9714 [9715] ]

( Hebrew) (page 994) (Strong 7706)

48: ]
n.m.dei (etym. Dub. (I) Aq Sym Theod ; Rabb ] + +( self-) sufficient, no
moderns. (2) = almighty, ] + = Thes De Di Sta, or =

, n. intens. Ew: 155 c,

but ( q.v.) is deal violently not simply mightily; cf. LXX 14 (15) t. (but in Pent.

:: is , , etc.), Vulgate mostly omnipotens. (3) < conject. for orig. ( ] v.

)my sovereign lord, || ] , ]
N:SBA 1880, 775; ZMG xlii (1888), 481; Hoffm:Ph, Inscr.
53; used of foreign deities (Dt 32:17), and so discredited (cf.
) .> other conj., e.g. RS:OTJC,
424 pour forth (God as rain-giver); Dl:Pr 96 sq. As. ad, high, ilu d a, Che:Comm. Is
ii.148, or ad, mountain, also in n.pr.; v. further Dr:Gn 404 ff.);1. ]
Nu 24:4, 24:16 (JE, poem),
and so as archaism Ru 1:20, 1:21, Psalm 68:15, 91:1, Jo 1:15 = Is 13:6 , Ez 1:24 (del. Co); esp. Jb
5:17 + 30t. Jb (+ 19:29 Ew Di, rdg.

:: for )] . ]
.2 Gn 49:25 (poem; so read for

::, v. Sam LXX SyrVer Saad, Heb. Codd.), and so, as archaism, divine name of patriarchs in P,
Gn 17:1, 28:3, 35:11, 48:3, Ex 6:3, Gn 43:14 (R:P); so Ez 10:5 (del. Co; but LXX ).

9386

] , ] : name of a deity; SamP. siddi.

] Nu 244.16 Is 136 Ezk 124 Jl 115 Ps 6815 911 Jb 517nd.40:2 (31 times), Ru 120f; b)
]
: (J) Gn 4314; (P) Gn 171 283 3511 483 Ex 63; Ezk 105; cj. ? Gn 4925 pr. ]
prop. with
mss., SamP., Sept., Pesh. ]

( BHS) :: MT: ) Blau VT 6 (1956) 212:
is an accusative
marker, continuing the effect of
in

, cf. also Tg. ; ] ] ) Koch VT 26 (1976) 327:

means with, considered here to be correlative of origin; so also H.P. Mller ZDPV 94 (1978)
1. occurrences: a)

6664.
2. for the renderings in older translations see especially THAT 2: 874f; also KBL, and Zorell
Lexicon: e.g. Sept.: , , () (so also Aquila, Symmachus,
Theodotion), cf. Bertram ZAW 70 (1958) 20-31; what is used most frequently here is
corresponding to omnipotens in Vulg.; Tg. always follows the MT (el)
sadday.
3. there are some instances of ]
outside the OT; a) some of them are clear: Egyptian sa-di-m-i, to be vocalised sade-ammi, corresponding to Heb. sdy my sdy is my bloodrelative (or paternal uncle); see THAT 2: 873f (with bibliography); cf. e.g. Cross Myth 53 with note
38; see further H.P. Mller ZDPV 94 (1978) 66.
b) other instances are less clear or even questionable: ) Thamudic lsdy (van den Branden
Inscriptions 347), on which see Oldenburg ZAW 82 (1970) 205115: the name of the deity has an
Arabian origin, and sdy corresponding to ]
would belong to the Arabic root sdd to be
strong; see further Knauf BN 16 (1981) 20-26; ) sdym (Deir Alla 1:8f (6f), a group of divine
beings which are probably to be linked with (
; ] ) so Hoftijzer-vdK. Deir Alla 275f; as also H.
and M. Weippert ZDPV 98 (1982) 88; see further H.P. Mller ZDPV 94 (1978) 65f, and also his
study in Keel Monotheis-mus 130: Shaddai is evidently one of the names for the ancestral gods, so
that sdym presumably develops from a harmonising of what were originally different individual
Shaddais; see also Sasson UF 17 (1986) p. 287 line 16; p. 288 line 19; and p. 295; ) Palm.
sdy, is listed as a n.m. in Stark Names 50b, but according to the citations on p. 61a

