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Potipherah
Potipherah
Potipherah
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Joseph and Asenath together on this image in Berlin. Man depicted close to them may be Potiphera.

According to the Hebrew Bible, Potiphera (/pɒˈtɪfərə/, Hebrew: פּוֹטִי פֶרַע, romanized: Poṭi-p̄eraʿ‍) was a priest of the ancient Egyptian town of On,[1] mentioned in the Genesis 41:45 and 41:50. He was the father of Asenath, who was given to Joseph as his wife by the Pharaoh, (41:45) and who bore Joseph two sons: Manasseh and Ephraim.[2]

His name means "he whom Ra has given".[3]

Biblical source

[edit]

Pharaoh then gave Joseph the name Zaphenath-paneah; and he gave him for a wife Asenath daughter of Poti-phera, priest of On. Thus Joseph emerged in charge of the land of Egypt.

— Genesis 41:45

Theories

[edit]

It has been noted that Potipherah served as a priest in Ra's most important cult center.[3] A Jewish legend makes him the same person as Potiphar, whose wife[4] was in love with Joseph and whose false accusation got him thrown in prison.

References

[edit]
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Potipherah

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Potipherah (also spelled Potiphera) was an Egyptian priest of the ancient city of On, known in Greek as Heliopolis, and is mentioned in the as the father of , whom gave to as his wife during Joseph's rise to power in . His sole biblical appearance occurs in Genesis 41:45, where he is identified explicitly as the "priest of On," highlighting his religious role in a major center of sun-god worship dedicated to . The name Potipherah derives from the Egyptian pꜣ-dỉ-Rꜥ, meaning "the one given by " or "gift of ," reflecting the theophoric naming conventions common among Egyptian clergy during the Middle and New Kingdoms. This etymology underscores the authenticity of the name within ancient Egyptian onomastics, as similar forms like Pa-di-Re appear in historical records of priests and officials. On, located in the Nile Delta near modern , served as a primary theological hub for solar theology and creation myths, where priests like Potipherah would have held significant influence over religious rituals and possibly advisory roles to the pharaoh. Later Jewish traditions, such as those in the Hellenistic-era and rabbinic midrashim, expand on Potipherah's character, portraying him as a high-ranking figure—sometimes conflated with , Joseph's earlier master—and linking his family to Joseph's integration into Egyptian society. These interpretations emphasize themes of intermarriage and , though the biblical text itself provides no further details on his life or actions beyond his paternal role.

Biblical Account

Role in Genesis

In the Book of Genesis, Potipherah is introduced in the narrative of Joseph's rise to power in . Following Joseph's successful interpretation of 's dreams, appoints him as second-in-command over and bestows upon him the Egyptian name Zaphenath-paneah, along with a wife named , who is explicitly identified as the daughter of Potipherah, priest of On (Genesis 41:45). The Hebrew text renders this as "פּוֹטִיפֶרַ כֹּהֵן אוֹן" (Pōṭīpera kōhēn ʾŌn), emphasizing Potipherah's priestly status in the city of On, also known as Heliopolis. This marriage serves a key narrative function by integrating into the Egyptian elite. As a high-ranking priest, Potipherah's familial connection through provides Joseph with legitimacy and social ties within Egyptian society, aligning him closely with 's court and facilitating his administrative role during the impending . Scholars note that this union underscores Joseph's assimilation into Egyptian culture while preserving his Hebrew identity, as the arrangement is decreed directly by Pharaoh to solidify Joseph's position. Potipherah is mentioned once more in Genesis 41:50, where Asenath is confirmed as Joseph's wife and the mother of his two sons, Manasseh and , born before the years of famine began. This reference reinforces Potipherah's role as the grandfather of Joseph's heirs, who would later become foundational figures in Israelite tribal history, though the text provides no further details on his personal actions or interactions.

