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The God of Israel is God

In Bible versions:

The God of Israel is God: NET
El-Elohe-Israel: AVS NRSV NASB TEV
El Elohe Israel: NIV
El-Elohe-Israel.: NRSV
a place, a named altar, (also entered after Eleazar below)
a named altar (also entered after El-Bethel above)

God, the God of Israel

Hebrew

Strongs #0415: larsy yhla la 'El 'elohey Yisra'el

El-elohe-Israel = "the mighty God of Israel"

1) name given to an altar, a location, by Jacob

415 'El 'elohey Yisra'el ale el-o-hay' yis-raw-ale'

from 410 and 430 and 3478; the mighty god if Jisrael;
El-Elohi-Jisrael, the title given to a consecrated spot by
Jacob:-El-elohe-israel.
see HEBREW for 0410
see HEBREW for 0430
see HEBREW for 03478

El-Elohe-Israel [NAVE]

EL-ELOHE-ISRAEL, name of Jacob's altar at Salem, Gen. 33:20.

EL-ELOHE-ISRAEL [ISBE]

EL-ELOHE-ISRAEL - el-e-lo'-he-iz'-ra-el, el-el'-o-he-iz'-ra-el ('el 'elohe yisra'el, translated "God, the God of Israel" in the American Revised Version, margin and the King James Version margin): Found only in Gen 33:20 as the name given to the altar erected at Shechem by Jacob, henceforth, known as Israel, on the parcel of ground purchased by him from the inhabitants of Shechem, his first encampment of length and importance since the return to Palestine from Paddan-aram and the eventful night at Peniel (Gen 32:30). This unusual combination of names has given occasion for much speculation and for various text emendations. Already the Septuagint sought to meet the difficulty by reading wa-yiqra' 'el 'elohe yisra'el, "and he called upon the God of Israel," instead of the wa-yiqra' lo 'el of Massoretic Text, "and he called it El" etc. Wellhausen, followed by Dillmann, Driver and others, changes "altar" to "pillar," because the Hebrew verb, hitstsibh, is used with mitstsbhah, "pillar," in Gen 35:14,20, so making this religious act a parallel to that at Bethel. But Delitzsch, New Commentary on Genesis, properly rejects this purely fanciful change, and understands the compound name as the altar's inscription. Dillmann well suggests that "altar" (or "pillar") be supplied, reading thus: "called it the altar of El, the God of Israel." The peculiar phrase is best and most readily understood in its close connection with the struggle at Peniel, recorded in Gen 32. Being victorious in that struggle, Jacob received the new name "Israel"; and to his first altar in Palestine he gave that name of God which appeared in his own new name, further explaining it by the appositive phrase "Elohe-Israel." Thus, his altar was called, or dedicated to, "El, the God of Israel."

Edward Mack




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