And he called the name of the city Bethel, which before was called Luza.
וַיִּקְרָ֛א אֶת־שֵֽׁם־הַמָּק֥וֹם הַה֖וּא בֵּֽית־אֵ֑ל וְאוּלָ֛ם ל֥וּז שֵׁם־הָעִ֖יר לָרִאשֹׁנָֽה׃
3 Church Fathers comment on this verse
The location had a different name in the past. After he received a revelation of lofty matters, he sought to give the place a lasting name, intending to endow it with meaning for the future. He set a stone in place of a pillar and, using the oil he likely brought with him on his journey, he lifted a prayer to the all-wise God of humanity.
As the statement above indicates, 'How awe-inspiring is this place! It is none other than the house of God and the gate of Heaven,' the author subsequently designates this location as Bethel (בֵּֽית-אֵ֑ל), meaning 'the house of God.' Previously, it was referred to as Luza (ל֥וּז), which is interpreted as 'nut' or 'almond.' Thus, it is absurd for some to assume that the city’s name is derived from the Hebrew terms Ulam (אוּלָם) or Elam (אילם), which convey meanings of 'formerly,' 'before,' 'vestibule,' or 'doorjamb.'
The term אוּלָם has two primary biblical interpretations: 1) 'porch' or 'vestibule,' as seen in 1 Samuel 7:6, and 2) (often alongside the conjunction ו) a conjunction meaning 'a, but, however.' This connection to 'porch' or 'vestibule' is reflected in the understanding that it refers to something positioned in front, leading the esteemed writer to attribute the sense of 'before' to the term. However, this results in the word לָרִאשֹׁנָה at the sentence's conclusion expressing 'before' becoming unnecessary and untranslated. Conversely, the Septuagint accurately provides the last term as τὸ πρότερον. Nonetheless, Jerome's observation that the LXX mistakenly interpreted the entire expression לוּז וְאוּלָם as the proper name Ουλαμλους, while the city’s name is solely found in the term לוּז, is quite fitting.
He named that location Bethel, which translates to the house of God. The term βαιτυλια seems to be synonymous with Bethel, suggesting that the Gentiles dedicated stones to their deities. Therefore, it might be inferred that Jacob did not adopt their practice, but rather their practice derived from Jacob. The city was originally called Luz. Although Jacob was not located within the city itself, Bethel is identified through the name of the adjacent city, as that was the only way it could be indicated (refer to Num. 16:2). Sanchoniathon, as noted by Eusebius, states that God conceived of βαιτυλια, creating living stones.
Passages read together with this verse.
THEOSIS