As part of her series on Psalm 68, Suzanne has written a new article at Better Bibles titled “Psalm 68: Breasts and Mountains“, in which she explores some of the etymological roots of the ancient name of God, El Shaddai:
“In seeking the meaning or connotation for El Shaddai I have come up with no answers but plenty of poetic allusions. Here are the three major connotations of El Shaddai – breasts and by association mountains, and destruction. These do not represent the known etymological roots of the word, but rather euphonic and associative connections. [...]
“It is perhaps best to simply remark that Shaddai is an archaic and poetic name for God. Perhaps it is a name remembered uniquely by the composer of this psalm, whether woman or man, one versed in the ancient poetic traditions. [...]
“I don’t think one can attempt to find the original derivation of the name Shaddai, but as the Almighty He gives the blessing of life and immortality, He dwells in the mountains and has the power of destruction. He is sufficient.
I agree that the original context may be lost to history, but still find it fascinating to trace some of the possible paths. I posted a few thoughts along these line in the comments to Suzanne’s post.
“Perhaps the “God of Shaddai” was adopted by the newcomers when they settled in the area as a peace offering to the locals whose economy they may have disrupted. Abram then “brought” El Shaddai with him to Canaan.
It’s somewhat ironical then to regard the story of Jacob’s hurried departure from the house of Laban (in Haran) and Rachel’s theft of her father’s household gods… was one of them, El Shaddai?”
Very interesting! My historical linguistics professor is Jewish and knows Hebrew, and although his specialty is Indo-European linguistics, I’m pretty sure he’s studied a bit of Semitic linguistics. Maybe I’ll ask him if he has any insight. But my hunch as a linguist and a student of the ANE history behind the Old Testament is that you’re on the right track with what I quoted above. Great stuff!
Thanks, Steve. It is somewhat to my chagrin that Suzanne’s post was derailed by my evidently misinformed reading of the name of Harran (the place), though I’ll still claim partial innocence based on the translations I was using.
I also wonder if there’s still some overlay of a historical-critical view of early Genesis, where many of the genealogical names were personifications of ancient cities or places rather than (or in addition to) actual people.
As far as “El Shaddai” goes, I still prefer the later rabbinical exegesis that led to “God is Sufficient” as a translation since I think that encompasses both the “Almighty” and the “breasted” viewpoints, but I recognize that this approach is not original. I’ll be very interested to hear what your professor has to say!
I also wonder if there’s still some overlay of a historical-critical view of early Genesis, where many of the genealogical names were personifications of ancient cities or places rather than (or in addition to) actual people.
I’m convinced there’s more of this than some Fundamentalist, literalist circles would like to admit.