TRV
Translation
King James Version
And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
Complete Jewish Bible
God said to him, "Your name is Ya'akov, but you will be called Ya'akov no longer; your name will be Isra'el."Thus he named him Isra'el.
Berean Standard Bible
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.
American Standard Version
And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
World English Bible Messianic
God said to him, “Your name is Jacob. Your name shall not be Jacob any more, but your name will be Israel.” He named him Israel.
Geneva Bible (1599)
Moreouer God said vnto him, Thy name is Iaakob: thy name shalbe no more called Iaakob, but Israel shalbe thy name: and hee called his name Israel.
Young's Literal Translation
and God saith to him, `Thy name is Jacob: thy name is no more called Jacob, but Israel is thy name;' and He calleth his name Israel.
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Commentary on Genesis 35 verses 6–15
6 ¶ So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.
7 And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother.
8 But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.
9 And God appeared unto Jacob again, when he came out of Padanaram, and blessed him.
10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
11 And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;
12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.
13 And God went up from him in the place where he talked with him.
14 And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.
15 And Jacob called the name of the place where God spake with him, Bethel.
Jacob and his retinue having safely arrived at Bethel, we are here told what passed there.
I. There he built an altar (Gen 35:7), and no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. With these sacrifices he joined praises for former mercies, particularly that which the sight of the place brought afresh to his remembrance; and he added prayers for the continuance of God's favour to him and his family. And he called the place (that is, the altar) El-beth-el, the God of Bethel. As, when he made a thankful acknowledgment of the honour God had lately done him in calling him Israel, he worshipped God by the name of El-elohe Israel; so, now that he was making a grateful recognition of God's former favour to him at Bethel, he worships God by the name of El-beth-el, the God of Bethel, because there God appeared to him. Note, The comfort which the saints have in holy ordinances is not so much from Bethel, the house of God, as from El-beth-el, the God of the house. The ordinances are but empty things if we do not meet with God in them.
II. There he buried Deborah, Rebekah's nurse, Gen 35:8. We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself (it is likely, often) to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made Gen 24:59) survived her, and Jacob took her to his family, to be a companion to his wives, her country-women, and an instructor to his children; while they were at Bethel, she died, and died lamented, so much lamented that the oak under which she was buried was called Allon-bachuth, the oak of weeping. Note, 1. Old servants in a family, that have in their time been faithful and useful, ought to be respected. Honour was done to this nurse, at her death, by Jacob's family, though she was not related to them, and though she was aged. Former services, in such a case, must be remembered. 2. We do not know where death may meet us; perhaps at Beth-el, the house of God. Therefore let us be always ready. 3. Family-afflictions may come even when family-reformation and religion are on foot. Therefore rejoice with trembling.
III. There God appeared to him (Gen 35:9), to own his altar, to answer to the name by which he had called him, The God of Bethel (Gen 35:7), and to comfort him under his affliction, Gen 35:8. Note, God will appear to those in a way of grace that attend on him in a way of duty. Here, 1. He confirmed the change of his name, Gen 35:10. It was done before by the angel that wrestled with him (Gen 32:28), and here it was ratified by the divine Majesty, or Shechinah, that appeared to him. There it was to encourage him against the fear of Esau, here against the fear of the Canaanites. Who can be too hard for Israel, a prince with God? It is below those who are thus dignified to droop and despond. 2. He renewed and ratified the covenant with him, by the name El-shaddai. I am God Almighty, God all-sufficient (Gen 35:11), able to make good the promise in due time, and to support thee and provide for thee in the mean time. Two things are promised him which we have met with often before: - (1.) That he should be the father of a great nation, great in honour and power - a company of nations shall be of thee (every tribe of Israel was a nation, and all the twelve a company of nations), great in honour and power - kings shall come out of thy loins. (2.) That he should be the master of a good land (Gen 35:12), described by the grantees, Abraham and Isaac, to whom it was promised, not by the occupants, the Canaanites in whose possession it now was. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. He shall not have children without an estate, which is often the case of the poor, nor an estate without children, which is often the grief of the rich; but both. These two promises had a spiritual signification, of which we may suppose Jacob himself had some notion, though not so clear and distinct as we now have; for, without doubt, Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone, of all God's favours. 3. He then went up from him, or from over him, in some visible display of glory, which had hovered over him while he talked with him, Gen 35:13. Note, The sweetest communions the saints have with God in this world are short and transient, and soon have an end. Our vision of God in heaven will be everlasting; there we shall be ever with the Lord; it is not so here.
IV. There Jacob erected a memorial of this, Gen 35:14. 1. He set up a pillar. When he was going to Padan-aram, he set up for a pillar that stone on which he had laid his head. This was agreeable enough to his low condition and his hasty flight; but now he took time to erect one more stately, more distinguishable and durable, probably placing that stone in it. In token of his intending it for a sacred memorial of his communion with God, he poured oil and the other ingredients of a drink-offering upon it. His vow was, This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it, transferring it to God by anointing it. 2. He confirmed the name he had formerly given to the place (Gen 35:15), Beth-el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth-aven, a house of iniquity; for here it was that Jeroboam set up one of his calves. It is impossible for the best man to entail upon a place so much as the profession and form of religion.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–15. Public domain.
