Definition and Meaning:
Eleloheisrael is a compound Hebrew name meaning "God, the God of Israel." It is a significant designation that reflects the personal relationship between God and the patriarch Jacob, who was later named Israel. This name underscores the recognition of God's sovereignty and His covenantal relationship with the nation of Israel.

Biblical Reference:
The name Eleloheisrael appears in Genesis 33:20. After Jacob's reconciliation with his brother Esau and his return to the land of Canaan, he settles near the city of Shechem. There, he purchases a plot of land and erects an altar, naming it Eleloheisrael. The Berean Standard Bible renders this verse as follows: "There he set up an altar and called it El-Elohe-Israel."

Context and Significance:
The context of Genesis 33 is crucial for understanding the significance of the name Eleloheisrael. Jacob's journey back to Canaan marks a pivotal moment in his life. Having fled from Esau years earlier due to the threat of retribution, Jacob's return signifies a fulfillment of God's promise to bring him back to the land of his fathers. The building of the altar and the naming of it as Eleloheisrael is an act of worship and gratitude, acknowledging God's faithfulness and protection throughout Jacob's life.

The name itself is a declaration of faith. By calling the altar Eleloheisrael, Jacob affirms that the God who has guided and protected him is not just a deity among many, but the one true God of Israel. This act of naming also serves as a public testimony to the surrounding peoples of the unique relationship between God and the descendants of Abraham, Isaac, and Jacob.

Theological Implications:
Eleloheisrael encapsulates the theme of God's covenantal faithfulness. It highlights the personal nature of God's relationship with His chosen people. The use of this name by Jacob is a reminder of the promises made to the patriarchs and the unfolding of God's redemptive plan through the nation of Israel.

Furthermore, the name Eleloheisrael points to the broader biblical narrative of God's desire to be known and worshiped as the one true God. It foreshadows the ultimate fulfillment of God's promises through Jesus Christ, who is the true Israel and the embodiment of God's covenant with humanity.

Historical and Cultural Context:
In the ancient Near Eastern context, the erection of altars and the naming of places were common practices that signified religious devotion and territorial claims. By setting up an altar and naming it Eleloheisrael, Jacob not only consecrates the land but also establishes a spiritual landmark that signifies God's presence and blessing.

The purchase of the land near Shechem, where the altar was built, is also significant. It represents a tangible claim to the Promised Land, a foretaste of the inheritance that God had promised to Abraham and his descendants. This act of purchasing land and building an altar is a precursor to the later establishment of Israel in the land of Canaan.

Conclusion:
The name Eleloheisrael serves as a powerful testament to God's enduring faithfulness and the intimate relationship He desires with His people. It is a reminder of the covenantal promises that are central to the biblical narrative and the unfolding of God's redemptive plan for humanity.Eleloheisrael

(God, the God of Israel), the name bestowed by Jacob on the altar which he erected facing the city of Shechem. (Genesis 33:19,20)

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 Genesis 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 (Genesis 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 Genesis 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 Genesis 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

Eleloheisrael (1 Occurrence)
... Multi-Version Concordance Eleloheisrael (1 Occurrence). Genesis 33:20 And he
erected there an altar, and called it EleloheIsrael. (KJV). ...
/e/eleloheisrael.htm - 8k

El-elohe-Israel (1 Occurrence)
El-elohe-Israel. Eleloheisrael, El-elohe-Israel. El-el'ohe-Israel . Int. ... (ASV
DBY JPS WBS NAS). Eleloheisrael, El-elohe-Israel. El-el'ohe-Israel . ...
/e/el-elohe-israel.htm - 8k

Elegant (2 Occurrences)

/e/elegant.htm - 7k

Bible Concordance • Bible Dictionary • Bible Encyclopedia • Topical Bible • Bible Thesuarus