So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him. 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. Deborah, Rebekah’s nurse, died, and she was buried below Bethel under the oak; and its name was called Allon Bacuth.
God appeared to Jacob again, when he came from Paddan Aram, and blessed him. God said to him, “Your name is Jacob. Your name shall not be Jacob any more, but your name will be Israel.” He named him Israel. God said to him, “I am God Almighty. Be fruitful and multiply. A nation and a company of nations will be from you, and kings will come out of your body. The land which I gave to Abraham and Isaac, I will give it to you, and to your offspring after you I will give the land.”
God went up from him in the place where he spoke with him. Jacob set up a pillar in the place where he spoke with him, a pillar of stone. He poured out a drink offering on it, and poured oil on it. Jacob called the name of the place where God spoke with him “Bethel”.
John Calvin 1540 · Public Domain On vv7, 8, 9, 10, 11, 13, 14 7. And he built there an altar. It has…
7. 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,” 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. 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv8, 11, 13 Or, oak of lamentations.
Or, oak of lamentations.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6, 7, 8, 9, 10, 11, 13, 14, 15 Gen 35:6 So Jacob came to Luz, which [is]…
Gen 35:6 So Jacob came to Luz, which [is] in the land of Canaan, that [is], Bethel, he and all the people that [were] with him.
Ver. 6. So Jacob came to Luz.] Which was thirty miles from Shechem: a long journey for such a large family, who went it with hearts full of heaviness, for, "without were fightings, within fears": but this was their comfort, they went to see the face of God at Bethel. As they that "passed through the valley of Baca," though they took many a weary step, yet went "from strength to strength," because they were to "appear before God in Zion." {Psa 84:6-7} Popish pilgrims, though used hardly and put to much expense and inconvenience, yet satisfy themselves in this, I have that I came for, viz., the sight of a dumb idol, as Calvin notes. What, then, should not we suffer to see God in his ordinances? "They shall bring your brethren as an offering to the Lord, upon horses, in chariots, and in litters," saith the prophet: {Isa 66:20} that is, though sick, weakly, and unfit for travel; yet, rather in litters, than not at all.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6, 7, 8, 10, 11, 13, 14 In the land of Canaan, properly so called, or…
In the land of Canaan, properly so called, or where the Canaanites properly so called dwelt. Thus it is distingnished from another Luz, Jdg 1:26.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v6 Jacob and his retinue having safely arrived at Bethel,…
Jacob and his retinue having safely arrived at Bethel, we are here told what passed there.
I. There he built an altar (Gen 35:7), and no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. With these sacrifices he joined praises for former mercies, particularly that which the sight of the place brought afresh to his remembrance; and he added prayers for the continuance of God's favour to him and his family. And he called the place (that is, the altar) El-beth-el, the God of Bethel. As, when he made a thankful acknowledgment of the honour God had lately done him in calling him Israel, he worshipped God by the name of El-elohe Israel; so, now that he was making a grateful recognition of God's former favour to him at Bethel, he worships God by the name of El-beth-el, the God of Bethel, because there God appeared to him. Note, The comfort which the saints have in holy ordinances is not so much from Bethel, the house of God, as from El-beth-el, the God of the house. The ordinances are but empty things if we do not meet with God in them.
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II. There he buried Deborah, Rebekah's nurse, Gen 35:8. We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself (it is likely, often) to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made Gen 24:59) survived her, and Jacob took her to his family, to be a companion to his wives, her country-women, and an instructor to his children; while they were at Bethel, she died, and died lamented, so much lamented that the oak under which she was buried was called Allon-bachuth, the oak of weeping. Note, 1. Old servants in a family, that have in their time been faithful and useful, ought to be respected. Honour was done to this nurse, at her death, by Jacob's family, though she was not related to them, and though she was aged. Former services, in such a case, must be remembered. 2. We do not know where death may meet us; perhaps at Beth-el, the house of God. Therefore let us be always ready. 3. Family-afflictions may come even when family-reformation and religion are on foot. Therefore rejoice with trembling.
