȱ heȱ preparesȱ itȱ asȱ anȱ offeringȱ forȱ Yahweh,ȱ
Manoahȱ asksȱ theȱ angelȱ forȱ hisȱ nameȱ whileȱ Manoah’sȱ wifeȱ hadȱ earlierȱ
declaredȱthatȱheȱdidȱnotȱtellȱhisȱnameȱbecauseȱhisȱappearanceȱwasȱlikeȱ
“anȱ angel”ȱ (13:6).ȱ Finallyȱ whenȱ theȱ angelȱ wentȱ upȱ toȱ heavenȱ andȱ didȱ
notȱappearȱagainȱtoȱManoahȱandȱhisȱwife,ȱheȱfinallyȱunderstandsȱwhatȱ
hisȱwifeȱhadȱalreadyȱpresumedȱfromȱtheȱbeginning:ȱtheyȱwereȱdealingȱ
withȱanȱangel.ȱButȱevenȱthenȱheȱdrawsȱtheȱwrongȱconclusion:ȱ“Weȱshallȱ
surelyȱdie,ȱforȱweȱhaveȱseenȱGod”ȱ(13:22).ȱManoah’sȱwifeȱunderstandsȱ
theȱ situationȱ better:ȱ “Ifȱ theȱ LORDȱ hadȱ meantȱ toȱ killȱ us,ȱ heȱ wouldȱ notȱ
haveȱ acceptedȱ aȱ burntȱ offeringȱ andȱ aȱ grainȱ offeringȱ atȱ ourȱ hands,ȱ orȱ
shownȱ usȱ allȱ theseȱ things,ȱ orȱ nowȱ announcedȱ toȱ usȱ suchȱ thingsȱ asȱ
these”ȱ(13:23).ȱ
TheȱdifferentȱbehaviourȱofȱManoahȱ(timid,ȱuncomprehending,ȱsusȬ
picious,ȱsceptical,ȱpanicking)ȱandȱhisȱwifeȱ(aȱgoodȱwoman,ȱrichȱinȱvirȬ
tues,ȱ perceptive,ȱ dutiful,ȱ tactfullyȱ refrainingȱ fromȱ interferingȱ orȱ interȬ
ruptingȱ Manoah’sȱ encounterȱ withȱ theȱ angel),ȱ hasȱ ledȱ toȱ describingȱ
Manoah’sȱwifeȱasȱ“theȱidealȱIsraeliteȱwoman”16ȱorȱtheȱ“modelȱofȱIsraelȬ
iteȱwomanhood”,17ȱ“countedȱamongȱtheȱtwentyȱtwoȱwomenȱthatȱneedȱ
toȱbeȱpraisedȱ(asȱProvȱ31ȱdoes)”.18ȱOthersȱareȱnotȱsoȱhappyȱwithȱtheseȱ
flatteringȱdescriptionsȱsinceȱtheyȱdoȱnotȱdoȱherȱjustice.ȱAlthoughȱsheȱisȱ
superiorȱtoȱherȱhusbandȱinȱherȱinterpretationȱofȱtheȱeventsȱ(ofȱtheȱfirstȱ
andȱtheȱsecondȱappearance)ȱandȱinȱtheȱidentificationȱofȱtheȱvisitorȱasȱanȱ
angelȱ andȱ inȱ reassuringȱ herȱ panickingȱ husbandȱ thatȱ theȱ mysteriousȱ
disappearanceȱ ofȱ theȱ angelȱ willȱ turnȱ outȱ wellȱ sinceȱ Godȱ mustȱ haveȱ aȱ
planȱ forȱ them,ȱ sheȱ isȱ unassumingȱ andȱ selfȬeffacing.ȱ “Sheȱ posesȱ noȱ
threat”,ȱwritesȱJ.ȱCherylȱExum,ȱ“sheȱdoesȱnothingȱonȱherȱown,ȱwhichȱisȱ
aȱtraitȱthatȱpatriarchyȱfindsȱdesirableȱinȱaȱwomanȱ…ȱSheȱdoesȱnotȱchalȬ
lengeȱ Manoah’sȱ authority”.19ȱ Exumȱ holdsȱ especiallyȱ theȱ narratorȱ ofȱ
