Judges 13:18 · Bible study
Judges 13:18 Commentary: The Angel's Incomprehensible Name
Hebrew · 9 what the commentators say
Meaning in one sentence
Why the angel of the Lord refused to reveal his name to Manoah, calling it 'wonderful', a sign of divine mystery and possibly a pre-incarnate Christ.
Research Summary
- Meaning: The angel refuses to give his name because it is “incomprehensible” (wonderful), signaling his divine nature and the limits of human understanding.
- Key words: פלאי (pili), an adjective meaning “wonderful, extraordinary, incomprehensible,” not a personal name but a description of divine mystery.
- Main debate: Whether the word functions as a proper name (“Wonderful,” pointing to Isaiah 9:6) or as a statement that the angel’s nature cannot be captured in a name.
- Theological theme: The transcendence of God, He cannot be controlled or fully known through human categories, yet He makes Himself known in ways that inspire worship and fear.
- Best use: Preaching on the mystery of God, the limits of human inquiry, and the proper posture of humility before divine revelation.
Translation Comparison
BSB Berean Standard Bible 2020
“Why do you ask my name,” said the angel of the LORD, “since it is beyond comprehension?”
WEB World English Bible 2000
Yahweh’s angel said to him, “Why do you ask about my name, since it is incomprehensible?”
KJV King James Version 1769
And the angel of the Lord said unto him, Why askest thou thus after my name, seeing it is secret?
ASV American Standard Version 1901
And the angel of Jehovah said unto him, Wherefore askest thou after my name, seeing it is wonderful?
YLT Young's Literal Translation 1898
And the messenger of Jehovah saith to him, `Why is this--thou dost ask for My name? --and it is Wonderful.'
Darby Darby Bible 1890
And the Angel of Jehovah said to him, How is it that thou askest after my name, seeing it is wonderful?
Douay-Rheims Douay-Rheims Bible 1899
And he answered him: Why askest thou my name, which is wonderful?
Translations in other languages (10 available)
Y el ángel de Jehová respondió: ¿ Por qué preguntas por mi nombre, que es oculto?
E o anjo do SENHOR respondeu: Por que perguntas por meu nome, que é oculto?
L’ ange de l’ Éternel lui répondit: Pourquoi demandes-tu mon nom? Il est merveilleux.
Aber der Engel des HERRN sprach zu ihm: Warum fragst du nach meinem Namen, der doch wundersam ist?
En de Engel des HEEREN zeide tot hem: Waarom vraagt gij dus naar Mijn naam? Die is toch Wonderlijk.
E l’angelo dell’Eterno gli rispose: “Perché mi chiedi il mio nome? esso è maraviglioso”.
Któremu odpowiedział Anioł Pański: Przeczże pytasz o imię moje, które jest dziwne?
Ангел Господень сказал ему: что ты спрашиваешь об имени моем? оно чудно.
耶和華 的使者 對他 說：「你何必 問 我的名，我名是 奇妙的。」
But the angel of the Lord said to him, Why are you questioning me about my name, seeing that it is a wonder?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 13:18
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the angel's response to Manoah hinges on the Hebrew word pili (פלאי), meaning “wonderful,” “incomprehensible,” or “extraordinary.” The angel does not give a direct name but describes it as beyond human grasp. The Cambridge Bible notes that “to reveal the name is to reveal the essential nature and attributes,” which remains hidden. Clarke and Gill see the word as a proper name, “Wonderful”, pointing to Isaiah 9:6 and identifying the angel as the pre-incarnate Christ. Keil and Delitzsch caution that peli is an adjective expressing the character of the name and nature, “absolutely and supremely wonderful,” not a personal name. All agree the reply elevates the angel's identity beyond ordinary created beings, leaving Manoah with a mystery that anticipates his later confession, “We have seen God” (v.22).
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Christophanic reading: Links the word ‘wonderful’ directly to Isaiah 9:6; cites the angel’s acceptance of sacrifice and the ascension as marks of deity (Clarke, Gill).
- Descriptive adjective reading: Emphasizes that פלאי is an adjective, not a name; the angel describes his nature as incomprehensible without revealing a personal name (Keil/Delitzsch, Cambridge).
- Refusal to answer: Parallels Genesis 32:29; the angel does not give a name because it would grant Manoah a measure of control or because the time for full disclosure has not come (Geneva Bible note, Cambridge Bible).
