Genesis 35:10 · Bible study
Genesis 35:10 Commentary: The Confirmation of Israel's Name
Hebrew · 8 what the commentators say
Meaning in one sentence
Why does God reaffirm Jacob's name as Israel at Bethel?
Research Summary
- Meaning: God reaffirms Jacob’s name as Israel, confirming his covenantal identity and the promises of descendants and land.
- Key words: yiqqare’ (Niphal imperfect, “will be called”); yihyeh (Qal imperfect, “will be”); shimkha (“your name”).
- Main debate: Whether the name Jacob is entirely replaced or supplemented by Israel; most commentators see it as a preferential elevation, not abolition.
- Theological theme: Divine renaming as an act of covenant establishment, bringing personal transformation and national identity together.
- Best use: Preaching on identity, God’s faithfulness over time, the connection between worship and promise, and the believer’s new standing in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
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.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
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.
Darby Darby Bible 1890
And God said to him, Thy name is Jacob: thy name shall not henceforth be called Jacob, but Israel shall be thy name. And he called his name Israel.
Douay-Rheims Douay-Rheims Bible 1899
Saying: Thou shalt not be called any more Jacob, but Israel shall be thy name. And he called him Israel.
Translations in other languages (10 available)
Y díjole Dios: Tu nombre es Jacob; no se llamará más tu nombre Jacob, sino Israel será tu nombre: y llamó su nombre Israel.
E disse-lhe Deus: Teu nome é Jacó; não se chamará mais teu nome Jacó, mas sim Israel será teu nome: e chamou seu nome Israel.
Dieu lui dit: Ton nom est Jacob; tu ne seras plus appelé Jacob, mais ton nom sera Israël. Et il lui donna le nom d’ Israël.
und sprach zu ihm: Du heißt Jakob; aber du sollst nicht mehr Jakob heißen, sondern Israel sollst du heißen. Und also heißt man ihn Israel.
En God zeide tot hem: Uw naam is Jakob, uw naam zal voortaan niet Jakob genoemd worden, maar Israel zal uw naam zijn; en Hij noemde zijn naam Israel.
E Dio gli disse: “Il tuo nome è Giacobbe; tu non sarai più chiamato Giacobbe, ma il tuo nome sarà Israele”. E gli mise nome Israele.
I rzekł mu Bóg: Imię twoje jest Jakób; nie tylko będzie zwane imię twoje na potem Jakób, ale Izrael będzie imię twoje; i nazwał imię jego Izrael.
и сказал ему Бог: имя твое Иаков; отныне ты не будешь называться Иаковом, но будет имя тебе: Израиль. И нарек ему имя: Израиль.
且對他 說：「你的名 原是雅各，從今以後 不要 再 叫 雅各， 要 叫 以色列。」這樣，他就改 名 叫 以色列。
Jacob is your name, but it will be so no longer; from now your name will be Israel; so he was named Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 35:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that God’s reaffirmation of the name “Israel” at Bethel confirms and ratifies the name first given at Peniel (Genesis 32:28). The Niphal imperfect yiqqare’ (“it will be called”) functions as a divine passive, signalling that God himself establishes Jacob’s new identity. The imperfect yihyeh (“it will be”) points to a permanent future standing. Calvin explains that the earlier name is not abolished; rather, the dignity of “Israel” is far greater. Keil & Delitzsch note that this theophany at Bethel, appearing “again” after thirty years, turns the nighttime dream of Genesis 28 into a daylight encounter, confirming the covenant promises of progeny and land. Wesley observes that the ratification encourages Jacob against fear of the Canaanites. The naming formula parallels the renaming of Abram and Sarai (Genesis 17:5,15), marking a covenantal transition. The name “Israel” (“God fights” or “he strives with God”) thus becomes both a personal and a national designation, binding the patriarch and his descendants to God’s enduring purpose.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God reaffirms Jacob’s name as Israel at Bethel, confirming his covenant identity and the promises of descendants and land.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of the name Israel | Most traditions agree it means 'he strives with God' or 'God fights,' reflecting the Peniel encounter. | The precise etymology is debated: some stress 'prince with God' (from sar), others 'God contends' (from yisra). |