Judgȱ 13ȱ responsibleȱ forȱ confiningȱ Manoah’sȱ wifeȱ toȱ herȱ roleȱ asȱ theȱ
ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
16ȱȱ Crenshaw,ȱSamsonȱ70.ȱ
17ȱȱ Klein,ȱTriumphȱ120.ȱ
18ȱȱ vanȱ Daalen,ȱ Simsonȱ 91ȱ n.ȱ 1,ȱ referringȱ toȱ Schechter,ȱ Midrashȱ 337,ȱ andȱ Ginzberg,ȱ
LegendsȱVIȱ205ȱ
19ȱȱ Exum,ȱCriticismȱ79.ȱ

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118ȱ ErikȱEynikelȱ

motherȱofȱSamson.ȱSheȱdoesȱnotȱevenȱgetȱaȱname.20ȱTherefore,ȱtheȱnarȬ
ratorȱofȱchapterȱ13ȱisȱcriticisedȱfromȱaȱfeministȱperspectiveȱasȱreinforcȬ
ingȱ traditionalȱ roleȱ patternsȱ andȱ theȱ exegetesȱ asȱ Crenshawȱ ofȱ roleȬ
reinforcingȱexegesis.ȱWeȱshallȱnowȱconcentrate,ȱhowever,ȱonȱtheȱangel’sȱ
roleȱinȱtheȱchapter.ȱȱ

2.2.ȱTheȱangelȱinȱJudgȱ13ȱ

Theȱangelȱisȱcalledȱ hwhy %almȱtenȱtimesȱinȱJudgȱ13ȱ(13a,ȱ13a,ȱ15a,ȱ16aa.bb,ȱ

17a,ȱ 18a,ȱ20ab,ȱ 21ȱaa.bb)ȱ outȱ ofȱ aȱ totalȱ ofȱ nineteenȱ timesȱ inȱ theȱ bookȱ ofȱ
JudgesȱandȱfiftyȬeightȱtimesȱinȱtheȱHebrewȱBible.ȱInȱv.ȱ6ȱManoah’sȱwifeȱ
callsȱhimȱ“aȱmanȱofȱGod”ȱ ~yhla vyaȱwithȱtheȱappearanceȱofȱ“anȱangelȱofȱ
God”ȱ~yhla %alm.ȱTheȱnarratorȱcopiesȱthatȱlastȱdesignationȱinȱv.ȱ9.ȱWhyȱ
theȱnarratorȱonceȱmixesȱtheȱdesignationȱofȱ~yhla %almȱwithȱhwhy %almȱisȱ
difficultȱtoȱexplain.ȱAccordingȱtoȱC.ȱHoutmanȱandȱK.ȱSpronkȱitȱisȱdueȱtoȱ
theȱmanyȱoccurrencesȱofȱ~yhlaȱinȱtheȱcontextȱofȱv.ȱ9.21ȱItȱisȱquestionableȱ
whetherȱthisȱsufficesȱasȱanȱexplanationȱforȱtheȱuseȱofȱ ~yhla %almȱsinceȱ
hwhyȱisȱalsoȱusedȱoftenȱinȱtheȱcontext.ȱOfȱtheȱ(only)ȱthirteenȱoccurrencesȱ
ofȱ~yhla(h) %almȱinȱtheȱOldȱTestamentȱ(Genȱ21:17;ȱ28:21;ȱ31:11;ȱ32,1ȱExodȱ
14:19;ȱ Judgȱ 6:20;ȱ 13:6,ȱ 9;ȱ 1Samȱ 29:9;ȱ 2Samȱ 14:17,ȱ 20;ȱ 19:28;ȱ 2Chrȱ 36:16)ȱ
onlyȱ theȱ passagesȱ inȱ Judgȱ 6ȱ (aboutȱ Gideon)ȱ andȱ 13ȱ (Samson)ȱ mixȱ theȱ
designationsȱofȱ ~yhla %almȱandȱ hwhy %alm.ȱTheseȱtwoȱepisodesȱinȱJudgesȱ
areȱ definitelyȱ related:ȱ theȱ appearanceȱ ofȱ theȱ angel,ȱ theȱ appointmentȱ /ȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
