Jacob wrestling with the angel - wikipedia Jacob wrestling with the angel Gustave Doré, Jacob Wrestling with the Angel ( 1855 ) Jacob wrestling with the angel is an episode from Genesis ( 32 : 22 - 32 ; also referenced in Hosea 12 : 4 ). The account includes the renaming of Jacob as Israel ( etymologized as `` contends - with - God '' ). The `` angel '' in question is referred to as `` man '' ( אִישׁ ) in Genesis, while Hosea references an `` angel '' ( מַלְאָךְ ), but the episode is also often referenced as Jacob 's `` wrestling with God ''. In the Genesis narrative, Jacob spent the night alone on a riverside during his journey back to Canaan. He encounters a `` man '' who proceeds to wrestle with him until daybreak. In the end, Jacob is given the name `` Israel '' and blessed, while the `` man '' refuses to give his own name. Jacob names place where they wrestled or Penuel ( פְּנוּאֵל `` face of God '' or `` facing God '' ). Contents 1 Biblical text 2 Interpretations 2.1 Jewish interpretations 2.2 Christian interpretations 2.3 Muslim interpretation 2.4 Other views 3 In arts 3.1 Visual arts 3.2 In music 3.3 In literature and theatre 4 See also 5 References 6 Further reading 7 External links Biblical text The Masoretic text reads as follows : The same night he arose and took his two wives, his two female servants, and his eleven children, and crossed the ford of the Jabbok. He took them and sent them across the stream, and everything else that he had. And Jacob was left alone. And a man wrestled with him until the breaking of the day. When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob 's hip was put out of joint as he wrestled with him. Then he said, `` Let me go, for the day has broken. '' But Jacob said, `` I will not let you go unless you bless me. '' And he said to him, `` What is your name ? '' And he said, `` Jacob. '' Then he said, `` Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed. '' Then Jacob asked him, `` Please tell me your name. '' But he said, `` Why is it that you ask my name ? '' And there he blessed him. So Jacob called the name of the place Peniel, saying, `` For I have seen God face to face, and yet my life has been delivered. '' The sun rose upon him as he passed Penuel, limping because of his hip. Therefore to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket, because he touched the socket of Jacob 's hip on the sinew of the thigh. -- Genesis 32 : 22 - 32 The account contains several plays on the meaning of Hebrew names -- Peniel ( or Peniel ), Israel -- as well as similarity to the root of Jacob 's name ( which sounds like the Hebrew for `` heel '' ) and its compound. The limping of Jacob ( Yaʿaqob ), may mirror the name of the river, Jabbok ( Yabbok יַבֹּק ‎ sounds like `` crooked '' river ), and Nahmanides ( Deut. 2 : 10 of Jeshurun ) gives the etymology `` one who walks crookedly '' for the name Jacob. The Hebrew text states that it is a `` man '' ( אִישׁ, LXX ἄνθρωπος, Vulgate vir ) with whom Jacob wrestles, but later this `` man '' is identified with God ( Elohim ) by Jacob. Hosea 12 : 4 furthermore references an `` angel '' ( malak ). Following this, the Targum of Onkelos offers `` because I have seen the Angel of the Lord face to face '', and the Targum of Palestine gives `` because I have seen the Angels of the Lord face to face ''. Interpretations The identity of Jacob 's wrestling opponent is a matter of debate, named variously as a dream figure, a prophetic vision, an angel ( such as Michael and Samael ), a protective river spirit, Jesus, or God. Jewish interpretations In Hosea 12 : 4, Jacob 's opponent is