Genesis 33:20 — Word Study
WLCוַיַּצֶּב־ שָׁ֖ם מִזְבֵּ֑חַ וַיִּ֨קְרָא־ ל֔וֹ אֵ֖ל אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ ס
BSAThereshâm he set upnâtsab▸ [erected, built] an altarmizbêach [place of sacrifice] and calledqârâʼ▸ El-Elohe-Israelʼêl [The God of Israel, the mighty God of the covenant, the God, the supreme ruler]
| Greek | English | Parsing |
|---|---|---|
| וַיַּצֶּב־ | and he set up | Verb, Hiphil, sequential imperfect third person masculine singular |
| שָׁ֖ם | there | Adverb |
| מִזְבֵּ֑חַ | an altar | Noun common, masculine singular absolute |
| וַיִּ֨קְרָא־ | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| ל֔וֹ | it | Preposition, suffix |
| אֵ֖ל | El | Noun common, masculine singular construct |
| אֱלֹהֵ֥י | Elohe | Noun common, masculine plural construct |
| יִשְׂרָאֵֽל׃ ס | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There he set up an altar and called it El-Elohe-Israel. |
| KJV | And he erected there an altar, and called it El-elohe-Israel. |
| ASV | And he erected there an altar, and called it El-Elohe-Israel. |
| YLT | and he setteth up there an altar, and proclaimeth at it God — the God of Israel. |
| WEB | He erected an altar there, and called it El Elohe Israel. |
| BBE | And there he put up an altar, naming it El, the God of Israel. |
Where they part company is in the translation of אֵל and אֱלֹהֵי — see How Translations Differ.
The sentence consists of two main clauses connected by 'and', indicating a sequence of actions performed by Jacob.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָצַב
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 33:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jacob's Altargenerated
Genesis 33:20 describes Jacob's actions after his return to Canaan, where he establishes a place of worship. This act signifies his commitment to God and marks a significant moment in his journey, reflecting his relationship with the divine. The context shows Jacob's transition from a wandering life to a settled existence in the Promised Land, emphasizing the importance of worship in his life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 8:20 | Then Noah built an altar to the LORD. And taking from every kind of clean animal and clean bird, he offered burnt offerings on the altar. |
| 2 | Genesis 12:7–8 | Then the LORD appeared to Abram and said, “I will give this land to your offspring. ” So Abram built an altar there to the LORD, who had appeared to him. |
| 3 | Genesis 13:18 | So Abram moved his tent and went to live near the Oaks of Mamre at Hebron, where he built an altar to the LORD. |
| 4 | Genesis 21:33 | And Abraham planted a tamarisk tree in Beersheba, and there he called upon the name of the LORD, the Eternal God. |
| 5 | Genesis 32:28 | Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with men, and you have prevailed.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מִזְבֵּחַ, miz.Be.achgenerated
The Hebrew word מִזְבֵּחַ (mizbeach) refers to an altar, a place designated for sacrifice and worship. It is derived from a root meaning to slay or kill, indicating its use in sacrificial contexts. This word appears frequently throughout the Old Testament, underscoring the central role of altars in Israel's religious practices.
In this verse, the altar symbolizes Jacob's dedication to God and serves as a physical representation of his faith. The act of setting up an altar is significant, as it marks a place where offerings are made and where Jacob can commune with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains two main actions, governed by two finite verbs: יַּצֶּב (he set up) and יִּקְרָא (he called). The structure indicates that Jacob first establishes the altar and then names it, showing a progression of actions that highlight his devotion.
The adverbial phrase שָׁ֖ם (there) specifies the location of these actions, creating a clear setting for the events described.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מִזְבֵּחַ is rendered as θυσιαστήριον, which also means 'altar' but emphasizes the sacrificial aspect of the structure. This choice aligns with the understanding of altars as places for offerings.
The Greek word ἐπεκαλέσατο for וַיִּ֨קְרָא indicates that Jacob not only named the altar but also invoked God's presence, reinforcing the significance of the altar in worship.
In plain words — the whole versegenerated
Genesis 33:20 tells us that Jacob set up an altar in the land of Canaan and named it El-Elohe-Israel. This act demonstrates his commitment to God and serves as a place for worship and sacrifice.
