[b-hebrew] Ssade Can Be Emphatic Sin

JimStinehart at aol.com JimStinehart at aol.com
Fri Nov 23 10:24:42 EST 2012

You wrote:  “[T]he Egyptian language may have had  very different 
pronunciations during Joseph's sojourn in Egypt.” 
That’s true.  But then again, look at how easily the  four leading Egyptian 
names in the Patriarchal narratives can be explained based  on only 8 
simple Egyptian words [plus two Hebrew writing conventions].  These 8 Egyptian 
words are so  super-simple that a Hebrew audience could readily figure them 
out.  All eight of these Egyptian words appear  in Akhenaten’s Great Hymn to 
the Aten, which sets the monotheistic tone for  these four Egyptian names.  
Instead  of passively copying historical Egyptian names that have little if 
any  relationship to the storyline of Joseph being in Egypt, with gargantuan 
leaps of  creativity being needed to forcefit sophisticated Egyptian 
terminology to the  Hebrew letters in the received text (the scholarly view, and 
with Kenneth  Kitchen even changing the order of the Hebrew letters in Joseph’
s Egyptian  name!), these four names in fact were created by the early 
Hebrew author of the  Patriarchal narratives, using 8 super-simple Egyptian 
words.  Each name is expressly designed to  epitomize the character’s main role 
in this section of the Biblical  text. 
1.  C P NT P (NX 
This is Joseph’s Egyptian name:  sA pA nTr pA anx.  Its literal meaning is 
either “son of the  The God, of The eternal life”, or more likely:  “son of 
The God, The [God] who lives  eternally”.  Its two implied  meanings are:  “
one who has been  appointed to lead Egypt by  the king of Egypt who honors  
the one and only God who lives eternally”, and “one who effectively is the 
 adopted son of the king of Egypt who honors the one and only God  who 
lives eternally”. 
2.  P W +  -Y-  P R( 
This is the name of Joseph’s Egyptian  priestly father-in-law from On 
[where Ra was worshipped]:  pA wa di -- pA ra.  It means:  “the one and only 
[God] gives -- the  [one and only] Ra”.  [Hebrew peh  vav/P W cannot possibly, 
under any circumstances, be pA, as scholars would have  it, because plene 
spelling does not apply to foreign proper names in the  Patriarchal narratives, 
and a vav/W is the wrong spelling in any event of  Egyptian aleph, a letter 
that is directly comparable to Hebrew aleph.]   The phrase pA wa is short 
for the  following ultra-monotheistic phrase that appears in Akhenaten’s 
Great Hymn to  the Aten:  pA nTr wa.  The particular phrase “pA ra” is found  
in the most important nobleman’s rock tomb at Amarna (Aye’s tomb), in  
association with the younger sister of Queen Nefertiti.  [The interior yod/Y is 
the xireq compaginis, effectively being a  dash, that is found in the Amarna 
Letters written by the scribe of Hurrian  princeling ruler IR-Heba of 
Jerusalem.  Interestingly, per Harvard professor  Scott C. Layton, the archaic 
morpheme xireq compaginis is found in non-poetic  common words in the Bible 
solely in the Patriarchal narratives.  In my opinion, that is a linguistic  
indication of the true antiquity, dating all the long way back to the Late  
Bronze Age, of the Patriarchal narratives.  Neat!]  
3.  P W +  -Y-  PR 
This is Joseph’s Egyptian master, who is  Captain of the Guard in charge of 
Pharaoh’s security.  This name is:  pA wa di -- pr.  It means:  “the one 
and only [God] gives --  house/great house/Pharaoh [for me to protect]”.  
Note that on the boundary stelae at his  new capital city at Amarna, Akhenaten 
is twice referred to as praA;  so it makes sense to reference him by  pr/“
house” and/or praA/“great house”.  [The scholarly view makes no sense 
whatsoever in implying an ayin at the  end of this name.  That not only  makes the 
name inappropriate for a Captain of the Guard, but even worse results  in 
the Captain of the Guard allegedly having the very same name as Joseph’s  
priestly Egyptian father-in-law.  Not.  (These are the same  scholars, by the 
way, who insist, completely erroneously, that Abraham’s  divinely-changed name 
allegedly has the identical meaning as his birth name, and  that Sarah’s 
divinely-changed name allegedly has the identical meaning as her  birth 
4.  P R(  -H 
This Hebrew reference to the king of  Egypt (misleadingly transliterated  
into English as “Pharaoh”) is pA ra Semiticized.  It starts out with the 
Egyptian proper  name pA ra.  (See #2 above.)  Then in order to make that 
Egyptian  proper name into a Hebrew common word, it is Semiticized by adding -H 
at the  end.  [Somewhat similarly, the H at  the end of the Biblical names 
Uriah and Araunah is a Semiticization of Hurrian  proper names.]  It is true 
that  later Hebrew authors in later books in the Bible forgot that original 
etymology,  and only thought of the secondary meaning, where PR(H looks 
something like praA  (“great house”), and on that independent basis can 
reference the king of  Egypt.  But in the Patriarchal narratives, the  king of Egypt 
is effectively called:  “[the Egyptian king who worships] The  one and only 
Ra”.  Such a Hebrew  reference fits monotheistic Akhenaten perfectly [after 
Year 9], though not any  other pharaoh.  [After Year 9, the  name of 
Akhenaten’s deity was no longer The Aten (pA itn), but rather was a long  Ra-based 
name.  Akhenaten’s two  youngest daughters were named after Ra, not  Aten.] 
I myself see all four of these Egyptian  names as having been composed by 
the truly brilliant Hebrew author of the  Patriarchal narratives in Year 14 
of Akhenaten’s 17-year reign.  But all to no avail, as Akhenaten in  fact 
never lifted a finger to help the first Hebrews maintain their homeland in  
south-central Canaan in the face of the Year 14  threat of Amorite princeling 
Milk-Ilu’s firstborn son Yapaxu, who is the  “iniquitous Amorite” indirectly 
referenced at Genesis 15:  16. 
Jim  Stinehart 
Evanston,  Illinois
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