Genesis 17:1

ninety years old and nine There has been an interval of 13 years since the birth of Ishmael in Genesis 16:16.

the Lord "Jehovah," used here in P, probably, for the special purpose of connecting the covenant of Abram with Him whose full name was revealed to Moses, Exodus 6:3. Or, as not infrequently must have happened, one sacred name has been substituted for another by editor or copyist.

Elsewhere in this chapter (Genesis 17:3; Genesis 17:7; Genesis 17:18; Genesis 17:22) Elohimoccurs, as usual in P's narrative.

I am God Almighty Heb. Êl Shaddai. Notice the opening formula, "I am," used in this manifestation. Cf. Genesis 35:11.

The name Êl Shaddaiis that by which, according to Exodus 6:3 (P), God "appeared" in the patriarchal age, and before the revelation to Moses of the name Jehovah (JHVH=Jahveh). This title Êl Shaddaioccurs in Genesis 28:3; Genesis 35:11; Genesis 43:14; Genesis 48:3 (cf. Genesis 49:25; Numbers 24:4; Numbers 24:16). Shaddaialone occurs frequently (31 times) in the Book of Job; in prose it is usually found with Êl= "God Almighty."

The derivation of the word Shaddai has hitherto baffled enquiry. (1) The old Rabbinic explanation, that it consisted of two combined words (sh-, and dai) meaning "one who is All-sufficient," is quite impossible; but it accounts for the rendering of Aquila and Symmachus ὁ ἱκανός. (2) It has been derived from a root (shdd) meaning "to destroy," which may be illustrated from Isaiah 13:6; Joel 1:15. (3) Another suggestion connects it with shêdim= "demons"; see note on Genesis 14:3. (4) Others conjecture a derivation giving it the meaning of "the storm God." (5) LXX renders, in Pent., by ὁ θεός μου, Vulg. "omnipotens." The word is an ancient epithet of unknown origin, whose general meaning is that of irresistible power.

For Êlwith Shaddai, see note on Genesis 14:18.

English readers will recollect the use of the name "Shaddai" in John Bunyan's Holy War.

The word appears in the compound proper names "Zurishaddai" (Numbers 1:6; Numbers 2:12), "Ammishaddai" (Numbers 2:25).

walk before me For this word "walk," see Genesis 5:22; Genesis 5:24; Genesis 6:9. Here it is the "walk," not "with," but "in the presence of." The idea is that of the progress in personal life and conduct in the continual realization of God's presence. In P there is no supposition of any code of law before the time of Moses. The rite of circumcision, whose observance is commanded in this chapter, the prohibition against eating blood given in chap. Genesis 9:4, and the implied recognition of the Sabbath (Genesis 2:1), are the only external observances of the patriarchal age recognized in P. Here the command, "walk before me," is simply that of living a good life in the sight of God. This is "to be well pleasing in his sight": hence LXX renders εὐαρέστει.

The substance of the command is expressed in Genesis 18:19, "keep the way of the Lord, to do justice and judgement"; Deuteronomy 10:12, "to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God"; Micah 6:8, "to do justly and to love mercy, and to walk humbly with thy God."

be thou perfect See note on Genesis 6:9. Cf. Job 1:1; Job 1:8; Luke 1:6.