Genesis 33:20 kjv
And he erected there an altar, and called it EleloheIsrael.
Genesis 33:20 nkjv
Then he erected an altar there and called it El Elohe Israel.
Genesis 33:20 niv
There he set up an altar and called it El Elohe Israel.
Genesis 33:20 esv
There he erected an altar and called it El-Elohe-Israel.
Genesis 33:20 nlt
And there he built an altar and named it El-Elohe-Israel.
Genesis 33 20 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 8:20 | Then Noah built an altar to the Lord and took some of every clean animal and every clean bird and offered... | First recorded altar building after the flood, an act of gratitude. |
| Gen 12:7 | Then the Lord appeared to Abram and said, “To your offspring I will give this land.” So he built there an altar... | Abraham building altars marks God's appearance and promise. |
| Gen 13:18 | So Abram moved his tent and came and lived by the oaks of Mamre, which are in Hebron, and built there an altar... | Abraham’s continued acts of worship as he lived in the land. |
| Gen 26:25 | So he built an altar there and called upon the name of the Lord and pitched his tent there... | Isaac following in his father's footsteps, calling on God's name. |
| Gen 28:18-22 | So Jacob rose early in the morning and took the stone... set it up as a pillar... and called the name of that place Bethel. | Jacob’s earlier vow and naming of Bethel, a foundational act of faith. |
| Gen 32:28 | Then he said, “Your name shall no longer be Jacob, but Israel, for you have striven with God and with men...” | God's giving Jacob his new name, central to the altar’s title. |
| Exod 17:15 | And Moses built an altar and called its name, “The Lord Is My Banner,” | Moses building an altar, naming it after an aspect of God. |
| Exod 24:4 | Moses wrote down all the words of the Lord. He rose early in the morning and built an altar at the foot... | An altar for covenant ratification. |
| Deut 12:5-7 | But you shall seek the place that the Lord your God will choose... There you shall bring your burnt offerings... | Emphasizes singular, chosen place of worship in the future. |
| Josh 22:34 | The Reubenites and the Gadites named the altar "Witness," "For," they said, "it is a witness between us..." | Altar built as a memorial and witness of covenant. |
| 1 Sam 7:12 | Then Samuel took a stone and set it up between Mizpah and Shen and called its name Ebenezer, saying, "Thus far... | A memorial stone named after God’s help, similar in spirit. |
| 1 Kgs 8:12-13 | Then Solomon said, "The Lord has said that he would dwell in thick darkness. I have indeed built you a house..." | Ultimate dwelling place of God for Israel (the Temple) superseding temporary altars. |
| Psa 95:6 | Oh come, let us worship and bow down; let us kneel before the Lord, our Maker! | A call to worship and humble adoration of God. |
| Psa 100:4 | Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name! | Urging joyful corporate worship of God. |
| Isa 56:7 | these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings... | God’s future house of prayer welcoming all peoples. |
| Rom 12:1 | I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice... | Spiritual altars and sacrifices in the New Testament believer's life. |
| Heb 9:11-14 | But when Christ appeared as a high priest of the good things that have come... he entered once for all... | Christ as the ultimate High Priest and His one sacrifice superseding old covenant offerings. |
| Heb 13:10-16 | We have an altar from which those who serve the tent have no right to eat. | Christian altar is Christ and His sacrifice, implying spiritual rather than physical acts of worship. |
| 1 Pet 2:5 | you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer... | Believers as a spiritual house and priesthood, offering spiritual sacrifices. |
| Rev 21:3 | And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man...” | Ultimate dwelling of God with His people, signifying complete communion. |
| John 4:21-24 | “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father." | Shift from physical locations to worship "in spirit and truth" in the New Covenant. |
| Gen 35:7 | And he built an altar there and called the place El-Bethel, because there God had revealed himself to him... | Another altar by Jacob, re-emphasizing his commitment and God’s revelation. |
Genesis 33 verses
Genesis 33 20 Meaning
Genesis 33:20 states that Jacob "erected there an altar, and called it El-Elohe-Israel." This verse marks Jacob's profound act of worship and devotion upon his return to the land of Canaan after decades away. By building an altar and naming it "God, the God of Israel," Jacob publicly declared his personal allegiance to Yahweh and acknowledged God's faithfulness to him and his new identity as "Israel." It signifies a consecration of the land and himself to the Lord, establishing a tangible place of communion with the covenant God.
Genesis 33 20 Context
Genesis chapter 33 marks a pivotal moment in Jacob's life journey. After twenty years away from Canaan, characterized by fear, struggle, and reconciliation with Laban, Jacob is now returning to the Promised Land. The preceding chapter (Gen 32) recounts his spiritual wrestling with God at Peniel, where he received the new name "Israel" and a physical reminder of this encounter (a limping hip). This personal transformation is now externalized and formalized in chapter 33.
Upon re-entering Canaan, Jacob first has a tense but ultimately reconciliatory meeting with Esau, diffusing years of fear and anxiety. After Esau departs, Jacob journeys to Succoth (v. 17) and then arrives "safely to the city of Shechem" (v. 18), a significant location promised to Abraham's descendants. Here, Jacob purchases a plot of land from Hamor's sons for a hundred pieces of money (v. 19), a rare instance of an patriarch purchasing land in Canaan before Israel’s conquest. This act demonstrates Jacob's intent to settle permanently in the land promised by God. His act of building the altar immediately after purchasing the land signifies not only his personal commitment to the Lord but also claims this specific plot as a sacred space dedicated to the worship of the God of Israel within the Promised Land, marking his return to the land and to a life of worship in fulfillment of his earlier vows.
Genesis 33 20 Word analysis
- And (waw): A connective particle, joining this action directly to the previous events of Jacob's successful return and purchase of land.
