Published: 28 September 2024

Why Does Genesis Keep Reminding Us Potiphar Was Egyptian?

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Potiphar

Joseph, the young son of Jacob, found himself in Egypt. Sold into slavery by his jealous brothers, Joseph was purchased by Ishmaelite traders who in turn sold him to an Egyptian named Potiphar (Gen 37:28). Actions the brothers meant for evil, God meant for good (Gen 50:20) setting the stage for one of the Bible’s most compelling stories of divine providence.

As we read Genesis 39, an interesting detail catches our attention. Three times within the chapter, the text explicitly states that Potiphar is an Egyptian (Gen 39:1, 2, 5). Shouldn’t one mention suffice? They were in Egypt after all. Why emphasize Potiphar’s ethnicity so emphatically? The answer lies in the fascinating historical events of the time. During this period, native Egyptians did not rule lower Egypt. Instead, a group known as the Hyksos controlled the region.

Who were the Hyksos and when did they rule?

The name “Hyksos” comes from the Egyptian word Hikau-khoswet which meant “Rulers of Foreign Lands.”1 2 3 The Hyksos were a group of Semitic people who migrated to Egypt, primarily from Canaan and Syria.4 Archaeological finds in the Nile Delta have led researchers to conclude that the Hyksos “originated in the Levant from Middle Bronze Age ‘Canaanite’ ethnic stock.”5

Their influence in Egypt began around 1782 BC when they started to accumulate in significant numbers in the Nile Delta region.6 Over time, their power and influence grew until they eventually rose to rulership, establishing the 15th Dynasty of Egypt around 1650 BC. Their reign lasted until about 1550 BC when native Egyptian rulers drove them out. The dates related to the Hyksos have a fair amount of uncertainty surrounding them. Some chronologies date the Hyksos rise to power earlier, assigning them 150 years of reign beginning around 1700 B.C.7 8

When did Joseph arrive in Egypt?

Biblical chronology places Joseph’s arrival in Egypt at around 1683 BC and his rise to power in 1670 BC. Given the uncertainties of when the Hyksos were firmly established as the power in lower Egypt (1700-1650 BC), we can say that the timing of Joseph’s rise to power aligns well with this period. The subsequent migration of his family to Egypt would have likely occurred during the height of Hyksos influence.

The Hyksos established their capital at Avaris and adopted many Egyptian customs. “By the time the Hyksos attained political rule in Egypt they were largely Egyptianized.”9 They placed Egyptians in significant positions, embraced Egyptian dress, and even incorporated the worship of Egyptian gods into their own religious practices. This cultural assimilation created a unique blend of Canaanite and Egyptian influences in the region.

Potiphar: An Egyptian in a changing Egypt

Given this historical backdrop, the repeated emphasis on Potiphar being Egyptian takes on new significance. By stressing Potiphar’s Egyptian identity, Moses (the author of Genesis) was deliberately distinguishing him from the Hyksos.

Potiphar’s position as “captain of the guard” (Gen 39:1) aligns with what we know about the evolving power structure in Egypt during this time. As the Hyksos gained influence, they often appointed native Egyptians to important roles.10 This strategy helped maintain stability and leverage local expertise while consolidating their power.

Joseph’s unique position

Joseph’s arrival in this multicultural environment placed him in a unique position. As a Hebrew slave in the household of an Egyptian official during the rise of Hyksos influence, he found himself at the intersection of three distinct cultures.

This cultural complexity, along with the Hyksos viewing Joseph as a fellow Semite, may have contributed to his rapid rise within Potiphar’s household and later in Pharaoh’s court. His outsider status, combined with his exceptional abilities and the favor of God, could have made him a valuable asset in navigating the social and political landscape of the time.

Divine providence in a foreign land

Throughout Genesis 39, we see repeated references to God’s presence with Joseph. “The Lord was with Joseph” (Gen 39:2, 21) becomes a refrain, emphasizing divine providence even in this foreign and complex setting.

Joseph’s success in Potiphar’s house, his resistance to temptation, and his eventual rise to prominence in Egypt all speak to God’s overarching plan. Even when falsely accused and imprisoned, Joseph’s faith remained firm, and God continued to bless him (Gen 39:21-23).

Potiphar’s Egyptian identity

The repeated mention of Potiphar’s Egyptian identity in Genesis 39 serves as a marker of the historical context of Joseph’s time in Egypt. Far from being a simple redundancy, it hints at the complex cultural landscape of an Egypt in transition. This deeper understanding enhances our appreciation of God’s intricate workings in human history.

This story should remind us that God’s plans often unfold in unexpected ways. He weaves together diverse cultures and individuals to achieve His purposes. Joseph’s experiences in Egypt during the rise of Hyksos influence set the stage for the greater drama of God’s people in the years to follow.

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References

  1. Koh, SeJin. “The Hyksos: Political and Archaeological Investigations.” Didaskalia 5, no. 2 (1994): 35.
  2. Walton, John H., ed. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Zondervan Illustrated Bible Backgrounds Commentary. Grand Rapids, Mich: Zondervan, 2009. 166.
  3. Redmount, Carol Ann. “Ethnicity, Pottery, and the Hyksos at Tell El-Maskhuta in the Egyptian Delta.” The Biblical Archaeologist 58, no. 4 (December 1995): 183.
  4. In the context of the ancient Near East, “Semitic” refers to a linguistic and cultural group rather than an ethnic one. The Semitic peoples were those who spoke languages belonging to the Semitic language family, which includes a wide range of languages that were spoken across the region. Among others, it would include the Hebrew language as well as Canaanite languages.
  5. Redmount, Carol Ann. “Ethnicity, Pottery, and the Hyksos at Tell El-Maskhuta in the Egyptian Delta.” The Biblical Archaeologist 58, no. 4 (December 1995): 183.
  6. https://www.worldhistory.org/Hyksos/
  7. C. E. DEVRIES, International Standard Bible Encyclopedia (Revised), s.v. “H,” 2:787.
  8. Steinberg, Jonathan A. “Joseph and Revolutionary Egypt.” Jewish Bible Quarterly 26, no. 2 (April 1998): 101.
  9. C. E. DEVRIES, International Standard Bible Encyclopedia (Revised), s.v. “H,” 2:787.
  10. https://www.worldhistory.org/Hyksos/