20ȱȱ Exum,ȱ Criticismȱ 79,ȱ givesȱ herȱ theȱ nameȱ Hazzelponi,ȱ theȱ nameȱ sheȱ receivedȱ inȱ theȱ
rabbinicȱ traditionȱ (Midrashȱ Rabbahȱ toȱ Numȱ 10:5),ȱ identifyingȱ herȱ withȱ Hazzelponiȱ
ofȱ1Chrȱ4:3.ȱHowever,ȱtheȱanonymityȱofȱtheȱwomanȱisȱpartȱofȱtheȱpatriarchalȱcharacȬ
terȱofȱthisȱtextȱandȱshouldȱnotȱbeȱobscuredȱbyȱgivingȱtheȱwomanȱsecondarilyȱaȱname.ȱ
Reinhartz,ȱSamson’sȱMotherȱ156Ȭ170,ȱstressesȱveryȱmuchȱthatȱtheȱwoman’sȱanonymȬ
ityȱandȱforeknowledgeȱmakeȱherȱsimilarȱtoȱtheȱangel.ȱWhenȱtheȱwomanȱreportsȱtheȱ
firstȱdivineȱmessageȱtoȱherȱhusbandȱsheȱaddsȱtoȱtheȱwordsȱofȱtheȱangelȱthatȱtheȱchildȱ
willȱbeȱaȱNaziriteȱtoȱGodȱfromȱbirthȱtoȱtheȱdayȱofȱhisȱdeath.ȱTheȱfurtherȱcourseȱofȱSamȬ
son’sȱlifeȱandȱespeciallyȱhisȱdeathȱinȱtheȱtempleȱofȱDagonȱinȱGazaȱ(Judgȱ16)ȱdemonȬ
strateȱtheȱforeknowledgeȱandȱtheȱpropheticȱgiftȱofȱtheȱwoman.ȱ
21ȱȱ Houtmanȱ/ȱSpronk,ȱHeldȱ10ȱn.ȱ8.ȱHoutmanȱ/ȱSpronkȱconsequentlyȱtranslateȱ%alm byȱ
“messenger,ȱviewingȱtheȱtranslationȱ“angel”ȱasȱmisleading,ȱsinceȱiconographicȱtradiȬ
tionsȱ associateȱ thatȱ wordȱ withȱ imagesȱ ofȱ wingedȱ creatures.ȱ Onlyȱ cherubimȱ (Exod.ȱ
25:20;ȱ 37:9;ȱ 1Kgsȱ 6:24,ȱ 27;ȱ Ezekȱ 18:8,ȱ 12,ȱ 16,ȱ 19,ȱ 21)ȱ andȱ seraphimȱ (Isaȱ 6:2,ȱ 6)ȱ haveȱ
wings.ȱ Thisȱ reasoningȱ createsȱ newȱ confusionȱ sinceȱ theȱ wordȱ Hebrewȱ %almȱ refersȱ
sometimesȱtoȱaȱhumanȱmessengerȱandȱsometimesȱtoȱaȱheavenlyȱmessenger.ȱByȱcallȬ
ingȱtheȱfirstȱ“messenger”ȱandȱtheȱlatterȱoneȱ“angel”ȱthisȱdistinctionȱisȱmadeȱcrystalȱ
clear.ȱThatȱtheȱangelsȱofȱtheȱOldȱTestamentȱinȱlaterȱiconographicȱrepresentationsȱareȱ
picturedȱwithȱwingsȱshouldȱnotȱdisturbȱusȱbecauseȱtheseȱimagesȱareȱalsoȱpartȱofȱtheȱ
receptionȱhistoryȱofȱtheȱbiblicalȱtexts;ȱtheyȱgiveȱusȱinsightȱinȱtheȱ“meaning”ȱthatȱlaterȱ
traditionȱperceivedȱinȱtheȱbiblicalȱtext.ȱ

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announcementȱofȱaȱsaviour,ȱtheȱsacrificeȱputȱonȱtheȱrockȱandȱconsumedȱ
byȱfireȱfollowedȱbyȱtheȱsuddenȱdisappearanceȱofȱtheȱangel.ȱH.ȬJ.ȱStipp,ȱ