III. There God appeared to him (Gen 35:9), to own his altar, to answer to the name by which he had called him, The God of Bethel (Gen 35:7), and to comfort him under his affliction, Gen 35:8. Note, God will appear to those in a way of grace that attend on him in a way of duty. Here, 1. He confirmed the change of his name, Gen 35:10. It was done before by the angel that wrestled with him (Gen 32:28), and here it was ratified by the divine Majesty, or Shechinah, that appeared to him. There it was to encourage him against the fear of Esau, here against the fear of the Canaanites. Who can be too hard for Israel, a prince with God? It is below those who are thus dignified to droop and despond. 2. He renewed and ratified the covenant with him, by the name El-shaddai. I am God Almighty, God all-sufficient (Gen 35:11), able to make good the promise in due time, and to support thee and provide for thee in the mean time. Two things are promised him which we have met with often before: - (1.) That he should be the father of a great nation, great in honour and power - a company of nations shall be of thee (every tribe of Israel was a nation, and all the twelve a company of nations), great in honour and power - kings shall come out of thy loins. (2.) That he should be the master of a good land (Gen 35:12), described by the grantees, Abraham and Isaac, to whom it was promised, not by the occupants, the Canaanites in whose possession it now was. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. He shall not have children without an estate, which is often the case of the poor, nor an estate without children, which is often the grief of the rich; but both. These two promises had a spiritual signification, of which we may suppose Jacob himself had some notion, though not so clear and distinct as we now have; for, without doubt, Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone, of all God's favours. 3. He then went up from him, or from over him, in some visible display of glory, which had hovered over him while he talked with him, Gen 35:13. Note, The sweetest communions the saints have with God in this world are short and transient, and soon have an end. Our vision of God in heaven will be everlasting; there we shall be ever with the Lord; it is not so here.
IV. There Jacob erected a memorial of this, Gen 35:14. 1. He set up a pillar. When he was going to Padan-aram, he set up for a pillar that stone on which he had laid his head. This was agreeable enough to his low condition and his hasty flight; but now he took time to erect one more stately, more distinguishable and durable, probably placing that stone in it. In token of his intending it for a sacred memorial of his communion with God, he poured oil and the other ingredients of a drink-offering upon it. His vow was, This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it, transferring it to God by anointing it. 2. He confirmed the name he had formerly given to the place (Gen 35:15), Beth-el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth-aven, a house of iniquity; for here it was that Jeroboam set up one of his calves. It is impossible for the best man to entail upon a place so much as the profession and form of religion.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–15 So Jacob came to Luz, which is in the…
So Jacob came to Luz, which is in the land of Canaan, that is Bethel,.... The place Jacob had called Bethel, when he was there before, was formerly called Luz, Gen 28:19; and is here said to be in the land of Canaan, that is, in that part of the land which was inhabited by those who were properly called Canaanites, to distinguish it from another Luz, which was in the land of the Hittites; Jdg 1:26,
he and all the people that were with him; wives, children, servants, or whoever else came from Shechem, these all came safe to Luz without any molestation or loss.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 8, 10, 11, 13, 14 He built an altar - And no doubt offered…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 8, 9, 13, 14 Verse 7. El-beth-el] אל בית אל the strong God,…
Verse 7. 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 8, 10, 13, 14 Gen 35:7. He built an altar — And, no…
Gen 35:7. 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 acknowledgment 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 the God of Beth-el, because there God appeared to him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 8, 10, 12, 14 Chanaan, to distinguish it from another. Judges i. 26,…
Chanaan, to distinguish it from another. Judges i. 26, (Menochius) or because Moses wrote this in Arabia. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 7, 8, 13 So Jacob came to Luz . . . that…
So Jacob came to Luz . . . that is, Beth-el--It is probable that this place was unoccupied ground when Jacob first went to it; and that after that period [CALVIN], the Canaanites built a town, to which they gave the name of Luz [Gen 28:19], from the profusion of almond trees that grew around. The name of Beth-el, which would, of course, be confined to Jacob and his family, did not supersede the original one, till long after. It is now identified with the modern Beitin and lies on the western slope of the mountain on which Abraham built his altar (Gen 12:8).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6, 7, 8, 9, 13, 14 6. Luz… Beth-el — See on Gen_28:19. How must…
6. Luz… Beth-el — See on Gen_28:19. How must Jacob’s soul have burned with tender emotion as he came again to this holy spot!
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6, 7, 8, 9, 10, 11, 13, 14 6. Luz] See Gen_28:19, Gen_48:3.
6. Luz] See Gen_28:19, Gen_48:3.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 8, 9, 11, 13, 14, 15 (7) El-beth-el.—That is, the God of the house of…
(7) El-beth-el.—That is, the God of the house of God: the God into whose house he had been admitted, and seen there the wonders of His providence.
God appeared.—The verb here, contrary to rule, is plural (see Note on Gen_20:13), but the Samaritan Pentateuch has the singular. No argument can be drawn either way from the versions, as the word for God is singular in them all, and the verb necessarily singular also. In no other language but Hebrew is the name of God plural, but joined with verbs and adjectives in the singular.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6, 7, 8, 9, 11, 13, 14, 15 So (literally, and) Jacob came to Luz (vide, Gen_28:19)…
So (literally, and) Jacob came to Luz (vide, Gen_28:19) which is in the land of Canaan (this clause is added to draw attention to the fact that Jacob had now accomplished his return to Canaan), that is, Bethel, he and all the people that were with himi.e. his household and the captured Shechemites.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 8, 9, 11 So Jacob came to Luz, which is in the…
Gen_35:6-7
So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.
