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Key: khaki:verbs.
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BrLXXΚαὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου, οἶκος Θεοῦ· καὶ Οὐλαμλοὺζ ἦν ὄνομα τῇ πόλει τὸ πρότερον. (Kai ekalese to onoma tou topou ekeinou, oikos Theou; kai Oulamlouz aʸn onoma taʸ polei to proteron. )
BrTrAnd he called the name of that place, the House of God; and the name of the city before was Ulam-luz.
ULTAnd he called the name of that place Bethel, even though Luz had been the name of the town at first.
USTHe named that place Bethel, which means “house of God.” Previously the name of that town had been Luz.
BSBand he called that place Bethel,[fn] though previously the city had been named Luz.
KJB-1611[fn]And hee called the name of that place Beth-el: but the name of that citie was called Luz, at the first. (Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)
BshpsAnd he called the name of the place Bethel: but the name of the citie was called Luz, before tyme. (And he called the name of the place Bethel: but the name of the city was called Luz, before time.)
GnvaAnd he called ye name of that place Bethel: notwithstanding the name of the citie was at the first called Luz. (And he called ye/you_all name of that place Bethel: notwithstanding the name of the city was at the first called Luz. )
CvdlAnd he called the place Bethel, but afore the cite was called Lus.
WyclAnd he clepide the name of that citee Bethel, which was clepid Lusa bifore. (And he called the name of that city Bethel, which was called Lusa before.)
LuthUnd hieß die Stätte Bethel; vorhin hieß sonst die Stadt Lus. (And was_called the Stätte Bethel; vorhin was_called sonst the city Lus.)
ClVgAppellavitque nomen urbis Bethel, quæ prius Luza vocabatur.[fn] (Appellavitque nomen urbis Bethel, which first/before Luza vocabatur. )
28.19Appellavitque nomen urbis Bethel., etc. HIER., de locis Hebraicis. Ab eo quod dictum est, quam terribilis est locus iste, etc., loco nomen imponit Bethel, id est domum Dei, qui ante Luza vocabatur, id est, nux vel amygdalum. Unde ridicule quidam verbum Hebraicum ulam, nomen urbis esse putant: cum ulam interpretetur prius. Ordo ergo iste est lectionis: Vocavit nomen illius loci Bethel, et prius Luza vocabulum civitatis. Antiquæ vero scripturæ verbo ulam vel olam plenæ sunt, quod nihil significat nisi prius vel ante vestibulum, vel superliminare, vel postes, etc.
28.19Appellavitque nomen urbis Bethel., etc. HIER., about locis Hebraicis. Ab eo that dictum it_is, quam terribilis it_is locus iste, etc., instead nomen imponit Bethel, id it_is domum of_God, who before Luza vocabatur, id it_is, nux or amygdalum. Unde ridicule quidam the_word Hebraicum ulam, nomen urbis esse putant: when/with ulam interpretetur prius. Ordo therefore this it_is lectionis: Vocavit nomen illius loci Bethel, and first/before Luza vocabulum of_the_city. Antiwhich vero scripturæ verbo ulam or olam plenæ are, that nihil significat nisi prius or ante vestibulum, or superliminare, or postes, etc.
and=he/it_called DOM name_of the,place (the)=that house_of אֵל
Be consistent here with how you spelled Bethel in Gen 12:8 and 13:3.
וְאוּלָ֛ם ל֥וּז שֵׁם הָעִ֖יר לָרִאשֹׁנָֽה
and,however Lūz name_of the=city at_the,first
Consider whether or not it is more natural in your language to begin a new sentence here. Alternate translation: “even though originally that town was called Luz.” or “Originally the name of that town had been Luz.”
