See God, Names of

ALMI'GHTY, a. all and mighty. See Might. Possessing all power omnipotent being of unlimited might being of boundless sufficiency appropriately applied to the Supreme Being. ALMI'GHTY, n. The Omnipotent God.

Genesis 17:1 (a) This is the first mention of the wonderful title of GOD. By this name He revealed to Abraham His power to supply every need of man, both physical and spiritual. There would be no need of any kind in any human life that could not be met completely and fully by the Eternal GOD who wears the Name "Almighty." Exodus 6:3 (a) The title in this verse refers to the power of GOD to deliver Israel from their oppressors. He is Lord over every other lord and is able to deliver His own people from every form of oppression. Psalm 91:1 (a) Here this title is used to describe GOD's power and ability to protect and preserve His children through all the vicissitudes, troubles, sorrows and problems of life. 2 Corinthians 6:18 (a) This title describes the GOD who is able to supply every temporal need of His own people who refuse the provision of this world, and refuse to accept deliverance or provision from the children of Satan. Those who sever themselves from a place of dependence from the world and reject Satan's schemes, find that GOD is able to furnish them with all their necessities. Revelation 1:8 (a) In this passage the Lord JESUS is given the title because of His sovereign ability to begin everything, and to make everything, to sustain everything, and to bring everything to an end. It describes His power to judge everything and everybody. Nothing is beyond the reach of His power.

(1): (a.) Great; extreme; terrible. (2): (a.) Unlimited in might; omnipotent; all-powerful; irresistible.

ALMIGHTY is the regular rendering of Shaddai , which occurs altogether 45 times in the OT; 6 times qualifying El (God) and 39 times ^[1] standing by itself. In the Hexateuch its use is almost confined to P ^[2] , according to which source it is the name by which God revealed Himself to the patriarchs ( Exodus 6:3 , cf. Genesis 17:1 ; Genesis 35:11 ). The meaning and derivation are alike obscure. The LXX ^[3] usually render by Pantokratôr (‘Almighty’); 6 times by a fanciful derivation they paraphrase by ‘He that is sufficient.’ But in Gn. El Shaddai is always represented in the LXX ^[3] by a pronoun, ‘my ( or thy) God’; in Ezekiel 10:6 it is merely transliterated. Other suggested renderings are ‘the Destroyer,’ i.e. ‘the Storm-God,’ ‘the Pourer,’ i.e. ‘the Rain-God,’ ‘the Mountain’ (cf. ‘Rock’ as a title of God in Deuteronomy 32:4 ; Deuteronomy 32:18 ; Deuteronomy 32:30-31 ), or ‘Lord.’ The last two have the most probability on their side, and it is hard to choose between them; but the fact that in Babylonian ‘the Great Mountain’ ( shadu rabu ) is a common title of Bel seems to turn the scale in favour of the former of the two meanings proposed: some slight confirmation is perhaps afforded by 1 Kings 20:23 . In composition the word occurs in two personal names: Zurishaddai ( Numbers 1:6 ) and Ammishaddai ( Numbers 1:12 ); perhaps also in Shedeur ( Numbers 1:5 ). The first (‘Shaddai is my Rock’) is specially interesting if the meaning given above is correct. In the NT, with the exception of 2 Corinthians 6:18 (a quotation from 2 Samuel 7:14 ), the name is confined to the Apocalypse. That it renders Shaddai rather than Sabaoth seems proved (in spite of Revelation 4:8 from Isaiah 6:3 ) by the fact that it always either stands alone or qualifies ‘God,’ never ‘Lord.’ The writer is fond of piling up the titles or attributes of God, and among them his favourite is that ancient title which carries him back to the patriarchal age, the title El Shaddai . H. C. O. Lanchester.

Title of God, translating Hebrew El Shaddai . The early Greek translation introduced Almighty as one of several translations. Recent study has tended to see “The Mountain One” as the most likely original meaning. The name was particularly related to Abraham and the patriarchs (Genesis 17:1 ; Genesis 28:3 ; Genesis 35:11 ; Genesis 49:25 ). God gave Moses the name Yahweh, which to an extent replaced El Shaddai (Exodus 6:3 ). Job is the only book to use El Shaddai extensively, 31 times in all. Paul used Almighty once at the end of a series of Old Testament quotations to imitate Old Testament style and to underline divine power to bring His word to fulfillment. Revelation refers to God nine times as “Almighty,” again giving a feeling of power to the vision of Revelation.

