EL SHADDAI: GOD, MY BREASTED [ONE]
THE ANNOUNCEMENT OF THE NAME PROVIDES
THE COVENANTAL CHARACTER OF GOD
Reginald K. Lisemby, Executive Servant Messianic Ministry to Israel
Ani El Shaddai, “I am El Shaddai!” He was Israel’s YHWH, rendered “Lord” in Holy Scripture (due to great respect for the Holy Name) who spoke to Avram in Genesis 12:1-3, and upon whom Avram called (Genesis 12:8; 13:4). YHWH had again spoken to Avram reiterating the covenant (Genesis 13:14). At Avram’s encounter with Melchizedek, the King of Salem, Avram was blessed by him in the name, El Elyon, “God Most High,” and Avram vowed a vow to God (Genesis 14:17,18,22). Avram had believed the Lord, Avram was deemed righteous, and Avram called upon Him whose name was YHWH to Israel, though according to Moshe, Avram nor his posterity knew His name, YHWH. His name was only later given to the nation (Genesis 15:7,8 cf. Exodus 6:3).
It was and is clear that Israel’s YHWH had disclosed Himself earlier to Avram, He had delivered Avram from Ur, He had sojourned with Avram, and He had established a covenant with Avram that was unconditional. This information would be vital for Israel, who in their historical context were following the same path of their patriarchal father. The Jewish nation also needed to know that their YHWH was God with many attributes which were identified by His other myriad titles.
The name, El Shaddai found in the Genesis 17 narrative, and within the context of the former Abrahamic covenant, was necessary revelation for Israel who would be inheriting the promise of the land. Perhaps there was also a prophetic element to the lesson of God who had a former name, so that Israel might anticipate a futuristic convention. Names held great significance within the cultures of the early patriarchs who, by observance of their child’s expression, a character trait, or by divine promise, named their descendant(s). Names had meaning, held theological connotations, and even marked status, character, and prophetic destiny. This was true of human names and more certainly true of the name and titles of God which identified His character.
The author Moshe was inspired to give Israel his immediate audience, particular axioms. First, Avraham was cast as one who worshipped Israel’s covenantal God, YHWH, in His former, initial, and sovereign name, while Moshe strategically removed any/all doubt about the faith of Avraham. This is implied in Genesis 17:1, “Walk before Me and be blameless” (Sailhamer). Avraham is deemed righteous though he never knew nor called upon the covenantal name YHWH given to Israel (at least to our knowledge). YHWH the God of Israel had made a former covenant with Avraham with a former title-name, and required Avraham to maintain that covenant in faith. Moshe later came to know the eternal truth, that the Law did not invalidate the Avrahamic covenant made prior to the Sinai covenant as stated in Galatians by the Apostle Shaul millennia later (Galatians 3:15-17), and Moshe also came to know that the dispensation of Law was fading away. For this reason Moshe had worn the veil over his face (2 Corinthians 3:13 ).
The second motive of the author, Moshe in giving Israel the initial name-title of God, El Shaddai that God had disclosed to Avram, was to strategically unite the God of the former Abrahamic covenant with the new nation of Israel. El Shaddai is found for the first time in the narrative of Genesis 17. God had already established the covenant with Avraham in other former narratives, had walked between divided sacrifices Himself without Avraham defining its unconditional aspect, and reiterated the covenant with an expression of His name and His perquisite, that the man Avraham be obedient in faith. YHWH, a name unknown to Avraham, was going to fulfill the covenant unconditionally. However, God as El Shaddai was requiring a conditional aspect. Avram, and subsequently all his posterity, were to “walk before Me and be blameless.” The secret in the performance of the conditional aspect of God’s covenant lay in the secret(s) of His name-title.
