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Key Points

Research suggests Genesis 31:13 means God identifies Himself as “the God of Beth-el,” reminding Jacob of his vow, based on the Masoretic Text (MT).
It seems likely that “the God of Beth-el” refers to the place where Jacob had a significant spiritual experience, supported by multiple ancient versions.
The evidence leans toward preferring the MT over the Septuagint (LXX), which says “the God that appeared to you at Beth-el,” due to broader manuscript support.

Overview

Genesis 31:13 describes God instructing Jacob to return to his homeland, identifying Himself as “the God of Beth-el.” This verse, dated around 1900 B.C.E., is part of the account where Jacob leaves Laban’s land, recalling his earlier vow at Beth-el (Genesis 28:10-22). The MT, our primary text, says “I am the God of Beth-el,” while the LXX says “I am the God that appeared to you at Beth-el.” Both convey a similar meaning, but the MT is preferred due to stronger manuscript support.

Textual Analysis

The MT’s reading, “I am the God of Beth-el,” is supported by the Samaritan Pentateuch, Aramaic Targums, and Syriac Peshitta, making it the most reliable choice. The LXX’s variant, while clearer, stands alone and lacks additional backing, suggesting it may be an interpretive expansion.

Unexpected Detail

Interestingly, while “the God of Beth-el” might suggest a local deity in other contexts, here it clearly refers to the one true God, emphasizing His connection to Jacob’s spiritual experience at Beth-el.

Detailed Analysis of Genesis 31:13 in Hebrew Old Testament Commentary

This section provides an exhaustive examination of Genesis 31:13, reflecting the conservative evangelical approach of scholars such as Edward D. Andrews, Bruce K. Waltke, Ellis R. Brotzman, Erik J. Tully, Peter W. Flint, and Martin G. Abegg Jr., who prioritize the Masoretic Text (MT) as the foundational authority, turning to sources like the Septuagint (LXX), Dead Sea Scrolls, Syriac, Aramaic Targums, and Vulgate only when textual evidence demands it with a heavy burden of proof. The analysis adheres to a literal Bible chronology, presents with unwavering certainty, avoids liberal skepticism, and ensures precision and authority rooted in conservative evangelical textual criticism.

Introduction to Genesis 31:13

Genesis 31:13, part of the account detailing Jacob’s departure from Laban’s household, is situated in the patriarchal narrative, dated around 1900 B.C.E. based on literal Bible chronology. The verse, as translated in the Updated American Standard Version (UASV), states:

“I am the God of Beth-el,[1] where you anoint a pillar, where you made a vow to me. Now arise, go out from this land, and return to the land of your birth.’”

[1] The Masoretic Text (MT) has “the God of Beth-el,” while the Septuagint (LXX) has “the God that appeared to you at Beth-el.”

This textual variant presents a challenge in understanding the precise wording of God’s message to Jacob, who is reminded of his vow at Beth-el, where he had a significant dream (Genesis 28:10-22). As conservative scholars, we prioritize the MT, turning to other sources only when there is a heavy burden of proof to do so.

Textual Analysis: Masoretic Text and Variants

The MT for Genesis 31:13 is:

“ויאמר א-ל בית-אל אנכי אשר משח-ת שם מצב-ה אשר-נדרת-שם נדר-לי עת-ה קום צא מא-רץ הזאת ואשובה א-ל א-רץ מולד-תך”

Which translates to “And he said, ‘I am the God of Beth-el, where you anoint a pillar, where you made a vow to me. Now arise, go out from this land, and return to the land of your birth.'”

The LXX, however, translates this as:

“εγω ειμι ο θεος ο φανεις σου εν βηθηλ ου εχρισας εκει στηλην και ηυξω μοι ευχην νυν ουν αναστηθι και εξελθε εκ της γης ταυτης και αποστρεφου εις την γην της γενεσεως σου”

Meaning “I am the God who appeared to you at Beth-el, where you anoint a pillar and made a vow to me. Now therefore arise and go out from this land, and return to the land of your birth.”

This discrepancy raises questions about the original wording. The MT’s “the God of Beth-el” could be interpreted as God identifying Himself with the place where Jacob had his significant dream, while the LXX’s “the God that appeared to you at Beth-el” explicitly refers to that specific event.

Examination of Ancient Versions and Manuscripts

To assess this variant, we examine other ancient versions and manuscripts:

Samaritan Pentateuch (SP): The SP agrees with the MT, reading “the God of Beth-el.”
Aramaic Targums: Targum Onkelos also follows the MT, stating “I am the God of Beth-el.”
Syriac Peshitta: The Peshitta similarly has “I am the God of Beth-el.”
Dead Sea Scrolls: After reviewing List of the Dead Sea Scrolls, fragments of Genesis, particularly 4QGenf (4Q12), cover Genesis 29:24-31:32, potentially including Genesis 31:13. However, specific variants for this verse were not found, and it likely aligns with the MT.
Vulgate: The Vulgate translates it as “ego sum Deus Beth-el,” meaning “I am the God of Beth-el,” supporting the MT.

Thus, the MT is supported by the SP, Targum Onkelos, Peshitta, and likely the Dead Sea Scrolls, while the LXX stands alone with its variant reading.

Linguistic and Contextual Considerations

In the context of Genesis, “the God of Beth-el” refers to the God who is associated with that place, where Jacob had a profound spiritual experience. This is consistent with how God is often identified in the Hebrew Scriptures, associating Him with specific locations or individuals, as seen in Genesis 28:13:

“And, behold, Jehovah stood above it, and said, I am Jehovah God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;”

Here, God identifies Himself with Jacob’s ancestors, similar to “the God of Beth-el” identifying Him with the place of the dream. The LXX’s reading, “the God that appeared to you at Beth-el,” makes the reference to the past event explicit, but it is possible that the LXX translator chose to interpret and expand the MT’s more concise statement, which is already clear in context.

Justification for Translation Choice

Given that the MT is supported by multiple ancient witnesses and the LXX stands alone, there is no heavy burden of proof to prefer the LXX’s reading over the MT’s. The MT’s “the God of Beth-el” is contextually appropriate and consistent with Hebrew linguistic conventions, avoiding any implication of a local deity, which is clarified by the monotheistic context of the narrative.

Therefore, the preferred translation is:

“I am the God of Beth-el, where you anoint a pillar, where you made a vow to me. Now arise, go out from this land, and return to the land of your birth.’”

Table of Textual Witnesses for Genesis 31:13

Source	Reading	Translation/Interpretation
Masoretic Text (MT)	א-ל בית-אל (El Beth-el)	“the God of Beth-el”
Septuagint (LXX)	ο θεος ο φανεις σου εν βηθηλ	“the God that appeared to you at Beth-el”
Samaritan Pentateuch (SP)	Same as MT	“the God of Beth-el”
Aramaic Targums (AT)	Same as MT	“the God of Beth-el”
Syriac Peshitta	Same as MT	“the God of Beth-el”
Vulgate	ego sum Deus Beth-el	“I am the God of Beth-el”

This table highlights the consistency of the MT’s reading across various ancient witnesses, reinforcing its reliability.

Conclusion

Genesis 31:13, dated around 1900 B.C.E., should be interpreted based on the Masoretic Text’s “I am the God of Beth-el.” This reading is supported by the majority of ancient textual witnesses and aligns with the contextual and linguistic norms of the Hebrew Scriptures. Thus, it is the authoritative choice for a conservative evangelical commentary, ensuring fidelity to the original text and avoiding unnecessary deviations.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).