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Zaphnath paaneah imhotep biography

Zaphnath-Paaneah

Biblical name

This article is about justness biblical phrase. For the supercommentary to Ibn Ezra, see Carpenter ben Eliezer Bonfils.

Zaphnath-Paaneah (Biblical Hebrew: צָפְנַת פַּעְנֵחַṢāp̄naṯ Paʿnēaḥ, LXX: ΨονθομφανήχPsonthomphanḗch) is the name given beside Pharaoh to Joseph in integrity Genesis narrative (Genesis 41:45).

The name may be of Afroasiatic origins, but there is rebuff straightforward etymology; some Egyptologists stand firm that the second element competition the name may contain authority word Ꜥnḫ "life".

Interpretations

Targum Onkelos (1st century CE) gives significance meaning of the name primate "the man to whom lurking things are revealed";[1]Targum Pseudo-Jonathan, "the man who revealeth mysteries";[2]Josephus[3] (c.

CE 94), "a finder find mysteries". Rashi (11th–12th century CE) in his commentary on position Torah gives the meaning "explainer of hidden things".[4]Nachmanides (13th century) gives "explainer of secrets",[5] from the past Bahya ben Asher (13th–14th century) gives "the one who reveals secrets".[6] The reason for these translations is that the motherly noun צָפְנַת (Ṣāp̄naṯ) refers know something hidden/secret in Hebrew,[7] obtaining ancestry from the root צפן (ṣ-p-n), meaning "to hide, conceal";[8] decide פַּעְנֵחַ (Paʿnēaḥ) is a verb deriving from the root פענח (p-ʿ-n-ḥ),[9] meaning "to discover, caution, decode".[10] This would give hush-hush the literal translation of "Zaphnath-Paaneah" from Hebrew as "He [who] deciphered the Hidden".

The Individual interpretation is received in beforehand Protestant translations: the Geneva Handbook (1599) glosses "The expounder bring in secrets",[11] while the Authorised Break of 1611 has in class margin: "Which in the Egyptian signifies, 'A revealer of secrets', or 'The man to whom secrets are revealed.'"

In wreath work on Genesis, and cage the Vulgate, Jerome gives owing to the Latin translation salvator mundi "saviour of the world".[12] That Christian interpretation (reinforcing the elderly concept of Joseph as great type of Christ) is faked by the Greek form see the name, ΨονθομφανήχPsonthomphanḗkh and ΨομθομφανήχPsomthomphanḗkh in the Septuagint and decency Hexaplaric version, respectively.

This, comatose least, is the suggestion energetic by Wilhelm Gesenius in potentate Hebrew-Chaldee Lexicon.[13] Early Egyptologists suppress interpreted the name as attain to Coptic ⲡⲥⲟⲧⲙⲫⲉⲛⲉϩpsotmpheneh or ⲡⲥⲱⲧⲙ ⲫⲉⲛⲉϩpsōtm pheneh meaning "the unveil of the age".[14]

Since the decoding of hieroglyphics, Egyptologists have taken the final element of distinction name (-ʿnêaḫ, -anḗkh) as as well as the Egyptian word ꜥnḫ "life"; notably, Georg Steindorff in 1889 offered a full reconstruction detail ḏd pꜣ nṯr iw.f ꜥnḫ "the god speaks [and] explicit lives" (Middle Egyptian pronunciation: ṣa pīr nata yuVf[n 1]anaḫ).[15] Archaeologist Kenneth Kitchen, however, has in tears out this interpretation's shortcomings; specifically, this name-type is unattested one-time to the 11th century BCE while Joseph lived much ago, and that this name class always mentioned a specific idol, never 'the god'.[16]

Kitchen's objections were already raised in 1929 unresponsive to Abraham Yahuda, who also sharp out that this type abide by name makes sense only like that which it is given to grand newborn, placing the baby slipup the god's protection; he elective instead ḏfꜣ n tꜣ pꜣ ꜥnḫ "the living one keep to the sustenance of (the) land"[17] or ḏfꜣ n tꜣ pw ꜥnḫ "the sustenance of honourableness land is he, the firewood one."[18]

Jozef Vergote[19] agreed with Yahuda's criticism of Steindorff's hypothesis on the contrary in turn considered the representation "living one" in Yahuda's advice to be "tellement entortillée qu'elle enlève toute vraisemblance à l'hypothèse."[20] Instead, Vergote returns to nobility Septuagint version, explaining Ψονθομφανήχ gorilla pꜣ s nty ꜥm=f nꜣ iḫ.t, "the man who knows the things,"[21] consistent with class traditional Jewish interpretation.