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Hebrew Questions on Genesis
(Verse 10) And God said to him, Your name shall no longer be called Jacob, but Israel shall be your name: and he called his name Israel. For a long time, his name was not given to him by an angel, but it was predicted that it would be given by God. Therefore, what is promised to happen there is taught to be fulfilled here.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 35:10 records a profound divine encounter at Bethel where God formally reaffirms Jacob's new name, "Israel," a pivotal moment solidifying his transformed identity and destiny. This declaration, echoing an earlier renaming, underscores God's sovereign authority to redefine individuals and His unwavering commitment to His covenant promises, establishing Jacob as the patriarch of the burgeoning nation that would bear his new, divinely bestowed name.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Repetition is prominent, with the names "Jacob" and "Israel" repeated multiple times, emphasizing the contrast between the old and new identities and the profound significance of the name change. The phrase "thy name shall not be called any more Jacob, but Israel shall be thy name" uses antithesis, sharply contrasting the past identity with the future one. The entire verse functions as a divine oracle or divine speech, where God directly addresses a human, signifying a moment of high theological importance and covenantal affirmation. The name change itself is a powerful form of symbolism, where "Jacob" symbolizes human striving and cunning, while "Israel" symbolizes a transformed character, divine encounter, and a new relationship with God, ultimately representing the nascent nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
The reaffirmation of Jacob's name to Israel in Genesis 35:10 is a profound theological statement about God's redemptive power and His faithfulness to His covenant. It demonstrates that God is not only the initiator of transformation but also the sustainer, confirming the new identity He bestows. This act underscores the truth that true identity is not self-derived but divinely given, and often forged through struggle and divine encounter. It also highlights God's sovereign plan to establish a chosen people through whom His promises would be fulfilled, setting the stage for the nation of Israel and the ultimate coming of the Messiah.
REFLECTION AND APPLICATION
Genesis 35:10 offers profound encouragement and challenge for believers today. Just as God sovereignly intervened to redefine Jacob's identity, He continues to work in our lives, transforming us from our old selves, marked by sin and human striving, into who we are called to be in Christ. This verse reminds us that our past failures or the labels others (or even we ourselves) have placed upon us do not define our ultimate identity in God's eyes. Instead, through faith in Christ, we receive a new identity as His beloved children, a new creation no longer defined by our former nature but by His grace and purpose. Furthermore, Jacob's name change, born out of a night of wrestling and reaffirmed at a place of spiritual significance, reminds us that our spiritual struggles and challenges are not meaningless; they can be divine instruments for refining our character, deepening our reliance on God, and ultimately leading to a more authentic and God-honoring identity. We are called to embrace this transformation, shedding the "old Jacob" and living into the "new Israel" that God is shaping us to be.
Questions for Reflection
FAQ
Why did God rename Jacob twice, or reaffirm the name?
Answer: God first renamed Jacob to Israel in Genesis 32:28 after his wrestling match at Peniel. The reaffirmation in Genesis 35:10 at Bethel, a place of earlier divine encounter and covenant promises, underscores the permanence and public significance of this new identity. It served not only to solidify Jacob's new status personally but also to publicly establish him as the patriarch of the burgeoning nation that would bear his new name. This double declaration emphasizes the divine authority, the lasting impact of the name change, and its foundational importance for the covenant people.
What is the significance of the names Jacob and Israel?
Answer: The name Jacob (Hebrew: Ya'akov) means "heel-grabber" or "supplanter," reflecting his birth narrative and early character marked by cunning and deception (Genesis 27). The name Israel (Hebrew: Yisra'el) means "he strives with God" or "God strives," signifying a transformed character and a new relationship with God forged through struggle and divine encounter (Genesis 32:28). The shift represents a profound move from an identity based on human effort and deceit to one rooted in divine interaction, perseverance, and blessing.
Does the renaming mean Jacob's old identity was completely erased?
Answer: While the renaming to Israel signifies a profound transformation and a new covenant identity, it does not mean Jacob's past was entirely erased or forgotten. The Bible occasionally still refers to him as Jacob, particularly when recounting events from his past or when emphasizing his human lineage, such as "the God of Jacob" (e.g., Psalm 20:1). The name Israel represents his spiritual destiny and the identity of the nation that would descend from him, but his personal history as Jacob remained part of his journey, highlighting the ongoing process of sanctification even after a divine encounter. It reflects the biblical understanding that transformation is a process, not always an instantaneous erasure of the past, but a reorientation towards a new purpose.
CHRIST-CENTERED FULFILLMENT
The divine renaming of Jacob to Israel, signifying a new identity forged through struggle and divine encounter, powerfully prefigures the new identity believers receive in Christ. Just as Jacob was redefined by God's grace, so too are believers transformed from their old selves, marked by sin and human striving, into a new creation in Christ, receiving a new name and status as children of God (John 1:12 and Revelation 2:17). Christ Himself is the ultimate 'Israel,' the one who perfectly strives with God on humanity's behalf, fulfilling the covenant promises made to Abraham and Jacob (Galatians 3:16). Through His perfect life, atoning death, and glorious resurrection, Jesus establishes a new covenant, inviting all who believe into His transformed family and identity, where they are no longer defined by their past but by their union with Him (Romans 6:4). In Christ, the struggles of the "old Jacob" find their ultimate resolution and blessed fulfillment, as believers are empowered to live as the "new Israel," a spiritual nation called to reflect God's glory to the world (1 Peter 2:9).