Genesis 35 7

Genesis 35:7 kjv

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.

Genesis 35:7 nkjv

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

Genesis 35:7 niv

There he built an altar, and he called the place El Bethel, because it was there that God revealed himself to him when he was fleeing from his brother.

Genesis 35:7 esv

and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother.

Genesis 35:7 nlt

Jacob built an altar there and named the place El-bethel (which means "God of Bethel"), because God had appeared to him there when he was fleeing from his brother, Esau.

Genesis 35 verses

Genesis 35 7 meaning

Genesis 35:7 records Jacob building an altar at a significant site. He named this place El-Bethel, meaning "God of Bethel" or "God of the House of God." This act was a response to God's renewed appearance to him there, confirming God's faithfulness despite Jacob's previous flight from Esau. It marked the fulfillment of a vow made decades earlier at the same location.

Genesis 35 7 Context

Genesis 35:7 is a pivotal moment in Jacob's journey and spiritual maturation. It follows God's command to Jacob in Genesis 35:1 to return to Bethel and build an altar there. This divine instruction prompts Jacob to purify his household of foreign gods and idols, indicating a spiritual cleansing before approaching a holy site. The act of building the altar and naming the place "El-Bethel" is Jacob's faithful response and the fulfillment of a vow he made at this very spot in Genesis 28, when he was fleeing from Esau. He had previously named it Bethel ("House of God") after his dream of a ladder to heaven, and had promised to return if God protected him. The current verse underscores God's faithfulness in fulfilling His part of that covenant, and Jacob's reciprocation in obedience. Historically, altars were central to ancient worship, serving as places of sacrifice, prayer, and encounter with the divine, reinforcing covenants and memorializing significant events. This re-establishes a central site for Jacob's family's worship and identity as people of God.

Genesis 35 7 Word analysis

• וַיִּבֶן (vayyíven): "and he built." A Qal imperfect, consecutive form of the verb banah (בָּנָה), "to build." This active verb emphasizes Jacob's deliberate action and obedience to God's command in Gen 35:1. It signifies more than just setting up; it implies a constructed, perhaps more permanent, structure for worship, contrasting with the pillar of Gen 28:18.
• שָׁם (sham): "there." An adverb of place, emphasizing the precise location. This word anchors the action firmly at the same spot where Jacob had his life-changing dream and made his vow many years prior. It directly links to Gen 28:19 and Gen 35:1, highlighting continuity and the fulfillment of promises connected to this sacred ground.
• מִזְבֵּחַ (mizbeách): "an altar." From the root zabah (זָבַח), "to sacrifice." An altar is a designated place for offering sacrifices and a central element of patriarchal worship. It signifies consecration, communication with God, and memorializing divine encounters. Building an altar indicates renewed worship and devotion.
• וַיִּקְרָא (vayyikrá): "and he called." Qal imperfect, consecutive of qara (קָרָא), "to call, name, proclaim." This signifies an act of naming, imbuing the place with new meaning reflective of the divine encounter. Naming places was a significant act in ancient Israel, establishing identity and memory.
• לַמָּקוֹם (lammaqóm): "to the place / the place." The prefixed definite article ha ("the") emphasizes "the place" of special significance—Bethel. The preposition la could indicate naming for or to the place, essentially giving the place a new designation or reaffirming its meaning.
• אֵל בֵּית־אֵל (El Bet-El): "God of Bethel" or "God of the House of God." This compound name is highly significant.
  • אֵל (El): A general Semitic term for "God," often referring to the supreme deity. In this context, it functions as an intensifier or a possessive modifier, signifying the God who manifested at Bethel. It emphasizes God's personal connection to that specific location.
  • בֵּית־אֵל (Bet-El): "House of God." The name given by Jacob in Gen 28:19 after his dream. Combining "El" with "Bethel" makes it "El of Bethel," underscoring that the God whom Jacob worshipped is indeed present at and sovereign over this sacred "House of God." It may subtly differentiate God from other Canaanite deities (gods of the high places, etc.), implying THE God of Bethel is the one true God.
• כִּי (ki): "for / because." This conjunction introduces the reason or justification for Jacob naming the place "El-Bethel." It links the name directly to the divine manifestation that occurred there.
• שָׁם (sham): "there." Repeated emphasis on the specific place.
• נִגְלוּ (niglu): "had revealed themselves / appeared." Nifal perfect form of galah (גָּלָה), "to uncover, reveal." The Nifal stem indicates a passive or reflexive sense, highlighting that God Himself initiated the revelation; He allowed Himself to be seen. This emphasizes God's sovereign choice to manifest to Jacob.
• אֵלָיו (eláv): "to him." Specifies that the revelation was personal and directed at Jacob.
• הָאֱלֹהִים (haelohím): "the God / God." The definite article ha preceding "Elohim" makes it "the God," referring specifically to the God of Abraham and Isaac, distinct from any pagan deities. It highlights God's unique identity.
• בְּבָרְחוֹ (bevarcho): "in his fleeing." The preposition b' ("in") plus the infinitive construct of barach (בָּרַח), "to flee." This direct reference to Jacob's flight underscores the original circumstances of God's first appearance (Gen 28:10). It reminds the reader of Jacob's past vulnerability and God's consistent protection.
• מִפְּנֵי עֵשָׂו (mipp'nei Esav): "from before Esau / from the presence of Esau." This specifies the cause of Jacob's flight, contextualizing the initial encounter with God at Bethel as a time of fear and desperation, emphasizing God's grace and timely intervention.

Genesis 35 7 Bonus section

The deliberate re-naming from "Bethel" (Gen 28) to "El-Bethel" in Gen 35 underscores a deepening theological understanding and commitment. It shifts from merely identifying a place as "House of God" to explicitly acknowledging "The God who is in/of the House." This subtle yet significant change highlights a mature recognition of God's personal dwelling and active involvement at that site. Furthermore, the emphasis on God revealing Himself (niglu) reinforces the idea that divine encounters are always initiated by God's gracious will, not human striving. This sacred site serves as a constant reminder for Jacob and his descendants of God's covenant loyalty even when His people stray. The specific instruction to build an altar for a particular location illustrates that while God is omnipresent, certain places can become consecrated through divine appearance and human response, serving as points of spiritual focalization.

Genesis 35 7 Commentary

Genesis 35:7 encapsulates Jacob's journey of faith, marked by divine faithfulness. Jacob's building of the altar and renaming the site "El-Bethel" serves multiple purposes. First, it signifies Jacob's obedience to God's specific command in Gen 35:1, demonstrating a tangible commitment after cleansing his household. Second, it is an act of fulfilling the vow he made in Gen 28:20-22, highlighting God's faithfulness in bringing him back safely and prosperously. Third, the name "El-Bethel" solidifies the identity of the God Jacob worships – not merely "the God of Bethel," but "God, the God of the House," reinforcing His sovereignty and personal presence. The emphasis on God having "appeared to him" in his moment of fear when fleeing Esau recalls the very beginning of Jacob's personal walk with God. This altar acts as a permanent memorial, a visible testament to God's continuous presence and a sacred site where His people could encounter Him. It’s a powerful statement of Jacob confirming his relationship with the covenant God.