whoȱ togetherȱ withȱ manyȱ othersȱ seesȱ aȱ literaryȱ dependencyȱ betweenȱ
Judgȱ 13ȱ andȱ Judgȱ 6,ȱ alsoȱ considersȱ theȱ nameȱ thatȱ theȱ angelȱ givesȱ
himselfȱ “wonderful”ȱ yalpȱ andȱ theȱ designationȱ ofȱ Yahwehȱ “himȱ whoȱ
worksȱwonders”ȱ twf[l alpm asȱtakenȱfromȱJudgȱ6:13.22ȱHowever,ȱthatȱ
Judgȱ6ȱalsoȱmixesȱ ~yhla %almȱandȱ hwhy %almȱdoesȱnotȱadequatelyȱexplainȱ
theȱuseȱof ~yhla %alm byȱtheȱnarratorȱinȱ13:9.ȱPossiblyȱtheȱuseȱcanȱbeȱexȬ
plainedȱfromȱtheȱcontext:ȱManoah’sȱwifeȱencounteredȱtheȱangelȱwhomȱ
sheȱrecognisedȱasȱaȱmanȱofȱGodȱ(=ȱprophet),ȱwithȱtheȱappearanceȱofȱanȱ
“angelȱ ofȱ God”.ȱ Thenȱ Manoahȱ praysȱ toȱ Godȱ toȱ sendȱ thatȱ manȱ ofȱ Godȱ
againȱinȱorderȱtoȱquestionȱhimȱaboutȱwhatȱtoȱdoȱwithȱtheȱchild.ȱThereȬ
uponȱ Godȱ sendsȱ thatȱ “angelȱ ofȱ God”ȱ ~yhla %alm;ȱ thatȱ isȱ whatȱ theȱ
womanȱhadȱassumedȱheȱwas.23ȱȱ
Inȱ 13:10,ȱ 11ȱ –ȱ inȱ theȱ directȱ speechȱ ofȱ Monoah’sȱ wifeȱ andȱ Manoahȱ
respectivelyȱ–ȱtheȱangelȱisȱcalledȱ“theȱman”.ȱThisȱmakesȱsenseȱsinceȱatȱ
thatȱpointȱbothȱstillȱconsideredȱtheȱangelȱtoȱbeȱhuman;ȱheȱwasȱaȱ“manȱ
ofȱ God,”ȱ althoughȱ anȱ extraordinaryȱ one.ȱ Thisȱ wasȱ alsoȱ exactlyȱ whatȱ
Manoah’sȱ wifeȱ calledȱ theȱ messengerȱ whenȱ sheȱ reportedȱ theȱ firstȱ
encounterȱtoȱherȱhusband:ȱ“AȱmanȱofȱGodȱ…,ȱandȱhisȱappearanceȱwasȱ
likeȱ thatȱ ofȱ anȱ angelȱ ofȱ God,ȱ mostȱ aweȬinspiring”.ȱ Theȱ “manȱ ofȱ God”ȱ
thatȱManoahȱandȱhisȱwifeȱhadȱinȱmindȱwasȱclearlyȱaȱprophet.ȱProphetsȱ
sometimesȱwereȱcalledȱbyȱtheȱtitleȱ“manȱofȱGod”ȱandȱtheyȱannouncedȱ
divineȱmessagesȱandȱcouldȱdoȱmiraclesȱ(1Samȱ2:27;ȱ9:6Ȭ10;ȱ1Kgsȱ12:22;ȱ
13;ȱ 17;ȱ 2Kgsȱ 1;ȱ 2:19Ȭ22;ȱ 3Ȭ7).ȱ Theȱ annunciationȱ ofȱ aȱ miraculousȱ pregȬ
nancyȱ andȱ birthȱ wasȱ notȱ unusualȱ forȱ “aȱ manȱ ofȱ God”ȱ (2Kgsȱ 4:14Ȭ17).ȱ
ThereforeȱnothingȱisȱunusualȱinȱtheȱbehaviourȱofȱManoahȱandȱhisȱwifeȱ
whenȱ theyȱ regardȱ theȱ angelȱ asȱ aȱ humanȱ messengerȱ fromȱ God,ȱ aȱ
prophet.ȱ Manoah’sȱ requestȱ toȱ Godȱ “toȱ sendȱ thatȱ manȱ ofȱ Godȱ again”ȱ
wasȱ thereforeȱ appropriate.24ȱ Alsoȱ understandableȱ wasȱ Manoah’sȱ reȬ
