The image is from this painting depicting the story of Jacob wrestling with an angel sent by Yahweh or Yahweh himself, depending on how the passage is interpreted, is from Genesis 32:22-32. The story is also mentioned in Hosea 12:2-5.

How could Jacob defeat the deity or his angelic representative in a contest of strength,. The German Protestant Old Testament scholar Hermann Gunkel (1862–1932) writes in The Legends of Genesis:

Jacob's wrestling with God suggests that this Jacob was really a Titan, and consequently we can scarcely avoid seeing here a faded out myth..."

If you are interested in how the myths and legends of the Old Testament were developed over time, I'd recommend Legends of Genesis; you can obtain audio and e-text versions of the book for free here.

There are other versions of the legend in Jewish mythology. In The Tree of Souls: The Mythology of Judaism by Howard Schwartz, there is the following on page 361:

The Magic Flock

When Jacob arrived at the river Yabbok, he sent his servants across first, then his wives and children. He himself wished to remain alone there, to rest from his escape from Laban, and to prepare himself for his encounter with Esau the next day.

Soon after everyone else had crossed the river, a shepherd arrived there with his flocks. He proposed to Jacob that they help each other in crossing their flocks, and Jacob agreed. They started with Jacob's flock, and in a twinkling the shepherd succeeded in transferring all of them to the other side. Then they turned to the shepherd's flock, and Jacob assisted him by carrying the animals two by two across the river. Jacob worked without pausing, but after he had forded the river with a great many animals, he saw that the flocks of the shepherd had not grown smaller but seemed to have increased.

Still Jacob continued to bear the flocks across the river hour after hour. But as the day began to grow dark, he saw that the flocks of the shepherd still reached to the horizon, with no end in sight. Then Jacob understood that this was no ordinary shepherd, but some kind of magician, and that all the flocks he had carried were only an illusion. In his fury Jacob accused the shepherd of enchantment and deceit. Then the shepherd touched his finger to the earth, and a great fire burst forth. But this display of his power did not frighten Jacob, and the two began to struggle, and they continued to wrestle all night.

During their struggle the magician wounded Jacob in his thigh, but Jacob refused to let him go. In this way Jacob received his adversary's blessing, and his name was changed from Jacob to Israel.

Some say that shepherd was Samael, the guardian angel of Esau, who came to Jacob to weaken him before his encounter with Esau. Others say it was the angel Michael, who had been sent by God to show Jacob that he, like the angels, was made of fire, and that he had nothing to fear from Esau. And, in truth, after this struggle Jacob was a changed man, who put down his weapons and his pride, and bowed seven times to his brother, and Esau ran to meet him and embraced him (Gen. 33:4), and at last they came together in peace.

This legend is closely related to the account of Jacob's wrestling with the angel in Genesis 32:25:33. The identity of the sorcerer thus depends on the identity given to the angel Michael or as the guardian angel of Esau, who, disguised as a shepherd, first got Jacob to agree that they would assist each other in carrying their flocks across the river Yabbok, and then created the illusion of so many flocks, attempting to exhaust Jacob before they wrestled and before Jacob's encounter with Esau the next day. This guardian angel of Esau is most often identified as Samael or as Sar shel Romi, the guardian angel of the Roman Empire, because of the close association between Esau and Rome. This story is of particular importance as it is an early example of an illusion tale, a type of tale that has a distinct and prominent place in Jewish lore. This theme was probably drawn into Jewish lore from oriental sources, where it is also very popular

Sources: Genesis Rabbah 77:2; Midrash Tanhuma, va-Yishlah 7.

If you aren't familiar with the biblical legend, Esau is the older brother of Jacob. The two are twins, but Esau was born first making him the one destined to inherit their father's wealth. But Jacob manages to deceive their father, Isaac, into bestowing the birthright on him, instead. Esau, of course, is furious at this treachery, which is why Jacob is anxious about this meeting between them later in their lives as told in the Genesis 32 story.

On page 366, of the same book, there is another variant of the legend with Jacob wrestling the angel Uriel.

The identification of the angel with whom Jacob wrestles as Uriel who derives from Prayer of Joseph 1:5-9, which supplies the reason for the wrestling--jealousy on the part of Uriel: "He envied me and fought with me and wrestled with me, saying that his name and the name that is before every angel was to be above mine. I told him his name and what rank he held among the songs of God. 'Are you not Uriel, the eighth after me? and I am Israel, the archangel of the power of the Lord and the chief captain among the songs of God. Am I not Israel, the first minister before the face of God? I called upon my God by the ineffable Name.'"

It isn't unusual for cultures to have many variants of a legend. One finds that in Greek as well as Jewish mythology and the mythologies of other cultures. In Genesis, you can find a number of myths that are not combined together seamlessly. The two creation myths in Genesis 1 and 2 and the intermixing of two flood myths in the Noah and the Ark story are two examples.