Genesis 32:24 sets the scene for the wrestling match that leads to Jacob's renaming in verse 28.

Genesis 17:15 records Sarai renamed Sarah — another patriarchal renaming by God, echoing the same pattern of a new name signaling divine purpose.

In Genesis 33:4, Esau runs to embrace Jacob — the immediate payoff of the wrestling. The night struggle yields a morning of reconciliation with his estranged brother.

Genesis 35:10 is God's formal reaffirmation of the name Israel at Bethel, confirming and reinforcing the renaming that occurred at Peniel.

Genesis 17:5 shows Abram renamed Abraham by God — the same pattern of divine renaming tied to covenant identity that occurs here with Israel.

Esau calls him 'Jacob' (supplanter) twice in bitter irony — God's renaming him 'Israel' (overcomer) directly answers Esau's complaint about the old name.

Genesis 33:20 records Jacob naming his altar 'El Elohe Israel' — the first use of his new name, marking worship as a response to the transformation.

Genesis 25:31 shows Jacob's cunning for the birthright, contrasting with the divine renaming after struggling.

Genesis 27:33-36 reveals Jacob's deception for blessing, contrasting with the honest struggle leading to renaming.

Genesis 31:24 shows God protecting Jacob, indicating divine favor before his renaming as Israel.

Hosea 12:3-5 recounts Jacob's struggle and victory, directly referencing the event where he was renamed Israel.

In John 1:42, Jesus renames Simon to Peter, mirroring God's renaming of Jacob to signify new identity.

Hosea 12:12 explicitly retells Jacob's journey, using both names: 'Jacob fled to Aram, Israel served for a wife.'

Malachi 1:2 declares 'I have loved Jacob' — directly referencing God's special covenant relationship with the patriarch renamed here.

Isaiah 48:1 addresses Jacob's descendants as 'called by the name of Israel' — directly tracing the covenant name back to this moment.

David blesses 'the God of our father Israel,' directly invoking the patriarch renamed after wrestling with God.

The Chronicler lists 'Esau and Israel' as sons of Isaac, using the renamed identity directly in the genealogy.

In 1 Kings 18:31, Elijah explicitly quotes this renaming — 'to whom the word of the Lord had come, saying, Your name shall be Israel' — as the basis for using twelve stones on Carmel.

In Isaiah 62:2-4, God's promise to rename Zion echoes the divine renaming of Jacob, symbolizing restoration.

Romans 9:4 lists privileges belonging to Israelites — adoption, covenants, promises. The renaming here in 32:28 is where that national identity and its blessings originate.

In Revelation 2:17, the promise of a new name to the faithful echoes the transformative renaming of Jacob.

Jeremiah 20:3 features God renaming Pashhur — a rare parallel to divine renaming here, though for judgment rather than blessing.

In Isaiah 65:15, God giving a new name to servants parallels Jacob's renaming as a mark of divine favor.

The Chronicler names the patriarch 'Israel' when listing his twelve sons — reflecting the renamed identity from this encounter.

The genealogy traces Kohath as 'the son of Israel,' using the patriarch's renamed identity.