The Divine Name El Shaddai

The question of divine knowledge has always challenged human understanding. While fully understanding God’s ways is beyond human ability, biblical scholarship has long recognized that studying divine names offers valuable insights into God’s nature and character. The Old Testament uses many different names for God, each providing unique perspectives on divine nature and personality. These titles not only serve as interpretive tools for understanding God’s essence but also act as markers that illustrate how God’s relationship with the world and human history has evolved over time.

The fundamental question in biblical theology is not whether God exists, but rather, “Who is our God?” Just as human introductions involve the disclosure of personal names, divine self-revelation in history is accompanied by the giving of divine names [Anderson 1962: 407]. In ancient Near Eastern cultures, names carried profound significance beyond mere identification. As Hendricks notes, “In biblical times, the name of a person indicated the power, special qualities, and mysterious, unique essence of that person. Particularly important were divine names which described what God does, what God is like, what powers and mysteries God contains” [Hendricks 1991:336]. This essay examines one such divine name—El Shaddai—analyzing its etymology, theological significance, and historical usage throughout Hebrew Scripture.

The First Appearance of El Shaddai

The divine name El Shaddai first appears in Genesis 17:1-2, where God reveals himself to Abram with remarkable specificity: “When Abram was ninety-nine years old, the LORD appeared to him and said, ‘I am God Almighty; walk before me and be blameless. I will confirm my covenant between me and you and will greatly increase your numbers.’” This self-revelation marked a pivotal moment in salvation history, introducing a new dimension of divine identity that had not been previously disclosed to humanity.

Before this encounter, humanity knew God through the general titles El (God) or Elohim. The term Elohim, although grammatically plural, indicates that all of God’s fullness is contained in the one God, helping to distinguish the supreme deity from the polytheistic pantheon of nearby cultures. The introduction of the name El Shaddai marked a significant shift in theological understanding. Instead of just literary embellishments, divine titles like these conveyed what God wanted humanity to understand about his nature at different times, often matching specific displays of divine action throughout Israel’s history.

Etymology and Meaning of El Shaddai

The precise origin of El Shaddai has sparked much scholarly debate. Several linguistic theories have been suggested to explain the term’s roots and meaning. One interpretation links Shaddai to the Hebrew word shad, meaning “breast,” which offers “a powerful metaphor of God who nourishes, supplies, and satisfies” [Elwell 1988: 882–883]. This etymology highlights the nurturing and sustaining qualities of divine care.

However, one interpretive tradition—found in later Jewish exegesis—derives El Shaddai from the Hebrew phrase sha (“the one who”) and dai (“is sufficient”), portraying God as the all-sufficient one. Alternatively, some scholars relate Shaddai to the Hebrew root shadad (“to overpower” or “to destroy”), emphasizing God’s might and absolute authority. While the precise etymology remains uncertain, both interpretations present a picture of an all-powerful, self-sufficient ruler. The Septuagint consistently translates this term as pantokrátōr, and the Vulgate often translates it as omnipotens, which leads many modern versions to render El Shaddai as “God Almighty” [Hamilton 1990: 462]. This translation captures the core theological meaning: El Shaddai signifies God as the all-sufficient one who has absolute power and authority.

El Shaddai in the Patriarchal Narratives

Abraham and the Covenant

The revelation of El Shaddai to Abraham was not just a new name but symbolized “the majesty and power of the divine person” [Matthews 2007:201]. Significantly, “Shaddai is associated with the divine promise of children and nations” [Matthews 2007:201]. Although Abraham had already received divine promises and had been walking with God for years, the introduction of El Shaddai marked a new phase in the divine-human relationship. This encounter upheld the existing covenant, “but with the new emphasis on perpetuity” [Matthews 2007:201] through the promised son that God would provide.

The timing of this revelation holds deep theological significance. Although Abraham had a son through Hagar—Ishmael—this was not the promised offspring through whom the covenant would be fulfilled. El Shaddai, as the all-sufficient one, demonstrated divine power to fulfill promises that seemed impossible for humans. This incident “is regarded as opening a new stage in the life of Abraham” [Williamson 2001:51], symbolized by the simultaneous name changes: Elohim became known as El Shaddai, and Abram became Abraham.

Isaac and the Continuing Promise

While El Shaddai never directly revealed himself to Isaac using this name, the divine blessing on Isaac’s life showed the ongoing presence and power of El Shaddai. Isaac’s understanding of this divine name becomes clear in Genesis 28:3–4, where Isaac blesses Jacob in the name of El Shaddai, passing the covenant promises to the next generation.
Jacob and the Covenant Renewal

El Shaddai’s interaction with Jacob parallels the earlier encounter with Abraham. In Genesis 35:11–12, El Shaddai officially continues the covenant with Jacob at Bethel, declaring: “I am God Almighty; be fruitful and increase in number. A nation and a community of nations will come from you, and kings will come from your body. The land I gave to Abraham and Isaac I also give to you, and I will give this land to your descendants after you.”