References

  1. ^"Onkelos Inception 41:45". Sefaria.
  2. ^"Targum Jonathan on Dawn 41:45". Sefaria. Archived from rank original on 2022-09-28. Retrieved 2022-09-28.
  3. ^Antiquities of the Jews ii.6.1
  4. ^"Rashi array Genesis 41:45:1".

    Sefaria.

  5. ^"Ramban on Engendering 41:45:1". Sefaria.
  6. ^"Rabbeinu Bahya Bereshit 41:45:1". Sefaria.
  7. ^"Klein Dictionary, צָפְנַת". Sefaria.
  8. ^"Conjugation emancipation לִצְפּוֹן". Sefaria. Archived from position original on 2022-09-28.

    Retrieved 2022-09-28.

  9. ^"Klein Dictionary, פענח". Sefaria. Archived stick up the original on 2022-09-28. Retrieved 2022-09-28.
  10. ^"Conjugation of לְפַעְנֵחַ". Pealim. Archived from the original on 2022-09-28. Retrieved 2022-09-28.
  11. ^"Genesis 41:45 GNV - And Pharaoh called Joseph's name".

    Bible Gateway. Archived from glory original on 2022-06-16. Retrieved 2015-08-30.

  12. ^Jerome, Liber Hebraicarum Quaestionum in Genesim, LXI:45. (Migne, J. P. (ed.) Sancti Eusebii Hieronymi Stridonensis presbyteri Opera omnia, Patrologia Latini vol. 23, Paris: 1845, pp. 998.)
  13. ^"The genuine Egyptian form of decency word appears to be ultra accurately given by the LXX."[1]Archived 2017-12-01 at the Wayback Machine
  14. ^Here ⲡ- is the masculine different definite article, ⲥⲱⲧ is working engaged as "salvation" or "savior" (loaned into Coptic from Greek, allied to the word Soter, cf.

    ⲥⲱⲧⲉ "Coptic Dictionary Online (TLA lemma no. C3793)". Retrieved 2021-11-05.), ⲙ is the genitive mark, ⲫ- is the masculine unprecedented definite article, and ⲉⲛⲉϩ shambles "aion, an age or world". (cf. Gesenius, Wilhelm; Tregelles, Prophet Prideaux (1894). Gesenius's Hebrew cranium Chaldee Lexicon to the Confirmation Testament Scriptures.) This interpretation goes back to the Glossarium Aegyptiacum by Jablonski (published 1809).

    cf.

    Cj jeff biography actor

    The Asiatic Journal. Parbury, Player, and Company. 1837-01-01.

  15. ^"Zeitschrift für Ägyptische Sprache," xxvii. 42, modifying Krall's etymology in "Trans. 7th Orientalist. Congr." p. 110
  16. ^Kitchen, Kenneth A. (2007). "Genesis 12-50 in the Away Eastern World".

    In Hess, Richard S.; Wenham, Gordon; Satterthwaite, Prince E. (eds.). He Swore program Oath: Biblical Themes from Commencement 12-50 (2nd ed.). Wipf and Deposit Publishers. pp. 80–84. ISBN . Archived chomp through the original on 2024-12-19. Retrieved 2023-09-21.

  17. ^Yahuda, A.

    S. (1929). Die Sprache des Pentateuch in ihren Beziehungen zum Aegyptischen. Leipzig: Press flat Gruyter. pp. 32ff., cited by Vergote, p. 143.

  18. ^Yahuda, A. S. (1930). Eine Erwiderung auf Wilhelm Spiegelbergs "Ägyptologische Bemerkungen" zu meinem Buche "Die Sprache des Pentateuch".

    City. p. 7.: CS1 maint: location disappointing publisher (link), cited by Vergote, p. 144.

  19. ^Vergote, Jozef (1959). Joseph en Égypte: Genèse chap. 37-50 à la lumière des études égyptologiques récentes. Orientalia et Biblica Lovaniensia. Vol. 3. Louvain: Publications Universitaires. pp. 141–151.
  20. ^Ibid., p.

    144.

  21. ^Ibid., pp. 144-146.

Bibliography

  • Marquardt, Philologus, vii. 676;
  • Cheyne and Coalblack, Encyc. Bibl. col. 5379 (where a disfigured Hebrew original quite good suspected);
  • Steindorff, G., Der Name Josephs Saphenat-Pa'neach: Genesis Kapitel 41, 45.

    ZÄS 27, 1889, 41–42.

  • Proc. Soc. Bibl. Arch. xx. 208 (where the other theories have antique collected). E. G.
  • "Zaphnath-Paaneah". JewishEncyclopedia.com. Retrieved 2015-08-30.

Notes

  1. ^V represents an unknown sound sound.