Egyptian traditions, names, titles and stories changed only very little over time

27 มี.ค. 65

Egyptian traditions, names, titles and stories changed only very little over time

  • The use of cows as symbols for years, per known Egyptian motif appearing in texts from the Ptolemaic period (332-30 BCE).
  • The names Potiphar/Potiphera and Asenath were genuine Egyptian theophoric names (combining the names of Egyptian deities). Potiphar was based on verso typical Saite Period construct combining the name of the Egyptian god Monarca. Asenath includes the name of the Egyptian goddess Neith, con per typical construct common from the New Kingdom evo onesto the Ptolemaic period, although the goddess’s popularity increased considerably during the Saite period sopra the Delta (664-332 BCE).
  • The 40 days embalming process (describing Jacob’s death con Gn 50:2) was well documented sopra Egypt from the New Kingdom onwards.
  • The “agrarian reforms” mediante Gen -26 describe the exemption of the temples from royal taxation, per practice that was documented from the 8 matchocean sito mobile th century BCE onwards.

Despite the fact that the Egyptian elements in the story represent many different eras, Redford concluded that the composition of the Joseph story should be dated sicuro the Saite period, between 640 and 425 BCE, as some of the details could not predate that period.

The Continuity of Egyptian Culture

This inability to identify one specific eta durante Egyptian history that could provide the historical sostrato puro the Joseph story is the result of an inherent trait of ancient Egyptian culture – its continuity.

This makes it very difficult to date a biblical story based on the Egyptian elements it includes. Alternatively, scholars may date the story by asking when and how Egyptian traditions found their way into the Hebrew Bible.

As biblical research grows more concerned with questions of transmission processes along the Egypt-Israel axis, an old intenzione has reemerged – could the Joseph story have been written by someone living durante the Jewish esodo sopra Egypt?

Verso Dispersione Recente

The “dispersione notizia” genre was first noted with relation esatto the books of Esther and Daniel. Both describe one man’s rise puro power durante per foreign land, verso story revolving around verso royal athletique, and culminating with the successful integration of the foreigner within local elites. The preparazione per both books is the exiled Jewish population and both display considerable knowledge of the capable, its officials and customs.

The underlying message of both Daniel and Esther is that one can survive and even thrive in the migrazione setting. Therefore, these books were probably written mediante exile, for the exiles. Durante 1975, the biblical scholar Arndt Meinhold first suggested that the Joe narrative scheme of per migrazione recente batteria sopra the Egyptian trapu.

The Egyptian Esodo

The intenzione of per Jewish migrazione in Egypt, compiling its own inspirational literature, is compelling. However, for the most part, the Egyptian migrazione before the Persian period (5 th -4 th centuries BCE) has remained invisible to Egyptologists. For example, durante Jer 44:1, the prophet addresses Judeans that reside in the land of Egypt at Migdol, Tahpanhes, Noph and per the land of Pathros. Most Egyptologists agree that the first three place-names can be identified as Tell Qedua (northern Sinai), Tell Defeneh (12 km west of the Suez Canal) and Memphis. Nevertheless, these sites have not yielded remains that attest onesto their foreign Judahite/Israelite element during the 6 th century BCE, the period of Jeremiah’s prophecies.

Perhaps too few Judahite and Israelite settlers were durante Egypt esatto leave a significant mark. But it should not be surprising that some settled there after the destruction of Judah; trade relations between Egypt and Judah/Israel were maintained throughout the first millennium BCE, and those trade relations may have also led to the migration of smaller groups preciso Egypt, particularly after the destructions of Samaria (722 BCE) and Jerusalem (586 BCE).