with them being all wrapped up in the familiar name of Yahweh.”

Might implies strength or power to perform and to accomplish a thing purposed, as well as to overcome obstacles or opposition, and Jehovah’s almightiness manifests his irresistible power to accomplish his purpose. At times violent action is presented in connection with God’s title of “the Almighty One,” as at Psalm 68:14, when he ‘scatters abroad the kings,’ at Joel 1:15, which describes the “despoiling [shodh] from the Almighty One [Shad·dayʹ]” to come in the “day of Jehovah,” and at Isaiah 13:6, quoted earlier. It also gives assurance of his ability to bless (Gen. 49:25) and is a guarantee of security to those trusting in him: “Anyone dwelling in the secret place of the Most High will procure himself lodging under the very shadow of the Almighty One.”—Ps.91:1.

In the book of Job, Shad·dayʹ occurs thirty-one times, being used by all the characters in the drama there presented. Jehovah’s power to punish or to afflict are set forth (Job 6:4; 27:13-23), so that the ones saying, “What does the Almighty amount to, that we should serve him, and how do we benefit ourselves in that we have come in touch with him?”, and who therefore trust in their own power, can expect to drink of “the rage of the Almighty.” (21:15, 16, 20) The Almighty, therefore, merits awe, even dread, since his will cannot be ignored nor his law violated with impunity (6:14; 23:15, 16; 31:1-3), even though the expression of his might is not immediately seen. (24:1-3, 24; compare Exodus 9:14-16; Ecclesiastes 8:11-13.) Yet his power and might are always used in strict accord with justice and righteousness, never in an uncontrolled, wanton, erratic or irresponsible manner. (Job 34:10, 12; 35:13; 37:23, 24) Hence, there is no just cause for men to contend or find fault with him. (40:2-5) Those practicing righteousness can confidently approach him, and enjoy a personal relationship with him. (13:3; 29:4, 5; 31:35-37) As the Creator he is the Source of life and wisdom.—32:8; 33:4.

In the prophecy concerning the Messiah at Isaiah 9:6 the title “Mighty God” is applied to the promised Prince of Peace. This expression, however, translates the Hebrew ʼEl Gib·bohrʹ, not ʼEl Shad·dayʹ, as in the above scriptures.

CORRESPONDING GREEK TERM

In the Christian Greek Scriptures the word Pan·to·kraʹtor occurs ten times, nine of them in the book of Revelation. The word basically means the Almighty One, or Ruler of all, the One who has all power. Its use in the Christian Scriptures lends weight to the understanding of the Hebrew term Shad·dayʹ as meaning “Almighty One,” since otherwise there would be no corresponding term for Pan·to·kraʹtor in the Hebrew Scriptures.

At 2 Corinthians 6:18 Paul quotes from the Hebrew Scriptures in urging Christians to avoid false worship and the use of lifeless, powerless idols, thus qualifying as children of “the Almighty [Pan·to·kraʹtor].” In view of the apostle’s quotations, it is obvious that the title here applies to Jehovah God.

Similarly, throughout Revelation the title Pan·to·kraʹtor is applied to the Creator and King of Eternity, Jehovah, as in the “song of Moses the slave of God and the song of the Lamb [Jesus Christ],” which acclaims Jehovah God as the One worthy of worship and fear by all nations. (Rev. 15:3; compare Revelation 21:22.) The title’s application to Jehovah God is made obvious at Revelation 19:6 by the use of the expression Hallelujah (“Praise Jah”). Likewise, the expression “the One who is and who was and who is coming” (Rev. 1:8; 4:8) clearly points to the God of eternity (Ps. 90:2), who not only “was” the Almighty in ancient times but continues to be so and “is coming” as such with an expression of his all-powerfulness. Again, violent action is indicated, following his ‘taking his great power’ to rule as king, by the expression of his wrath against the opposing nations, at the “war of the great day of God the Almighty.” (Rev. 11:17, 18; 16:14) His Son, Christ Jesus, the “Word of God,” is shown as expressing this “wrath of God the Almighty” against the nations in his position as God’s anointed king. (Rev. 19:13-16) Yet such mighty expressions of God’s judicial decisions continue to be in full accord with his standards of truth and righteousness.—Rev. 16:5-7; see GOD.

ALMODAD

(Al·moʹdad) [the beloved; or, God is beloved].

First of Joktan’s thirteen sons; fourth generation after Shem; nephew of Peleg, through whom the Messianic lineage is traced. Almodad fathered one of the seventy post-Flood families, settling in Arabia. (Gen. 10:26, 32; 1 Chron. 1:20) Arabian tradition has him chief of the tribe Jurham and father of a wife of Ishmael.

ALMON

(Alʹmon) [hidden].

A Levite city within the territory of Benjamin assigned to the sons of Aaron in the days of Joshua and Eleazar the priest. (Josh. 21:1, 18) It is called Alemeth in 1 Chronicles 6:60. The ancient site is at the village ruins of Khirbet Almit, a few miles NE of Jerusalem and just a little beyond Anathoth, another Levite city.

ALMOND

[Heb., sha·qedhʹ].

The almond or Amygdalus communis is a tree native to Palestine, Lebanon and some areas of Mesopotamia. A member of the peach family, it grew both wild and as a cultivated fruit tree. Interestingly, the Hebrew name means, literally, “the waker,” and this is quite fitting since the almond is one of the earliest trees to bloom following the winter rest, blossoming as early as late January or early February. Note the play on words