Family and Descendants

Potipherah is identified in the as the father of , who is presented as his sole mentioned child. Asenath's marriage to , the Hebrew servant elevated to a high position in , directly ties Potipherah's family to the Israelite lineage. This union produced two sons, Manasseh and , born to Joseph and Asenath in Egypt before the onset of the famine. The biblical reaffirms this parentage, noting that Manasseh and Ephraim were borne by Asenath, daughter of Potipherah the priest of On. Through these grandsons, Potipherah becomes the grandfather-in-law to Joseph and an ancestor in the line leading to significant Israelite tribes. In the broader biblical narrative, Manasseh and Ephraim are elevated to the status of tribal patriarchs when , Joseph's father, adopts them as his own sons, granting them equal inheritance rights alongside Jacob's other sons. This adoption integrates Potipherah's descendants into the , with Manasseh and heading two of the most prominent tribes, thus linking Potipherah's Egyptian priestly lineage to the foundational structure of ancient . The texts provide no details on other members of Potipherah, such as additional children, , or extended kin, underscoring his scriptural role primarily as the through alone.

Etymology and Identity

Name Origin

The name Potipherah derives from the ancient Egyptian theophoric construction pꜣ-dj-pꜣ-Rꜥ or pꜣ-dỉ-Rꜥ, which translates to "he whom has given" or "the one given by ," incorporating the name of the sun god and reflecting the prevalent Egyptian practice of embedding divine elements in personal names to denote divine favor or origin. This underscores the solar central to Egyptian , particularly in priestly contexts where such names were common. In the , the name appears as פּוֹטִי פֶרַע (Pōṭī p̄eraʿ), a that preserves the Egyptian phonetic structure while adapting it to Semitic script and pronunciation. The association with On—the biblical designation for Heliopolis, the primary cult center of —further aligns the name with this religious milieu, as the city's priesthood often bore titles invoking solar deities. Textual variants of the name occur in ancient translations, with the rendering it as Πετεφρῆς (Petephres) in Genesis 41:45 and 41:50, emphasizing a Greek adaptation that maintains the Egyptian essence but adjusts for Hellenistic . The shows no significant deviations, consistently preserving the Hebrew form across manuscripts. Scholar James K. Hoffmeier has affirmed that Potipherah exemplifies the standard Egyptian theophoric naming pattern typical of high-ranking priests, supporting its authenticity within biblical Egyptian nomenclature.

Connection to Potiphar

In the biblical narrative, (Hebrew: פּוֹטִיפַר, Pōṭīpar) is introduced as an Egyptian official and captain of Pharaoh's guard who purchases as a slave following his brothers' betrayal (Genesis 39:1). Later, (Hebrew: פּוֹטִיפֶרַע, Pōṭīperaʿ) appears as the priest of On (Heliopolis) whose daughter marries after his elevation to (Genesis 41:45). These descriptions portray two distinct figures with different roles and timelines in Joseph's story, as Potiphar's involvement precedes Joseph's imprisonment and rise, while Potipherah's occurs during his prosperity in Pharaoh's court. Linguistically, both names derive from the Egyptian phrase pꜣ-dỉ-pꜣ-Rꜥ, meaning "the one whom has given" or "gift of the sun-god ," with Potiphar as a shortened form lacking the final ʿayin (ʿ) present in Potipherah. This similarity has led some scholars to suggest possible scribal variation or in the Hebrew text, where the names reflect a common Egyptian theophoric pattern honoring the , though the differing endings may indicate intentional distinction rather than error. Jewish traditions frequently propose that Potiphar and Potipherah are the same individual, interpreting the name variations as reflective of his changed status or a punitive consequence of his household's actions against . For instance, the medieval commentator , drawing on Talmudic sources like Sotah 13b, asserts that Potipherah is , renamed after being castrated (Potipherah from "pherah," meaning "cut") for attempting to exploit sexually, thus explaining his later role as a . Similarly, 86:3 connects the two, positing that —often named Zuleika in later lore—becomes Asenath's mother, forging a familial tie that redeems the earlier betrayal through 's marriage. The 40:10 explicitly equates them, with /Potipherah as both 's master and father-in-law, a view echoed in 19th-century compilations like Sabine Baring-Gould's Legends of the Patriarchs and Prophets, which notes traditions viewing them as identical while exploring 's eventual marriage to Zuleika after 's death. The translation further supports this by rendering both names identically as Petephres (Πετεφρῆς), reinforcing the interpretive tradition of unity. Counterarguments emphasize the biblical text's separation of their roles—Potiphar as a officer (sarīs, possibly "" or ) versus Potipherah as a religious —with no explicit narrative link between them, suggesting two distinct in Joseph's . Scholars note that while the names share an Egyptian root, the distinct suffixes and contexts imply deliberate differentiation by the biblical author, potentially to highlight contrasts between Joseph's degradation under a secular and his elevation through priestly , without necessitating identity.

