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In Genesis, a man who wrestles with Jacob renames him Israel but does not give his own name. In the Ladder of Jacob, the archangel Sarekl renames Jacob Israel and says the new name is like his own.
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2500 BCE
1000+ CE
Genesis 32:28
Hebrew Bible
25 When the man saw that he could not defeat Jacob, he struck the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him. 26 Then the man said, “Let me go, for the dawn is breaking.” “I will not let you go,” Jacob replied, “unless you bless me.” 27 The man asked him, “What is your name?” He answered, “Jacob.” 28 “No longer will your name be Jacob,” the man told him, “but Israel, because you have fought with God and with men and have prevailed.” 29 Then Jacob asked, “Please tell me your name.” “Why do you ask my name?” the man replied. Then he blessed Jacob there. 30 So Jacob named the place Peniel, explaining, “Certainly I have seen God face to face and have survived.”
Ladder of Jacob 3:4
Pseudepigrapha, Hebrew Bible Expansions
1 And while I was still speaking my prayer, there appeared a voice before my face, saying: Sarekl, prince of those who rejoice, you who are over visions, go and make Jacob understand the interpretation of the dream which he saw, and show him everything he saw; but first bless him. 2 And the archangel Sarekl came to me, and I saw: it was a face […] terrifying; but I was not afraid of his look, for the face which I had seen in my dream […] was more than this, and I did not fear the face of an angel. 3 And the angel said to me, What is your name? And I said, Jacob. 4 But he said to me, Your name shall no longer be called Jacob, but your name shall be like my name, Israel.
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Notes and References
“... Jacob’s vision in Lad. Jac. 1 involves twenty-four human faces, one on each side of the twelve steps of the ladder, and the image of a terrifying face at the top of the ladder, an early indication of the later traditions about the figure of Jacob engraved on the divine throne in heaven. In Lad. Jac. 2 Jacob prays for an interpretation of his dream, and in chapter 3 he hears Sariel being instructed to interpret the dream. In chapter 4 Sariel changes Jacob’s name to Israel (“similar to my name”—Sariel), and in chapter 5 Sariel interprets the dream as a brief review of the history of Jacob’s descendants. Thus, for Lad. Jac. 5, the dream is “some sort of symbolic message about the future.” ...”
Church, Philip
Hebrews and the Temple: Attitudes to the Temple in Second Temple Judaism and in Hebrews
(p. 251) Brill, 2017
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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