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And he built there an altar, and called the place El-beth-el; because there God appeared unto him, when he fled from the face of his brother
The obituary of a name
Jacob is dead; Israel still lives. I want now to pronounce the obituary of Jacob. There are just two classes of lessons to be learned from the story of Bethel and Penuel, for there were just two persons in contact and conflict in this thirty years war. The type of all is found in the early vision of the ladder. At the foot of it lay Jacob on his pillow of stone: And behold, the Lord stood above it. Hence one class of lessons will instruct us concerning God, and one concerning man. One touches on doctrine, the other on duty. So everywhere The Scriptures principally teach what we are to believe concerning God, and what duty God requires of man.
I. We begin with the lessons of DOCTRINE. The same Divine Being, with all attributes and characteristics unchanged, rules to-day as then. It is wisely worth our while to note how He is wont to deal with a free-willed human creature, and how He manages a world of such.
1. Mark, for one thing, how independent God is in choosing His especial agents. He chooses whom He will for His purposes; and He chose this man Jacob.
2. Now let us learn a second lesson, and possibly we shall derive some slight help before we get through with that. See how wise God is in discriminating character. Why did God choose Jacob rather than Esau? Because he was the more serviceable man of the two. The long run in those days was a more desirable thing than the short cut. Patient steadiness was more serviceable for the Divine ends than mere executive rush. James would have been better than Peter to go on Old Testament errands.
3. But we pass on to a third lesson: indeed, we feel the need of it. Mark here how persistent God is in preparing men for a better life by means of His choice. Just tell over the old fable as you used to tell it to your little children, for there is an illustration of Divine truth in it; I mean that about the coward whose cure was effected by an enchanted sword put in his hand. He was timid enough, but the trusty blade was of itself belligerent. He could not drop it, for it clung to his hand. He could not run to the rear, for the sword remained steadily at the head of the attack. He could not surrender, for the moment he got his foolish lips ready to cry for quarter, the weapon had already leapt from the scabbard and was fighting like a thing of life. So at last he began to understand it, then he began to obey it, then he began to watch it, then he began to trust it; and then he began to be a new man under its working. And home from the campaign he came, the welkin ringing with praises of his prowess. There is fine truth in that little tale. The sword of the Spirit is the Word of God. It converts the man who carries it. And before you go any further in commenting on the singular choice God made of Jacob, thoughtfully consider that the choice was the exact force which made Jacob Israel.
4. One more lesson under this head; see here how perfectly satisfied God seems to be with the result of His election.
II. Lessons of DUTY.
1. One is concerning the recognition of God in even the personal biographies of men.
2. Another lesson is concerning what are sometimes called hard cases. All the wood-carvings in Gods temple have been made out of knots!
3. A third lesson is concerning the value of even one high attainment of grace. You see in some true Christians the glory of superior meekness; in others the beauty of unusual zeal. So on: these excellencies are costly. They are rare; they have used up labour; they have been found with pain; but they transform and transfigure the whole character. The little child asked its aged grandparent as it laid its tiny finger in the furrow of his forehead, What made that wrinkle? He might well ask, for an artist would have said it alone was the old mans feature of beauty. But what made it? An early sorrow first cut it, deep, sharp, painful. Then a time of generous success rounded its edges somewhat. Then a loss went over the line and made it plainer. As life rolled on, that wrinkle became one of the permanent institutions of the countenance, so that things gladdening and things saddening all went into it. And by-and-by there came to be fixed this quiet, resigned, gentle line in the face, to give it all its character. The Italians call Time an inaudible file. It took fifty years to smooth and fashion that one exquisite expression. So there are lines on the soul which do not come at conversion or grow in an hour. It is better to begin early to work for such. Any one may miss his chance by being careless and getting behindhand.
4. Our final lesson is concerning the folly of losing thirty years of time. (C. S.Robinson, D. D.)
Jacob back at Bethel
I. THAT MEN ARE LIABLE TO SUFFER LOSSES IN THIS WORLD EVEN WHEN OBEYING GODS COMMANDMENTS.
II. THAT WHEN OBEYING GODS WORD WE MAY EXPECT TO MEET GOD HIMSELF.
1. Meeting God is to have a greater knowledge of ourselves.
2. Meeting God is to have a clearer revelation of Him.
3. Meeting God will increase our usefulness.
4. Meeting God gives us an assurance of the future.
III. MEETING GOD IS A MEMORABLE EVENT. (Homilist.)
Lessons
1. God securing His by His terrors upon enemies, they come in safety where God calleth them.
2. Names of places old and new may be indifferently used without superstition.
3. Gods providence brings all with Jacob into the place of His security (Gen_35:6).
4. Jacob is working to honour providence, even as that worketh to save them.
5. Double indigitation of Gods name do His saints make upon continued goodness.
6. The revelation of God by Himself or angels requireth worship from His saints to the utmost (Gen_35:7). (G. Hughes, B. D.)