| Relationship to Genesis 32:28 | All agree that God here reaffirms the name first given at Peniel. | Some see this Bethel appearance as a fresh naming; others view it as a ratification of the earlier promise, not a new event. |
| Status of the name Jacob | Both names continue to be used in Scripture after this point. | Some argue the name Jacob is abolished in a covenantal sense; most (following Calvin) believe it is subordinated but not erased. |
| Divine speaker identity | God (Elohim) is the speaker, consistent with the context of covenant renewal. | Some Christian commentators identify this as a theophany of the pre-incarnate Christ; others simply refer to God without specifying person. |
Historical & Cultural Context
Bethel (formerly Luz) held deep personal meaning for Jacob. Here, fleeing from Esau thirty years earlier, he had dreamed of a ladder touching heaven and heard God promise land, descendants, and blessing (Genesis 28:12, 15). In response he vowed to make Bethel a house of God and to tithe all he received. Now, after years in Paddan-Aram, after the births of his children and the tense reconciliation with Esau, after the trauma at Shechem involving his daughter Dinah, Jacob finally returns to fulfill that vow.
The phrase “God appeared to Jacob again” (v.9) stresses continuity: the same God who spoke in a dream now appears visibly. Keil & Delitzsch highlight the contrast between the “gloom of that day of fear” and the “clear daylight of salvation.” Jacob has built an altar (v.7) and purified his household, putting away foreign gods (v.2). This act of repentance and worship prepares the way for divine revelation.
Name changes in the ancient Near East signified a shift in destiny or character. Abram became Abraham (“father of a multitude”); Sarai became Sarah (“princess”); Jacob (“deceiver” or “supplanter”) becomes Israel (“God strives” or “he strives with God”). The reaffirmation at Bethel roots that new identity in the land of promise. It also echoes the earlier wrestling match at Peniel (Genesis 32:28), where the name was first spoken. By repeating it now, God ties the personal transformation of Jacob to the national future of his descendants, the people of Israel.
The geographical setting matters: Bethel would become a central sanctuary in later history. God’s confirmation of the name here signals that the covenant established with Abraham and Isaac now passes fully to Jacob, and through him to the twelve tribes who will bear the name “Israel” for generations.
Textual Notes
Reception History
Preaching This Verse
Three-point outline
- God remembers His promises. Jacob’s return to Bethel after thirty years shows that God’s word to him in the dream had not faded. The reaffirmation of the name proves that the covenant is still in effect.
- God gives a new identity. From “Jacob” (supplanter) to “Israel” (prince with God), the name change signals a transformed character and calling. This identity is not merely personal; it becomes the name of an entire nation.
- God confirms His presence. The theophany at Bethel is a visible, daylight encounter. God does not only speak from afar; he meets Jacob where he has worshipped, confirming his protection and blessing.
Five-point outline
- The journey back to Bethel: obedience to a long-standing vow (Genesis 28:20, 22; 35:1, 7).
- Purification of the household: putting away foreign gods prepares for divine encounter.
- The divine repetition: why God reaffirms what he already said at Peniel.
- The meaning of the name Israel: a person who has wrestled with God and prevailed, not by strength but by faith.
- The wider covenant context: land, offspring, and kings (Genesis 35:11, 12).
Illustration hooks
- A graduation or commissioning ceremony: A student receives a diploma and a new title, doctor, officer, certified professional. The ceremony confirms what they already achieved in private. Likewise, Bethel confirms what happened at Peniel.
- A legal name change after marriage or adoption: The new surname signals belonging and a fresh start. Jacob’s new name publicly marks his membership in God’s covenant family.
- A child’s naming ceremony across cultures: Names often carry hopes, stories, or divine encounters. The naming “Israel” at Bethel declares God’s purpose for the patriarch and his people.
Questions your congregation is asking
- If God changed Jacob’s name, why is he still called “Jacob” later in Genesis? Does the old name still apply?
