The Shaddai are Angels

Shaddai: Agents of the Divine as Angels

Title: "Shaddai: Agents of the Divine as Angels

“When Abram was ninety years old and nine, Yahweh appeared to Abram, and said unto him, I am El Shaddai; walk before me and be thou perfect.” 2 And I will make my covenant between me and thee, and will multiply thee exceedingly. “Abram fell on his face, and Elohim talked with him” (Gen. 17:1 and 3

Introduction:

The term "God Almighty," translated from the Hebrew El Shaddai, holds profound significance within Biblical discourse. Shaddai, a plural word often coupled with El, depicts God as "The Strength of the Nourishers" or "Destroyers." This exploration delves into the nature of El Shaddai, unraveling its pluralistic origins and its role in both divine destruction and Nourishment.

The Plural Essence of Shaddai:

Shaddai, rooted in the Hebrew word "shadad," meaning strong or powerful, is a plural term indicating mighty or powerful beings. When united with El, it emphasizes the strength of the powerful ones, often referred to as ministers of Deity. These entities, while formidable in their power, act as ministering spirits generous and good towards the "Heirs of Salvation," as stated in Hebrews 1:14 and 13:1.

The plural form "ai" in words like Shaddai presents an intriguing grammatical aspect. Some scholars have proposed the concept of a pluralis excellentioe, wherein a plural noun is applied to a singular entity to denote its excellence. This theory suggests that terms like Elohim and Shaddai using a plural form emphasizes the greatness or majesty of the Deity. However, this interpretation has been criticized as a weak invention stemming from a misunderstanding of original Hebrew meanings. The pluralis excellentioe fails to provide a rational or scriptural explanation, revealing the ignorance of scholars regarding the true nature of the divine names.

Genesis 32:30 presents an intriguing perspective when Jacob named the place Peniel, stating, "For I have seen the Elohim faces to faces, and my soul is preserved." By comparing this verse with Hosea 12:3-4, it becomes evident that Elohim was an angel, as Hosea recounts Jacob's wrestling with an angel and prevailing through supplication.

Genesis 35:1-3 further adds depth to the understanding, where God instructs Jacob to go to Bethel and make an altar to the one true El. Here, two different words are used for God: Elohim (<Strong's 0430>) and El (<Strong's 0410), emphasizing that Elohim refers to the mighty ones, the angels, while El signifies the one true deity.

Gen 35:1 Then the Elohim said to Jacob, "Arise, go up to Bethel and dwell there; and make an altar there to the one true El, who appeared to you when you fled from the face of Esau your brother." 

2 And Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you, purify yourselves, and change your garments. 

3 Then let us arise and go up to Bethel; and I will make an altar there to the one true El, who answered me in the day of my distress and has been with me in the way which I have gone."

In Amos 4:11, the destruction of Sodom and Gomorrah is attributed to Elohim, aligning with Genesis 18-19, where three men, referred to as Elohim, appeared to Abraham, and two of them went on to destroy the cities.

Shaddai, derived from the root "shahdad," meaning "to be strong or powerful," is indeed a plural masculine term indicating mighty or powerful beings. Notably, three such beings appeared to Abraham in Genesis 18:1-8. While Moses recounts Yahweh's appearance to Abraham, describing how he saw three men standing nearby, it suggests that Yahweh manifested through these three individuals. This emphasizes the concept that Yahweh, or Jehovah, was apparent in the presence of these mighty beings, highlighting the complex nature of divine manifestations. This mirrors other titles for the Hebrew deity, such as Elohim ("gods") and Adonai ("my lords").

Shaddai and Elohim: Similarities in Divine Attributes

The term "Shaddai" is often regarded as synonymous with "Elohim," indicating a shared aspect of divine power and authority. Just as there is "El," the great First and the Infinite One, from whose energy the Shaddai derive their strength, Shaddai can be understood as another name for the Elohim. This connection is evident in the initial mention of Shaddai when the Lord appeared to Abram, stating, "I am El Shaddai; walk before me and be thou perfect" (Gen. 17:1). Following this encounter, Abram fell on his face, and Elohim conversed with him (Gen. 17:3).

Similarly, in Amos 4:11, the destruction of Sodom and Gomorrah is attributed to Elohim, aligning with the account in Genesis 18-19. In these passages, three men, referred to as Elohim, appeared to Abraham, with two of them proceeding to destroy the cities.

These parallels underscore the interconnectedness between Shaddai and Elohim, highlighting their shared divine attributes and roles in biblical accounts.

The Power of the Shaddai EL:

The Shaddai's authority does not originate within itself but is derived from a higher source. The great First, the Infinite One known as El, is the ultimate wellspring of power from which the Shaddai draw their strength. In this context, Shaddai can be understood as another designation for the Elohim, highlighting their interconnected nature. This correlation becomes evident in the initial mention of Shaddai when Yahweh identifies Himself to Abram, saying, "I am El Shaddai; walk before me and be thou perfect" (Gen. 17:1). In response to this divine communication, Abram humbly fell on his face, and Elohim engaged in conversation with him (Gen. 17:3).

The Duality of the Shaddai:

The Shaddai embodies both a nourishing and destructive force. Abraham experienced El Shaddai's nurturing aspect when God tested him by commanding the sacrifice of his son Isaac. The Angel of Yahweh intervened, affirming Abraham's fear of God. This duality is echoed in Psalm 18:24-27 and 2 Corinthians 2:16, illustrating Yahweh as a "savour of life unto life or death unto death" based on human response to Him and His Word.

The Shaddai: The Angel of Yahweh:

The Revelation of El Shaddai as the Angel of Yahweh

Genesis 48 unveils a series of revelations as Jacob recounts his experiences with El Shaddai. In verse 3, Jacob tells Joseph about the appearance of El Shaddai at Luz. This revelation marks a significant moment, as it links El Shaddai to a specific location and underscores the tangible nature of divine encounters. However, the narrative does not stop there. In verses 15 and 16, while still addressing Joseph, Jacob refers to the Elohim who has sustained him throughout his life as the Angel who has redeemed him. This signifies that El Shaddai, the Angel of redemption, and Elohim are synonymous, equivalent expressions—they are representatives and manifestations of El.


In conclusion, Genesis 48 unravels a tapestry of divine revelations as Jacob recounts his encounters with El Shaddai. The narrative highlights a pivotal moment in verse 3, where Jacob connects El Shaddai to the specific location of Luz, emphasizing the palpable reality of divine experiences. Moving beyond, verses 15 and 16 further enrich the narrative as Jacob identifies Elohim, the sustainer of his life, with the Angel who has redeemed him. This revelation suggests a profound unity, depicting El Shaddai, the Angel of redemption, and Elohim as interchangeable synonyms, representing diverse yet interconnected manifestations of the divine. The intricate interplay of these terms invites contemplation on the multifaceted nature of the divine presence in Jacob's life and the broader theological implications within the biblical context.