- he erected (וַיִּצֶּב, vayyitstsev): From the verb נצב (natsav), meaning to stand, set up, or station. This is a deliberate, intentional act of establishing a permanent fixture. It implies not a casual construction but a formal dedication, akin to setting up a monument or a sacred stone.
- there (שָׁם, sham): Refers to the newly purchased plot of ground near Shechem, solidifying God's presence in a specific, tangible place in the Promised Land.
- an altar (מִזְבֵּחַ, mizbeakh): A sacred structure where sacrifices were made and offerings presented to God. Derived from the root זבח (zabakh), meaning "to slaughter" or "to sacrifice." Altars were central to ancient Near Eastern worship, serving as points of communion between humans and the divine. For Jacob, it’s a physical manifestation of his worship and devotion.
- and called it (וַיִּקְרָא לוֹ, vayyiqra lo): From the verb קרא (qara), "to call, to proclaim, to name." Naming holds profound significance in the Bible, signifying identity, character, ownership, or purpose. Jacob’s act of naming the altar publicly declares its identity and dedication.
- El-Elohe-Israel (אֵל אֱלֹהֵי יִשְׂרָאֵל, ’El ’Elohei Yisrael): This is a compound name or title given to the altar, packed with theological meaning:
- El (’El): A singular form of the Hebrew word for "God." It's a common, foundational term for deity in the ancient Near East, but when used in conjunction with Yahweh or specifically His acts, it refers to the one true, powerful God. It emphasizes God’s strength, might, and sovereignty.
- Elohe (’Elohei): The construct form of Elohim (אֱלֹהִים), which is the plural form of God, but often used singularly for the God of Israel. In the construct state, it means "God of." So, "God of." This specifically ties the divine nature to a relationship.
- Israel (Yisrael): Jacob’s new name, meaning "he strives with God" or "God strives/rules." Given to him after his wrestling encounter with God (Gen 32:28). It signifies his transformed identity and covenant relationship with God.
Words-group by words-group analysis:
- "he erected there an altar": This action signifies more than just building. It's an act of consecration. By establishing an altar, Jacob is claiming the ground for divine worship and establishing a tangible connection between himself, the land, and God. This mirrors the actions of his grandfather Abraham and father Isaac, reinforcing the patriarchal pattern of covenant and worship in the Promised Land. It also fulfills, in a symbolic way, his vow made at Bethel (Gen 28:20-22) to serve God if He brought him back safely.
- "and called it El-Elohe-Israel": This phrase is a powerful theological declaration and a personal testimony.
- "El-Elohe": The repetition of "God" ("God, the God of...") emphasizes God’s supremacy and multifaceted nature, highlighting His majesty and power. It also links the general term for "God" (El) to the more specific "God of," creating a grand declaration.
- "Israel": The climax of the name, profoundly connecting the sovereign "God" directly with Jacob’s new identity as "Israel." This naming makes the altar a lasting testament to God’s faithfulness in transforming Jacob and leading him back. It proclaims that the God being worshipped is specifically the God of this chosen individual (Israel) and, by extension, the God of the future nation descending from him. It’s a bold assertion of Yahweh’s unique relationship with Jacob, setting Him apart from the gods of the surrounding Canaanite peoples.
Genesis 33 20 Bonus section
- Continuity and Maturation: This altar building can be contrasted with Jacob’s earlier experience at Bethel (Gen 28). At Bethel, Jacob was a frightened fugitive making a vow to God. At El-Elohe-Israel, he is a transformed patriarch, safely returned and acting in fulfillment of his prior commitments, establishing a place of worship after God’s demonstrated faithfulness. This shows Jacob's journey from a fearful covenant partner to a confident worshiper.
- Establishing Identity and Covenant: The naming of the altar, "God, the God of Israel," is a profound declaration of Yahweh as Jacob's personal covenant God. It is distinct from merely building an altar; the name cements God's relationship with the new identity of Jacob (Israel), setting the stage for the formation of the nation of Israel and their unique relationship with Yahweh. This naming elevates the specific event into a statement of universal truth about the God of Israel.
- Anti-Paganism (Subtle Polemic): In a land rife with diverse pagan worship, the explicit naming of the altar as "El-Elohe-Israel" subtly declares the supremacy and distinctness of Yahweh. While "El" was a common Canaanite deity term, its qualification with "Elohe Israel" unequivocally ties it to Jacob's God, differentiating Him from the pantheon of Canaanite gods (e.g., El as the head of the Canaanite pantheon) and establishing the sole claim of Israel's God. It is a proto-monotheistic claim in action.
Genesis 33 20 Commentary
Genesis 33:20 encapsulates Jacob's spiritual maturation and public affirmation of his covenant with God. Having grappled with God and secured his future through reconciliation, Jacob now dedicates a physical space to his Deliverer. Building an altar, a practice inherited from his ancestors, marks the spot where he establishes his presence and God's. The altar's name, "El-Elohe-Israel" – "God, the God of Israel" – is not just a poetic title; it's a deep theological statement. It is Jacob proclaiming that the God who encountered him, who protected him, and who transformed his very identity into "Israel" is indeed the one, true God.
This act transforms the abstract covenant into a tangible reality on a specific plot of land within the Promised Land, a land Jacob had just purchased, solidifying his intention to settle. It also underscores God’s ongoing relationship with His chosen lineage, validating Jacob's new name and identity as integral to divine purpose. The altar becomes a focal point of worship and remembrance, serving as a beacon of monotheistic worship in a polytheistic land. It also stands as a reminder that though God is omnipresent, the establishment of sacred spaces through human action can deepen a community's engagement with the divine presence.