The second time the name El Shaddai occurs in Genesis is when Ytzack blessed Yaaqob. “And may God Almighty bless you and make you fruitful and multiply you that you may become a company of peoples. May He also give you the blessing of Avraham, to you and to your descendant with you; that you may possess the land of your sojourning, which God gave to Avraham” (Genesis 28:3). The blessing from Ytzack upon Yaaqov was the bestowal of the Avrahamic covenant upon Yaaqov, the sentencing of Yaaqov to the birthright of marriage, family, posterity, and land, in essence the blessing which was personal, national, and universal.
The third location of El Shaddai in Genesis is chapter thirty-five verse eleven. Yaaqov had obeyed the voice of his father, Ytzack who had bid him to go to Paddanaram to be blessed by El Shaddai, and the same spoke to Yaaqov bestowing upon him the covenant blessings. In Genesis 48:3, Yaaqov spoke to Yoseph of El Shaddai who had appeared to him in the land of Canaan and had blessed him. The fifth and final passage where El Shaddai is found in scripture is Genesis 49:25 where Yaaqov blessed his son, Yoseph in the name of El Shaddai, the one who blesses. El Shaddai was the first divine name given to man and appears eight times in Genesis with its greatest number of appearances of the forty-eight occurrences in OT scripture, in the most ancient book, Job where the name appears thirty-one times.
The Hebrew, Shaddai is the name used of God most frequently to the patriarchs prior to Exodus 6 and the giving of the law at Sinai. Job, a man whose story is as ancient or more so than Avraham’s, knew God by this name, and His book, without reference to the Mosaic code and the many laws given to Israel at Sinai, does reference the joy of man whom the Almighty disciplines. Shaddai, says the author of Job, inflicts pain, but gives relief; He binds and heals, delivers from trouble and evil, and redeems from death in famine. According to Job, the man who knows Shaddai will be fearless in battle, he will scoff at violence, he will be fearless of wild beasts, live secure in his house, be satisfied with many descendants, and will die in full vigor (Job 5:17-25). Further, the book of Job states that the Shaddai does not pervert justice (8:5; 34:12; 37:23), is infinite (11:7; 37:23), is reasonable (13:3) though not contentious (40:2), will not hear falsehood (35:13; 37:24), and is full of wrath (21:20).
El Shaddai hears those who delight in Him, saves the humble and delivers even those who are guilty (22:26). Job stated that it was El Shaddai Who embittered his soul (27:2), yet Who was his friend in his home (29:4). Shaddai sees the ways of man and orders his steps (31:1-4), yet delivers the wicked to the sword (27:13,14). Elihu contrasts the Shaddai with Elohim who created man and breathed into his soul, life (32;8; 33;4), and it was also Elihu who stated that the Shaddai can do no wrong (34:10) and Who is an awesome majesty (37:22).
The derivation of the divine name, Shaddai is uncertain since the etymology of the name is seemingly impossible to uncover, though there are many suggestions. The usual translation, “Almighty” is due to the Latin Vulgate.[i] The Hebrew root from which Shaddai is derived means, “to overpower” (HafTorah). According to Keil and Delitzsch shaddai is derived from shadad meaning, “to be strong.” The Scripture does use the term Almighty in contrast to the impotent gods of pagan peoples. Ross states, however, that modern studies suggest an etymological connection of “mountain” and “breast,” the meaning of the name then being “One belonging to the mountain,” speaking of God as “on high,” and akin to the God of Sinai (Ross, 330). Holdcroft’s definition is that the name Shaddai means literally, “the breasted one,” analogous to the female breast and implying one who nourishes, the strength-giver, and/or the one who satisfies (Holdcroft 27).
G. Campbell Morgan says, “The name or title El Shaddai is peculiarly suggestive, meaning quite literally, “the mighty One of resource or sufficiency…we should reach the idea better by rendering, God All-Sufficient….to gather sustenance and consolation from the bosom of God is to be made strong for the pilgrimage.” This, of course, Israel needed to know. El Shaddai was “The Breasted One.” The Pentateuch and Haftorah suggest an Arabic root for Shaddai meaning, “to heap benefits,” or “dispenser of benefits,” or “bountiful giver.” Clarks Commentary states that the name is derived from shadah “to shed, to pour out,” as “I am the God who pours out blessings, who gives them richly, abundantly, continually.” According to Barnes, Shaddai from shadad means, “irresistible,” “able to destroy,” and by inference, “to make, Almighty.”