questȱ forȱ theȱ man’sȱ name,ȱ despiteȱ theȱ factȱ thatȱ hisȱ wifeȱ hadȱ alreadyȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
22ȱȱ Stipp,ȱSimsonȱ347ȱn.ȱ35.ȱForȱtheȱliteraryȱdependenceȱofȱJudgȱ13ȱStippȱrefersȱtoȱKittel,ȱ
Studienȱ106;ȱGressmann,ȱAnfängeȱ240;ȱKübel,ȱEpiphanieȱ225Ȭ231;ȱZakovitchȱSacrificeȱ
151Ȭ154.ȱForȱtheȱassumptionȱthatȱtheȱselfȱdesignationȱofȱtheȱangelȱasȱ“wonderful”ȱisȱ
alsoȱtakenȱfromȱJudgȱ6,ȱStippȱrefersȱtoȱBartelmus,ȱHeroentumȱ92.ȱStippȱalsoȱrefersȱtoȱ
anȱalternativeȱexplanationȱforȱtheȱoriginȱofȱtheȱnameȱ yalp:ȱGrimm,ȱNameȱ92Ȭ98,ȱexȬ
plainsȱthatȱtheȱnameȱoriginallyȱreferredȱtoȱaȱCanaaniteȱculticȱplaceȱofȱBaalȱpel’iy.ȱThisȱ
wasȱ thenȱ alteredȱ toȱ aȱ Yahwisticȱ installationȱ andȱ theȱ textȱ wasȱ adaptedȱ accordingly.ȱ
Thisȱhypothesisȱassumesȱtextualȱconjecturesȱthat,ȱofȱcourse,ȱweakenȱitsȱprobability.ȱ
23ȱȱ Redactionȱcriticalȱconclusionsȱonȱtheȱbasisȱofȱthisȱterminologyȱ(cf.ȱRömheld,ȱQuellenȱ
39Ȭ40)ȱareȱnotȱconvincing,ȱseeȱStipp,ȱSimsonȱ351ȱn.ȱ48.ȱ
24ȱȱ 13:16ȱexplicitlyȱmentionsȱthatȱManoahȱdidn’tȱknowȱthatȱheȱwasȱanȱangelȱ(somethingȱ
hisȱwifeȱhasȱsuspectedȱalreadyȱforȱaȱlongȱtimeȱbutȱManoahȱisȱslowȱtoȱunderstand).ȱ

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120ȱ ErikȱEynikelȱ

hintedȱthatȱheȱwouldȱnotȱgiveȱit.ȱManoahȱassumedȱthatȱheȱwasȱdealingȱ
withȱ anȱ extraordinaryȱ humanȱ being,ȱ notȱ anȱ angel;ȱ hisȱ wifeȱ assumedȱ
thatȱheȱwasȱanȱangelȱandȱthereforeȱthatȱheȱwouldȱnotȱtellȱhisȱname.ȱ
Whether yalp isȱtheȱnameȱofȱtheȱangelȱ–ȱasȱStippȱassumes,ȱseeȱaboveȱ
–ȱisȱnotȱclear.ȱTheȱNRSVȱtranslatesȱ yalp-awh asȱ“Itȱisȱtooȱwonderful”.ȱInȱ
thatȱ caseȱ theȱ answerȱ ofȱ theȱ angelȱ refersȱ toȱ theȱ unknowableȱ nameȱ ofȱ
God.ȱButȱevenȱif yalp isȱtheȱnameȱofȱtheȱangel,ȱitȱisȱtoȱbeȱconsideredȱanȱ
indicatorȱofȱtheȱ“totalȱotherness”ȱofȱGod,ȱi.e.ȱhisȱunknowability.25ȱ
Itȱwasȱonlyȱinȱtheȱascensionȱofȱtheȱangelȱtoȱheavenȱinȱtheȱflameȱofȱ
theȱ offeringȱ thatȱ Manoahȱ understoodȱ thatȱ heȱ wasȱ notȱ dealingȱ withȱ aȱ
