Go ahead and get frustrated all you want.
Firstly, that was not the purported reason the LXX was created. It was supposedly created at the behest of a pagan king who thought he was a god - no one seems to wonder why he would pay 70 Jews to translate their bible.
There is no reason to wonder why the Egytian king Prolemy requested a copy of the T'nakh, he had built a large library and he wanted a copy of the Jewish scriptures for his library. You might have heard about it, the library at Alexandria? He may or may not have thought he was a god, it was common for pagan kings to think that. Which has no relevance re: the LXX.
Secondly I would be happy to discuss the inaccuracies of the story making the above claim, including obvious errors in the letter of Aristeas used to validate the LXX which reveal it to be a fake.
The alleged inaccuracies and the alleged errors which do not prove anything.
Jewish Encyclopedia - Bible Translations-The Septuagint.
The oldest and most important of all the versions made by Jews is that called "The Septuagint" ("Interpretatio septuaginta virorum" or "seniorum"). It is a monument of the Greek spoken by the large and important Jewish community of Alexandria; not of classic Greek, nor even of the Hellenistic style affected by Alexandrian writers. If the account given by Aristeas be true, some traces of Palestinian influence should be found; but a study of the Egyptian papyri, which are abundant for this particular period, is said by both Mahaffy and Deissmann to show a very close similarity between the language they represent and that of the Septuagint, not to mention the Egyptian words already recognized by both Hody and Eichhorn. These papyri have in a measure reinstated Aristeas (about 200 B.C.) in the opinion of scholars. Upon his "Letter to Philocrates" the tradition as to the origin of the Septuagint rests. It is now believed that even though he may have been mistaken in some points, his facts in general are worthy of credence (Abrahams, in "Jew. Quart. Rev." xiv. 321). According to Aristeas, the Pentateuch was translated at the time of Philadelphus, the second Ptolemy (285-247 B.C.), which translation was encouraged by the king and welcomed by the Jews of Alexandria. Grätz ("Gesch. der Juden," 3d ed., iii. 615) stands alone in assigning it to the reign of Philometor (181-146 B.C.). Whatever share the king may have had in the work, it evidently satisfied a pressing need felt by the Jewish community, among whom a knowledge of Hebrew was rapidly waning before the demands of every-day life.
BIBLE TRANSLATIONS - JewishEncyclopedia.com
As for the translation itself, "Almighty God" supposedly comes from El Shaddai. The only justification for this translation is that it came from the root verb shadad or to destroy. If you want to defend this nonsense, by all means...
You will find Jews say Shaddai has no root, therefore, shadad cannot be its root. Next, how do you turn "destroyer god" into the Almighty? El Gibbor means the Mighty God or Almighty God. So please go ahead....
Lastly the double d in Shaddai indicates this is a simple conjunction from shad [breast] and dai[enough] resulting in God says enough breast or God who weans from the breast which makes sense since we find the Lord telling Abraham to be perfect. The NT makes it clear this is Christ. Your turn.
We have had this discussion before and although you have been refuted you continue to propagate this false information.
The majority of Jewish scholars have rejected the speculation that El Shaddai derives from the Hebrew word for "destroy" and the Hebrew word for "breast." In the Hebrew there is no double "D." The double "D" in English proves absolutely nothing about the Hebrew.
The Jews do not say that Shaddai has no root word. The lexical entry shows that Shaddai is the root word it is not derived from any other Hebrew word. Here for all readers to see the lexical entry for
שַׁדַּי n.b. the definition does not indicate that it is derived from any other word. The word is comprised of three consonants from left to right shin, daleth, yod. The 2d letter in the word
ד corresponds to our "D." There is only one [1] daleth in the word not two. This lexicon is available as a free D/L at Internetarchives along with other references which I cite.
שַׁדַּי m. in pause [Hb.] sdy, the Almighty, the Omnipotent, an epithet or name of Jehovah; sometimes in the Pentateuch preceded by [Hb.] El, as Ex. 6, 3 I appeared unto Abraham . . . [Hb.] bel shdy as God Almighty; but by my name Jehovah (יהוה[size] Jahweh) was I not known unto them. Gen. 17, 1. 28, 3. 35, 11. 43, 14. 48, 3 ; prob. also Gen. 49, 25 [Hb.] eth shdy should be [Hb.] el shdy, as in the Sam. And several Heb.Mss. Elsewhere only once, Ez. 10, 5. In all other examples it is without [Hb.] el, as Num. 24, 4. 16. Ruth 1, 20. 21. Ps. 68, 15. 91, 1. Joel 1, 15. Is.13, 7. Ez. 1, 24. Job 5, 17. 6, 4. 14. 8, 3. 5, and often in this book. שַׁדַּי is strictly a pluralis majestaticus, from a sing, שד powerful, from r. שדד ; but plurals in י__ are quite doubtful ; see Heb. Gr. ed. 16. § 86. 1. c. More probable is it, therefore, that שַׁדַּי, which never takes the article, is to be regarded as a plural (of 11a) with the suffix of the first person, after the analogy of the form [Hb.] elny, and used at first in direct invocation to God Heb. Gr. § 119. n. 4. 'Hence, pr. Mei potentes, my God ; but afterwards a name of God as Almighty ; comp. [Hb.] elny Other etymologies see in Thesaur. p. 1366 sq.
A Hebrew And English Lexicon Of The Old Testament, Including The Biblical Chaldee.
From The Latin Of William Gesenius, By Edward Robinson, 18th edition, Boston, 1865
Here is the discussion of the word Shaddai from the 1906 Jewish Encyclopedia. Note that "breast" is not even mentioned and the supposition that the word means "destroy" is also rejected by Jewish scholars.
Names of God-Shaddai and 'Elyon.
The word Shaddai (
שַׁדַּי), 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. It is conjectured also that the pointing of
שַׁדַּי 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