Recent studies also define the Hebrew El Shaddai as “the Mountain One” (Holman), while it was the Greek translators who rendered it pantokrator or “Almighty.” Paul used this word pantokrator when writing to the Corinthians (2 Corinthians 6:18) and John used it numerous times in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 16:14; 19:6; 19:15; 21:22). Though there is a difficulty in coming to a favorable consensus concerning the term El Shaddai, the use of the term by Moshe certainly implies some particular truths. To Avram, an old man, with dim hopes, holding to a pending promise though he and his wife were “as good as dead” (Heb 11:12), it was El Shaddai, the Almighty God, the breasted One, One from the highest mountain, the provider, sustainer, bountiful giver, One who satisfies and nourishes, Who pours out miraculous blessings that finalized Avram’s need and faith.
Israel needed this knowledge of El Shaddai for they as Avram, had left a former land of bondage and were sojourning with God. As Avram, Israel had been visited by the God of Sinai, had received a covenant, though unlike Avram had succumb to rebellion and the sin of the golden calf. This second generation certainly needed the one from the mountain, the one from on high who had promised to provide, care for, sustain, nourish, and bless them. Andrew Jukes states beautifully, “the thought expressed in the name Shaddai…describes power, but it is the power, not of violence, but of all-bountifulness. Shaddai primarily means “breasted,” being formed directly from the Hebrew word, Shad, that is, “the breast,” or more exactly, a “woman’s breast.” Parkhurst thus explains the name. Shaddai, one of the Divine titles, meaning, ‘The Pourer or Shedder Forth,’ that is, of blessings, temporal, and spiritual. But inasmuch as the pourings forth even of the breast, if not properly received, may choke a child; as the rain from heaven, if not drunk in by the earth, may form torrents, and cause ruin and destruction. The same word came to have another meaning, namely “to sweep away” or “make desolate.” This thought also may be connected with the name, “Shaddai,” for blessings and gifts misused become curses. The kindred name, “Sheddim” referred to as objects of idolatrous worship in other parts of Scripture, (and in our Authorized Version translated “devils”) describes “the many-breasted idols, representing the genial powers of nature,” which were worshipped among the heathen as givers of rain, and pourers forth of fruits and increase”…El Shaddai, the “Pourer-forth” who pours Himself out for His creatures; who gives them His life-blood; who “sheds forth His Spirit…”
By his own effort and strength Avram had attempted to fulfill the covenant made with him by God earlier (Chapter 15). He had listened to the woman, Sarai, Avram had taken the woman, Hagar and with her had produced the seed, Ishmael. The child had fed and nourished at mother’s breast to be Avram’s heir. Now El Shaddai visits fruitless Avram giving His name, El Shaddai, “God, the Breasted One,” and changing fruitless Avram’s name to the fruitful form of it, Avraham. But, it was not Hagar’s breast, nor even the breast of the chosen barren womb, Sarah, who would nourish and sustained God’s seed, Avraham, Ytzack, Yaaqov, Yaaqov’s dozen, and Israel; it would be El Shaddai, the Breasted One! 3
In summation, the name El Shaddai presents God as the care-giver of Avraham and his select heirs, Ytzack, Yaaqov, Yisrael, the seed unto Yeshua. El Shaddai was likened to one with “paps” and “teats,” Who nourishes, supplies, and satisfies, and the one who runs to Him and nestles in His arms is quitted (Pink, 14). Names, not being dispensational in their meaning (Pentecost, 565) John used the title-name Almighty to describe the final person to rule the globe as King of Kings, Lord of Lords, the Alpha and Omega, the Lord God, and the final ‘Temple’ in the New Heaven and the New Earth. That person is El Shaddai (Revelation 1:8; 19:15; 21:22), and El Shaddai is Yeshua/Jesus.