humanȱ“manȱofȱGod”ȱbutȱwithȱanȱangel.ȱHisȱpanicȱthenȱisȱunderstandȬ
ableȱsinceȱnoȱoneȱcanȱseeȱGodȱ(orȱhisȱangel)ȱandȱstayȱaliveȱ–ȱthough,ȱinȱ
fact,ȱthatȱtraditionalȱthreatȱisȱneverȱrealizedȱinȱtheȱHebrewȱBible:ȱMosesȱ
seesȱGodȱfaceȱtoȱfaceȱ(Exodȱ33:11),ȱJacobȱhasȱseenȱGodȱfaceȱtoȱfaceȱ(Genȱ
32:31)ȱ andȱ alsoȱ Gideonȱ metȱ Godȱ inȱ personȱ (Judgȱ 6:22)ȱ andȱ notwithȬ
standingȱtheyȱdidȱnotȱdieȱbecauseȱGodȱintendedȱthemȱforȱaȱspecialȱmisȬ
sion.ȱ Inȱ theȱ birthȱ narrativeȱ ofȱ Samsonȱ thisȱ isȱ noȱ different,ȱ andȱ itȱ isȱ
Manoah’sȱwifeȱwhoȱunderstandsȱthatȱbetterȱthanȱherȱhusband.26ȱȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
25ȱȱ Inȱ Genȱ 32ȱ Jacobȱ alsoȱ asksȱ forȱ theȱ man’sȱ name.ȱ Theȱ manȱ –ȱ laterȱ identifiedȱ byȱ Jacobȱ
withȱGodȱ–ȱrefusesȱtoȱgiveȱhisȱnameȱbutȱgivesȱJacobȱaȱnewȱname,ȱ“Israel.”ȱThisȱisȱofȬ
tenȱ comparedȱ withȱ Manoah’sȱ requestȱ forȱ theȱ angel’sȱ name.ȱ Butȱ apartȱ fromȱ theseȱ
similaritiesȱthereȱareȱalsoȱdifferences:ȱtheȱmanȱofȱGenȱ32ȱisȱneverȱcalledȱanȱangelȱinȱ
thatȱtextȱandȱtheȱstoryȱofȱGenȱ32ȱisȱaȱcompositeȱtextȱthatȱprobablyȱoriginallyȱwasȱaȱ
preȬIsraeliteȱ aetiologyȱ ofȱ aȱ localȱ shrineȱ onȱ theȱ Jabbokȱ honouringȱ aȱ Canaaniteȱ heroȱ
thatȱhadȱoverpoweredȱaȱdemonȱthere.ȱSeeȱTucker,ȱCriticismȱ41Ȭ54.ȱ
26ȱȱ Stipp,ȱ Simsonȱ 353Ȭ354,ȱ explainsȱ theȱ clumsyȱ wayȱ thatȱ Manoahȱ discoversȱ theȱ trueȱ
identityȱofȱtheȱangelȱasȱaȱresultȱofȱpoorȱimitationȱofȱJudgȱ6:ȱsinceȱinȱJudgȱ6ȱGideonȱ
findsȱoutȱthroughȱtheȱmiraculousȱsacrificeȱthatȱhisȱguestȱisȱanȱangel,ȱJudgȱ13ȱneedsȱtoȱ
doȱtheȱsame.ȱManaohȱandȱhisȱwifeȱseemȱinȱversesȱ10Ȭ12ȱtoȱhaveȱforgottenȱtheȱnumiȬ
nousȱcharacterȱofȱtheirȱguestȱ(seeȱexplicitlyȱv.ȱ16)ȱandȱsoȱtheȱsacrificeȱcanȱplayȱitsȱroleȱ
ofȱrevealingȱtheȱtrueȱidentityȱofȱtheȱangelicȱguest.ȱThatȱJudgȱ13ȱisȱaȱliteraryȱimitationȱ
ofȱJudgȱ6ȱmightȱwellȱbeȱtheȱcase,ȱbutȱIȱthinkȱthatȱStippȱdoesȱnotȱconsiderȱtheȱnarraȬ
tiveȱdevelopmentȱofȱtheȱtextȱcorrectly.ȱManoahȱandȱhisȱwifeȱdidȱnotȱknowȱaboutȱtheȱ