Grateful memory
In the midst of his greatest prosperity George Moore never forgot auld Cumberland. His mind was always turning back to the home of his birth and the scenes of his boyhood. The very name of Cumberland had a charm for him. When any Cumberland lad called upon him at his office, he welcomed him cheerfully, asked him to his house, and often got him a situation. (S. Smiles.)
Past scenes
The early childhood of Dean Hook was spent at the rectory of Hertingfordbury, and to this, the house of his earliest recollections, he ever looked back with the loudest affection. A very few years before his death he made a journey with his youngest son specially to see it: to pace once more the pleasant lawn and garden, and to see if the names were still legible which in his boyhood he had carrel upon some of the trees that shaded the path by the river-side, the names of himself and of his friend William Page Wood, together with the names of Shakespeare and Milton, both of whom they loved with passionate devotion.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv7, 14 i.e. the God of Bethel. Cf. Gen 28:19. There…
El-beth-el
i.e. the God of Bethel. Cf. Gen 28:19. There it was the place as the scene of the ladder vision which impressed jacob. He called the place "Bethel," i.e. the house of God. Now it is the God of the place, rather than the place, and he calls it El-Bethel, i.e. "the God of the house of God." Cf. Gen 33:20.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v9 The Lord Blesses Jacob
The Lord Blesses Jacob
v. 9. And God appeared unto Jacob again, when he came out of Padanaram, and blessed him. He did not merely speak to Jacob in a dream, but He revealed Himself to him in some visible form, now that Jacob had once more returned to that section of Canaan from which he had left for Mesopotamia. As Abraham had been blessed repeatedly, so the Lord here renewed His Messianic promise.
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v. 10. And God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name; and He called his name Israel. Thus the Lord confirmed to Jacob what He had told him at Peniel, Gen 32:28. It was a formal introduction to the blessing.
v. 11. And God said unto him, I am God Almighty; be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;
v. 12. and the land which I gave Abraham and Isaac, to thee. I will give it, and to thy seed after thee will I give this land. It was God Almighty that was speaking to Jacob, He whose protection and guidance Jacob had so richly enjoyed during the last thirty years. It was the patriarchal blessing, including the Messianic promise, which was here transmitted, for it indicated that Israel according to the flesh would not alone be the possessor of the oracles of God, Rom 3:2, but that members of all nations would make up the sum total of the spiritual Israel, of the great assembly of nations whose God would be the Lord. The immediate guarantee of this eventual blessing would be the temporal blessing of the possession of Canaan, the heritage of the children of Israel. Cf Gen 48:3-4.
v. 13. And God went up from him in the place where He talked with him.
v. 14. And Jacob set up a pillar in the place where He talked with him, even a pillar of stone; and he poured a drink-offering thereon, and he poured oil thereon. Jacob not only set this place apart, consecrated it for the worship of the true God, but he also performed an act of worship by pouring out a libation to the Lord, this being the first instance in which the drink-offering is mentioned in the Bible. To commemorate this vision, to keep it in remembrance among his children, Jacob erected a stone for a monument.
v. 15. And Jacob called the name of the place where God spake with him, Bethel. This was his confession of his trust in the Word and promise of God, which is the rod and the staff of all believers during their pilgrimage on earth.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 9, 11, 14 This is the name of a city. See how…
Luz
This is the name of a city. See how you translated this in Genesis 28:19. (See: How to Translate Names)
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El Bethel
Translators may add a footnote that says: "The name El Bethel means 'God of Bethel.'" (See: How to Translate Names)
there God had revealed himself to him
"there God made himself known to Jacob"
Deborah
This is the name of a woman. (See: How to Translate Names)
Rebekah's nurse
A nurse is a woman who takes care of another woman's child. The nurse was highly honored and important to the family.
She was buried down from Bethel
This can be stated in active form. AT: "They buried her down from Bethel" (See: Active or Passive)
down from Bethel
The phrase "down from" is used because they buried her in a place that was lower in elevation than Bethel.
Allon Bakuth
Translators may add a footnote that says: "The name Allon Bakuth means 'Oak tree where there is weeping.'" (See: How to Translate Names)
translationWords
Jacob
Bethel
Canaan
altar
God
reveal
Rebekah
bury
oak
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 9, 11, 14 35:6-7 Jacob built an altar at Bethel as God…
35:6-7 Jacob built an altar at Bethel as God had instructed (35:1; cp. 12:8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.