THE ACTIVATION OF THE COVENANT
PROVIDES THE COVENANTAL RESPONSIBILITY OF THE ‘IMAGE OF GOD’
Halak veh yeh tamim, “Walk before me and be blameless.” As mentioned previously there appears to be both an unconditional aspect to the covenant established with Avraham, what God must and will do, and what man must do, but cannot. The God of Israel, YHWH is said to have appeared to Avraham establishing a covenant with him, though Moshe relates that the patriarchs never knew God as YWWH (Exodus 6:3) but rather knew Him as El Shaddai (Genesis 17:1; 28:3; 48:3; 49:25).
From the previous narratives and within the present one, Moshe has established the fact that a covenant has been made with Avram, but Avram has not lived it, has not walked with God, has not heard from God for some thirteen years, has attempted to behave or live to force the fulfillment of the promise, and has only created chasms, a separation of himself and God, of Sarai and Hagar, and of God’s promise and its fulfillment. Avram is in unbelief and God comes to him in reproof and correction.
Ross states that the author is drawing a parallel response of Avraham in Chapter 17 with Genesis 12. There were two imperatives in Genesis 12:1-4, the initial inception of the covenant: “go” (lek<halak) and “be a blessing” (weyyeh b’raka). In the present narrative and phrase, halak veh yeh tamim there are two imperatives: “walk” (hithallek<halak) and “be perfect” (weh yeh tamim). In Chapter 12 the author noted that “Avraham departed.” In the present narrative the author notes that “Avraham fell on his face” (Ross 330). Enoch had “walked” with God (Genesis 5:24), Noah had “walked” with God (Genesis 6:9), and the first occurrence of the Hebrew halak meaning “to walk” is found in Genesis 13:17 where God tells Aram to “arise, walk about the land through its length and breadth; for I will give it to you.” The meaning suggests “to go/depart and to come/enter,” or “to flow/move about as one growing.” In 1 Samuel (12:2) the Hebrew word halak seems to imply that the king was ‘walking about in life, moving openly before Israel.’ By implication in most of the occurrences in scripture the Hebrew word halak may simply mean to ‘exist continually,’ as “walking in His ways” (Deut.5:33; 8:6; 10:12; 11:22; 1Kings 2:3), or “walking in His truth” (Psalm 86:11; 89:15; 143:8; Revelation 21:24), and “walking with His Spirit” (Galatians 5:16, 25; 2 Corinthians 10:3; 12;18).
Israel was “to walk after” the Lord (Deuteronomy 13:4). In the New Testament, believers are commanded to “walk in Him” (Colossians 2:6). To “walk before me” is a command that one be firmly purposed, thoroughly determined to be obedient in faith. The Hebrew word for blameless is tamim, the root word for the Hebrew thummim or “perfections,” and best defined and used forty-four times as “unblemished” or “complete,” though this in reality best defines the root, tamam. Noah was just and ‘tamim’ in his generation (Genesis 6:9); the sacrifices were to be tamim (Leviticus 22:21); man was to be tamim with God (Deut.18:13); the Lord as the Rock is tamim in His works (Deut.32:4); and tamim is related to righteousness in 2 Samuel (22:24,26,31,33). In 1 Kings (6:22) the meaning of tamim is suggested as wholeness, implying one who is intact, with integrity, without defect, perfect as one who is complete. The word tamim is used in Psalm 19:7, “the Law (Word) of the Lord is tamim (“perfect”) converting the soul.”
In Egyptian chronicles magistrates are said to have worn a carved sapphire stone around the neck called tamim, a nexus to the Hebrew [Urim and] Thumim (Girdlestone). Clark suggests “Be thou perfect” may be translated, “thou shall be perfections,” that ‘all together perfect’ may be a good sense of the term, tamim. The covenant God of Israel, YHWH, also called, El Elyon or “God Most High,” was much earlier known as El Shaddai, perhaps the earliest name for the God of Eden Who had come to Job and to Avraham.