While Isaac’s family was at Beersheba, Jacob stole Esau’s birthright, and Esau made plans to kill Jacob once his father had passed away. When Rebekah found out about Esau’s plan, she told Jacob to flee to her family in Paddan-aram (also called Aram-naharaim, meaning “Aram of the two rivers”) and garnered Isaac’s support by telling him that she was concerned that Jacob might marry one of the local Canaanite woman. So Isaac sent Jacob to Paddan-aram to find a wife there, much like Abraham had sent his servant Eleazar to this area to find a wife for Isaac (Genesis 24:10). Jacob left Beersheba and headed for Haran in Paddan-aram, and as night fell he stopped at a town called Luz. There he slept with his head resting on a stone and dreamed of a staircase to heaven with angels ascending and descending it. The Lord also spoke to him and reaffirmed his promise to give Canaan to his descendants. The Lord also promised to bring Jacob back to Canaan from Haran. When Jacob woke from his sleep, he declared the place to be the house of God and renamed it Bethel (meaning, “house of God”). Later Bethel appears to have served as an early location of the Ark of the Covenant in the Promised Land (Judges 20; see “The Ark of the Covenant in the Promised Land” map). From Bethel Jacob continued on to the general area of Haran, likely following the same route in reverse that he followed upon his return journey to Canaan from Haran (Genesis 31-35). Sometime before Jacob returned, however, Esau moved away from Canaan and settled in Seir (Genesis 32:3; 36:1-8; ; see “Edom and the Land of Seir” map).
Though the patriarch Isaac moved from place to place several times within southern Canaan, compared to his father Abraham and his son Jacob, Isaac appears to have been a bit of a homebody. In fact, unless Isaac resettled in places not recorded in Scripture, the farthest extent he ever traveled appears to have been only about 90 miles (113 km). Yet, as the child of God’s promise to Abraham to build a great nation from his descendants, Isaac’s relatively simple life served as a critical bridge from Abraham to the beginnings of the twelve tribes of Israel, who were descended from Isaac’s son Jacob. It is likely that Isaac was born at Beersheba (see Genesis 21:1-24), and later Abraham offered him as a sacrifice on Mount Moriah (located at Jerusalem; see 2 Chronicles 3:1). Then Abraham, Isaac, and those with them returned to Beersheba (Genesis 22:1-19). When Isaac reached adulthood, his father sent a servant to bring back a bride for him from Aram-naharaim, far north of Canaan. When his bride, Rebekah, arrived, Isaac had just come from Beer-lahai-roi and settled in the Negev (Genesis 24:62). Later Isaac resettled with Rebekah in Beer-lahai-roi, and this may have been where their twins son Esau and Jacob were born. A famine forced Isaac to go to Gerar (Genesis 26:1-6) in “the land of the Philistines.” The distinct people group known as the Philistines in later books of the Bible did not arrive until the time of the Judges, so the term here must have referred to another people group living in this region, and this is supported by the fact that King Abimelech’s name is Semitic, not Aegean (the likely origin of the later Philistines). While Isaac was there, he repeated his father’s error (Genesis 20) by lying to the king that his wife was only his sister. Isaac also became increasingly prosperous at Gerar, so the Philistines told him to leave their region. Isaac moved away from the town of Gerar and settled further away in the valley of Gerar. There he dug a well, but the Philistines claimed it for themselves, so he called it Esek, meaning “argument.” So Isaac’s men dug another well and called it Sitnah (meaning “hostility”), but it led to more quarreling, so he dug yet another well and called it Rehoboth (meaning “open space”). The locations of these two later wells are not certain, but they may have been located near Ruheibeh as shown on this map. Then Isaac moved to Beersheba and built an altar. He also dug a well there, and King Abimelech of the Philistines came and exchanged oaths of peace with him. It was likely at Beersheba that Isaac blessed his sons Esau and Jacob, and both sons eventually left Canaan (see “Jacob Goes to Paddan-Aram” map). When Jacob later returned, he traveled to Mamre near Hebron and reunited with Isaac. Sometime after this Isaac died, and Jacob and Esau buried him there.
