The story of Joseph, the son of Jacob, is one of the most fascinating and complex narratives in the book of Genesis. It spans from chapter 37 to chapter 50, and covers his life from his childhood in Canaan to his death in Egypt. It is a story of dreams and interpretations, of betrayal and reconciliation, of famine and abundance, of slavery and power, of family and nation.
One of the most intriguing aspects of Joseph’s story is his egyptianization, that is, his process of adaptation and integration into the Egyptian culture and society. Joseph was not born in Egypt, but he was brought there as a slave, after his brothers sold him to a caravan of Ishmaelites. He rose from slavery to become the vizier of Pharaoh, the second-in-command of the most powerful empire of his time. He married an Egyptian woman, had two sons with Egyptian names, and wore Egyptian clothes and jewelry. He spoke Egyptian, followed Egyptian customs, and worshiped Egyptian gods. He was, in many ways, an Egyptian.
But was he really? Did Joseph lose his identity as a Hebrew, as a son of Jacob, as a worshiper of the God of his fathers? Did he forget his roots, his family, his faith? Did he assimilate completely to the Egyptian culture, or did he retain some elements of his original identity?
The biblical text does not give us a clear answer to these questions, but it does provide us with some clues and hints. In this blogpost, we will explore some of the evidence for Joseph’s egyptianization, as well as some of the signs of his resistance and preservation of his Hebrew identity. We will focus on the verse Genesis 41:45, which marks a turning point in Joseph’s life and career:
Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph went throughout the land of Egypt
This verse summarizes three aspects of Joseph’s egyptianization: his name, his wife, and his role.
His Name: Zaphenath-Paneah
The first aspect of Joseph’s egyptianization is his name change. Pharaoh gave Joseph a new name, Zaphenath-Paneah, which replaced his Hebrew name, Joseph. This was a common practice in the ancient Near East, especially for foreigners who were adopted or promoted by the king. A name change signified a change of status, allegiance, and identity. It also implied a recognition and acceptance by the new society and culture.
But what does Zaphenath-Paneah mean? The meaning of this name is not certain, and scholars have proposed various interpretations. Some suggest that it is an Egyptian name, meaning “the one who reveals secrets” or “the one who provides life”. Others suggest that it is a Hebrew name, meaning “the one who explains hidden things” or “the one who is called by God” Still others suggest that it is a hybrid name, combining elements of both languages, such as “the one who reveals the living God”4
Whatever the meaning of Zaphenath-Paneah, it is clear that it reflects Joseph’s role as an interpreter of dreams and a provider of food. It also shows that Pharaoh acknowledged Joseph’s wisdom and ability, and entrusted him with a high position and authority. It also indicates that Joseph accepted Pharaoh’s favor and adopted a new identity as an Egyptian official.
His Wife: Asenath
The second aspect of Joseph’s egyptianization is his marriage. Pharaoh gave Joseph a wife, Asenath, who was the daughter of Potiphera, the priest of On. On, also known as Heliopolis, was one of the most important religious centers of Egypt, dedicated to the worship of the sun god, Ra Asenath, therefore, was not only an Egyptian woman, but also a priestess of the Egyptian religion. She was a suitable match for Joseph, who was now a high-ranking member of the Egyptian elite.
But what was Joseph’s relationship with Asenath? Did he love her, or was he forced to marry her? Did he respect her, or did he dominate her? Did he share her beliefs, or did he challenge them? The biblical text does not tell us much about their marriage, except that they had two sons, Manasseh and Ephraim. However, some later Jewish and Christian traditions have elaborated on their story, and have portrayed Asenath as a convert to Joseph’s faith, and as a faithful and devoted wife
Whatever the nature of Joseph’s marriage, it is clear that it was part of his egyptianization. It connected him with the Egyptian religion and culture, and it gave him a new family and a new lineage. It also distanced him from his Hebrew origins and his ancestral faith. It also raised the question of his sons’ identity: were they Egyptians or Hebrews, or both?
His Role: Vizier
The third aspect of Joseph’s egyptianization is his role. Pharaoh appointed Joseph as the vizier of Egypt, the second-in-command of the whole land. He gave him his signet ring, his robes, his chariot, and his authority. He made him responsible for the administration of the country, especially for the collection and distribution of the grain during the seven years of plenty and the seven years of famine. He made him the ruler of all the Egyptians, and the savior of all the world.
But what was Joseph’s attitude toward his role? Did he enjoy it, or did he resent it? Did he use it for good, or for evil? Did he serve Pharaoh, or did he serve God? The biblical text presents Joseph’s role as a positive and beneficial one, both for himself and for others. It shows that Joseph was faithful and loyal to Pharaoh, and that he was wise and just to the people. It also shows that Joseph recognized God’s hand in his role, and that he acknowledged God’s sovereignty and providence.
However, some modern scholars have questioned Joseph’s role, and have criticized him for being oppressive and exploitative. They have argued that Joseph abused his power, and that he enslaved the Egyptians and robbed them of their land and their freedom. They have also suggested that Joseph was a collaborator and a traitor, and that he betrayed his own people and his own God.
Whatever the evaluation of Joseph’s role, it is clear that it was the culmination of his egyptianization. It made him the most powerful and influential man in Egypt, and the most respected and admired man in the world. It also made him the most distant and isolated man from his own family and his own heritage. It also raised the question of his loyalty and his accountability: whom did he serve, and whom did he answer to?
Conclusion
Joseph’s egyptianization was a complex and dynamic process, involving his name, his wife, and his role. It was a process of adaptation and integration, but also of resistance and preservation. It was a process of transformation and identity, but also of continuity and memory. It was a process of challenge and opportunity, but also of risk and responsibility.
Joseph’s egyptianization is a relevant and inspiring story for us today, as we live in a global and diverse world, where we encounter different cultures and societies, where we face different challenges and opportunities, where we struggle with different questions and issues. How do we adapt and integrate, without losing our identity and faith? How do we resist and preserve, without becoming isolated and irrelevant? How do we balance our loyalty and accountability, without compromising our values and principles?
The biblical text does not give us a definitive answer to these questions, but it does give us a model and a guide. It shows us that Joseph was not a perfect or a simple character, but a complex and a realistic one. It shows us that Joseph was not a passive or a fatalistic person, but an active and a faithful one. It shows us that Joseph was not a self-centered or a self-righteous person, but a humble and a grateful one.
Joseph’s egyptianization teaches us that we can be faithful to God and to ourselves, while being respectful and responsible to others. It teaches us that we can be proud of our heritage and our faith, while being open and curious to other cultures and beliefs. It teaches us that we can be successful and influential in the world, while being dependent and obedient to God.
Joseph’s egyptianization reminds us that God is with us and for us, wherever we are and whatever we do. It reminds us that God has a plan and a purpose for us, even when we don’t understand or see it. It reminds us that God can use us and bless us, even when we don’t deserve or expect it.
Joseph’s egyptianization challenges us and inspires us, to live as God’s people and God’s servants, in the world and for the world.
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