Frequently Asked Questionsgenerated
The altar represents Jacob's dedication to God and serves as a physical space for worship and sacrifice, marking a key moment in his spiritual journey.
By naming the altar El-Elohe-Israel, Jacob acknowledges God as the mighty God of Israel, emphasizing the covenant relationship between God and His people.
Altars are central to worship in the Bible, serving as places where sacrifices are made and where individuals can encounter God.
This verse highlights a pivotal moment in Jacob's life as he transitions from a nomadic existence to a settled life in the Promised Land, reinforcing his relationship with God.
Reflection Questionsgenerated
- What does setting up an altar signify in my own life?
- How can I acknowledge God's presence in my daily activities?
- In what ways can I create spaces for worship and reflection?
- How does understanding the significance of altars enhance my appreciation of biblical worship?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 33:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he erected there an altar,.... To offer sacrifice upon to God, by way of thanksgiving, for the many mercies he had received since he went out of the land of Canaan, whither he was now returned;
Read John Gill on Genesis 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he erected there an altar, and called it El-Elohe-Israel. Erected ... an altar.
Read Robert Jamieson on Genesis 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, called upon El-elohe-Israel, the particle lo being redundant, as such pronouns oft are, as .
Read Matthew Poole on Genesis 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 33:20 And he erected there an altar, and called it Elelohe-Israel.Ver. 20. And he erected there an altar.] (1.) As a memorial of the promises, and a symbol of God’ s presence; (2.) As an external profession of his piety; (3.) That he might set up God in his family, and season all his worldly affairs with a relish of religion.
Read John Trapp on Genesis 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) He erected there an altar.—Abraham had already built an altar in this neighbourhood (Genesis 12:7), and Jacob now followed his example—partly as a thanksoffering for his safe return, partly also as taking possession of the country; but chiefly as a profession of faith, and public recognition of the new relation in which he stood to God. This especially appears in his calling the altar “El, the Elohim of Israel.” Of course the title of Jehovah could not be used here, as the altar had a special reference to the change of Jacob’s name, and was an acknowledgment on his own part of his now being Israel, a prince with El, that is. with God.
Read Charles John Ellicott on Genesis 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. And he erected there an altar] It appears that Jacob had a very correct notion of the providence and mercy of God; hence he says, Genesis 33:5: The children which God hath GRACIOUSLY given thy servant; and in Genesis 33:11 he attributes all his substance to the bounty of his Maker: Take, I pray thee, my blessing - because God hath dealt GRACIOUSLY with me, and because I have enough. Hence he viewed God as the God of all grace, and to him he erects an altar, dedicating it to God, the God of Israel, referring particularly to the change of his own name, and the mercies which he then received; and hence perhaps it would be best to translate the words, The strong God (is) the God of…
Read AdamClarke on Genesis 33 →CambridgeThe Cambridge Bible for Schools and Colleges20. erected] Lit. “set up.” A verb used elsewhere, not of an altar, but of a “pillar” or upright stone. Cf. Genesis 35:14; Genesis 35:20 and Joshua 24:26. Hence many prefer here to read “pillar” (maṣ ?ṣ ?êbah) instead of “altar” (mizbêaḥ ?). El-elohe-Israel] R.V. marg. That is, God, the God of Israel. The altar, or stone, is denoted by the name of Êl, the God of Israel. The origin of some sacred stone, well known to the Israelites, was thus accounted for. The stone and the Divine Being associated with it are identified: see Genesis 28:22, Genesis 35:7. “Israel’s God is El” is a profession of faith in the one true God made at the moment when Jacob comes to dwell among the heathen Canaanites.
Read Cambridge on Genesis 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Erected — Rather, established. Having now obtained land of his own, he establishes his household altar, perhaps on the very spot already consecrated by the ancient altar of Abraham. Genesis 12:7.
Read Daniel Denison Whedon on Genesis 33 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
There he set up an altar and called it El-Elohe-Israel.
He erected an altar there, and called it El Elohe Israel.
There he set up an altar and called it El-Elohe-Israel.
There he set up an altar and called it “The God of Israel is God.”
Tyndale line
And he erected there an altar, and called it El-elohe-Israel.
And he erected there an altar, and called it El-Elohe-Israel.
