There are several options for the etymology of Shaddai. My opinion is to take it from a word for "mountain."
I can't see how the wikisource gets to the translation it does. That certainly varies from the BHS. I think what they are doing is taking the et before shaddai as the mark of the accusative (thus making shaddai the direct object of the verb). While this is often the case (the most common that I have seen in my studies), it can also function to emphasize the subject in (see 2 Kings 6:5 and Gen 17:5 for two examples). I also note that there are several disjunctive accent marks in places that would shift the meaning closer to the more common translation.
Genesis 49:25 From the God of your father who helps you, And by the Almighty who blesses you With blessings of heaven above, Blessings of the deep that lies beneath, Blessings of the breasts and of the womb. [NASU]
There is Hebrew parallelism in this verse that the Wikisource misses. Notice how it breaks down;
From the God of your father who helps you,
And by the Almighty who blesses you With blessings of heaven above,
Blessings of the deep that lies beneath,
Blessings of the breasts and of the womb.
The first two parts line up in direct parallel. "The God of your father who helps you" parallels with "the almighty who blesses you." Then the next 3 clauses tell how that help and blessing comes. "A blessing on the breasts" misses that and breaks the flow.
Also, the word they translate as "squatting" means "lie down, recline, stretch out, lie down stretched out." That is a different position than "squat."
The Theological Wordbook of the Old Testament has this entry on el-shaddai.
[Skipping the breakdown of where it is found to get to the analysis]
The translation "Almighty" goes back to ancient times, at least as far back as the LXX, which translates shadday as pantokratœr "all powerful." This is also reflected in the Vulgate, omnipotens. The rabbinic analysis of this word is that it is a compound word composed of the relative she, "who" and the word day, "enough: she-day," the one who is (self-)sufficient" (Babylonian Talmud, Hagigah 12a).
In recent times these earlier suggestions have been all but rejected and new ones have been put in their place. We need to mention only some of the more tenable suggestions. One is that shadday is to be connected with the Hebrew verb shadad "to destroy," hence "my destroyer." A second possibility, and this is the most widely accepted today, is that shadday is to be connected with the Akkadian word, šadu "mountain." Thus El Shaddai would translate into English something like "God/El of the mountain," i.e. God's abode. The ending - ay is to be understood as an adjectival suffix (and thus the translation "of the.... "), a morphological feature now demonstrated by Ugaritic: for example, one of El's three daughters is called °rƒy ( °arƒi) and means, "she of the earth." Also related etymologically, in addition to Akkadian šadu is Ugaritic ¾d, (Cross, see bibliography pp. 248-250).
As El Shaddai God manifested himself to the patriarchs (Exo 6:3): specifically to Abraham, Gen 17:1; to Isaac, Gen 28:3; and to Jacob, Gen 35:11; Gen 43:14, Gen 48:3. The context for most of these references is the covenant, more precisely the command for obedience and faithfulness on the part of the vassal and the promise of progeny by God. It is not to the hills (natural phenomenon) that these men of faith looked for confidence but to the Lord of these hills, the Lord of the mountain (Psa 121:1-2).
Bibliography: Albright, W. F., "The Names Shaddai and Abram," JBL 54:173 - 93. Pope, M., in Job, AB, p. 44. Walker, M., "A New Interpretation of the Divine Name 'Shaddai'," ZAW 72:64-66. THAT, II, pp. 873-81. Cross, F. M., Harvard Theol. Review, Vol. 55 (1962), p. 246. V.P.H.