This is referring to the specific name of G-d associated with Beit El (בית-אל), namely the two part name אל שדי. This is like is found explicitly in the Torah, Shemot 6:3.
That in the small sum, Beit-El (with the briach) alludes to 11 with the kollel which is 12. And this is also the small sum of this specific two part name of G-d אל שדי. That this two part name is actually an expression of how G-d encompasses both Kindness (חסד), the quality associated with the name אל and also severity (גבורה) the quality associated with the name שדי. And in fact these two names are equated with each other when observing the small sum of the Miluy of the name שדי, as in (שי״ן, דל״ת, יו״ד). The small sum is 31, which is אל.
The beginning of the posuk states that Yaacov was calling, meaning praying to Makom with the indicative Heh. Like is stated in Sefer Kehillat Yaacov, under the heading of מקום, it explains that among other things, this term is referencing the quality of Kingship as in G-d's Kingship like is found in Zohar, parshat Pinchas, 225b.
And this to the root of this two part name, namely שדי:
which is comprised the leading letter Shin which is the form of G-d's name (יהוה) associated with Yaacov. This transformation is מצפץ which is gematria 300 or ש. This form of G-d's name is what we intend in the Amidah prayer when saying HaEl HaKadosh and HaMelech HaKadosh.
And the two final letters of Dalet and Yud which is specifically associated with the quality of Gevurah manifest at the beginning of Creation like is found for example in the name of Reish Lakish explaining the meaning of Bereshit 17:1 in tractate Chagigah 12a. This Gevurah aspect of the name pertains to the usage of Elohim cited in your question in the sense of a Judge (דיין) like Rashi explains to Shemot 20:1.
So the plural verb form of נִגְל֤וּ is appropriate for this two part name of אל שדי.