identityȱ ofȱ theȱ angelȱ beforeȱ hisȱ ascensionȱ toȱ heaven.ȱ Manaoh’sȱ wifeȱ knewȱ thatȱ heȱ
wasȱaȱmanȱofȱGodȱ(sheȱmustȱhaveȱthoughtȱofȱaȱprophet)ȱandȱheȱ“hadȱtheȱlooksȱofȱanȱ
angel”.ȱ Manoahȱ wasȱ scepticalȱ andȱ thereforeȱ prayedȱ Godȱ toȱ sendȱ theȱ manȱ ofȱ Godȱ
againȱ(nothingȱaboutȱanȱangel).ȱWhenȱtheȱmanȱofȱGodȱreturnedȱManoahȱinvitedȱhimȱ
forȱaȱmealȱbutȱtheȱguestȱrefusedȱandȱsuggestedȱthatȱManoahȱofferȱtheȱfoodȱasȱaȱsacriȬ
fice.ȱ Whenȱ Manoahȱ thenȱ askedȱ forȱ hisȱ name,ȱ soȱ thatȱ theyȱ mightȱ honourȱ him,ȱ
ManoahȱandȱhisȱwifeȱstillȱseemȱtoȱassumeȱthatȱtheȱmanȱofȱGodȱisȱaȱprophet.ȱItȱisȱonlyȱ
inȱtheȱfinalȱactȱofȱtheȱangel’sȱascensionȱthatȱtheyȱrecognizeȱtheȱtrueȱidentityȱofȱtheirȱ
guest.ȱ(Cf.ȱE.ȱW.ȱConrad,ȱMessengersȱ90,ȱwhoȱcommentsȱonȱJudgȱ13:ȱ“Messengersȱofȱ
Yhwh,ȱthenȱappearȱasȱhumanȱbeingsȱinȱtheȱHebrewȱBible.ȱTheyȱareȱonlyȱperceivedȱ
asȱ‘messengersȱofȱYHWH’ȱwhenȱtheyȱtakeȱpartȱinȱextraordinaryȱactivities”).ȱWeȱdoȱ
notȱ needȱ toȱ assumeȱ thatȱ Manoahȱ andȱ hisȱ wifeȱ haveȱ “forgotten”ȱ anythingȱ inȱ theȱ
courseȱofȱtheȱevents.ȱ

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WhenȱweȱnowȱplaceȱtheȱperformanceȱofȱtheȱangelȱinȱJudgȱ13ȱwithinȱ
theȱgeneralȱdevelopmentȱofȱtheȱconceptȱofȱangelsȱinȱtheȱOldȱTestamentȱ
(seeȱpartȱ1),ȱweȱseeȱthatȱitȱfitsȱinȱtheȱseriesȱofȱtextȱthatȱIȱgroupedȱunderȱ
theȱ preȬexilicȱ period.ȱ Theȱ angelȱ asȱ God’sȱ messengerȱ bridgesȱ theȱ gapȱ
betweenȱ Godȱ andȱ humanity.ȱ Inȱ theȱ olderȱ annunciationȱ storiesȱ ofȱ IshȬ
maelȱ (Genȱ 16)ȱ andȱ Isaacȱ (Genȱ 18)ȱ theȱ celestialȱ visitorȱ isȱ alternatelyȱ
calledȱ Godȱ andȱ theȱ angel/theȱ man.ȱ Inȱ Judgȱ 13ȱ theȱ angelȱ isȱ sometimesȱ
calledȱ angel,ȱ sometimesȱ theȱ manȱ ofȱ Godȱ butȱ neverȱ Godȱ himself.ȱ Onlyȱ
Manoahȱ shouts,ȱ “weȱ haveȱ seenȱ God”ȱ whenȱ heȱ recognisedȱ theȱ manȱ asȱ
anȱangelȱ(seeȱ“ThenȱManoahȱrealizedȱthatȱitȱwasȱtheȱangelȱofȱtheȱLord”ȱ
13:21).ȱButȱthisȱisȱtoȱbeȱunderstoodȱasȱ“weȱhaveȱseenȱGod’sȱmanifestaȬ