*saddayya is used much more to indicate the plural for a group of deities which are described
on a votive inscription as lhy tby (ilahayya tabayya) the good gods; on this see
H.P. Mller in Keel Monotheismus 131, and ZAW 94 (1982) 233.
4. Despite several attempted and suggested explanations the etymology of ]
has still not
been completely clarified. There is a long list of references in THAT 2: 875-880; see also Vorlnder
Mein Gott 215ff and Koch VT 26 (1976) 308; cf. further Gesenius-Buhl Handw. and KBL. Some of
the suggestions from these lists will be mentioned here (especially from THAT vol. 2), but they will
be restricted to those that seem to us most likely and which have been most widely accepted.
9387

] from Akk. sadu(m) mountain, range of mountains (AHw. 1124; CAD S/1, 49b, sadu
A); also the adj. saddau mountain-dwelling, really someone who lives in the mountain(s)
(cf. CAD S/1, 43a: saddua, sbst., mountain dweller, highlander); so Albright JBL 54 (1935)
173-193, and more recently in Yahweh 94140. While the adj. saddau does include the

] , this doubling appears first only in the Neo-Assyrian period (cf.

doubled d postulated for ,
AHw. 1123f); it may not therefore be accepted for the Old Babylonian period. This means that the
suggestions of Albright need modifying in the following way: the (doubling of the) d in ]
is
secondary, and the ending -ay is the normal North-West Semitic gentilic termination (*-ayyu); so
Cross Myth 5233, and subsequently THAT 2: 879 and 879f.
5. The origin and history of the name of the deity.

a) (
] ) was already known as a divine name in Israel in the earlier period, as is evident
from Gn 4915 Nu 244.16 Ps 6815 911 (?) as well as from older personal names embodying the element

; ] on this question see THAT 2: 873, 880; see also below under the derivatives. Apart from a few
exceptions (in Ezekiel, Joel, Psalms and Ruth) this divine name then fell into disuse, but was
subsequently given a distinctive new meaning in P and in Job (on which see especially Koch VT 26
(1976) 299-332).
b) the name of the deity (
] ) is pre-Israelite, and it must have been taken over by Israel
from its Canaanite neighbours. The probable etymological connection with the Akkadian sbst.
sadu mountain (see above 4) emphasises a non-Israelite origin for the word, but it does not
allow us to come to any certain conclusion about to which deity the word ]
originally referred.
One deity that does come into consideration is the Syrian weather god Baal-Hadad, whose dwelling
place was the mountain of Sapon; on this see Gese RAAM 133f. But the chief god El is also to
be considered, so Cross Myth 46ff; F. Stolz Strukturen und Figuren im Kult von Jerusalem (BZAW
118 (1970) 157-163); THAT 2: 880; cf. also
Eissfeldt Kl. Schr. 3: 386-397, especially 3961. In the texts of the OT (
] ) is however always
a designation of Yahweh; in P similarly it functioned for a time as a particular name of revelation,
and later was made equivalent to it (Ex 63).
c) in Gn 4925a ]
, or rather

]
( on which see above 1) is parallel to ]

, and it
occurs there in vs. 24b as the divine name
, which is clearly to be taken as a member
] ,]
of the group of ancestral gods. This could also be the case for the parallel expression


,

, if the word

is to be deleted and the expression can be reduced to :,
,; but
that is uncertain (on which see , B sbst. 4a). Even so the divine name in vs. 24b and the parallel
expressions in vs. 25a make it probable that in any case in the early period (
] ) was one of the

ancestral gods, so THAT 2: 880f; see further H.P. Mller ZDPV 94 (1978) 66; ZDPV 96 (1980) 6; cf.
also Mller in Keel Monotheismus 119, 125.
The opinion of Koch VT 26 (1976) 332 is similar but a little different; for Gn 4925 he preferred to
assume that there was an ancient cultic connection between the ancestral god and Sadday, and
from this basis they both functioned extremely closely together, but they could not be regarded as
completely identical.
Bibliography: THAT 2: 873-881 (with its own long bibliography); as well as the references mentioned
above, see also Knauf BZ (new series) 28 (1984) 97-103; Seebass ZAW 96 (1984) 338 with note
22.