The structure of Jacob’s encounter with El Shaddai reflects that of Abraham’s. Both men received new names after their divine meetings—Abraham from Abram, and Jacob becoming Israel. This pattern indicates that El Shaddai’s main role was to establish and reaffirm covenant relationships with the patriarchs.

The Transition to Yahweh

After centuries of relative silence, El Shaddai’s next major appearance occurs in Exodus 6:3, where God reveals to Moses: “I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the LORD I did not make myself known to them.” This passage “bridges the religious history of the patriarchal and Mosaic ages” [Garr 1992:386]. The revelation confirms that Yahweh and El Shaddai are the same deity, ensuring continuity between the patriarchal promises and their fulfillment. “Those promises held central the eventual gift of the land to the descendants of Abraham” [Stuart 2007:170].

The transition from El Shaddai to Yahweh represents a theological progression rather than a contradiction. El Shaddai/Yahweh possesses the power to rescue Israel from slavery and lead them to the promised land, fulfilling the covenant made with Abraham, Isaac, and Jacob. After this revelation to Moses, the name El Shaddai largely disappears from direct divine discourse, becoming synonymous with Yahweh.

Later Usage of Shaddai

Following the Mosaic revelation, the name Shaddai (without the prefix El) appears primarily in contexts of judgment and destruction. This usage is often referred to as the “destruction of the Almighty,” where Shaddai is portrayed as the divine destroyer who brings judgment upon individuals or the nation (Psalms 68:14, Isaiah 13:6, Ezekiel 1:24, Joel 1:15, Ruth 1:21). The name appears thirty times in the book of Job, where it is associated with both divine power and the mystery of suffering.

Conclusion

El Shaddai emerges from this study as a divine name of deep theological meaning. For ancient Israel, El Shaddai was the all-powerful deity who provided for all their needs—rescuing them from enemies, multiplying their numbers like the stars, and fulfilling land promises because they were his chosen people with whom he had made an everlasting covenant.

As Durham observes, “Shaddai’s primary character is one of power and military prowess,” and for “the Hebrews” his “predominant characteristic” was his covenant-making with Israel [Durham 1987:76–77]. Each appearance of El Shaddai in Scripture serves to establish, reestablish, or redefine the covenant with Israel that was initially made with Abraham.

Although El Shaddai’s period of active revelation covers a significant span of time, the recorded information about this divine name is quite limited. The era of El Shaddai, as seen through key events of the patriarchal period, ended when the name became commonly associated and used interchangeably with Yahweh [Davison 2000:403]. However, the theological importance of El Shaddai goes beyond its chronological duration, representing a vital phase in divine self-revelation that highlighted God’s sufficiency, power, and faithfulness to his covenant.

The study of El Shaddai offers valuable insight into the progressive nature of divine revelation, showing how God gradually revealed his character and purposes to humanity through carefully chosen names and encounters. This divine name acts as a bridge between the general acknowledgment of God (El/Elohim) and the more personal covenant relationship established through the name Yahweh, ultimately helping us understand God’s unchanging nature and his faithful commitment to his covenant promises.

Claude Mariottini
Emeritus Professor of Old Testament
Northern Baptist Seminary

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Bibliography

Anderson, B. W. “God, Names of:” Interpreter’s Dictionary of the Bible. Vol. 2 E-J. New York: Abingdon Press, 1962.

Davison, Lisa W. “El Shaddai:” Eerdmans Dictionary of the Bible. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2000

Durham, John I. Exodus. Word Biblical Commentary. Waco: Word Books Publisher, 1987.

Elwell, W. A. “God, Names of:” Baker Encyclopedia of the Bible. Grand Rapids: Baker Book House, 1988.

Garr, W. Randall. “The Grammar and Interpretation of Exodus 6:3.” Journal of Biblical Literature 111 (1992): 385–408.

Hamilton, Victor P. The Book of Genesis chaps 1-17. The New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1990.

Hendricks, William L. “God.” Mercer Dictionary of the Bible. Macon, GA: Mercer University Press, 1991.

Matthews, Kenneth A. Genesis 11:27-50:26. New American Commentary. Nashville: Broadman & Holman, 2007.

Stuart, Douglas K. Exodus. New American Commentary. Nashville: Broadman & Holman, 2007.

Williamson, Hugh G. M. “The Story of Abraham:” The Oxford Bible Commentary. New York: Oxford University Press, USA, 2001