Bedouin (ATLO2, 387); but see on 4015.—19. Her distorted account of the facts has the desired effect on her husband.—his wrath was kindled] against Joseph, of course. There is no hint that he suspected his wife, and was angry with her also (De. Di.).—20. Imprisonment would certainly not be the usual punishment for such a crime as Joseph was believed to have committed; but the sequel demanded it, Joseph's further career depending on his being lodged in the place where the king's prisoners were bound. That he became a king's slave (according to Ḥamm. § 129) is not indicated (against Je. ATLO2, 388). The term for prison (v.i.) is peculiar, and recurs only 21. 22. 23 403. 5.
To this episode in Joseph's life there is an Egyptian parallel so
close that we can hardly fail to recognise in it the original of the
Hebrew story. It is the 'Tale of the two brothers' in the d'Orbiney
Papyrus, assigned by Egyptologists to the 19th dynasty. Two brothers
lived together, the older Anpu having a house and wife, and the younger
Batu serving him in the field. One day Batu enters the house to fetch
seed for the sowing, and is tempted by his brother's wife, exactly as
Joseph was by his mistress. Furiously indignant—"like a panther for
rage"—he rejects her advances, out of loyalty to the brother who has
been like a father to him, and expresses horror of the 'great sin'
which she had suggested. Promising silence, he returns to his brother
in the field. In the evening Anpu comes home to find his wife covered
with self-inflicted wounds, and listens to a tale which is a perfect
parallel to the false accusation against Joseph. Anpu seeks to murder
his brother; but being at last convinced of his innocence, he slays his
wife instead. Here the human interest of the story ceases, the remainder
being fairy lore of the most fantastic description, containing
at least a reminiscence of the Osiris myth. (See Ebers, 311 ff.; Erman,
LAE, 378 ff.; Petrie, Egypt. Tales, ii. 36 ff.; Völter, Aeg. u. die Bibel, 50 f.
[who takes the story as a whole to be founded on the myth of Set and
Osiris].) It is true that the theme is not exclusively Egyptian (see the
numerous parallels in Lang, Myth, Ritual, and Religion, ii. 303 ff.); but
the fact that the scene of the biblical narrative is in Egypt, and the
close resemblance to the Egyptian tale, make it extremely probable
that there is a direct connexion between them.
21-23. Joseph in prison.—His good fortune and con-*
would have been to betray herself (De. Di.).—17 end] G + (
Greek characters)
[GA (Greek characters)].—18. (Hebrew characters)] G (Greek characters).—(Hebrew characters)]
GS + (Hebrew characters).—20. (Hebrew characters)] Only in 20-23 403. 5 (J).
The name may be Egyptian (see Ebers, 317 ff.; Dri. DB, ii. 768 a, n.),
but has not been satisfactorily explained.—(Hebrew characters)] G-K. § 130 c.—(Hebrew characters)]
so [E] (and also in v.22); but rd. with Qrê (Hebrew characters) (22).—21. (Hebrew characters)] (as
