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Shaddai is the name, or a signifying epithet, of a West Semitic deity whose name was attached by the Hebrews to that of El as one of the names of God. It has been conjectured that ''El Shaddai'' was therefore the "god of Shaddai". According to Exodus 6:2–3, ''Shaddai'' was the name by which God was known to Abraham, Isaac, and Jacob. Shaddai thus being associated in tradition with Abraham, the inclusion of the Abraham stories into the Hebrew Bible may have brought the northern name with them, according to the Documentary hypothesis of the origins of the Hebrew Bible. In the vision of Balaam recorded in the Book of Numbers 24:4 and 16, the vision comes from Shaddai along with El. In the fragmentary inscriptions at Deir Alla, though Shaddai is not, or not fully present,〔The inscription offers only a fragmentary ''Sh...'', Harriet Lutzky, "Ambivalence toward Balaam" ''Vetus Testamentum'' 49.3 (1999, pp. 421-425 ) pp 421f.〕 ''shaddayin'' appear, less figurations of Shaddai.〔Lutzky 1999:421.〕 These have been tentatively identified with the ''ŝedim'' of Deuteronomy 32:17 and Psalm 106:37-38,〔J.A. Hackett, "Some observations on the Balaam tradition at Deir 'Alla'" ''Biblical Archaeology'' 49 (1986), p. 220.〕 who are Canaanite deities. The name ''Shaddai'' (Hebrew: שַׁדַּי) is used as an epithet of El later in the Book of Job. In the Septuagint and other early translations ''Shaddai'' was translated with words meaning "Almighty". The root word "shadad" (שדד) means "to overpower" or "to destroy". This would give ''Shaddai'' the meaning of "destroyer" as one of the aspects of God. Thus it is essentially an epithet. Harriet Lutzky has presented evidence that ''Shaddai'' was an attribute of a Semitic goddess, linking the epithet with Hebrew ''šad'' "breast" as "the one of the Breast", as Asherah at Ugarit is "the one of the Womb". Another theory is that ''Shaddai'' is a derivation of a Semitic stem that appears in the Akkadian ''shadû'' ("mountain") and ''shaddā`û'' or ''shaddû`a'' ("mountain-dweller"), one of the names of Amurru. This theory was popularized by W. F. Albright but was somewhat weakened when it was noticed that the doubling of the medial ''d'' is first documented only in the Neo-Assyrian period. However, the doubling in Hebrew might possibly be secondary. In this theory God is seen as inhabiting a mythical holy mountain, a concept not unknown in ancient West Asian mythology (see El), and also evident in the Syriac Christian writings of Ephrem the Syrian, who places Eden on an inaccessible mountaintop. An alternative view proposed by Albright is that the name is connected to ''shadayim'' which means "pair of breasts" in Hebrew (from shad breast and "ai-im" an ending used to signify a dual noun.〔Wikisource:Gesenius' Hebrew Grammar/88. Of the Dual〕It may thus be connected to the notion of God’s fertility and blessings of the human race. In several instances it is connected with fruitfulness: "May God Almighty (Shaddai ) bless you and make you fruitful and increase your numbers…" (Gen. 28:3). "I am God Almighty (Shaddai ): be fruitful and increase in number" (Gen. 35:11). "By the Almighty () who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts () and of the womb ()" (Gen. 49:25). It is also given a Midrashic interpretation as an acronym, standing for "Guardian of the Doors of Israel" (Hebrew: שׁוֹמֶר דְלָתוֹת יִשְׂרָאֶל), which is commonly found as carvings or writings upon the mezuzah, a vessel which houses a scroll of parchment with Biblical text written on it, that is situated upon all the door frames in a home or establishment. ==Notes== 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Shaddai (god)」の詳細全文を読む スポンサード リンク
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