Possible renderings of "El shaddai"

[Der Alte]

do you consider it authoritative on the subject of possible renderings of el shaddai?

The word Shaddai (

), which occurs along with El, is also used independently as a name of God, chiefly in the Book of Job. It is commonly rendered "the Almighty" (in LXX., sometimes παντοκράτωρ).
The Hebrew root "shadad," from which it has been supposed to be derived, means, however, "to overpower," "to treat with violence," "to lay waste." This would give Shaddai the meaning "devastator," or "destroyer," which can hardly be right.
It is possible, however, that the original significance was that of "overmastering" or "overpowering strength," and that this meaning persists in the divine name.
Another interesting suggestion is that it may be connected with the Assyrian "shadu" (mountain), an epithet sometimes attached to the names of Assyrian deities. [God's name copied from a pagan word? I don't think so. DA]
It is conjectured also that the pointing of

may be due to an improbable rabbinical explanation of the word as

("He who is sufficient"), and that the word originally may have been without the doubling of the middle letter.
According to Ex. vi. 2, 3, this is the name by which God was known to Abraham, Isaac, and Jacob.
NAMES OF GOD - JewishEncyclopedia.com​

 

[Leaf473]

The word Shaddai (

), which occurs along with El, is also used independently as a name of God, chiefly in the Book of Job. It is commonly rendered "the Almighty" (in LXX., sometimes παντοκράτωρ).
The Hebrew root "shadad," from which it has been supposed to be derived, means, however, "to overpower," "to treat with violence," "to lay waste." This would give Shaddai the meaning "devastator," or "destroyer," which can hardly be right.
It is possible, however, that the original significance was that of "overmastering" or "overpowering strength," and that this meaning persists in the divine name.
Another interesting suggestion is that it may be connected with the Assyrian "shadu" (mountain), an epithet sometimes attached to the names of Assyrian deities. [God's name copied from a pagan word? I don't thing so. DA]
It is conjectured also that the pointing of

may be due to an improbable rabbinical explanation of the word as

("He who is sufficient"), and that the word originally may have been without the doubling of the middle letter.
According to Ex. vi. 2, 3, this is the name by which God was known to Abraham, Isaac, and Jacob.
NAMES OF GOD - JewishEncyclopedia.com​

Are you answering "yes" to this question?
"Do you consider it authoritative on the subject of possible renderings of el shaddai?"

 

[Der Alte]

Are you answering "yes" to this question?
"Do you consider it authoritative on the subject of possible renderings of el shaddai?"

Yes. And I also think the 1917 Jewish Publication Society translation of the Tanach is authoritative.

 

[Leaf473]

Yes. And I also think the 1917 Jewish Publication Society translation of the Tanach is authoritative.

I'm glad you consider
JewishEncyclopedia.com
authoritative on the subject of possible renderings of El Shaddai.

"In Ex. vi. 2 Yhwh is identified with El-Shaddai, the god of the Patriarchs. What the latter name means is still in doubt..."
GOD - JewishEncyclopedia.com

 

[Der Alte]

I'm glad you consider
JewishEncyclopedia.com
authoritative on the subject of possible renderings of El Shaddai.
"In Ex. vi. 2 Yhwh is identified with El-Shaddai, the god of the Patriarchs. What the latter name means is still in doubt..."
GOD - JewishEncyclopedia.com

What is your point? You have not done your homework. You quote one sentence and you think that proves something? Well I call your article and raise you with the JPS where El Shaddai is translated "God Almighty." Here is more from the article you quoted.

In Ex. vi. 2 Yhwh is identified with El-Shaddai, the god of the Patriarchs. What the latter name means is still in doubt (see Nöldeke in "Z. D. M. G." 1886, p. 735; 1888, p. 480). Modern authorities have argued from the statement in Exodus that Yhwh was not known among the Hebrews before Moses, and have therefore insisted that the name at least, if not the god, was of foreign origin. Delitzsch's alleged discovery of the name "Yhwh" on Babylonian tablets has yet to be verified. Moses is held to have identified a Midianite-Kenite deity with the patriarchal El-Shaddai. However this may have been, the fact remains that from the time of the Exodus onward Israel regarded itself as the people of Yhwh, whose seat was Sinai, where he manifested Himself amidst thunder and lightning in His unapproachable majesty, and whence He went forth to aid His people (Judges v. 4; Deut. xxxiii. 2). Itwas Yhwh who had brought judgment on the gods of Egypt, and by this act of His superior power had renewed the covenant relation which the fathers of old had maintained with Him.​

...

But the Creator has revealed Himself to His Prophets as the One, the Living, the Almighty, the All-Wise, the Incomparable. It is the philosopher's part to investigate the reality of these attributes, and to justify them before the tribunal of reason (ib. ii. 24b, 25a). The unity of God includes His being absolutely one, as well as His uniqueness, and is necessarily postulated by the reflection that He is the Creator of all. For if He were not one. He would be many; and multiplicity is characteristic of corporeality. Therefore, as the highest thinking rejects His corporeality, He must be one. Again, human reason postulates one creator, since for creation a creator is indispensable; but, as one creator satisfies all the implications of this concept, reason has no call to assume two or more. If there were more than one creator, proof would have to be adduced for the existence of every one; but such proof could not be taken from creation, to account for which one creator suffices. That Scripture uses two names for God is merely due to linguistic idiomatic peculiarities, as "Jerubbaal" is also named "Gideon."​

 

[Leaf473]

What is your point?

My point is that the critical part of an off-hand remark of mine that you apparently took issue with
"I just mentioned El shaddai as another example of an ambiguity"
Does inappropriate contenteia (usually translated as sexual immorality or fornication) go too far or not far enough
is substantially duplicated in a book that you say is authoritative.

 

[Der Alte]

My point is that the critical part of an off-hand remark of mine that you apparently took issue with
"I just mentioned El shaddai as another example of an ambiguity"
Does inappropriate contenteia (usually translated as sexual immorality or fornication) go too far or not far enough
is substantially duplicated in a book that you say is authoritative.

I thought I have been rather courteous. Help me out here. How did we get from Hebrew, "El Shaddai" to Greek,,"inappropriate contenteia?"

 

[Leaf473]

I thought I have been rather courteous. Help me out here. How did we get from Hebrew, "El Shaddai" to Greek,,"inappropriate contenteia?"

I believe your first post to me was here:
Does inappropriate contenteia (usually translated as sexual immorality or fornication) go too far or not far enough

In that post, you quote a post of mine in which I say,
"I just mentioned El shaddai as another example of an ambiguity."

Since your first post to me was from the Jewish encyclopedia and related to El shaddai, and since that is the only place in my post where I talk about that name, I concluded that you had taken issue with that remark of mine.

On that thread, we exchanged a few posts on the subject. It sounded to me like you wanted to discuss the subject in detail, and since the subject was not in line with the topic of that thread, I opened this thread.