described as malakh `` angel '' : `` Yes, he had power over the angel, and prevailed : he wept, and made supplication to him : he found him in Bethel, and there he spoke with us ; ''. The relative age of the text of Genesis and of Hosea is unclear, as both are part of the Hebrew Bible as redacted in the Second Temple Period, and it has been suggested that malakh may be a late emendation of the text, and would as such represent an early Jewish interpretation of the episode. Maimonides believed that the incident was `` a vision of prophecy '', while Rashi believed Jacob wrestled with the guardian angel of Esau ( identified as Samael ), his elder twin brother. Zvi Kolitz ( 1993 ) referred to Jacob `` wrestling with God ''. As a result of the hip injury Jacob suffered while wrestling, Jews are prohibited from eating the meat tendon attached to the hip socket ( sciatic tendon ), as mentioned in the account at Genesis 32 : 32. Christian interpretations The interpretation that `` Jacob wrestled with God '' ( glossed in the name Isra - ' el ) is common in Protestant theology, endorsed by both Martin Luther and John Calvin ( although Calvin believed the event was `` only a vision '' ), as well as later writers such as Joseph Barker ( 1854 ) or Peter L. Berger ( 2014 ). Other commentaries tread the expression of Jacob 's having seen `` God face to face '' as referencing the Angel of the Lord as the `` Face of God ''. The proximity of the terms `` man '' and `` God '' in the text in some Christian commentaries has also been taken as suggestive of a Christophany : J. Douglas MacMillan ( 1991 ) suggests that the angel with whom Jacob wrestles is a `` pre-incarnation appearance of Christ in the form of a man. '' According to one Christian commentary of the Bible incident described, `` Jacob said, ' I saw God face to face '. Jacob 's remark does not necessarily mean that the ' man ' with whom he wrestled is God. Rather, as with other, similar statements, when one saw the ' angel of the Lord, ' it was appropriate to claim to have seen the face of God. '' Muslim interpretation Ibn Kathir included the incident in The Stories of the Prophets. He says : `` Jacob was lame, and for this reason the children of Israel do not eat the thigh muscle on the hip socket. '' Other views In an analysis of Marxist philosopher Ernst Bloch 's 1968 book Atheism in Christianity, Roland Boer says that Bloch sees the incident as falling into the category of `` myth, or at least legend ''. Boer calls this an example of `` a bloodthirsty, vengeful God... outdone by cunning human beings keen to avoid his fury ''. The trial attorney Gary Greenberg believes the Jews originated in Africa. In his book The Moses Mystery : The Egyptian Origins of the Jewish People, in which he claims that Old Testament stories of the Jewish Patriarchs are based on Akhenaten - linked Egyptian mythology, he argues that Jacob is Osiris / Wizzer, Esau is Set, and the wrestling match is the struggle between them. The wrestling incident on the bank of a stream has been compared to the Greek mythology stories of Achilles ' duel with the river god Scamander and with Menelaus wrestling with the sea - god Proteus. In Arts Visual Arts One of the oldest visual depictions is in the illustrated manuscript the Vienna Genesis. Many artists have depicted the scene. In sculpture Jacob Wrestling with the Angel is the subject of a 1940 sculpture by Sir Jacob Epstein on display at the Tate Britain. Paintings include : Rembrandt ( 1659 ) Eugène Delacroix ( 1861 ) Eugène Delacroix ( 1861 ), ( detail ) Alexander Louis Leloir ( 1865 ) Léon Bonnat ( 