I pause over the contemplation of this distinguishing name of JEHOVAH; desiring that the glories of it, and the fulness of it, may have their suitable impression upon my heart. This is the glorious name by which JEHOVAh in Christ chose to himself known to Abram. (See #Genesis 17:1 with #Exodus 6:3) I am El Shaddai, God all-sufficient. Some suppose it is derived from a word signifying many paps, or breasts, to suck from. (#Isaiah 66:11) The word Shaddai may be explained, both to bless his people, and to destroy their enemies. And certainly, both form a blessed security to the Lord's people. For when the Lord saith, I am God (all-sufficient) Almighty, it comprehends all in himself for them, and all to them. And oh! how blessedly are these explained, confirmed, and secured in Christ.

The learned are not agreed as to the derivation of the word shaddai and its signification: some giving it as 'all bountiful,' others 'all sufficient,' 'all mighty,' etc. This is not at all surprising, for any name of God must be above mere human learning or definition, yet it was the ground of faith to those who had the revelation. The name first occurs in Genesis 17:1 ; God said to Abraham "I am the Almighty God." This links it with the Patriarchs: it is the name by which God was known to them; and except to them, and in Job where it occurs very often, it is seldom found in the O.T. The title 'the Almighty' without the name of God being added, occurs first in Jacob's address to his twelve sons before he died: the blessings upon Joseph were to be by "'the Almighty,' . . . . blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts and of the womb." Genesis 49:25 . Balaam uses the name in Numbers 24:4 ; Naomi also in her lamentations. Ruth 1:20,21 . See also Psalm 68:14 ; Psalm 91:1 ; Isaiah 13:6 ; Ezekiel 1:24 ; Ezekiel 10:5 ; Joel 1:15 . In the N.T. the name Lord Almighty occurs in 2 Corinthians 6:18 in a quotation from Jeremiah, and a few times in the Revelation, but only once as 'the Almighty' in Revelation 1:8 : "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." On the whole it is clear that the name was one of special relationship with the Patriarchs as that of Jehovah was with Israel . This is plainly declared: "I appeared unto Abraham, unto Isaac, and unto Jacob by the name of GOD ALMIGHTY; but by my name JEHOVAH was I not known to them." Exodus 6:3 . That of Father is now the revealed name of God by which Christians know Him, being brought by the work of Christ and through the operation of the Spirit into the relationship of children, and of sons. See John 20:17 ; 1 John 3:1 ; Galatians 4:4,5 . The name Almighty will appear again when God works out his purposes in power and judgement. It was revealed in connection with promises made in time, as Father is in connection with eternal counsels. The four living creatures cry day and night "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." Revelation 4:8 . See also Revelation 21:22 .

See God.