What is clear: The angel’s answer denies Manoah a clear name and underscores the transcendent, wonderful nature of the divine messenger, pointing to a reality beyond human comprehension.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Divine identity of the angel | All agree the angel is more than a created messenger; he speaks in Yahweh's own voice, accepts worship/sacrifice, and ascends in flame. | Catholic and some Protestant traditions see this as a theophany or an appearance of the pre-incarnate Son (Christophany); other traditions emphasize that the angel is a created representation of God's presence, not the Second Person of the Trinity. |
| Meaning of 'wonderful' (פלאי) | The word describes something beyond normal human comprehension or expectation, God's ways are wonderful. | Some (Clarke, Gill) read it as a proper name equivalent to Isaiah 9:6's 'Wonderful,' identifying the angel as Christ; others (Keil/Delitzsch, Cambridge) treat it as an adjective describing the inscrutability of the divine name and nature. |
| The angel's refusal to give a name | The angel intentionally withholds a personal name to avoid being controlled or honored improperly by Manoah. | Some see the refusal as parallel to Genesis 32:29, a temporary withholding that points to full revelation later; others see it as an absolute statement that the divine name is always ultimately unknowable. |
| Relevance to Samson's birth narrative | The angel's appearance underscores that Samson's mission is divinely ordained; the parents are prepared for his Nazirite calling. | Evangelical and charismatic circles sometimes focus on the miraculous conception and God's power over barrenness; other traditions emphasize the moral ambiguity of Samson's later life as a caution against assuming divine favor guarantees moral success. |
Historical & Cultural Context
Judges 13 records the birth of Samson during a period when “Israel again did what was evil in the sight of Yahweh” (13:1) and were oppressed by the Philistines for forty years. The theophanic “angel of Yahweh” appears repeatedly in the period of the judges to deliver or commission leaders (cf. Gideon in 6:11, 24). Here the angel announces the birth of a Nazirite child who “will begin to deliver Israel” from the Philistines (13:5).
Manoah, like many in Israel, seems unfamiliar with the full significance of the theophanic angel. He treats the visitor as a human prophet, offering bread and asking for his name so that “when your words happen, we may honor you” (v.17). The angel’s refusal, and the declaration that the name is “incomprehensible”, recalls a similar response given to Jacob at Peniel (Genesis 32:29). In ancient Near Eastern culture, knowing someone’s name implied access to their power or essence. The angel’s answer denies Manoah that control, asserting the transcendent nature of the messenger.
The narrative builds toward a climax: when the angel ascends in the altar flame (v.20), Manoah realizes “we have seen God” (v.22). The wife’s calm reasoning calms him, showing that fear of seeing deity (Exodus 33:20) need not overwhelm when God’s purpose is gracious. The passage thus functions both as a preparation for Samson’s mission and as a revelation of God’s presence among his people in a form that is at once approachable and overwhelmingly holy.
Textual Notes
The consulted sources note no significant text-critical variants that affect the meaning of this verse. However, Keil and Delitzsch observe that the Kethibh (the written text) reads פלאי (pili), an adjectival form, while the Keri (what is read aloud) substitutes פלי (peli), the pausal form of the same root. The difference is orthographic, not semantic; both signify “wonderful” or “incomprehensible.” The Septuagint translates with θαυμαστόν (thaumaston, “wonderful”). The verse is textually stable across manuscript traditions.
Reception History
From the early church, many interpreters read this verse as a Christophany. Justin Martyr and Irenaeus saw the angel of the Lord as the pre-incarnate Logos, and the declaration of the name as “wonderful” supported their identification. The Geneva Bible (1599) rendered the word “secret,” emphasizing hiddenness, while the King James Version (1611) chose “secret” as well. Matthew Henry in the eighteenth century focused on the angel’s refusal as a lesson in humility: “We could not bear the sight of the divine glory unveiled.” In the nineteenth century, commentators like Keil and Delitzsch stressed the grammatical point that peli is an adjective, not a proper noun, cautioning against an automatic messianic identification. Modern scholarship often retains the ambiguity, noting the intentional parallel to Genesis 32:29 and the literary function of building suspense before Manoah’s final recognition of deity. The verse continues to be used in hymnody that celebrates the ineffable name of God, sung as a confession that God’s ways are higher than our ways.
Preaching This Verse
Three-point outline
- The Question Manoah Asked: He wanted a name to honor, a way to control or commemorate the encounter. But God’s ways are not managed by human categories.
- The Answer the Angel Gave: “Why do you ask about my name? It is incomprehensible.” The divine name cannot be contained or explained; it must be encountered.
- The Response Faith Requires: Manoah offered a sacrifice, and the angel ascended in the flame. True worship moves from grasping to giving, from curiosity to adoration.
Five-point outline
- The Setting: Oppression, barrenness, and an unexpected visit from God.
- The Request: Manoah wants the angel’s name, a natural desire, but one that misunderstands the nature of the messenger.
- The Refusal: The name is “wonderful,” beyond comprehension; the angel refuses to be placed under human authority.
- The Revelation: In the sacrificial fire the angel ascends, displaying divinity and triggering Manoah’s fear of death.