] , ] ] , ,] ]
Der. n.m. ,

?
(2332b)

( shidd) Only used in Eccl 2:8, harem (?); meaning uncertain.

shad. Breast, bosom. This noun occurs twenty-one times, twenty-four done adds the three
appearances of shod in Job 24:9 ; Isa 60:16; Isa 66:11). Eight of these are found in the Song of
Solomon. Four of these are located in the intimate description by the groom of his bride: Song 4:5;
Song 7:3, 7, 8 [H 4,8,9], Once the bride refers to her own breasts as a resting place for her lover's
head (Song 1:13). There are two references to the undeveloped breasts of the "little sister" (?)
(Song 8:8, 10) and one to the mother of the bride (Song 8:1). It should not be perplexing that in the
OT canon there is at least one book devoted to the portrail, among other things, of the physical side
of the marriage relationship, the function of which is so clearly spelled out in Gen 1-2.
Besides the Song of Solomon passages the Hebrew word shad is used in the following contexts:
(1) in a decidedly erotic, sensual situation where adultery and seduction are prominent: Hos 2:2 [H
4] ; Ezek 23:3, 21 where shad is parallel with dad "the (nipple of the) breast"; (2) as a gesture of
mourning, Isa 32:12; Ezek 23:34 (cf. "he smote upon his breast -stethos," Lk 18:13 and also Lk
23:48); (3) as an indication of arrival at maturity and young adulthood and hence responsible for
one's conduct or able to receive instruction: Ezek 16:7; Isa 28:9 (off the bottle!); (4) as a blessing of
fertility and progeny, Gen 49:25, or the withholding of the same in judgment, Hos 9:14. In those
days when bottle feeding of babies was unknown, dry breasts could be a tragedy indeed. V.P.H.
2333.0 ]
( shadday) Shaddai, (the) Almighty (KJV), is one of God's names in the OT, in some
versions left untranslated and simply transliterated, but in the KJV translated as the Almighty.
It is one of a series of divine names beginning with the element l : l lm "the God of
eternity/God, the Eternal One" (Gen 21:33); " l elyn "the God most high" (Gen 14:18); l
elh yisrl "God, the God of Israel" (Gen 33:20); l bt-l "God of Bethel" (Gen 31:13).
Shaddai, as a divine title, is used forty-eight times in the OT. Most often it appears in Job (thirty-one
times), on the lips of almost every person in this drama: Eliphaz, (Job 5:17); Job, (Job 6:4); Bildad,
(Job 8:3); Zophar, (Job 11:7); Elihu, (Job 32:8 ); the Lord, (Job 40:2). Of these forty-eight times
shadday is prefaced by l (God) seven times: Gen 17:1; Gen 28:3; Gen 35:11; Gen 43:14; Gen
48:3; Exo 6:3; Ezek 10:5. The remaining forty-one times shadday stands alone.
The translation "Almighty" goes back to ancient times, at least as far back as the LXX, which
translates shadday as pantokratr "all powerful." This is also reflected in the Vulgate,
omnipotens. The rabbinic analysis of this word is that it is a compound word composed of the
relative she, "who" and the word day, "enough: she-day," the one who is (self-)sufficient"
(Babylonian Talmud, Hagigah 12a).

In recent times these earlier suggestions have been all but rejected and new ones have been put in
their place. We need to mention only some of the more tenable suggestions. One is that shadday
is to be connected with the Hebrew verb shadad "to destroy," hence "my destroyer." A second
possibility, and this is the most widely accepted today, is that shadday is to be connected with the
Akkadian word, adu "mountain." Thus El Shaddai would translate into English something like
"God/El of the mountain," i.e. God's abode. The ending - ay is to be understood as an adjectival
suffix (and thus the translation "of the.... "), a morphological feature now demonstrated by Ugaritic:
for example, one of El's three daughters is called ry ( ari) and means, "she of the earth." Also
related etymologically, in addition to Akkadian adu is Ugaritic d, (Cross, see bibliography pp.
248-250).
As El Shaddai God manifested himself to the patriarchs (Exo 6:3): specifically to Abraham, Gen
17:1; to Isaac, Gen 28:3; and to Jacob, Gen 35:11; Gen 43:14; Gen 48:3. The context for most of
these references is the covenant, more precisely the command for obedience and faithfulness on
the part of the vassal and the promise of progeny by God. It is not to the hills (natural phenomenon)
that these men of faith looked for confidence but to the Lord of these hills, the Lord of the mountain
(Psa 121:1-2).
Bibliography: Albright, W. F., "The Names Shaddai and Abram," JBL 54:173-93. Pope, M., in Job,
AB, p. 44. Walker, M., "A New Interpretation of the Divine Name 'Shaddai'," ZAW 72:64-66. THAT, II,
pp. 873-81. Cross, F. M., Harvard Theol. Review, Vol. 55 (1962), p. 246. V.P.H.