1876 ) `` Jacob and the Angel '' by Gustave Moreau ( 1878 ) Paul Gauguin ( 1888 ), Vision after the Sermon showing the episode envisioned by Breton villagers. In Music The Latin text of Genesis 32 : 30 ' Vidi dominum facie ad faciem ; et salva facta est anima mea ' ( I have seen the Lord face to face ) was set for the third nocturn at Matins on the second Sunday of Lent and was a popular medieval telling of the story of Jacob 's encounter with the angel. It is set as the tenor ( upper voice ) text of Machaut 's multi-text - layered Motet No. 15 Vidi dominum ( I have seen the LORD ) simultaneously with two secular French texts : `` Faux semblant m'a decü '' and `` Amours qui ha le pouvoir. '' Machaut musically contrasts God 's blessing in the Latin text with the disappointments of secular love in the French texts. Charles Wesley 's hymn `` Come, O Thou Traveller Unknown '', often known as `` Wrestling Jacob '', is based on the passage which describes Jacob wrestling with an angel. It is traditionally sung to the tune of St Petersburg. U2 's Bullet the Blue Sky, the 4th. track on their 1987 album The Joshua Tree includes the lyric `` Jacob wrestled the angel and the angel was overcome. '' In Literature and theatre The motif of `` wrestling with the angels '' occurs in several novels including Hermann Hesse 's Demian ( 1919 ), Dodie Smith 's I Capture the Castle ( 1948 ), Margaret Laurence 's `` The Stone Angel '' ( 1964 ). In poetry the theme appears in Rainer Maria Rilke 's `` The Man Watching '' ( c. 1920 ), Herman Melville 's poem `` Art, '' and Emily Dickinson 's poem `` A little East of Jordan '' ( Fr145B, 1860 ). In theatre, wrestling with the angel is mentioned in Tony Kushner 's play Angels in America ( 1990 ) ; the version depicted on - screen was the 1865 version by Alexander Louis Leloir. Gustave Dore 's image is reenacted in Jean - Luc Godard 's Passion by a film extra dressed as an angel and Jerzy Radziwiłowicz. Also Maud Hart Lovelace 's Betsy 's Wedding ( 1955 ), Stephen King 's novel It ( 1986 ), Sheila Heti 's novel How Should A Person Be ? ( 2012 ) and David Fennario 's play Balconville ( 1979 ). See also Angel of the Lord Theophany References Jump up ^ John Muddiman ( 2007 ). Barton, John ; Muddiman, John, eds. The Oxford Bible Commentary ( illustrated, reprint, revised ed. ). Oxford University Press. p. 577. ISBN 9780199277186. Jump up ^ Strong 's Concordance H6439 Jump up ^ A Dictionary of Biblical Tradition in English Literature -- ed. David L. Jeffrey -- 1992 Page 852 `` WRESTLING JACOB The account of Jacob wrestling with the angel at the ford of the Jabbok River is replete with Hebrew puns ( Gen. 32 : 24 -- 32 ). Several of these relate to the root of Jacob 's name, ' qb ( '' heel `` ), and its compound standing as a West Semitic diminutive of `` The LORD will pursue '' or `` The LORD preserves '' Jump up ^ A Dictionary of Biblical Tradition in English Literature - ed. David L. Jeffrey - 1992 Page 852 `` Jacob was forced to answer, Yaʿaqob, perhaps mirroring the name of the river, Yabbok, but meaning `` crooked '' ( Nahmanides, Deut. 2 : 10 of Jeshurun, gives this etymology for Jacob, `` one who walks crookedly '' ; after the thigh wound delivered... '' Jump up ^ Meir Gertner Vetus Testamentum, International Organization of Old Testament Scholars, International Organization for the Study of the Old Testament 1960 -- Volume 10 - Page 277 : `` In Genesis it is a ' man ' with whom Jacob wrestled. Later in the story this ' man ' appears to be identified with God ( Gen. xxxii 29, 31 ). Talmud, Targum, Syriac and Vulgate take ' God ' here to be an