And he erected there an altar, and called it El-elohe-Israel.
And he erected there an altar, and called it El-elohe-Israel.
And he set vp there an altar, and called it, The mightie God of Israel.
Strictly literal
And there he set up an altar, and called it El-Elohe-Israel.
and he setteth up there an altar, and proclaimeth at it God — the God of Israel.
and he sets up there an altar, and proclaims at it God—the God of Israel.
And he erected there an altar, and called it, El-Elohe-Yisrael.
There he set up an altar and called it El Elohe Israel.
From the Latin
And raising an altar there, he invoked upon it the most mighty God of Israel.
Simplified
He built an altar there and called it El-Elohe-Israel.
And there he put up an altar, naming it El, the God of Israel.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states that Jacob set up an altar and named it El-Elohe-Israel. The Samaritan Pentateuch agrees with the Masoretic Text word for word. The Septuagint matches seven of the eight words from the Masoretic Text, but its word order and articles differ, reflecting its own translation style. The Dead Sea Scrolls contain fragments that align closely with the Masoretic Text, though one word is partly restored and another is supplied by an editor, indicating some textual variation. Overall, the primary witnesses largely agree with the Masoretic Text, with minor differences in wording and restoration.
וַיַּצֶּב־ שָׁ֖ם מִזְבֵּ֑חַ וַיִּ֨קְרָא־ ל֔וֹ אֵ֖ל אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ ס
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויצב שׁם מזבח ויקרא לו אל אלהי ישׂראל
Agrees with the Masoretic Text here, word for word.
ויצב שם מזבח ויקרא [ל׳ו] אל אלהי ישראל
6 words on the leather — 1 partly restored, 1 supplied entire by an editor.
[ויצב] [שם] [מזבח] [ויקרא] [ל׳ו] אל אלהי ישראל
2 words on the leather — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 33:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נָצַב (natsab) is a Hebrew verb meaning to stand or take one's stand, with various applications including to be stationed, appointed, or established. It can refer to standing upright, setting up a pillar, or fixing a boundary. The entries highlight its use in different forms, such as Niphal and Hiphil, indicating both active and passive meanings.
[נָצַב] vb. Niph. take one's stand, stand
Niph.
station oneself, take one's stand, for definite purpose
stand = be stationed (by appointment, or in fulfillment of duty)
take an upright position, stand
be stationed = appointed over
Pt. as subst. deputy = prefect (as appointed, deputed)
stand firm
Hiph.
station, set
set up, erect pillar
cause to stand erect, waters
fix, establish boundary
Hoph. fixed, determined
base
H5324 נָצַב Niph. take one's stand, stand . . . station oneself, take one's stand, for definite purpose
. stand = be stationed (by appointment, or in fulfillment of duty)
. take an upright position, stand
. be stationed = appointed over
. Pt. as subst. deputy = prefect (as appointed, deputed)
. stand firm
. . station, set
. set up, erect pillar
. cause to stand erect, waters
. fix, establish boundary
. fixed, determined
5324 natsab naw-tsab'
a prim root; to station, in various applications (literally
or figuratively):--appointed, deputy, erect, establish, X
Huzzah (by mistake for a proper name), lay, officer, pillar,
present, rear up, set (over, up), settle, sharpen, establish,
(make to) stand(-ing, still, up, upright), best state.
נָצַב (na.tsav) — to stand.
1) to stand, take one's stand, stand upright, be set (over), establish
1a) (Niphal)
1a1) to station oneself, take one's stand
1a2) to stand, be stationed
1a3) to stand, take an upright position
1a4) to be stationed, be appointed
1a5) deputy, prefect, appointed, deputed (subst)
1a6) to stand firm
1b) (Hiphil)
1b1) to station, set
1b2) to set up, erect
1b3) to cause to stand erect
1b4) to fix, establish
1c) (Hophal) to be fixed, be determined, be stationary
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-ms — Noun common · masculine singular absoluteHNcmsa
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular constructHNcmsc
See GOD, NAMES OF.
Strength, one of the names of God, especially in poetry,
Ge 33:18-20. It is very often found in proper names, as Bethel, Daniel, Elijah, etc. Eloi, like Eli, means, My God.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc — Noun common · masculine plural constructHNcmpc
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.