Historical Context

Egyptian Priesthood

In , the priesthood consisted of hereditary positions closely tied to temple complexes, where priests served as intermediaries between the gods and humanity. These roles were often passed from father to son, particularly among elite families, and involved managing religious rituals, temple estates, and oracles to honor deities such as , the sun god. Priests ensured the maintenance of ma'at—the cosmic order—through structured duties that sustained divine favor and societal harmony. Within the solar cult, high priests of at Heliopolis wielded considerable influence, overseeing major temples and advising pharaohs on matters interpreted as divine will. These leaders managed oracles that guided royal decisions and ritual calendars, positioning the priesthood as a counterbalance to pharaonic authority during periods like the New Kingdom. Their prominence stemmed from Ra's central role in Egyptian cosmology, elevating Heliopolitan priests to roles of theological and political significance. Priests' daily duties centered on temple rituals, including morning offerings of , drink, and to awaken and nourish the god's statue, as well as participation in festivals like the Sed jubilee, which renewed the pharaoh's power through solar symbolism. Specialized sem priests from elite backgrounds handled mummification, performing embalmings, recitations, and purification rites to prepare the deceased for the , while ka-priests ensured ongoing tomb offerings. These responsibilities extended to public processions during festivals, where cult images were paraded to reaffirm divine presence. The priesthood's socio-economic power rivaled that of the , as temples controlled vast lands, , and labor forces—such as the Heliopolis temple of , which managed 103 villages and thousands of workers—generating wealth through agriculture and exemptions from taxes. This autonomy allowed priests to amass resources equivalent to state treasuries, influencing and even in later periods. Women participated in minor roles, often as chantresses or musicians in goddess cults, though high offices remained male-dominated by the New Kingdom.

Significance of On (Heliopolis)

On (Heliopolis), located in the northeastern near modern , was one of ancient Egypt's most prominent religious centers, known in Egyptian as Iunu and later called Heliopolis by the Greeks, meaning "City of the Sun" due to its dedication to solar deities. As the primary cult site for the sun god , often syncretized with , it served as the theological heart of Egyptian cosmology, where priests developed and propagated key creation narratives. The city's influence extended across pharaonic Egypt, shaping religious practices and royal ideology from the Early Dynastic Period onward. The Heliopolitan creation myth, central to the site's religious identity, portrayed as emerging from the primordial waters of to initiate the world's formation. Alone in the chaotic void, self-generated the first divine pair—Shu (air) and (moisture)—through masturbation or spitting, who in turn produced (earth) and Nut (sky), followed by , , , and , comprising the Great Ennead of nine deities. This theology, documented in texts like the from the Old Kingdom (ca. 2686–2181 BCE), positioned Heliopolis as the origin point of cosmic order and divine kingship, with the sacred stone in the sun temple symbolizing 's primordial mound of creation. Pyramids of the Old Kingdom, such as those at , emulated this form to facilitate the pharaoh's ascent to the sun god, underscoring Heliopolis's role in linking royal power to solar divinity. Archaeological remains at Heliopolis, though diminished by urban development and historical looting, include temple ruins and monumental obelisks that attest to its grandeur. The sole surviving obelisk in its original location, erected by (ca. 1971–1926 BCE) of the Middle Kingdom, stands approximately 20 meters tall in Matariya and originally marked the entrance to the Temple of Ra-Atum, inscribed with dedications to the sun god. Other obelisks from Heliopolis were relocated in antiquity, such as those taken to , highlighting the site's prestige. The city experienced a gradual decline in prominence during the Late Period as religious focus shifted to other centers like Thebes, with further disruption following the Persian conquest in 525 BCE.

