[And they called…the altar that they had built, Our Testimony that the Lord is God (similarly Munster, Osiander),וַֽיִּקְרְא֛וּ בְּנֵי־רְאוּבֵ֥ן וּבְנֵי־גָ֖ד לַמִּזְבֵּ֑חַ כִּ֣י עֵ֥ד הוּא֙ בֵּֽינֹתֵ֔ינוּ כִּ֥י יְהוָ֖ה הָאֱלֹהִֽים׃] A great many maintain that עֵד is to be supplied, and thus they translate it; they called that altar (here they supply עֵד/Ed, that is, witness [manuscripts of Jonathan in Masius’ book and in Kimchi in Drusius’ work, likewise the Rabbi Salomon and Rabbi Isaiah in Masius, Arabic, Pagine, Tigurinus, English, Junius and Tremellius], or, altar of testimony [Syriac]). For it shall be a witness between us, etc. (English). They called it Ed, or witness, saying (or by saying [Pagnine]). Because it shall be a witness, or testimony, between us that the Lord is (supply, to us [Junius and Tremellius]) God (Tigurinus, Junius and Tremellius). I approve the opinion of the Jews: but I suppose that it is also able to be said that the name of the altar is not expressed in the sacred words, but that it is only indicated that it was of the sort that by its explanation reminds that the altar is a monument to the Israelites that Jehovah ought to be worshipped by all as the true God (Masius). Others thus: They called the altar, Let it be a witness between us, etc. (Dutch). עֵד/ed here signifies witness, and the כִּי/for is superfluous in this place (Vatablus). I would prefer to translate it in this way, They applied writing, or an inscription, to the altar; for קָרָא, to call, signifies this. For the Hebrews called the Sacred Books קרא/Kara and מקרא/ Mikra, Divine writing, as it were, which ought to be read continually: And the Mohammedans call their code ALKORAN, that is, that writing (Malvenda). The name of the altar was this, Our Testimony that He is God; that is to say, We have erected this altar, so that we might testify that the true God of the Israelites is as much our God as of the nine tribes, etc. (Lapide, Bonfrerius). By this naming of the altar they wanted to take precautions for the future, as much as it was in them, lest anyone should think that this altar was erected to offer sacrifices on it, and be offended by it. As far as it was able to be done, care was to be taken lest one allow an unnecessary stumbling block (Osiander). Moreover, from these words, כִּ֥י יְהוָ֖ה הָאֱלֹהִֽים׃, that the Lord is God, it is manifest that in that formula of swearing expressed above the name אֱלֺהִים/Elohim was a designation for the true God, not for Angels or false gods, much less Princes. Now, the sedulous care of these to hand the ancestral Religion to their posterity is to be commended again: they impose such a name that exhibits by its explanation the sum of all Theology. For, he that recalls to mind that Jehovah is God, determines that He is worthy of worship for Himself as God, hearkens to Him, and yields to His word (Masius).
 Hebrew: וַֽיִּקְרְא֛וּ בְּנֵי־רְאוּבֵ֥ן וּבְנֵי־גָ֖ד לַמִּזְבֵּ֑חַ כִּ֣י עֵ֥ד הוּא֙ בֵּֽינֹתֵ֔ינוּ כִּ֥י יְהוָ֖ה הָאֱלֹהִֽים׃
 Hebrew: עֵד.