Genesis 32:27 — Word Study
WLCוַיֹּ֥אמֶר אֵלָ֖יו מַה־ שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַעֲקֹֽב׃
BSAthe man askedʼâmar▸ [a divine being, an angel, said, spoke] he repliedʼâmar▸ [said, answered]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלָ֖יו | to him | Preposition, suffix |
| מַה־ | what? | Pronoun |
| שְּׁמֶ֑ךָ | [is] name your | Noun common masculine singular construct, suffix |
| וַיֹּ֖אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “What is your name?” the man asked. “Jacob,” he replied. |
| KJV | And he said unto him, What is thy name? And he said, Jacob. |
| ASV | And he said unto him, What is thy name? And he said, Jacob. |
| YLT | And he saith unto him, 'What [is] thy name?' and he saith, 'Jacob.' |
| WEB | He said to him, “What is your name?” He said, “Jacob”. |
| BBE | Then he said, What is your name? And he said, Jacob. |
Where they part company is אֵלָ֖יו — see How Translations Differ.
The sentence consists of a main question followed by a direct response, creating a clear dialogue.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 32:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jacob's Encounter with the Divinegenerated
Genesis 32:27 captures a moment of intense personal confrontation where Jacob, after wrestling with a divine being, is asked for his name. This question is pivotal as it leads to Jacob's transformation and the bestowal of a new identity. The surrounding verses illustrate the struggle and the significance of names in biblical narratives, with Jacob's name change foreshadowing his future as Israel, the father of nations.
Cross References
The Key Word — יַעֲקֹב, Ya'aqobgenerated
The name יַעֲקֹב (Ya'aqob) is derived from a root meaning 'to supplant' or 'to follow at the heel'. This reflects Jacob's character and actions throughout his life, particularly in relation to his brother Esau. The parsing as a proper masculine noun indicates that this word is a personal name, significant in the biblical narrative.
Jacob's identity is central to the story, as his name represents not just who he is but also his actions and the legacy he carries. The interaction here emphasizes the importance of names in defining character and destiny within the biblical text.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיֹּ֥אמֶר, and he said, governs the entire verse, with a noun phrase following it that serves as the subject of the question. The structure is straightforward, with the question posed first and Jacob's response following, creating a clear dialogue.
The order of the words emphasizes the directness of the question and the immediacy of Jacob's response, showcasing the interaction between the divine being and Jacob.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew וַיֹּ֥אמֶר is rendered as εἶπεν (eipen), which also means 'he said'. This choice maintains the straightforward nature of the dialogue while adapting it to Greek syntax.
The translation reflects a direct correspondence to the Hebrew, preserving the essence of the inquiry about Jacob's name and identity.
In plain words — the whole versegenerated
Genesis 32:27 shows a moment where a divine being asks Jacob for his name. Jacob responds with his name, which means 'supplanter'. This exchange is significant as it leads to a change in Jacob's identity.
Frequently Asked Questionsgenerated
Jacob's name means 'supplanter', reflecting his actions and character throughout his life.
The question reveals Jacob's identity and sets the stage for his transformation into Israel.
It implies a deeper exploration of identity, not just a request for a name but an invitation for Jacob to confront who he is.
This moment marks a turning point, leading to Jacob receiving a new name, Israel, symbolizing his new identity and role.
Reflection Questionsgenerated
- What does my name say about my identity and character?
- In what ways have I struggled with my own identity, like Jacob?
- How can I embrace the transformation that God offers, as Jacob did?
- What does it mean for me to wrestle with God in my own life?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, emphasizing the significance of Jacob's name and his transformation.
And he said to him: What is your name? He said, Jacob. And he said to him: Your name shall no longer be called Jacob, but your name shall be called Israel: for you have wrestled with God, and have prevailed with men.Early Church Fathers on Genesis 32 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 32:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said unto him, what [is] thy name?.... Which question is put, not as being ignorant of it, but in order to take occasion from it, and the change of it, to show that he had granted his request,
Read John Gill on Genesis 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jacob was left alone; and there wrestled a man with him until the breaking of the day. There wrestled a man with him until the breaking of the day - an unknown person appeared suddenly to oppose his entrance into Canaan.
Read Robert Jamieson on Genesis 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 32:27 And he said unto him, What [is] thy name? And he said, Jacob.Ver. 27. What is thy name?] As if the angel should say, Thou art such a fellow as I never met withal. Titles of honour are not worthy of thee. Kneel thou down "Jacob," rise up "ISRAEL": Thou art a conqueror, if ever any were. Factus et teipso fortior, et Creatore tuo superior. O quam hic honos non est omnium! Bucholc.
Read John Trapp on Genesis 32 →CambridgeThe Cambridge Bible for Schools and Colleges27. What is thy name?] This question, concerning the name which the Questioner knows, leads up to the solemn pronunciation of Jacob’s new title.
Read Cambridge on Genesis 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. What is thy name — This question was the introduction of the answer to Jacob’s petition for a blessing.
Read Daniel Denison Whedon on Genesis 32 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
“What is your name?” the man asked. “Jacob,” he replied.
He said to him, “What is your name?” He said, “Jacob”.
“What is your name?” the man asked. “Jacob,” he replied.
The man asked him, “What is your name?” He answered, “Jacob.”
Tyndale line
And he said unto him, What is thy name? And he said, Jacob.
And he said unto him, What is thy name? And he said, Jacob.
And he said unto him, What is thy name? And he said, Jacob.
And he said to him, What is thy name? And he said, Jacob.
Then said he vnto him, What is thy name? And he said, Iaakob.
Strictly literal
And he said to him, What is thy name? And he said, Jacob.
And he saith unto him, 'What [is] thy name?' and he saith, 'Jacob.'
And He says to him, “What [is] your name?” And he says, “Jacob.”
And he said unto him, What is thy name? and he said, Jacob.
The man said to him, “What is your name?” Jacob said, “Jacob.”
From the Latin
And he said: What is thy name? He answered: Jacob.
Simplified
“What's your name?” the man asked. “Jacob,” he replied.
Then he said, What is your name? And he said, Jacob.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads וַיֹּ֥אמֶר אֵלָ֖יו מַה־ שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַעֲקֹֽב׃, which is confirmed by the Samaritan Pentateuch, agreeing word for word. The Septuagint, while it has some differences in word order, retains the core elements of the dialogue.
וַיֹּ֥אמֶר אֵלָ֖יו מַה־ שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַעֲקֹֽב׃
4 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויאמר שׁלחני כי עלה השׁחר ויאמר לא אשׁלחך כי אם ברכתני
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 32:27
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
HNpm — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel