Genesis 33:20 · Bible study
Genesis 33:20 Commentary: El Elohe Israel
Hebrew · 10 what the commentators say
Meaning in one sentence
Jacob erects an altar and names it El Elohe Israel, a public confession of God as the mighty God and his personal covenant God upon returning safely to Canaan.
Research Summary
- Meaning: Jacob sets up an altar and names it El Elohe Israel, a public confession of God as the mighty God and personal covenant God.
- Key words: H5324 natsav (set up), H4196 mizbeach (altar), H7121 qara (call), H0410 el (mighty God), H0430 elohim (God), H3290 Israel.
- Main debate: Whether the structure was an altar or a pillar (massebah) since the verb natsav is used for pillars elsewhere; some commentators prefer “pillar.”
- Theological theme: God as the powerful personal God of His people, linking Jacob's new identity with divine covenant faithfulness.
- Best use: Example of gratitude, public confession of faith, and using naming as a tool for remembrance and witness.
Translation Comparison
BSB Berean Standard Bible 2020
There he set up an altar and called it El-Elohe-Israel.
WEB World English Bible 2000
He erected an altar there, and called it El Elohe Israel.
KJV King James Version 1769
And he erected there an altar, and called it El–elohe–Israel.
ASV American Standard Version 1901
And he erected there an altar, and called it El-Elohe-Israel.
YLT Young's Literal Translation 1898
and he setteth up there an altar, and proclaimeth at it God--the God of Israel.
Darby Darby Bible 1890
And there he set up an altar, and called it El-Elohe-Israel.
Douay-Rheims Douay-Rheims Bible 1899
And raising an altar there, he invoked upon it the most mighty God of Israel.
Translations in other languages (10 available)
Y erigió allí un altar, y llamóle: El Dios de Israel|strong="H0410, H3478".
E erigiu ali um altar, e chamou-lhe: Deus, o Deus de Israel.
Et là, il éleva un autel, qu’ il appela El-Élohé-Israël.
Und er richtete daselbst einen Altar zu und rief an den Namen des starken Gottes Israels.
En hij richte aldaar een altaar op, en noemde het: De God Israels is God!
Ed eresse quivi un altare, e lo chiamò El-Elohè-Israel.
A postawił tam ołtarz, i nazwał go: Mocny Bóg Izraelski.
И поставил там жертвенник, и призвал имя Господа Бога Израилева.
在那裡 築了 一座壇，起名 叫伊利‧伊羅伊‧以色列（就是 神、以色列 神的意思）。
And there he put up an altar, naming it El, the God of Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 33:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that Jacob's naming of the altar El Elohe Israel is a thanksgiving memorial and a profession of faith. Keil and Delitzsch explain that Jacob called it “God (the mighty) is the God of Israel” to give glory to Jehovah for proving Himself to be El, a mighty God, during his long absence and return. Adam Clarke emphasizes that Jacob viewed God as the God of all grace, dedicating the altar with reference to the change of his own name from Jacob to Israel. The Cambridge Bible notes that the name means “God, the God of Israel” and functions as a public confession of the one true God at the moment Jacob settles among Canaanites. John Gill adds that the altar was an act of thanksgiving for deliverance from Laban and Esau and a provision for ongoing family worship. All see this verse as Jacob's grateful response to God's faithfulness and his new identity as Israel.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Thanksgiving memorial: Emphasizes Jacob's gratitude for God's protection through the journey and deliverance from Esau (supported by Gill, Wesley, and the immediate context).
- Public profession: The altar is a public confession of Yahweh in a Canaanite environment, following Abraham's pattern (Calvin, Cambridge).
- Covenant claim: The name El Elohe Israel declares that the mighty God is now personally the God of Israel, tying God's identity to Jacob's new name (Keil, Clarke).
What is clear: Jacob erected a sacred structure and named it with a theophoric designation that links God's identity to the name Israel, signaling his gratitude and loyalty to the covenant.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the altar | It is an act of thanksgiving and worship following Jacob's safe return to Canaan. | Some emphasize it as a place for sacrifice and family worship (Calvin, Gill), while others stress it as a public testimony of faith among the Canaanites (Cambridge, Keil). |
| Meaning of the name El Elohe Israel | The name identifies God with Jacob's new name Israel and expresses a personal covenantal relationship. | Whether it means 'God is the God of Israel' (Keil), 'God, the God of Israel' (English versions), or 'call upon the most mighty God of Israel' (Douay). |
| Altar or pillar | Jacob set up a sacred monument of some kind. | The verb natsav is used of pillars; Cambridge notes that many prefer to read 'pillar' (massebah) rather than 'altar' (mizbeach). |
| Chronology of the event | It occurred after reconciliation with Esau and Jacob's arrival at Shechem. | Some see it as immediate after purchasing the field (Gill), others as part of a longer stay at Succoth before moving to Shechem (Keil). |
Historical & Cultural Context
Jacob had just completed a twenty-year sojourn in Paddan Aram. He returned to Canaan after a tense reconciliation with his brother Esau, whom he had cheated years earlier (Genesis 33:1, 16). The text notes that he “came in peace to the city of Shechem” (v. 18), an allusion to the vow he made at Bethel that if God brought him back safely, Yahweh would be his God (Genesis 28:20, 21). In Shechem, Jacob purchased a plot of land from the sons of Hamor, a concrete act of claiming the promised land even though its full possession was yet future.
The altar stands in a patriarchal tradition: Abraham built altars at Shechem and Bethel upon first entering Canaan (Genesis 12:7, 8), and later at Mamre (Genesis 13:18). Isaac too built an altar at Beersheba (Genesis 26:25). Now Jacob follows their pattern, signaling that he continues the covenant line. The name he gives the altar is dense with meaning. “El” (mighty God) is an ancient Semitic divine name; “Elohe” is the construct form of Elohim; “Israel” is the new name God gave Jacob after wrestling at Peniel (Genesis 32:28). By setting up this altar and calling it “God, the God of Israel,” Jacob publicly identifies the God who met him at Bethel and Peniel as the same God who keeps covenant with his descendants. He does so in a land filled with Canaanite deities, making this a bold territorial confession.
Some commentators note that the verb used for “erected” (natsav) is more commonly used for setting up a pillar (massebah) than an altar (mizbeach). This has led to discussion whether the structure was a standing stone rather than an altar for sacrifice, a technical detail that does not diminish its religious significance. Either way, the monument was a witness to God's faithfulness and a call to worship for Jacob's household.
Textual Notes
The supplied sources note no significant manuscript variants for this verse. However, a translational question arises: the verb used for “erected” (natsav, H5324) is more commonly applied to setting up a pillar (massebah) than to an altar (mizbeach). The Cambridge Bible observes that many interpreters therefore prefer to read “pillar” instead of “altar” here. Since the Masoretic Text reads mizbeach, this is a matter of interpretation rather than textual variation.
Reception History
In Jewish tradition, this altar is linked to Jacob's vow at Bethel and often seen as a model of thanksgiving. The name El Elohe Israel became a liturgical formula, echoed in Psalm 68:35, “Mighty is God, the God of Israel.” Early Christian writers, such as Origen, allegorically read the altar as prefiguring Christ, the true altar of sacrifice. Reformation commentators like Calvin emphasized Jacob's public piety in a pagan land as an example for believers living in ungodly societies. Modern scholarship focuses on the social function of the altar as a territorial marker of Israelite identity. The verse continues to inspire hymns that celebrate God as “the God of Israel” and is often used in dedicatory prayers.
Preaching This Verse
Three-point outline
- Gratitude for safe return. Jacob's journey was marked by fear, flight, and divine encounter. Now, at peace with Esau and back in Canaan, he builds an altar as a visible thank-offering. This reminds us that remembering God's deliverance is an act of worship.
- Public confession of faith. The name “El Elohe Israel” is not a private label; it is a proclamation. Jacob stakes a claim that the mighty God is the God of Israel, himself and his future people, right in the middle of a pagan culture. Public identification with God often requires courage and clarity.
- Linking identity with God's identity. Jacob was renamed Israel at Peniel. Now he calls God “the God of Israel.” His new name becomes part of how he describes God. This reciprocal naming shows that our identity is tied to the God we serve. When God gives us a new name or calling, we reflect it back in how we worship.
Five-point outline
- Safe arrival, Jacob's journey ends peacefully; God kept his promise.
- Purchasing land, A concrete step of faith in the covenant promise.
- Building an altar, Prioritizing worship over settlement.
- Naming the altar, Theology compressed into a name: El Elohe Israel.
- Leaving a legacy, The altar becomes a memorial for generations, later associated with Joseph's burial plot (Joshua 24:32).
Illustration hooks
- A family who after a long illness or crisis installs a plaque or plants a tree as a marker of God's faithfulness. The physical object triggers stories of grace.
- A new business owner who dedicates the shop with prayer and a sign thanking God. It publicly claims God's lordship over the venture.
- A person who, after reconciliation with a family member, sets up a regular family devotion time as an “altar” of peace and thanks.
Questions your congregation is asking
- What is significant about Jacob's choice of name for the altar? How does it connect to the rest of his story?
- How do we publicly identify God in our communities without being performative?
- What “altars” have we erected as memorials to God's faithfulness in our lives?
Leading a Discussion
Jacob had just been reconciled with Esau and returned safely to Canaan after twenty years. In response, he built an altar and gave it a name that would echo for generations: El Elohe Israel, “God, the God of Israel.” This name packs together his new identity as Israel and his conviction that the mighty God (El) is his personal God. As we study this verse, consider how you publicly identify with God after seasons of difficulty.
Discussion questions
- What events led Jacob to this exact moment of building an altar and naming it?
- Why did Jacob build an altar rather than simply offering private thanks? What does the physical object add?
- What does the name “El Elohe Israel” mean? Break down each part: El, Elohe, Israel.
- How does this altar name connect to Jacob's new name given in Genesis 32:28?
- In what ways can we build “altars” of remembrance and public confession today? Give concrete examples.
- What does it mean to confess God as “the God of Israel” when you live among people who worship other gods?
- How has God proven Himself to be El, mighty and strong, in your own life story?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 8:20 | Noah built an altar to Yahweh, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar. |
| Genesis 12:7 | Yahweh appeared to Abram and said, “I will give this land to your offspring.” He built an altar there to Yahweh, who had appeared to him. |
| Genesis 12:8 | He left from there to go to the mountain on the east of Bethel and pitched his tent, having Bethel on the west, and Ai on the east. There he built an altar to Yahweh and called on Yahweh’s name. |
| Genesis 13:18 | Abram moved his tent, and came and lived by the oaks of Mamre, which are in Hebron, and built an altar there to Yahweh. |
| Genesis 21:33 | Abraham planted a tamarisk tree in Beersheba, and there he called on the name of Yahweh, the Everlasting God. |
| Genesis 32:28 | He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.” |
| Genesis 35:7 | He built an altar there, and called the place El Beth El; because there God was revealed to him, when he fled from the face of his brother. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that Jacob’s altar was not merely a religious act but a deliberate acknowledgment that everything he had came from God’s grace. Jacob named the altar “God, the God of Israel” to mark how God’s powerful goodness had changed his own name and sustained him. For Clarke, this shows that true gratitude flows from recognizing God as the sole source of every blessing.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that Jacob’s altar was not a casual gesture but a deliberate act of public worship, distinct from private prayer. The altar, for Calvin, represents the necessary external testimony of faith, commanded by God. Jacob also intended to lead his entire household in unified, visible devotion, establishing his home as a sanctuary where God reigned.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the verb "erected" normally applies to a stone pillar, not an altar, leading some to read "pillar" here. The name El-Elohe-Israel, "God, the God of Israel," identifies the stone with God, making it a public profession of faith in the one true God as Jacob settles among Canaanites.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that Jacob names the altar to honor the God who has shown him personal care and protection. By calling it "the mightie God of Israel," Jacob publicly declares God's power and faithfulness. This naming becomes a lasting witness to the covenant relationship between God and His people.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Jacob erected the altar both to thank God for specific mercies, especially safety from Laban and Esau, and to establish regular family worship at this place. He also highlights the meaning of the altar's name, "God, the God of Israel," as a memorial of God's protection and of the new name Jacob had received.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the altar as a beautiful proof of Jacob's personal piety, a fitting conclusion to his journey, and a lasting memorial of God's special favor. He adds the practical lesson that wherever we pitch our tent, we should also erect an altar for God.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch insist the word shalem does not mean "to Shalem" as a place name but is an adjective meaning "safe" or "peaceful," directly fulfilling Jacob's Bethel vow. They see the purchase of land and the naming of the altar El-Elohe-Israel as Jacob's declaration that God proved Himself mighty during his long absence, a memorial for his descendants.
Lange's Commentary Reformed 1857
Lange identifies this verse as part of a broader narrative arc that begins with Jacob’s settlement at Shechem and culminates in his departure for Bethel. He highlights how the violent events surrounding Dinah serve as a dramatic turning point, prompting Jacob to finally return to the place where God first appeared to him. This movement underscores a shift from earthly entanglement to spiritual renewal.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Jacob's journey from Succoth's booths to Shechem's field purchase teaches two truths: God's people remember their humble origins, and though Canaan was promised, Jacob paid for land to avoid conflict. Dominion is not founded in grace; those who inherit heaven freely must not expect earth on the same terms.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the reciprocal naming: because God had called this patriarch Israel, he in turn dedicates the altar to El-elohe-Israel—God the God of Israel. This is not pride but covenant worship, acknowledging that even a prince with God still has God as his Lord and God.