And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother.

And he built there an altar, and called the place El-beth-el; because there God was revealed unto him, when he fled from the face of his brother.

And he built there an altar, and called the name of that place, The house of God: for there God appeared to him when he fled from his brother.

And he built there an altar, and called the place El-beth-el; because there God had appeared to him when he fled from the face of his brother.

And he erected there an altar, and called the place El-beth-el; because there God appeared to him, when he fled from the face of his brother.

and he buildeth there an altar, and proclaimeth at the place the God of Bethel: for there had God been revealed unto him, in his fleeing from the face of his brother.

And there he made an altar, naming the place El-beth-el: because it was there he had the vision of God when he was in flight from his brother.

And he built an altar there, and he called the name of that place, 'House of God.' For there, God appeared to him when he fled from his brother.

Et aedificavit ibi altare, et vocavit locum El Beth-el: quia apparuerant ei Angeli, dum fugeret a facie fratris sui.

And he built there an altar. It has been already stated why it behoved the holy fathers, wherever they came, to have an altar of their own, distinct from those of other nations; namely, to make it manifest that they did not worship gods of various kinds, a practice to which the world was then everywhere addicted, but that they had a God peculiar to themselves. For although God is worshipped with the mind, yet an external confession is the inseparable companion of faith. Besides, all acknowledge how very useful it is to us to be stirred up by outward helps to the worship of God. If any one object that these altars differed nothing from other altars in appearance; I answer, that whereas others rashly, and with inconsiderate zeal, built altars to unknown gods, Jacob always adhered to the word of God. And there is no lawful altar but that which is consecrated by the word; nor indeed did the worship of Jacob excel by any other mark than this, that he attempted nothing beyond the command of God. In calling the name of the place "The God of Beth-el," [1] he is thought to be too familiar; and yet this very title commends the faith of the holy man, and that rightly, since he confines himself within the divinely prescribed bounds. The Papists act foolishly in affecting the praise of humility by a modesty which is most degrading. But the humility of faith is praiseworthy, seeing it does not desire to know more than God permits. And as when God descends to us, he, in a certain sense, abases himself, and stammers with us, so he allows us to stammer with him. And this is to be truly wise, when we embrace God in the manner in which he accommodates himself to our capacity. For in this way, Jacob does not keenly dispute concerning the essence of God, but renders God familiar to himself by the oracle which he has received. And because he applies his senses to the revelation, this stammering and simplicity (as I have said) is acceptable to God. Now, though at this day, the knowledge of God has shined more clearly, yet since God, in the gospel, takes upon him the character of a nursing father, let us learn to subject our minds to him; only let us remember that he descends to us in order to raise us up to himself. For he does not speak to us in this earthly manner, to keep us at a distance from heaven, but rather by this vehicle, to draw us up thither. Meanwhile this rule must be observed, that since the name of the altar was given by a celestial oracle, the building of it was a proof of faith. For where the living voice of God does not sound, whatever pomps may be introduced will be like shadowy spectres; as in the Papacy nothing can be seen except bladders filled with wind. It may be added that Jacob shows the constant tenor of his faith, from the time that God began to manifest himself to him; because he keeps in view the fact, that the angels had appeared unto him. [2] For since the word is in the plural number, I willingly interpret it of angels; and this is not contrary to the former doctrine; for although the majesty of God was then conspicuous, so far as he could comprehend it, yet Moses does not without reason mention the angels whom Jacob saw ascending and descending on the steps of the ladder. For he then beheld the glory of God in the angels, as we see the splendor of the sun flowing to us through his rays.

Footnotes

1 - As the word Beth-el means the House of God, the farther addition of El, the name of God, seems to be a tautology; and this is made by Calvin the basis of an objection which he proceeds to answer. -- Ed.

2 - Quia apparuerunt ei Angeli dum fugeret a facie fratris sui In the English translation the name of God is put instead of angels, and no doubt rightly. The reason given for Calvin's translation of the word 'lhym (Elohim,) by angels is, that, contrary to the usual custom, when the word means God, it is accompanied by a verb in the plural number. But this is not conclusive. See [3]note 2, vol. 1., p. 531, on chap. 20, ver. 13. Yet there is some difficulty in the passage, arising from the apparent harshness of the repetition of El, the name of God, in this title. Bush thinks that the first EL does not belong to the name of the place. Rivetus reads the first El as the genitive, supposing the word place to be understood. "And he called the place, the place of the God of Beth-el.' This Dathe thinks harsh, and he follows Michaelis in connecting lmqvm with the first 'l And he called the place of God, Beth-el." -- Ed

El-beth-el - אל בית אל the strong God, the house of the strong God. But the first אל el is wanting in one of De Rossi's MSS., as it is also in the Septuagint, Vulgate, Syriac, and some copies of the Arabic. The sentence reads much better without it, and much more consistent with the parallel passages.

And he built there an altar,.... As he was bid to do, and as he promised he would, Genesis 35:1,
and called the place Elbethel; the God of Bethel; a title which God takes to himself, Genesis 31:13; or rather the sense is, that he called the place with respect God, or because of his appearance to him there, Bethel, confirming the name he had before given it, Genesis 36:19; see Genesis 35:15; as the following reason shows:
because there God appeared; or the divine Persons, for both words are plural that are used; the Targum of Jonathan has it, the angels of God, and so Aben Ezra interprets it; but here, no doubt, the divine Being is meant, who appeared
unto him; to Jacob in this place, as he went to Mesopotamia, and comforted and encouraged him with many promises:
when he fled from the face of his brother; his brother Esau, who was wroth with him, and sought to take away his life, and therefore was forced to flee for it.

El-Beth-el--that is, "the God of Beth-el."

He built an altar - And no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. And he called the place, That is, the altar, El - beth - el, the God of Beth - el. As when he made a thankful acknowledgement of the honour God had done him in calling him Israel, he worshipped God by the name of El - elohe - israel, so now he was making a grateful recognition of God's former favour at Beth - el, he worships God by the name of El - beth - el, the God of Beth - el, because there God appeared to him.