Judges 13:18 — Word Study
WLCוַיֹּ֤אמֶר לּוֹ֙ מַלְאַ֣ךְ יְהוָ֔ה לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וְהוּא־ פֶ֛לִאי׃ ס
BSAWhymâh do you askshâʼal▸ my nameshêm [what I am called, my identity] saidʼâmar▸ the angelmălʼâk [messenger, representative] of the LORDYᵉhôvâh [Yehovah, the Lord God] since ithûwʼ is beyond comprehensionpilʼîy [incomprehensible, wonderful, beyond human understanding, secret, wonderful, a wonder]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לּוֹ֙ | to him | Preposition, suffix |
| מַלְאַ֣ךְ | [the] angel of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| לָ֥מָּה | why? | Preposition, pronoun |
| זֶּ֖ה | this | Particle |
| תִּשְׁאַ֣ל | are you asking | Verb, Qal, imperfect second person masculine singular |
| לִשְׁמִ֑י | to name my | Preposition, noun common masculine singular construct, suffix |
| וְהוּא־ | and it | Conjunction, pronoun |
| פֶ֛לִאי׃ ס | [is] incomprehensible | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Why do you ask my name,” said the angel of the LORD, “since it is beyond comprehension?” |
| KJV | And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is secret? |
| ASV | And the angel of Jehovah said unto him, Wherefore askest thou after my name, seeing it is wonderful? |
| YLT | And the messenger of Jehovah saith to him, 'Why [is] this — thou dost ask for My name? — and it [is] Wonderful.' |
| WEB | Yahweh’s angel said to him, “Why do you ask about my name, since it is incomprehensible ?” |
| BBE | But the angel of the Lord said to him, Why are you questioning me about my name, seeing that it is a wonder? |
Where they part company is פֶ֛לִאי — see How Translations Differ.
The main clause is followed by a prepositional phrase that identifies the speaker and another that elaborates on the nature of the name.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Judges 13:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Encounter with the Angel of the LORDgenerated
Judges 13:18 describes an encounter between Manoah and the angel of the LORD, where Manoah seeks to understand the identity of the angel. The angel's response highlights the mystery and majesty of divine beings, emphasizing that some aspects of God are beyond human comprehension. This moment is pivotal in the narrative, as it reveals the limitations of human understanding in the face of divine revelation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 13:6 | So the woman went and told her husband, “A man of God came to me. His appearance was like the angel of God, exceedingly awesome. I did not ask him where he came from, and he did not tell me his name. |
| 2 | Genesis 32:29 | And Jacob requested, “Please tell me your name.” But he replied, “Why do you ask my name?” Then he blessed Jacob there. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — פֶ֛לִאי, Fe.ligenerated
The word פֶ֛לִאי (pil'iy) is an adjective that means 'incomprehensible' or 'wonderful.' It describes something that is extraordinary and hard to grasp, often used in contexts that convey awe or mystery.
In this verse, it emphasizes that the name of the angel is not just unknown but is also beyond human understanding, suggesting a deeper truth about the nature of God and His messengers.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses beyond comprehension, which aligns with the original Hebrew meaning.
Where translations differ is in the rendering of פֶ֛לִאי. The KJV and GNV opt for secret, while the ASV and others choose wonderful. The LSV and WEB maintain the meaning with incomprehensible, while the BBE uses a wonder.
Sentence Structuregenerated
The finite verb וַיֹּ֤אמֶר, and he said, governs the entire sentence, with a direct question following it. This structure emphasizes the angel's response to Manoah's inquiry.
The sentence is built around the angel's declaration, with a prepositional phrase explaining the subject and a predicate that elaborates on the nature of the name, highlighting the mystery surrounding it.
Septuagint Backgroundgenerated
The Septuagint translates the phrase with ἄγγελος (angelos), meaning 'angel' or 'messenger,' which aligns with the Hebrew term מַלְאַךְ. This choice maintains the role of the figure as a divine messenger.
The Greek word θαυμαστόν (thaumaston) for 'incomprehensible' reflects a similar sense of wonder and mystery, suggesting that the divine nature is indeed beyond human understanding.
In plain words — the whole versegenerated
Judges 13:18 shows Manoah asking the angel of the LORD for his name. The angel replies that his name is beyond comprehension, indicating that some aspects of God are too wonderful for humans to fully understand.
Frequently Asked Questionsgenerated
The angel indicates that his identity and the nature of his mission are too profound for human understanding, reflecting the mystery of divine beings.
Manoah wishes to honor the angel when his words come to pass, showing respect for the divine messenger.
It refers to a divine messenger sent by God, often representing His will and purpose in human affairs.
This encounter parallels other instances in the Bible where God communicates through angels, emphasizing the theme of divine revelation and the limits of human understanding.
Reflection Questionsgenerated
- What aspects of God's nature do you find most difficult to comprehend?
- How can we approach God with humility in light of His incomprehensibility?
- In what ways does understanding the mystery of God impact your faith?
- How can we honor God in our lives, similar to how Manoah wanted to honor the angel?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss the nature of God and the significance of His name, arguing from the text to illustrate the mystery of divine identity.