Context in the Middle Bronze Age

Heliopolis retained significant influence during the late Middle Kingdom and Second Intermediate Period (ca. 1800–1550 BCE), periods often associated with the biblical narrative. During this time, under the 12th Dynasty and later rule, the priesthood of On continued to play key roles in solar theology and administration. The integration of Semitic elements into Egyptian society, including elite marriages, aligns with the historical setting of Potipherah's family ties to , reflecting Heliopolis's role as a hub for cultural and political exchange without contradicting native Egyptian traditions. Heliopolitan priests wielded significant influence over pharaonic succession, often issuing oracles that legitimized rulers as descendants of , as seen in Fourth Dynasty prophecies foretelling the transfer of kingship to the sun god's lineage. High priests, frequently of royal blood, facilitated elite intermarriages that reinforced ties between the throne and the cult. This interplay elevated Heliopolis as a nexus of political and spiritual authority throughout .

Interpretations

Jewish Traditions

In Jewish midrashic literature, Potipherah is frequently identified with , the Egyptian official who purchased as a slave, with the name change attributed to his as punishment for his wife's failed attempt on . This equivalence underscores Potipherah's role in the narrative of 's trials, where his wife, known in tradition as Zuleika, unsuccessfully attempts to seduce , leading to his imprisonment after she falsely accuses him. The portrays Potipherah as an idolatrous priest whose household becomes a testing ground for 's fidelity to . Rabbinic expansions further develop a conversion narrative centered on Potipherah's daughter Asenath, Joseph's wife, who is depicted as renouncing Egyptian polytheism and embracing Joseph's prior to their marriage, thus resolving concerns about intermarriage with a pagan family. In the Hellenistic Jewish novel , Asenath undergoes a dramatic conversion, destroying her idols and receiving divine approval, while Potipherah is humbled by Joseph's moral superiority and the eventual elevation of his lineage. This theme highlights Potipherah's initial contrasted with the transformative power of Joseph's virtue. Symbolically, Potipherah represents the challenges of Egyptian assimilation for the , yet his descendants through — and Manasseh—are portrayed as fully redeemed from their pagan origins, affirming their integration into the tribes of . In Pirkei de-Rabbi , is reimagined as the offspring of and , adopted into Potipherah's barren household, ensuring that Joseph's sons inherit pure Israelite bloodlines despite their Egyptian upbringing. In later Jewish historiography, Flavius in (Book II, Chapter 6) presents Potipherah (as Petephres) as a of Heliopolis whose daughter's to , arranged by , bolsters Joseph's authority and facilitates his administrative rise in . equates this figure with Joseph's earlier master, emphasizing his priestly status as a bridge between Egyptian elite and Joseph's providential success.

Broader Religious Views

In Christian traditions, Potipherah is often viewed through an allegorical lens, symbolizing the accommodation of pagan elements within . This perspective emphasizes Joseph's trials as a prefiguration of Christ's and redemption, with Potipherah serving as a backdrop to divine orchestration rather than a figure of personal transformation. In medieval , such as ' circa 1475 drawing Joseph and Asenath, Potipherah appears in scenes of Joseph's , highlighting themes of elevation from to under God's guidance, often depicted in illuminated manuscripts to illustrate providence amid pagan surroundings. Islamic tradition presents an analogous figure to Potipherah in the Quranic narrative of Yusuf (Chapter 12), where () is purchased by Al-Aziz, identified in tafsirs as or a high-ranking official, whose household includes the wife who tempts . While Potipherah as a priestly father-in-law is not explicitly named, some interpretations link Al-Aziz's family to Egyptian elite circles, portraying the story as 's rise through piety amid idolatrous influences. Tafsirs, including those of , underscore 's unwavering and moral integrity against Egyptian , noting that the Egyptians knew of but chose , yet 's faithfulness leads to his exaltation without emphasis on familial conversion. This narrative stresses in 's trials, from enslavement to vizierate, as a testament to 's protection of the righteous. In other non-Jewish traditions, such as chronicles, Potipherah's portrayal aligns closely with the biblical account, maintaining his role as the priestly father-in-law without significant genealogical alterations, though texts emphasize Joseph's integration into Egyptian society as part of broader providential history. Esoteric crossovers in , like Jami's 1484 poetic retelling Joseph and Zulaykha, symbolically associate Potipherah's household with trials of passion versus spiritual ascent, viewing the figure as emblematic of worldly attachments overcome by divine love. Thematically, Christian and Islamic views contrast with Jewish emphases on conversion—such as midrashic expansions on Asenath's transformation—by prioritizing in Joseph's biblical trials, portraying Potipherah as a passive element in God's overarching plan for preservation and elevation.