- Does this passage mean we should expect God to “rename” us when we convert or experience a turning point?
- How does the name “Israel” (a prince with God) relate to the nation of Israel today, and how should Christians understand it?
Leading a Discussion
This passage marks a turning point in Jacob’s life and in the story of God’s people. The reaffirmation of the name “Israel” at Bethel ties together personal transformation, covenant promise, and national identity. As you discuss, notice how God both honours the past and opens a future.
Discussion questions
- Why is Bethel so significant for Jacob? How does returning there shape his understanding of God’s faithfulness?
- Compare the first giving of the name Israel at Peniel (Genesis 32:28) with this reaffirmation. What is different about the setting and the way God appears?
- The name “Jacob” means “supplanter” or “deceiver.” Why might God choose to give him a new name rather than simply leave the old one behind? What does that say about grace?
- Read the parallel name changes in Genesis 17:5,15. What pattern do you see, and what does it tell us about God’s way of remaking people?
- In verse 11, God immediately follows the renaming with the blessing “Be fruitful and multiply.” How does the new identity connect to the mission and fruitfulness of God’s people?
- How does this passage speak to your own sense of identity? Have you experienced a time when God “renamed” you, giving you a new perspective on who you are?
- What does the name “Israel” (“he strives with God”) teach us about the nature of faith? Is wrestling with God a sign of weakness or of a living relationship?
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 17:5 | Your name will no more be called Abram, but your name will be Abraham; for I have made you the father of a multitude of nations. |
| Genesis 17:15 | God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but her name shall be Sarah. |
| Genesis 32:27 | He said to him, “What is your name?” He said, “Jacob”. |
| Genesis 32:28 | He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.” |
| I Kings 18:31 | Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom Yahweh’s word came, saying, “Israel shall be your name.” |
| II Kings 17:34 | To this day they do what they did before. They don’t fear Yahweh, and they do not follow the statutes, or the ordinances, or the law, or the commandment which Yahweh commanded the children of Jacob, whom he named Israel; |
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
8 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin argues that the old name Jacob is not abolished but is overshadowed by the more excellent name Israel, a title of honor God freely gave. He rejects Augustine's allegorical reading that Jacob refers to this life and Israel to the future. For Calvin, the prophets' use of both names confirms the constancy of God's grace.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that this verse repeats the name change Jacob already received at Peniel in Genesis 32:28. It draws a parallel to Abraham and Sarah, whose name changes in Genesis 17 also accompanied a special promise from God.
Geneva Bible Notes Reformed 1599
The Geneva Bible highlights that God himself initiates the name change from Jacob to Israel, marking a definitive shift in identity. This divine act signifies the end of the old life characterized by deceit and the beginning of a new covenant relationship where God claims ownership over his people's destiny.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that God does not abolish the name Jacob but adds Israel as the more common name for both the patriarch and his descendants. This confirmation of the name points to Jacob's future victories over enemies, grounded in his earlier power with God. Gill identifies the wrestling angel as the Son of God.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch emphasize that this second appearance at Bethel was a daylight, visible form, unlike the earlier dream vision in fear. They see it as God's direct answer to Jacob's fulfillment of his vow, and they argue against dismissing it as a mere legendary repetition of the first theophany.
Lange's Commentary Reformed 1857
Lange argues that Jacob's decade-long delay in fulfilling his Bethel vow was not neglect but necessary caution, waiting for full security from Esau and then from the Shechemite crisis. The call to Bethel now combines duty with danger: his overdue vow and his sons' violence make departure urgent. The household's purification from idols and fanaticism must precede thanksgiving.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that Jacob's altar and the name El-Beth-el, "the God of Bethel," combine thankfulness for past mercy with prayer for future favor. The sacrifice and praise respond to the very spot where God had earlier appeared, making worship a personal memorial of grace received and grace still needed.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that God confirmed Jacob's name change to Israel a second time, ratifying it by the divine majesty to encourage him against the fear of the Canaanites. The point is that as a prince with God, no enemy can be too strong for Israel.