angel. '' Jump up ^ Anthony Hanson The Prophetic Gospel : Study of John and the Old Testament 056704064X 2006 Page 76 `` The Targum of Onkelos offers ' because I have seen the Angel of the Lord face to face ', 14 and the Targum of Palestine ' because I have seen the Angels of the Lord face to face '. i5 No doubt this substitution was facilitated by Hosea 12.4, where Jump up ^ Green, Thomas A, ed. ( 2001 ). Martial Arts of the World : An Encyclopedia ( illustrated ed. ). ABC - CLIO. p. 788. ISBN 9781576071502. Jump up ^ Ellens, J. Harold ; Rollins, Wayne G., eds. ( 2004 ). Psychology and the Bible : From Genesis to apocalyptic vision ( illustrated ed. ). Greenwood Publishing Group. p. 77. ISBN 9780275983499. Jump up ^ `` the word is regarded as a gloss by many writers '' Myrto Theocharous Lexical Dependence and Intertextual Allusion in the Septuagint of the Twelve Patriarchs ^ Jump up to : Loades, Ann ; McLain, Michael, eds. ( 1992 ). `` Wrestling with the Angel : A Study in Historical and Literary Interpretation ''. Hermeneutics, the Bible and Literary Criticism ( illustrated ed. ). Springer. pp. 133 -- 4. ISBN 9781349219865. Jump up ^ Howard Schwartz ; Elliot K. Ginsburg ( 2006 ). Tree of Souls : The Mythology of Judaism ( illustrated, reprint, annotated ed. ). Oxford University Press. p. 359. ISBN 9780195327137. Jump up ^ Shammai Engelmayer ; Joseph S. Ozarowski ; David Sofian ( 1997 ). Lipman, Steve, ed. Common Ground : The Weekly Torah Portion Through the Eyes of a Conservative, Orthodox, and Reform Rabbi. Jason Aronson. p. 50. ISBN 9780765759924. Jump up ^ Zvi Kolitz ( 1993 ). Confrontation : The Existential Thought of Rabbi J.B. Soloveitchik. KTAV Publishing House. p. 50. ISBN 9780881254310. Jump up ^ Ze'ev Maghen ( 2006 ). After Hardship Cometh Ease : The Jews as Backdrop for Muslim Moderation ( reprint ed. ). Walter de Gruyter. p. 117. ISBN 9783110184549. Jump up ^ John R. Kohlenberger ( 2004 ). Kohlenberger, John R., ed. The Essential Evangelical Parallel Bible : New King James Version, English Standard Version, New Living Translation, the Message. Oxford University Press. p. 77. ISBN 9780195281781. Jump up ^ Tremper Longman ; David E. Garland ( 2008 ). Longman, Tremper ; Garland, David E., eds. Genesis - Leviticus ( revised ed. ). Harper Collins. p. 255. ISBN 9780310230823. Jump up ^ Eli Yassif ( 2009 ). The Hebrew Folktale : History, Genre, Meaning. Indiana University Press. p. 13. ISBN 9780253002624. Jump up ^ Joseph Barker ( 1854 ). Seven Lectures on the Supernatural Origin & Divine Authority of the Bible. By J. Barker. Containing his reply to the Rev. Mr. Sergeant, etc. George Turner. p. 87. Jump up ^ Peter L. Berger ( 2014 ). Redeeming Laughter : The Comic Dimension of Human Experience ( 2, reprint ed. ). Walter de Gruyter. p. 88. ISBN 9783110354003. Jump up ^ Tremper Longman ; David E. Garland ( 2008 ). Longman, Tremper ; Garland, David E., eds. Genesis - Leviticus ( revised ed. ). Harper Collins. pp. 255 -- 6. ISBN 9780310230823. Jump up ^ MacMillan, J. Douglas ( 1991 ). Wrestling with God : Lessons from the life of Jacob. Evangelical Press of Wales. p. 56. Jump up ^ Tremper Longman ; David E. Garland ( 2008 ). Longman, Tremper ; Garland, David E., eds. Genesis - Leviticus ( revised ed. ). Harper Collins. pp. 255 -- 6. ISBN 9780310230823. Jump up ^ Ibn Kathir. `` The Story of Ya'qub ( Jacob ) ''. The Stories of the Prophets. Retrieved 24 June 2017. Jump up ^ Roland Boer ( 2007 ). Criticism of Heaven : On Marxism and Theology. Brill. pp. 39, 41. ISBN 9789004161115. Jump up ^ Peter S. Temes ( 26 January 1997 ). `` The Moses Mystery ''. The New