Shaddai

It will be fitting to consider this name next on account of its association with the name El, and because of its early appearance in the Scriptures. It is a name of the Deity which is particularly connected with patriarchal times, occurring most frequently in the early books of the Bible, or in reference to events of pre-Mosaic history. Like Elohim, the word is plural, a fact which must be allowed for in any attempt to understand its meaning. It is the Hebrew word which invariably occurs, where in our English Version we find the name Almighty; and as this is the only way in which the Hebrew is rendered, there will be no difficulty in recognising it wherever it is used.

Shaddai is derived from the root shadad; to treat with violence, to oppress, to attack, to invade, to plunder, to lay waste, destroy. As Shaddai is used only in regard to God, it is evidently intended to express the idea of His power and authority. As an oppressor is such because He possesses the power to carry out His designs irrespective of the wishes of others; so God as the supreme source of all power is the Almighty, whose word and purpose must stand. The fact that the word is of the plural number is to be explained in the same way as in the case of Elohim. There is the El, the great First, the Infinite One, by whose energy or power the Shaddai are made strong. Shaddai may, therefore, be looked upon as another name for the Elohim. This can be clearly seen in the first mention that is made of Shaddai. “When Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am El Shaddai; walk before me and be thou perfect.” On receipt of this message “Abram fell on his face, and Elohim talked with him” (Gen. xvii. 1 and 3). Thus the Lord (Yahweh) spoke through the Elohim, saying, “I am El Shaddai” Yet there must be some reason for the use of the two terms in relation to them. They are not used by mere caprice, nor to give alternative titles. Having regard to the derivations of Elohim and Shaddai respectively, it may be concluded that whilst Elohim, being derived from El, signifies the power of El enshrined in those who are so spoken of; Shaddai refers to them as those who are commissioned to carry out His behests by virtue of the authority which He has given to them. It is the power of authority, not the power, or force, itself. The matter may be explained somewhat by taking a human illustration. A ruler may send out his emissaries to perform a certain duty. They may, or may not be strong. But as they are invested with the authority given to them by the ruler, they are able to carry out his commands by the delegated authority which they have received from him; although in a physical sense they might not have been able to overcome the opposition which their actions would arouse. This will serve to illustrate the idea. The Shaddai are omnipotent because they are the representatives of El who sent them, and who has invested them with authority. As Elohim, they are also possessors of omnipotent power which they derive from El. They thus combine authority and power, and by this combination all things whatsoever they may be commissioned to perform they can accomplish.

Shaddai is frequently associated with El--El Shaddai; it is never connected with the word Elohim. Thus on the first occasion in which it is found we read, “I am El Shaddai.” An examination of the passages where this combination is used will show that it is associated with the manifestation of the power of God in the over-ruling providence which works through angelic ministers for the accomplishment of God’s purposes. Thus, when God spoke of Himself to Abram as El Shaddai, He said, “Walk before Me, and be thou perfect, and I will make My covenant between Me and thee, and will multiply thee exceedingly” (Gen. xvii. 1 and 2). So also when Isaac sent forth Jacob who had obtained the birthright, with all that it signified in connection with the covenant, he said, “And El Shaddai bless thee and make thee fruitful, and multiply thee, that thou mayest be a multitude of people and give thee the blessing of Abraham, to thee and to thy seed with thee, that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham ” (Gen. xxviii. 3 and 4). Further, when God appeared to Jacob at Luz, or Bethel, He said, “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; and the land which I gave Abraham and Isaac, to thee will I give it, and to thy seed after thee will I give the land” (Gen. xxxv. 11 and 12). It next occurs in recording how Jacob sent his sons into Egypt for corn, so that the seed through whom this purpose was to be fulfilled might be preserved. It occurs again in a reference by Jacob to the incident at Luz. These are all the cases in which El and Shaddai are joined, except Exod. vi. 3 and Ezek. x. 5. In the former of these passages we have a confirmation of the suggestion that the name is particularly associated with patriarchal times. The latter reference is in connection with the vision of the Cherubim, where the sound of their wings is said to have been “as the voice of El Shaddai.” This vision will find its accomplishment when the promises made to Abraham are fulfilled.

The equivalent of this name of the Deity is used in the New Testament, where it occurs as the translation of the Greek word pantokrator (omnipotent, almighty, all-ruling), a word which further illustrates the Hebrew Shaddai. It is a combination of two words, pan, signifying all or every; and krateo, to be strong, mighty, powerful, hence:

1. To rule, hold sway; to rule among;  to be lord of, ruler over.
2. To conquer, prevail, get the upper hand; to prevail over; to master.
3. To become master of, get possession of.
4. To lay hold of; to seize, win, and keep, etc.
5. To order, command; to control.

(Liddel and Scott: Lexicon)

The similarity of the Greek term under notice with the word autocrat is apparent, and the known meaning of this word will help to an appreciation of the Greek pantokrator. God is the supreme autocrat who rules over, controls, and arranges all -- the All-ruler.

This name, Almighty, is used in the New Testament in 2 Cor. vi. 18, and eight times in the Apocalypse. In addition, the word pantokrator is once translated Omnipotent (omni -- all, potent -- power). A review of the Apocalyptic references to the name will emphasise what has been ascertained from the use of Shaddai in the Old Testament. It first occurs in the opening chapter (verse 8), “The Lord which is, and which was, and which is to come, the Almighty,” who comes with clouds so that every eye may see Him and all the kindreds of the earth wail before Him. The next occurrence is in the song of praise from the living ones and the elders, “Holy, holy, holy, Lord God Almighty.” It is a song of the redeemed who are to reign on the earth, when the Abrahamic covenant is fulfilled. The third occasion is after the sounding of the seventh trumpet, when the kingdoms of this world shall become the Kingdom of our Lord and of His Christ. Then the saints shall worship God saying, “We give Thee thanks, O Lord God Almighty, which art, and wast, and art to come because Thou hast taken to Thee Thy great power, and hast reigned ” (chap. xi. 17). Again it is found in the vision which introduces the vials the pouring out of which will result in all men fearing the Lord God Almighty (chap. xv. 3 and 4). Twice it is found in connection with the pouring out of those vials (chap, xvi). In the 19th chapter, following the pouring out of the wrath of God, we read, “Allelujah for the Lord God Omnipotent reigneth” (verses 6 and 15). Finally, the Lord God Almighty and the Lamb are the temple of the holy city (chap. xxi. 22). Running through all these references there can be discerned the working out of a predetermined purpose by El Shaddai, whose angels are now working, and will work, for the certain accomplishment of His designs.

The usage of the name is indicated below.

In the following instances we have the combination El Shaddai.

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