19. And (Jacob) called the name of that place Bethel,[856] and the former name of that city was Luz.

Jacob's second act: according to the impression he mentioned, he calls the place of the vision by the name: Beth-el, or Bethel ("house of God"), while the former name of the neighboring place was: Luz. For the second time and finally, Jacob affirms the name Bethel on his return from Mesopotamia (35:15[857]).

Reading of the LXX and Slavs. Ούλαμλούζ (variants Ούλαμμάους, Συλλαμμάους, etc. – in Holmes). Ulam-luz is clearly an erroneous combination of the Hebrew words ulam (same, formerly) and Luz. From subsequent history it is clear that the Canaanite name Luz coexisted with the Hebrew Bethel: the former is used by Jacob himself (48:3[858]), and in Book II. Joshua, Luz and Bethel seem to be names of different localities (16:2; 859] cf. 18:13[860]). The name Bethel, however, was known before Jacob – in the time of Abraham (12:8; 861] 13: 3[862]).

An echo of this name has been preserved in the name known to the Phoenicians and Greeks Βαιτυλία, Baitilia, which was the name given to sacred stones, mainly from meteorites and aerolites, anointed by the deities. Thus, it can be assumed that this "custom originated from Jacob" (Philaret, Zep. on Gen. 2:52).

20. And Jacob made a vow, saying, "If (the Lord) God be with me and keep me in this way on which I am going, and give me bread to eat and clothes to put on,

21. and I will return in peace to my father's house, and the Lord will be my God,

22. then this stone which I have set up as a monument shall be (with me) the house of God; and of all that You, O God, give me, I will give You a tenth.

3rd act of James: his vow to God is the first of the vows recorded in the Bible. In this vow (considered by the rabbis to be the model or norm of all vows and for all times) there are 3 elements:

1) inner and sincere recognition of the Almighty as one's God, with the dedication of oneself to the service of Him;

2) special dedication and reverence for the place of vision; and

3) the promise to God of tithes from all things.

Apparently, Jacob conditioned his faith in God on external and personal interests. But, first, this condition of the vow in James is a simple paraphrase of the immediately preceding promise of God (vv. 13-15); secondly, Jacob asks the Lord only for bread and clothing and thus fulfills the Gospel covenant about non-acquisitiveness (John Chrysostom, Philaret); thirdly, with what humility and gratitude Jacob understood the blessings of God, is evident from his prayer (32:10[863]).

Tithes, as can be seen from the example of Abraham (14:20 [864]), was an ancient custom in the community, in relation to kings. Here we read for the first time about tithing to God.

"The stone... Will... the house of God" (beth Elohim) – perhaps in connection with this idea there is the Old Testament magnification of God – Zur Israel, the rock, the stronghold of Israel (49:24; 865] Isa. 30:29[866]).