This God Who had made a covenant with man His visible image (Adam and then Noah), chose Avram to establish another and new covenant. The author, Moshe strategically promotes a principal motif of the covenant man, which Israel, like Avraham, was responsible to befit. The new covenant man, Avraham and his posterity, was to return to and dwell within the covenant land. This motif is championed throughout the Pentateuch, the Prophets, the Writings, the Gospels, the Epistles, and the Apocalypse which ends with man back in Eden reigning with God. The provisions of the covenant made with Avraham in chapter seventeen are the following:
He is to be a great nation (Genesis 17:1-2, 7 cf.12:2; 13:16; 15:5; 22:17);
He is to have a specific land (Genesis 17:8 cf. 12:1,7; 13:14-15, 17; 15:17-21);
He is to have a son through the wife, Sarah (17:16-21 cf. 15:1-4);
He is to conceive other nations to come (17:3-4,6);
His name changed to Avraham (17:5);
His wife, Sarai’s name changed to Sarah (17:15);
He is given circumcision as the token sign of the covenant (17:9-14).
By the command in the phrase, “walk before me and be perfect” Avram was called to live completely open before the Lord, to be thoroughly determined to obey and to lead a righteous, whole, and complete life. Though this phrase seems to instigate certain perquisites or conditions that the man Avram must perform, there are multiple “I wills” of El Shaddai in this narrative:
“I will establish My covenant between Me and you” (17:2); “I will multiply you exceedingly” (17:2);
“I will make you the father of a multitude of nations” (17:5);
“I will make you exceedingly fruitful” (17:6);
“I will make nations of you, and kings…from you” (17:6); “I will establish My covenant between Me and you and your seed…forever” (17:7);
“I will give to you and to your seed after you, the land…(17:8);
“I will bless her” (17:16);
“I will give you a son by her” (17:16);
“I will bless her” (17:16);
“I will establish my covenant with him [Isaac] for an everlasting covenant” (17:19);
“I will bless him [Ishmael]” (17:20);
“I will make him a great nation” (17:20);
“I will establish [My covenant] with him” (17:21).
Pink states, “It is because all power is at His disposal, it is because He is all sufficient in Himself, that the performing of all He has said is sure” (189).
CONCLUSION
Moshe, the author of Genesis is strategically writing to Israel, the new covenant people, the posterity of Avraham, Ytzack, and Yaaqov, the new “image of God” about to reenter “the land.” The many narratives that Moshe pens are intentional calculations and premeditated revelation for his audience, not simply a soup of information and stories that comprise a history of and for Israel and meaningless to their existence and walk with God. The present narrative, Genesis 17, holds weighty revelation concerning God, His character and qualities, the makeup of His covenants, and His expectations of a covenant people. There was and is a tie of this covenant God to a land and a people. The framing of the present narrative shows the providential design of God Who works through fruitless people, all in Adam, who had been and have been today given fertile promises. The many events of people’s lives within any given era of their span of life are often a manifestation of unproductive attempts and egocentric fabrications of ordering God’s will for themselves. Rebellion, however, does not incapacitate a God upon whom one can receive and upon whose breast one may fall at the end of our endeavors. It is the same God of Israel, YHWH Who is there, yet with myriad names each revealing some aspect of His character and therefore our own destiny. This God had appeared to Adam, to Avraham, to Ytzack, to Yaaqov, and to Yisrael. The same God appeared again to the one reading this narrative, for He came in another name with another covenant.
El Shaddai is the God Almighty who did and will supply every need, especially to those like Avraham and Israel who failed in their covenant walk. It is El Shaddai who continues to say, “I Will,” and Who will not let us utterly fall and be cast down. It is El Shaddai at the end of the complete compilation of Holy Writ, in the Apocalypse, that speaks His Word, smites the rebellious nations, is the fierce wrath of God, and will be the Temple in the New Heavens and New Earth.
