And God said to him, "Though your name is Jacob, you will no longer be called Jacob. Instead, your name will be Israel." So God named him Israel. And God said to himThis phrase marks a direct communication from God to Jacob, emphasizing the personal relationship and divine guidance that God provides to His chosen people. The Hebrew word for God here is "Elohim," which underscores His power and sovereignty. This divine encounter is a continuation of God's covenantal promises, reflecting His faithfulness and the unfolding of His redemptive plan through Jacob's lineage. Your name is Jacob
The name "Jacob" in Hebrew is "Ya'akov," which means "heel-grabber" or "supplanter." This name reflects Jacob's early life and character, marked by struggle and transformation. It serves as a reminder of his past actions, including his wrestling with God and his journey of faith. The mention of his name here sets the stage for a significant transformation in his identity and destiny. you will no longer be called Jacob
This phrase signifies a pivotal moment of change and renewal. The act of renaming in the biblical context often indicates a new mission or purpose bestowed by God. It marks the end of Jacob's old identity and the beginning of a new chapter in his life, aligning with God's divine plan. This transformation is a testament to God's grace and the transformative power of His calling. but your name will be Israel
The name "Israel" in Hebrew is "Yisra'el," meaning "God prevails" or "he struggles with God." This new name reflects Jacob's spiritual journey and his prevailing faith in God. It signifies his role as the patriarch of the Israelite nation, through whom God's promises to Abraham and Isaac would be fulfilled. This renaming is a profound declaration of Jacob's new identity and mission as a leader and father of a great nation. So He named him Israel
This final phrase reaffirms the divine authority and intentionality behind Jacob's new name. It is God Himself who bestows this name, underscoring the legitimacy and significance of Jacob's transformation. The renaming is not just a personal change but a foundational moment in the history of God's people, establishing the identity of the nation of Israel. This act of naming is a powerful reminder of God's sovereignty and His active role in shaping the destiny of His people. Persons / Places / Events 1. JacobOriginally named Jacob, meaning "supplanter" or "heel-grabber" in Hebrew, he is the son of Isaac and Rebekah and the twin brother of Esau. Jacob's life is marked by struggles and transformation, culminating in his renaming by God. 2. IsraelThe new name given to Jacob by God, meaning "God prevails" or "he struggles with God" in Hebrew. This name signifies a new identity and mission for Jacob and his descendants. 3. GodThe Almighty, who initiates the covenant and transformation in Jacob's life, reaffirming His promises and purposes. 4. BethelThe place where God speaks to Jacob, previously significant as the location where Jacob had his dream of the ladder reaching to heaven. 5. Renaming EventA pivotal moment in Jacob's life where God changes his name, symbolizing a transformation in character and destiny. Teaching Points Identity in GodJust as Jacob's identity was transformed by God, believers are called to find their identity in Christ. Our past does not define us; God's purpose does. Divine PurposeThe renaming signifies a new mission. As Christians, we are called to live out the purposes God has for us, embracing the new life He offers. Transformation through EncounterJacob's transformation came through a direct encounter with God. Regularly seek God's presence for personal growth and change. Faithfulness to God's PromisesGod's renaming of Jacob to Israel reaffirms His covenant promises. Trust in God's faithfulness to fulfill His promises in your life. Struggle and BlessingJacob's life shows that struggles can lead to blessings. Embrace challenges as opportunities for growth and divine blessing. Bible Study Questions 1. How does the transformation from Jacob to Israel reflect the changes God desires in our lives today? 2. In what ways can we seek a deeper encounter with God to experience personal transformation? 3. How does understanding our identity in Christ help us navigate challenges and struggles? 4. What are some promises of God that you can hold onto during times of change and uncertainty? 5. How can the account of Jacob's renaming inspire us to embrace the new identity and mission God has for us? Connections to Other Scriptures Genesis 32:28This earlier encounter with God, where Jacob wrestles with the angel, foreshadows the renaming event and highlights the theme of struggle and divine blessing. 2 Kings 17:34The name Israel is used to describe the people of God, emphasizing their identity and relationship with Him. Revelation 2:17The promise of a new name for believers, symbolizing transformation and a new identity in Christ. People Allon, Aram, Arba, Asher, Benjamin, Benoni, Bilhah, Dan, Deborah, Eder, Ephrath, Esau, Gad, Isaac, Issachar, Jacob, Joseph, Leah, Levi, Mamre, Naphtali, Rachel, Rebekah, Reuben, Simeon, Zebulun, ZilpahPlaces Allon-bacuth, Bethel, Bethlehem, Canaan, Eder, El-bethel, Ephrath, Hebron, Kiriath-arba, Luz, Mamre, Paddan-aram, ShechemTopics Calleth, Henceforth, Jacob, Longer, Named, ThusDictionary of Bible Themes Genesis 35:7-10 5044 names, giving of Genesis 35:9-13 7135 Israel, people of God Genesis 35:9-15 5095 Jacob, life Library February the Eighth Revisiting Old Altars
"I will make there an altar unto God, who answered me in the day of my distress." --GENESIS xxxv. 1-7. It is a blessed thing to revisit our early altars. It is good to return to the haunts of early vision. Places and things have their sanctifying influences, and can recall us to lost experiences. I know a man to whom the scent of a white, wild rose is always a call to prayer. I know another to whom Grasmere is always the window of holy vision. Sometimes a particular pew in a particular church …
John Henry Jowett—My Daily Meditation for the Circling YearOur Last ChapterConcluded with the Words, "For Childhood and Youth are Vanity"...
Our last chapter concluded with the words, "For childhood and youth are vanity": that is, childhood proves the emptiness of all "beneath the sun," as well as old age. The heart of the child has the same needs--the same capacity in kind--as that of the aged. It needs God. Unless it knows Him, and His love is there, it is empty; and, in its fleeting character, childhood proves its vanity. But this makes us quite sure that if childhood can feel the need, then God has, in His wide grace, met the …
F. C. Jennings—Old Groans and New Songs The Death of Abraham
'Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.'--GENESIS xxv. 8. 'Full of years' does not seem to me to be a mere synonym for longevity. That would be an intolerable tautology, for we should then have the same thing said three times over--'an old man,' 'in a good old age,' 'full of years.' There must be some other idea than that in the words. If you notice that the expression is by no means a usual one, that it is only …
Alexander Maclaren—Expositions of Holy Scripture The Trials and visions of Devout Youth
'And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. And when his brethren saw that …
Alexander Maclaren—Expositions of Holy Scripture The National Oath at Shechem
'And Joshua said unto the people. Ye cannot serve the Lord: for He is an holy God; He is a jealous God; He will not forgive your transgressions nor your sins. 20. If ye forsake the Lord, and serve strange gods, then He will turn and do you hurt, and consume you, after that He hath done you good. 21. And the people said unto Joshua, Nay; but we will serve the Lord. 22. And Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen you the Lord, to serve Him. And they said, …
Alexander Maclaren—Expositions of Holy Scripture And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which …
Arthur W. Pink—The Sovereignty of God The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 35:10 NIVGenesis 35:10 NLTGenesis 35:10 ESVGenesis 35:10 NASBGenesis 35:10 KJV
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