Judg 13:18

“And so, too, the word that was spoken to Manoah shows the fact that the Divinity is not comprehensible by the significance of his name, because, when Manoah asks to know his name, that when the promise has come actually to pass, he may by name glorify his benefactor, he says to him, "Why do you ask this? It also is wonderful"; so that by this we learn that there is one name significant of the divine nature—the wonder, namely, that arises unspeakably in our hearts concerning it.”

“Wonderful. Hebrew Peli. Some have concluded that this was the proper name of the angel, as it is one of the titles of the Messias, Isaias ix. 6. But it is more probable that the angel did not reveal his name. (Chaldean) Others divide this sentence thus, “and he (the angel, or rather God) was wonderful.” He was the author of all miracles, to whom sacrifice was immediately offered. It is doubtful whether the angels have distinctive names. But we read of Michael, &c., and there is no reason why they should not have names denoting their peculiar dignity and offices. (Calmet) — Michael, the guardian of the church, perhaps appeared on this occasion. (Menochius)”

“The angel replied, "Why askest thou then after my name? truly it is wonderful." The Kethibh פלאי is the adjectival form פּלאי from פּלא, for which the Keri has פּלי, the pausal form of פּלי (from the radical פּלה = פּלא). The word therefore is not the proper name of the angel of the Lord, but expresses the character of his name; and as the name simply denotes the nature, it expresses the peculiarity of his nature also. It is to be understood in an absolute sense, - "absolutely and supremely wonderful" (Seb. Schmidt), - as a predicate belonging to God alone (compare the term "Wonderful" in Isa 9:6), and not to be toned down as it is by Bertheau, who explains it as signifying "neither easy to utter nor easy to comprehend."”