El Shaddai
El Shaddai (Hebrew: אֵל שַׁדַּי, romanized: ʾĒl Šadday; IPA: [el ʃadːaj]) or just Shaddai is one of the names of the God of Israel. El Shaddai is conventionally translated into English as God Almighty. (Deus Omnipotens in Latin, Arabic: الله الشديد, romanized: ʾAllāh Al-Shadīd)
This article is about the name of the Judaic god. For other uses, see El Shaddai (disambiguation).
El means "God" in the Ugaritic and the Canaanite languages. The literal meaning of Shaddai, however, is the subject of debate.[1] Some scholars have argued that it came from Akkadian shadû ("mountain")[2] or from the Hebrew verb shaddad שדד meaning "Destroyer".[3] Shaddai may have also come from shad שד meaning mammary; shaddai is a typical Biblical Hebrew word (שדי). The plural (Shaddayim -- שדיים) is the typical Modern Hebrew word for human breasts in dual grammatical number.[4] The Deir Alla Inscription contains shaddayin as well as elohin rather than elohim. Scholars[5] translate this as "shadday-gods," taken to mean unspecified fertility, mountain or wilderness gods.
The form of the phrase "El Shaddai" fits the pattern of the divine names in the Ancient Near East, exactly as is the case with names like ʾĒl ʿOlām, ʾĒl ʿElyon and ʾĒl Bēṯ-ʾĒl.[6] As such, El Shaddai can convey several different semantic relations between the two words, among them:[7] the deity of a place called Shaddai, a deity possessing the quality of shaddai and a deity who is also known by the name Shaddai.[6] Other deities are attested in various cultures. One is Ammonite Šd-Yrḥ.[8]
Occurrence[edit]
Third in frequency among divine names,[9] the name Shaddai appears 48 times in the Bible, seven times as "El Shaddai" (five times in Genesis, once in Exodus, and once in Ezekiel).[10]
The first occurrence of the name comes in Genesis 17:1, "When Abram was ninety-nine years old the Lord appeared to Abram and said to him, 'I am El Shaddai; walk before me, and be blameless,'[11] Similarly, in Genesis 35:11 God says to Jacob, "I am El Shaddai: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins." According to Exodus 6:2–3 Shaddai was the name by which God was known to Abraham, Isaac, and Jacob.
In the vision of Balaam recorded in the Book of Numbers 24:4 and 16, the vision comes from Shaddai, who is also referred to as El ("God") and Elyon ("Most High"). In the fragmentary inscriptions at Deir Alla, shaddayin[12] appear (Hebrew: שדין; the vowels are uncertain, as is the gemination of the "d"), perhaps lesser figurations of Shaddai.[13] These have been tentatively identified with the šēdim "demons" (Hebrew: שדים) of Deuteronomy 32:17 (parashah Haazinu) and Psalm 106: 37–38,[14] who are Canaanite deities.
The name "Shaddai" is often used in parallel to "El" later in the Book of Job, once thought to be one of the oldest books of the Bible, though now more commonly dated to a later period.[15][16]
The Septuagint often translates Shaddai or El Shaddai just as "God" or "my God", and in at least one passage (Ezekiel 10:5) it is transliterated ("θεὸς σαδδαΐ"). In other places (such as Job 5:17) it appears as "Almighty" ("παντοκράτωρ"), and this word features in other translations as well, such as the 1611 King James Version.
Shaddai in the later Jewish tradition[edit]
God that said "enough"[edit]
A popular interpretation of the name Shaddai is that it is composed of the Hebrew relative particle she- (Shin plus vowel segol followed by dagesh), or, as in this case, as sha- (Shin plus vowel patach followed by a dagesh).[25] The noun containing the dagesh is the Hebrew word dai meaning "enough, sufficient, sufficiency".[26] This is the same word used in the Passover Haggadah, Dayeinu, which means "It would have been enough for us." The song Dayeinu celebrates the various miracles God performed while liberating the Israelites from Egyptian servitude.[27] The Talmud explains it this way, but says that "Shaddai" stands for "Mi she'Amar Dai L'olamo" (Hebrew: מי שאמר די לעולמו) – "He who said 'Enough' to His world." When he was forming the earth, he stopped the process at a certain point, withholding creation from reaching its full completion, and thus the name embodies God's power to stop creation. The passage appears in the tractate Hagigah 12a.[28]
There is early support for this interpretation, in that the Septuagint translates "Shadday" in several places as ὁ ἱκανός, the "Sufficient One" (for example, Ruth 1:20, 21).
However, Day's overview says a "rabbinic view understanding the name meaning 'who suffices' (Se + day) is clearly fanciful and has no support."[29]
Apotropaic usage of the name "Shaddai"[edit]
The name "Shaddai" often appears on the devices such as amulets or dedicatory plaques.[30][31][32] More importantly, however, it is associated with the traditional Jewish customs which could be understood as apotropaic: male circumcision, mezuzah, and tefillin. The connections of the first one with the name Shaddai are twofold: According to the biblical chronology it is El Shaddai who ordains the custom of circumcision in Genesis 17:1 and, as is apparent in midrash Tanhuma Tzav 14 (cf. a parallel passages in Tazri‘a 5 and Shemini 5) the brit milah itself is the inscription of the part of the name on the body:
Analogous is the case with mezuzah – a piece of parchment with two passages from the Book of Deuteronomy, curled up in a small encasement and affixed to a doorframe. At least since the Geonic times, the name "Shaddai" is often written on the back of the parchment containing the shema‘ and sometimes also on the casing itself. The name is traditionally interpreted as being an acronym of shomer daltot Yisrael ("the guardian of the doors of Israel") or shomer dirot Yisrael ("the guardian of the dwellings of Israel").[33] However, this notarikon itself has its source most probably in Zohar Va’ethanan where it explains the meaning of the word Shaddai and connects it to mezuzah.[34]
The name "Shadday" can also be found on tefillin – a set of two black leather boxes strapped to head and arm during the prayers. The binding of particular knots of tefillin is supposed to resemble the shape of the letters: the leather strap of the tefillah shel rosh is knotted at the back of the head thus forming the letter dalet whereas the one that is passed through the tefillah shel yad forms a yod-shaped knot. In addition to this, the box itself is inscribed with the letter shin on two of its sides.[33]
Biblical translations[edit]
The Septuagint[35] (and other early translations) sometimes translate "Shaddai" as "(the) Almighty". It is often translated as "God", "my God", or "Lord". However, in the Greek of the Septuagint translation of Psalm 91:1, "Shaddai" is translated as "the God of heaven".[36]
"Almighty" is the translation of "Shaddai" followed by most modern English translations of the Hebrew scriptures, including the popular New International Version[37] and Good News Bible.
The translation team behind the New Jerusalem Bible (N.J.B.) however, maintains that the meaning is uncertain, and that translating "El Shaddai" as "Almighty God" is inaccurate. The N.J.B. leaves it untranslated as "Shaddai", and makes footnote suggestions that it should perhaps be understood as "God of the Mountain" from the Akkadian "shadu", or "God of the open wastes" from the Hebrew "sadeh" and the secondary meaning of the Akkadian word.[38]
The translation in the Concordant Old Testament is 'El Who-Suffices' (Genesis 17:1).
In Mandaeism[edit]
In Book 5, Chapter 2 of the Right Ginza, part of Mandaean holy scripture of the Ginza Rabba, El Shaddai is mentioned as ʿIl-Šidai.[39]
