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


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 sopra 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 per typical Saite Period construct combining the name of the Egyptian god Monarca. Asenath includes the name of the Egyptian goddess Neith, con verso typical construct common from the New Kingdom era preciso the Ptolemaic period, although the goddess's popularity increased considerably during the Saite period per the Delta (664-332 BCE).
  • The 40 days embalming process (describing Jacob's death in Gn 50:2) was well documented mediante Egypt from the New Kingdom onwards.
  • The “agrarian reforms” per Gen -26 describe the exemption of the temples from royal taxation, per practice that was documented from the 8 th century BCE onwards.

Despite the fact that the Egyptian elements mediante the story represent many different eras, Redford concluded that the composition of the Joseph story should be dated esatto 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 periodo con Egyptian history that could provide the historical sostrato onesto the Joseph story is the result of an inherent trait of ancient Egyptian culture – its continuity.

This makes it very difficult to date per 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 pensiero has reemerged – could the Joseph story have been written by someone living con the Jewish dispersione mediante Egypt?

Verso Diaspora Recente

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

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

The Egyptian Esodo

The timore of per Jewish migrazione per Egypt, compiling its own inspirational literature, is compelling. However, for the most part, the Egyptian diaspora before the Persian period (5 th -4 th centuries BCE) has remained invisible esatto Egyptologists. For example, per Jer 44:1, the prophet addresses Judeans that reside con 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 puro 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 mediante Egypt puro leave verso 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 onesto the migration of smaller groups esatto Egypt, particularly after the destructions of Samaria (722 BCE) and Jerusalem (586 BCE).