an attribute of the Deity, Genesis 17:1 . The Hebrew name, שדי , Shaddai, signifies also all-sufficient, or all-bountiful. See Genesis 28:3 ; Genesis 35:11 ; Genesis 43:14 ; Genesis 49:25 . Of the omnipotence of God, we have a most ample revelation in the Scriptures, expressed in the most sublime language. From the annunciation by Moses of a divine existence who was "in the beginning," before all things, the very first step is to the display of his almighty power in the creation out of nothing, and the immediate arrangement in order and perfection, of the "heaven and the earth;" by which is meant, not this globe only with its atmosphere, or even with its own celestial system, but the universe itself; for "he made the stars also." We are thus at once placed in the presence of an agent of unbounded power; for we must all feel that a being which could create such a world as this, must, beyond all comparison, possess a power greater than any which we experience in ourselves, than any which we observe in other visible agents, and to which we are not authorized by our observation or knowledge to assign any limits of space or duration. 2. That the sacred writers should so frequently dwell upon the omnipotence of God, has important reasons which arise out of the very design of the revelation which they were the means of communicating to mankind. Men were to be reminded of their obligations to obedience; and God is therefore constantly exhibited as the Creator, the Preserver, and Lord of all things. His solemn worship and fear were to be enjoined upon them; and, by the manifestation of his works, the veil was withdrawn from his glory and majesty. Idolatry was to be checked and reproved, and the true God was therefore placed in contrast with the limited and powerless gods of the Heathen: "Among the gods of the nations, is there no god like unto thee; neither are there any works like thy works." Finally, he is exhibited as the object of trust to creatures constantly reminded by experience of their own infirmity and dependence; and to them it is essential to know, that his power is absolute, unlimited, and irresistible, and that, in a word, he is "mighty to save." 3. In a revelation which was thus designed to awe and control the wicked, and to afford strength of mind and consolation to good men under all circumstances, the omnipotence of God is therefore placed in a great variety of impressive views, and connected with the most striking illustrations. It is declared by the fact of creation, the creation of beings out of nothing; which itself, though it had been confined to a single object, however minute, exceeds finite comprehension, and overwhelms the faculties. This with God required no effort: "He spake and it was done, he commanded and it stood fast." The vastness and variety of his works enlarge the conception: "The heavens declare the glory of God, and the firmament showeth his handy work." "He spreadeth out the heavens, and treadeth upon the waves of the sea; he maketh Arcturus, Orion, and Pleiades, and the chambers of the south; he doeth great things, past finding out, yea, and wonders without number. He stretcheth out the north over the empty place, and hangeth the earth upon nothing. He bindeth up the waters in the thick clouds, and the cloud is not rent under them; he hath compassed the waters with bounds until the day and night come to an end." The ease with which he sustains, orders, and controls the most powerful and unruly of the elements, arrays his omnipotence with an aspect of ineffable dignity and majesty: "By him all things consist." "He brake up for the sea a decreed place, and set bars and doors, and said, Hitherto shalt thou come and no farther, and here shall thy proud waves be stayed." "He looketh to the end of the earth, and seeth under the whole heaven, to make the weight for the winds, to weigh the waters by measure, to make a decree for the rain, and a way for the lightning of the thunder." "Who hath measured the waters in the hollow of his hand, meted out heaven with a span, comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance." The descriptions of the divine power are often terrible: "The pillars of heaven tremble, and are astonished at his reproof; he divideth the sea by his power." "He removeth the mountains, and they know it not; he overturneth them in his anger; he shaketh the earth out of her place, and the pillars thereof tremble; he commandeth the sun and it riseth not, and sealeth up the stars." The same absolute subjection of creatures to his dominion is seen among the intelligent inhabitants of the material universe; and angels, mortals the most exalted, and evil spirits, are swayed with as much ease as the most passive elements: "He maketh his angels spirits, and his ministers a flame of fire." They veil their faces before his throne, and acknowledge themselves his servants: "It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers," "as the dust of the balance, less than nothing and vanity." "He bringeth princes to nothing." "He setteth up one and putteth down another;" "for the kingdom is the Lord's, and he is governor among the nations." "The angels that sinned he cast down to hell, and delivered them into chains of darkness, to be reserved unto judgment." The closing scenes of this world complete these transcendent conceptions of the majesty and power of God. The dead of all ages rise from their graves at his voice: and the sea gives up the dead which are in it. Before his face heaven and earth fly away; the stars fall from heaven, and the powers of heaven are shaken. The dead, small and great, stand before God, and are divided as a shepherd divideth the sheep from the goats. The wicked go away into everlasting punishment, but the righteous into life eternal. 4. Of these amazing views of the omnipotence of God, spread almost through every page of the Scriptures, the power lies in their truth. They are not eastern exaggerations, mistaken for sublimity. Every thing in nature answers to them, and renews from age to age the energy of the impression which they cannot but make on the reflecting mind. The order of the astral revolutions indicates the constant presence of an invisible but incomprehensible power. The seas hurl the weight of their billows upon the rising shores, but every where find a "bound fixed by a perpetual decree." The tides reach their height; if they flowed on for a few hours, the earth would change places with the bed of the sea; but, under an invisible control, they become refluent. The expression, "He toucheth the mountains and they smoke," is not mere imagery:—every volcano is a testimony of its truth; and earthquakes proclaim, that, before him, "the pillars of the world tremble." Men collected into armies, or populous nations, give us vast ideas of human power; but let an army be placed amidst the sand storms and burning winds of the desert, as, in the east; or, before "his frost," as in our own day in Russia, where one of the mightiest armaments were seen retreating before, or perishing under, an unexpected visitation of snow and storm; or let the utterly helpless state of a populous country which has been visited by famine, or by a resistless pestilential disease, be reflected upon; and we feel that it is scarcely a figure of speech to say, that "all nations before him are less than nothing and vanity." 