- The Reassurance: The wife’s words, God would not have accepted the offering if He meant to destroy them, ground the family in grace.
Illustration hooks
- Imagine asking a stranger for their name and getting an answer like “I am the one who cannot be named.” The conversation shifts from information to awe.
- A child who keeps asking “why” after being told a simple truth; sometimes the best answer is not another fact but a gentle “this is beyond what I can explain.”
- A sudden answer to a long prayer, like Manoah’s desire for a child, that comes wrapped in mystery and leaves you unsure whether to celebrate or fall on your face.
Questions your congregation is asking
- Why does God sometimes seem to hide from us when we seek to know Him more deeply?
- Is it okay to have unanswered questions about God’s nature or His plans?
- How do I know when an encounter with God is real if I cannot fully understand it?
Leading a Discussion
This passage invites us into a moment when human curiosity meets divine mystery. Manoah has received good news, a son is coming, but he wants more: the messenger’s name. The answer he receives does not satisfy his curiosity; it deepens the mystery. As you discuss, pay attention to how Manoah’s focus shifts from knowing to worship.
Discussion questions
- Read Judges 13:15, 18. What do Manoah’s questions reveal about his understanding of the angel?
- The angel calls his name “incomprehensible” or “wonderful.” Why do you think God sometimes refuses to answer our questions directly? What does that teach us about faith?
- Compare this verse to Genesis 32:29, where Jacob similarly asks an angelic being for his name. What do these two stories have in common? What do they suggest about how God relates to those who seek Him?
- In verse 20, the angel ascends in the altar flame. What does this action add to Manoah’s experience of the angel? Why do you think Manoah then says, “We shall surely die, because we have seen God” (v.22)?
- Manoah’s wife responds with calm reasoning (v.23). How does her response differ from her husband’s? What does she understand about God that he might be missing?
- When have you experienced a situation where God gave you an answer that left you with more questions? How did you respond? What helped you trust God in that moment?
- The angel identifies himself with a name that is “wonderful” and also has a mission to deliver Israel. How does this prepare us for the coming of Jesus, who is called “Wonderful Counselor” (Isaiah 9:6)? What does it mean that the God who is beyond comprehension chose to become known in Christ?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 32:29 | Jacob asked him, “Please tell me your name.” He said, “Why is it that you ask what my name is?” So he blessed him there. |
| Judges 13:6 | Then the woman came and told her husband, saying, “A man of God came to me, and his face was like the face of the angel of God, very awesome. I didn’t ask him where he was from, neither did he tell me his name; |
| Isaiah 9:6 | For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the angel does not call his name secret, but Wonderful (the Hebrew word peli). This is the very title given to the promised Messiah in Isaiah 9:6, leading Clarke to identify this angel as Christ himself.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the word "secret" in the verse is better translated "wonderful," as the margin suggests. He compares this to the angel in Judges 13 who did wondrously, similar to the angel who brought fire from the rock for Gideon.
Cambridge Bible for Schools and Colleges Anglican 1880
The angel does not directly answer Manoah’s question about his name, since to reveal the name would be to reveal God’s hidden essence. The secret is disclosed only after an act of obedient homage. The word “wonderful” means hard to understand, not merely secret, matching how Scripture describes God’s actions as inscrutable.
Geneva Bible Notes Reformed 1599
The Geneva note identifies the Angel as the Son of God, pointing out that his refusal to reveal his name shows his divine nature. The name is secret, meaning too wonderful for human understanding, and therefore not to be pried into by mere curiosity.
Gill's Exposition of the Bible Baptist 1748
Gill sees the angel's refusal to give his name as a deliberate revelation of his divine nature. The word "secret" or "wonderful" points to Christ, whose person as God and man is beyond full human understanding. His very name declares that he is infinite and incomprehensible.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the angel's reply does not give a personal name but describes his nature. The Hebrew word means "absolutely and supremely wonderful," a predicate belonging to God alone, as in Isaiah 9:6. They reject attempts to soften this meaning.
Lange's Commentary Reformed 1857
Lange draws a sharp contrast between Manoah's cautious faith, which requires repeated confirmation, and his wife's intuitive spiritual sensitivity. She perceives the angel's divine nature immediately, while Manoah only realizes it after the miraculous ascent in the flame. This detail highlights how God reveals himself more readily to receptive hearts.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that God hid the angel's identity from Manoah out of mercy, not deception. If Manoah had known he was speaking to a divine messenger, fear would have silenced him. He sees this as a pattern: Christ walked the earth unrecognized because we could not bear the full glory of God unveiled.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley rejects Matthew Henry's claim that the goodness of God's promised land will intensify the punishment of those who perish. He argues that this reasoning fails under predestination: if some are not elected, they never had a genuine offer, and if all the elect are saved, the grant was never free to the others.