tion”.ȱGodȱandȱtheȱangelȱremain,ȱhowever,ȱclearlyȱdistinguished.ȱȱ
Onȱtheȱotherȱhand,ȱtheȱangelȱinȱJudgȱ13ȱhasȱnoȱrealȱnameȱ(seeȱtheȱ
discussionȱ ofȱ yalpȱ above).ȱ Whileȱ theȱ angelsȱ inȱ theȱ storiesȱ ofȱ theȱ postȬ
exilicȱ periodȱ haveȱ names,ȱ areȱ quiteȱ numerousȱ andȱ haveȱ functionsȱ inȱ
additionȱtoȱannouncingȱaȱmessage,ȱtheȱangelȱinȱJudgȱ13ȱstaysȱwithinȱtheȱ
traditionalȱframeȱofȱtheȱcelestialȱmessenger.ȱTherefore,ȱinȱsoȱfarȱasȱtheȱ
performanceȱofȱtheȱangelȱisȱconcerned,ȱtheȱallocationȱofȱJudgȱ13ȱtoȱtheȱ
groupȱofȱpreȬexilicȱtextȱisȱappropriate.ȱ

Conclusionȱ

Inȱ theȱ firstȱ partȱ ofȱ thisȱ articleȱ Iȱ referredȱ toȱ theȱ occurrenceȱ ofȱ angelsȱ inȱ
modernȱ esotericȱ literature.ȱ Thereȱ weȱ sawȱ thatȱ peopleȱ tryȱ toȱ imitateȱ orȱ
evenȱidentifyȱthemselvesȱwithȱangelsȱinȱtheirȱesotericȱendeavours:ȱraisȬ
ingȱthemselvesȱtoȱtheȱlevelȱofȱangels.ȱWhenȱweȱcompareȱthisȱwithȱwhatȱ
theȱOldȱTestamentȱsaysȱaboutȱangels,ȱandȱinȱparticularȱJudgȱ13ȱweȱneedȱ
toȱ concludeȱ thatȱ thisȱ Newȱ Ageȱ conceptȱ ofȱ angelsȱ isȱ absolutelyȱ notȱ inȱ
accordanceȱ withȱ Biblicalȱ views.ȱ Angelsȱ inȱ theȱ Oldȱ Testamentȱ areȱ theȱ
manifestationsȱandȱtheȱmessengersȱofȱGodȱtoȱhumanȱbeings,ȱbutȱthisȱisȱ
aȱ oneȬwayȱ street.ȱ Neverȱ canȱ humanȱ beingsȱ elevateȱ themselvesȱ toȱ theȱ
levelȱ ofȱ anȱ angel.ȱ Whenȱ aȱ personȱ isȱ comparedȱ withȱ anȱ angelȱ (2Samȱ
14:17,ȱ20;ȱ19:27)ȱtheȱcomparisonȱrefersȱtoȱmoralȱqualities.ȱTheȱOldȱTesȬ
tamentȱinȱgeneral,ȱandȱJudgȱ13ȱinȱparticular,ȱratherȱdisaffirmȱtheȱpossiȬ
bilityȱofȱequallingȱoneselfȱwithȱangelsȱbecauseȱtheȱangelsȱhaveȱpreciselyȱ
theȱ functionȱ ofȱ bridgingȱ theȱ gapȱ betweenȱ theȱ humanȱ worldȱ andȱ theȱ
transcendentȱ worldȱ ofȱ God.ȱ Andȱ whenȱ directȱ contactȱ betweenȱ theseȱ
worldsȱ happensȱ asȱ inȱ theȱ encounterȱ ofȱ Manoahȱ andȱ hisȱ wifeȱ withȱ theȱ
celestialȱ messenger,ȱ theȱ humansȱ fearȱ thatȱ theyȱ willȱ dieȱ becauseȱ theȱ
heavenlyȱandȱearthlyȱsphereȱareȱ(orȱshouldȱremain)ȱseparated.ȱ

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