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.

Saying: Thou shalt not be called any more Jacob, but Israel shall be thy name. And he called him Israel.

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.

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.

And God said to him, Your name is Jacob: your name shall not be called any more Jacob, but Israel shall be your name: and he called his name Israel.

Jacob is your name, but it will be so no longer; from now your name will be Israel; so he was named Israel.

saying: "You will no longer be called Jacob, for your name shall be Israel." And he called him Israel,

Atque dixerat ei ipse Deus, Nomen tuum est Iahacob: non vocabitur nomen tuum ultra Iahacob, sed Israel erit nomen tuum, et vocavit nomen ejus Israel.

Thy name shall not be called any more Jacob. We have before given the meaning of these words. The former name is not abolished, but the dignity of the other, which was afterwards put upon him, is preferred: for he was called Jacob from the womb, because he had strongly wrestled with his brother; but he was afterwards called Israel, because he entered into contest with God, and obtained the victory; not that he had prevailed by his own power, (for he had borrowed courage and strength and arms from God alone,) but because it was the Lord's will freely to confer upon him this honor. He therefore speaks comparatively, showing that the name Jacob is obscure and ignoble when compared with the name Israel. Some understand it thus, "Not only shalt thou be called Jacob, but the surname of Israel shall be added;" yet the former exposition seems to me the more simple; namely, that the old name, having in it less of splendor, should give place to the second. What Augustine adduces is specious rather than solid; namely, that he was called Jacob in reference to his present life, but Israel in reference to his future life. Let this, however, be regarded as settled, that a double name was given to the holy man, of which one was by far the most excellent; for we see that the prophets often combine them both, thus marking the constancy of God's grace from the beginning to the end.

And God said unto him, thy name is Jacob,.... Which his parents gave him at his birth, and by, which he had been always called:
thy name shall not be called any more Jacob, but Israel shall be thy name; not Jacob only, as Aben Ezra and Ben Melech interpret it, but Israel also, and that more commonly and frequently, and not only he himself personally, but his posterity also:
and he called his name Israel; confirmed the name he had before given him, Genesis 32:28; and by this confirmation of it signifying, that as he had prevailed over his brother Esau, and escaped his hands, so he should prevail over all that rose up against him, and opposed him, even as he had power with God, and prevailed: though some think this name was only promised him before, but now actually given him; but then they take the angel that appeared wrestling with him in the likeness of a man to be a created angel, and that what he promised in the name of God was now made, good by God himself; there is great reason to believe that that angel was the increased one, the Son of God, as here also.

God now confirmed the change of his name. It was done before by the angel that wrestled with him, Genesis 32:28, and here it was ratified by the divine majesty, to encourage him against the fear of the Canaanites. Who can be too hard for Israel, a prince with God?