York Times. Jump up ^ Stephen S. Mehler ( 2005 ). From Light Into Darkness : The Evolution of Religion in Ancient Egypt ( illustrated ed. ). Adventures Unlimited Press. pp. 131 -- 2. ISBN 9781931882491. Jump up ^ Donald H. Mills ( 2002 ). The Hero and the Sea : Patterns of Chaos in Ancient Myth. Bolchazy - Carducci Publishers. pp. 145 -- 149. ISBN 978 - 0 - 86516 - 508 - 3. Jump up ^ Bruce Louden ( 2011 ). Homer 's Odyssey and the Near East. Cambridge University Press. pp. 114 -- 118. ISBN 9781139494908. Jump up ^ Horst Woldemar Janson, Anthony F. Janson History of Art : The Western Tradition 2004 `` The Vienna Genesis... ( In the center foreground, for example, we see him wrestling with the angel, then receiving the angel 's blessing. ) '' ( full page illustration ) Jump up ^ `` Sir Jacob Epstein : Jacob and the Angel ''. Tate. Retrieved 25 June 2017. Jump up ^ Anne Walters Robertson Guillaume De Machaut and Reims : Context and Meaning in His Musical... 2002 - Page 163 `` Drawn from the Genesis story of Jacob 's wrestling match with the angel, Vidi dominum is a favorite phrase for... '' Jump up ^ Iain Fenlon Early Music History : Studies in Medieval and Early Modern Music 2009 - Page 25 `` The text of the tenor for Machaut 's motet 15 comes from the third nocturn at Matins on the second Sunday of Lent. Its biblical provenance is Genesis 32 : 30. Here Jacob, after having wrestled with the angel and received both a new name ( Israel ) and a divine blessing, exclaims : ' Vidi dominum facie ad faciem ; et salva facta est anima mea'25 ( I have seen the Lord face to face ;... treatment ( motetus ) are opposed to Jacob 's wrestling with the angel that lead to his blessing and re-naming as Israel,... '' Jump up ^ http://www.cyberhymnal.org/htm/c/o/comeotho.htm Jump up ^ https://www.youtube.com/watch?v=aITlFnhE6oQ Further reading Geller, Stephen A. ( 1982 ). `` The Struggle at the Jabbok : the Uses of Enigma in a Biblical Narrative ''. Journal of the Ancient Near Eastern Society ( JANES ). New Jork : Columbia University. 14 : 37 -- 60. Archived from the original on August 14, 2014. Retrieved June 27, 2013. CS1 maint : BOT : original - url status unknown ( link ) Also in : Geller, Stephen A. ( 1996 ). `` 2 - THE STRUGGLE AT THE JABBOK. The uses of enigma in biblical religion ( pp. 9ff. ) ''. Sacred Enigmas. Literary Religion in the Hebrew Bible. London : Routledge. ISBN 0 - 41512771 - 8. ISBN 978 - 0 - 41512 - 771 - 4. ( I ) n the context of the wrestling bout, the name implies that Jacob won this supremacy, linked to that of God 's, by a kind of theomachy. (... ) By prevailing over God, he has won the name ' God rules ' ( p. 22 ). External links Wikimedia Commons has media related to Jacob Wrestling with the Angel. List of additional illustrations Article about Genesis story Wrestling With Angels chabad.org Retrieved from `` https://en.wikipedia.org/w/index.php?title=Jacob_wrestling_with_the_angel&oldid=809014292 '' Categories : Christian iconography Jacob Book of Genesis Hebrew Bible events Angelic apparitions Christophanies in the Old Testament Hidden categories : Articles containing Hebrew - language text CS1 maint : BOT : original - url status unknown Talk Contents About Wikipedia Dansk Español Français Bahasa Indonesia 日本 語 Suomi Edit links This page was last edited on 6 November 2017, at 16 : 46. Text is available under the Creative Commons Attribution - ShareAlike License ; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia ® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. About Wikipedia

Question: who wrestled with the angel all night long
Answer: Jacob