Concerning the name Catholic I answered fully and in a conciliatory manner. For I said that it mattered to neither one of us what the other was called.Early Church Fathers on Judges 13 →
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,Early Church Fathers on Judges 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 13:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the angel of the Lord said unto him,.... Being so importunate, and pressing upon him; why askest thou thus after my name, seeing it is secret?
Read John Gill on Judges 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is secret? No JFB commentary on these verses.
Read Robert Jamieson on Judges 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, hidden from mortal men; or, wonderful, such as thou canst not comprehend; my nature or essence (which is oft signified by name in Scripture) is incomprehensible. This shows that this was the Angel of the covenant, the Son of God.
Read Matthew Poole on Judges 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 13:18 And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it [is] secret?Ver. 18. Why askest thou thus after my name, seeing it is secret?] Or, Wonderful, that is, incomprehensible. I am called as I am called; but such is thy weakness, that it surpasseth thy conception. So Bede, Victorinus, and others expound it. God, as he surmounteth all creatures, so he surpasseth all notion, all name. Afri vocant Deum ignotum Amon, idest, Heus tu quis es! Christ, not only as God, but as Mediator also, is called Wonderful. Plutarch, lib. De Iside et Osiride.
Read John Trapp on Judges 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Seeing it is secret.—The word is peli, which in Isaiah 9:5 is rendered “wonderful.” The word is an adjective, not the actual name of the angel. The only angel who names himself in Scripture is Gabriel.
Read Charles John Ellicott on Judges 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Seeing it is secret?] It was because it was secret that they wished to know it. The angel does not say that it was secret, but הוא פלאי hu peli, it is WONDERFUL; the very character that is given to Jesus Christ, Isaiah 9:6: His name shall be called, פלא Wonderful; and it is supposed by some that the angel gives this as his name, and consequently that he was our blessed Lord.
Read AdamClarke on Judges 13 →
CambridgeThe Cambridge Bible for Schools and Colleges18. Wherefore … my name] The same words in Genesis 32:29. Manoah’s question is not answered, for to reveal the name is to reveal the essential nature and attributes, Exodus 3:15; Exodus 34:5-7; cf. Genesis 27:36, 1 Samuel 25:25, Rth 1:20. The secret was to be disclosed, but only after an act of obedient homage; cf. St John 7:17. wonderful] hard to be understood, not secret (marg.): prophets use the word to describe God’s dealings with His people, Exodus 15:11; Isaiah 25:1; Isaiah 29:14 etc. The divine Name is inscrutable, like the divine action, Psalms 139:6.
Read Cambridge on Judges 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleSecret - Rather, “wonderful,” as in the margin. In Judges 13:19 the Angel “did wondrously,” probably as the Angel that Appeared to Gideon had done, bringing fire from the rock. See the marginal references and notes.
Read Albert Barnes on Judges 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
“Why do you ask my name,” said the angel of the LORD, “since it is beyond comprehension?”
Yahweh’s angel said to him, “Why do you ask about my name, since it is incomprehensible ?”
“Why do you ask my name,” said the angel of the LORD, “since it is beyond comprehension?”
The Lord’s messenger said to him, “You should not ask me my name, because you cannot comprehend it.”
Tyndale line
And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is secret?
And the angel of Jehovah said unto him, Wherefore askest thou after my name, seeing it is wonderful?
And the angel of the LORD said unto him, Wherefore askest thou after my name, seeing it is wonderful?
And the angel of the LORD said to him, why askest thou thus after my name, seeing it is secret?
And the Angell of the Lord saide vnto him, Why askest thou thus after my name, which is secret?
Strictly literal
And the Angel of Jehovah said to him, How is it that thou askest after my name, seeing it is wonderful?
And the messenger of Jehovah saith to him, 'Why [is] this — thou dost ask for My name? — and it [is] Wonderful.'
And the Messenger of YHWH says to him, “Why do you ask this, My Name, since it [is] incomprehensible?”
And the angel of the Lord said unto him, Why is it that thou wilt ask after my name, seeing it is secret?
The angel of Yahweh said to him, “Why do you ask my name? It is wonderful!”
From the Latin
And he answered him: Why askest thou my name, which is wonderful?
Simplified
“Why do you ask this?” the angel of the Lord responded. “My name is beyond comprehension.”
But the angel of the Lord said to him, Why are you questioning me about my name, seeing that it is a wonder?
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all words matched in the Hebrew and Greek. This consistency highlights the reliability of the transmission of this passage across different traditions.
וַיֹּ֤אמֶר לּוֹ֙ מַלְאַ֣ךְ יְהוָ֔ה לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וְהוּא־ פֶ֛לִאי׃ ס
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 13:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3ms
פִּלְאִי (pil'iy) is an adjective meaning wonderful or incomprehensible, derived from the root meaning remarkable. The term covers ideas of the extraordinary and secret. It appears in contexts that emphasize the awe-inspiring nature of something.
[פִּלְאִי] adj. wonderful, incomprehensible
base
H6383 פִּלְאִי, פָלְִיא
6383 pil'iy pil-ee'
or paliy1 {paw-lee'}; from 6381; remarkable:--secret,
wonderful.
see HEBREW for 0paliy1
see HEBREW for 06381
פִּלְאִי (pil.i) — incomprehensible.
wonderful, incomprehensible, extraordinary
Adj — AdjHAamsa