5. Nor, in reviewing this doctrine of Scripture, ought the great practical uses made of the omnipotence of God, by the sacred writers, to be overlooked. By them nothing is said for the mere display of knowledge, as in Heathen writers; and we have no speculations without a subservient moral. To excite and keep alive in man the fear and worship of God, and to bring him to a felicitous confidence in that almighty power which pervades and controls all things, are the noble ends of those ample displays of the omnipotence of God, which roll through the sacred volume with a sublimity that inspiration only could supply. "Declare his glory among the Heathen, his marvellous works among all nations; for great is the Lord, and greatly to be praised.—Glory and honour are in his presence, and strength and gladness in his place.—Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength; give unto the Lord the glory due unto his name.—The Lord is my light and my salvation; whom shall I fear?—The Lord is the strength of my life; of whom shall I be afraid? If God be for us, who then can be against us? Our help standeth in the name of the Lord, who made heaven and earth.—What time I am afraid, I will trust in thee,"—Thus, as one observes, "our natural fears, of which we must have many, remit us to God, and remind us, since we know what God is, to lay hold on his almighty power." 6. Ample, however, as are these views of the power of God, the subject is not exhausted. As, when the Scriptures speak of the eternity of God, they declare it so as to give us a mere glimpse of that fearful peculiarity of the divine nature, that God is the fountain of being to himself, and that he is eternal, because he is the "I AM;" so we are taught not to measure God's omnipotence by the actual displays of it which we see around us. These are the manifestations of the fact, but not the measure of the attribute; and should we resort to the discoveries of modern philosophy, which, by the help of instruments, has so greatly enlarged the known boundaries of the visible universe, and add to the stars which are visible to the naked eye, those new exhibitions of the divine power in the nebulous appearances of the heavens which are resolvable into myriads of distinct celestial luminaries, whose immense distances commingle their light before it reaches our eyes; we thus almost infinitely expand the circle of created existence, and enter upon a formerly unknown and overwhelming range of divine operation. But still we are only reminded that his power is truly almighty and measureless —"Lo, all these are parts of his ways; but how little a portion is known of him, and the thunder of his power who can understand?" It is a mighty conception that we form of a power from which all other power is derived, and to which it is subordinate; which nothing can oppose; which can beat down and annihilate all other power whatever; which operates in the most perfect manner, at once, in an instant, with the utmost ease; but the Scriptures lead us to the contemplation of greater and even unfathomable depths. The omnipotence of God is inconceivable and boundless. It arises from the infinite perfection of God, that his power can never be actually exhausted; and, in every imaginable instant in eternity, that inexhaustible power of God can, if it please him, be adding either more creatures to those in existence, or greater perfection to them; since "it belongs to self-existent being, to be always full and communicative, and, to the communicated contingent being, to be ever empty and craving." 7. One limitation of the divine power it is true we can conceive, but it detracts nothing from its perfection. Where things in themselves imply a contradiction, as that a body may be extended and not extended, in a certain place and not in it, at the same time; such things cannot be done by God, because contradictions are impossible in their own nature. Nor is it any derogation from the divine power to say, they cannot be done; for as the object of the understanding, of the eye, and the ear, is that which is intelligible, visible, and audible; so the object of power must be that which is possible; and as it is no prejudice to the most perfect understanding, or sight, or hearing, that it does not understand what is not intelligible, or see what is not visible, or hear what is not audible; so neither is it any diminution to the most perfect power, that it does not do what is not possible. In like manner, God cannot do any thing that is repugnant to his other perfections: he cannot lie, nor deceive, nor deny himself; for this would be injurious to his truth. He cannot love sin, nor punish innocence; for this would destroy his holiness and goodness: and therefore to ascribe a power to him that is inconsistent with the rectitude of his nature, is not to magnify but debase him; for all unrighteousness is weakness, a defection from right reason, a deviation from the perfect rule of action, and arises from a want of goodness and power. In a word, since all the attributes of God are essentially the same, a power in him which tends to destroy any other attribute of the divine nature, must be a power destructive of itself. Well, therefore, may we conclude him absolutely omnipotent, who, by being able to effect all things consistent with his perfections, showeth infinite ability, and, by not being able to do any thing repugnant to the same perfections, demonstrates himself subject to no infirmity. 8. Nothing certainly in the finest writings of antiquity, were all their best thoughts collected as to the majesty and power of God, can bear any comparison with the views thus presented to us by divine revelation. Were we to forget, for a moment, what is the fact, that their noblest notions stand connected with fancies and vain speculations which deprive them of their force, still their thoughts never rise so high; the current is broken, the round of lofty conception is not completed, and, unconnected as their views of divine power were with the eternal destiny of man, and the very reason of creation, we never hear in them, as in the Scriptures, "the THUNDER of his power."

1: παντοκράτωρ (Strong's #3841 — Noun Masculine — pantokrator — pan-tok-rat'-ore ) "almighty, or ruler of all" (pas, "all," krateo, "to hold, or to have strength"), is used of God only, and is found, in the Epistles, only in 2 Corinthians 6:18 , where the title is suggestive in connection with the context; elsewhere only in the Apocalypse, nine times. In one place, Revelation 19:6 , the AV has "omnipotent;" RV, "(the Lord our God,) the Almighty." The word is introduced in the Sept. as a translation of "Lord (or God) of hosts," e.g., Jeremiah 5:14 ; Amos 4:13 .