References

  1. https://www.biblegateway.com/passage/?search=Genesis+41%3A45&version=NIV
  2. https://biblearchaeology.org/patriarchal-era-list/3751-joseph-in-egypt-part-iv
  3. https://www.islamic-awareness.org/quran/contrad/external/aziz.html
  4. https://biblearchaeology.org/research/patriarchal-era/2312-the-joseph-narrative-genesis-37-39-50
  5. https://www.jstor.org/stable/3157445
  6. https://www.thetorah.com/article/joseph-and-asenath
  7. https://brill.com/view/book/9789004245556/B9789004245556_009.xml
  8. https://mechon-mamre.org/p/pt/pt0141.htm
  9. https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/who-is-josephs-wife-in-the-bible-who-is-aseneth/
  10. https://www.biblegateway.com/passage/?search=Genesis+41%3A50&version=NIV
  11. https://www.biblegateway.com/passage/?search=Genesis%2041%3A45&version=NIV
  12. https://www.biblegateway.com/passage/?search=Genesis%2041%3A50-52&version=NIV
  13. https://www.biblegateway.com/passage/?search=Genesis%2046%3A20&version=NIV
  14. https://www.biblegateway.com/passage/?search=Genesis%2048%3A5&version=NIV
  15. https://www.biblegateway.com/passage/?search=Genesis%2041%3A45%2C46%3A20&version=NIV
  16. https://www.academia.edu/44777521/Egypt_in_the_Old_Testament_Oxford_Research_Encyclopedia_of_Religion_
  17. https://www.jewishencyclopedia.com/articles/12316-potiphar
  18. https://www.biblegateway.com/passage/?search=Genesis+37-50&version=NRSVUE
  19. https://byustudies.byu.edu/article/potiphars-hill
  20. https://reformjudaism.org/learning/torah-study/torah-commentary/joseph-and-potiphar-named-neutered-and-neutralized
  21. https://wjudaism.library.utoronto.ca/index.php/wjudaism/article/view/16011/13019
  22. https://academic.oup.com/book/50347/chapter/422716987
  23. https://www.thetorah.com/article/potiphar-and-his-wife-desire-joseph
  24. https://www.worldhistory.org/article/1026/clergy-priests--priestesses-in-ancient-egypt/
  25. https://smarthistory.org/reframing-art-history/ancient-egyptian-religious-life-and-afterlife/
  26. https://www.thecollector.com/priest-day-temple-of-ra/
  27. https://www.penn.museum/sites/expedition/funerary-beliefs-of-the-ancient-egyptians/
  28. https://worldhistoryedu.com/priests-vs-pharaohs-in-ancient-egypt/
  29. https://exhibitions.kelsey.lsa.umich.edu/galleries/Exhibits/WomenandGender/relig.html
  30. https://www.britishmuseum.org/learn/schools/ages-7-11/ancient-egypt/ancient-egyptian-gods-and-goddesses
  31. https://smarthistory.org/creation-myths-and-forms-of-the-gods-in-ancient-egypt/
  32. https://www.metmuseum.org/essays/egypt-in-the-old-kingdom-ca-2649-2150-b-c
  33. https://resources.metmuseum.org/resources/metpublications/pdf/A_Fragmentary_Egyptian_Head_from_Heliopolis_The_Metropolitan_Museum_Journal_v_30_1995.pdf
  34. http://www.obelisks.org/en/heliopolis.htm
  35. https://isac.uchicago.edu/sites/default/files/uploads/shared/docs/culture.pdf
  36. https://www.degruyterbrill.com/document/doi/10.1515/9783110629705-038/html?lang=en
  37. https://www.sefaria.org/Bereshit_Rabbah.86.5
  38. https://www.sefaria.org/Bereshit_Rabbah.86.3
  39. https://academic.oup.com/book/1888/chapter/141644194
  40. https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.38
  41. http://penelope.uchicago.edu/josephus/ant-2.html
  42. https://www.wikiart.org/en/hugo-van-der-goes/joseph-and-asenath
  43. https://www.islamreligion.com/en/articles/1790/viewall/story-of-joseph-part-1
  44. https://bahai-library.com/stokes_joseph_five_religions
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