Egypt - Famous Pharaohs
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Ancient Egypt
Egyptian Kings (Pharaohs), Governors and other Rulers
The Kings of Egypt were not called Pharaohs by the ancient Egyptians. This word was used by the Greeks and Hebrews, and today is commonly used for the ancient Kings of Egypt. We really do not know how many kings ruled in Egypt, for at times in its ancient past the country was split up, and there were at least several kings at the same time. There was also probably kings who ruled regions of Egypt before recorded history, and in fact, several ancient historians record legendary Pharaohs who became Egyptian gods.
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Ancient Egypt
Joseph and the Economy, Was Joseph a Servant of God or a Pawn of Pharaoh?
Joseph, great grand-son of Abraham is one of the heroes of the Old Testament. He resisted temptations, interpreted dreams and showed extreme loyalty to his family and God regardless of the circumstances. He saved Egypt and the Israelite people from starvation and he is recognized as part of the "Faith Hall of Fame" in Hebrews chapter eleven. He prophesied Israel's freedom and he was truly, a servant of God. Let's take a look at the mighty ways in which Joseph was used and make a close examination of his economic policy.
Jacob, Abraham's grand-son had quite an interesting life. One of his most noted activities was when he "wrestled with God". He put up quite a fight and would not let his opponent go until he received a blessing (Gen. 32:22-30). Jacob had twelve sons. His eleventh son, Joseph was the first from his wife Rachel. Rachel was Jacob's special wife as he worked fourteen years to become her husband (Gen 27-29). Joseph, therefore, had a special place in Jacob's heart.
In his latter years Jacob and his seventy direct descendents, not counting his sons wives, left their home town for Egypt (Gen 46). Years later they exited Egypt as a nation of possibly three million. The large amount that Joseph had to do with the formation of the nation Israel has gone largely overlooked.
We pick up the story of Joseph in Genesis chapter thirty seven. When Joseph was about seventeen his father Jacob made him a beautiful richly ornamented robe. When his brothers saw this, they were jealous and "could not speak a kind word to him" (Gen. 37:4). Then Joseph had a dream in which he saw himself and his brothers binding sheaves of grain when suddenly his sheaf rose and stood up, while his brothers sheaves gathered around his and bowed down to it (Gen. 37:5-8). Then, he had another dream. This time he saw the sun, moon and eleven stars bowing down to him (v. 9). Being young and lacking "family etiquette", he went and told his family about these dreams. To put it mildly, his brothers did not appreciate them. Their jealousy and rage grew stronger and stronger.
A little while later while his ten older brothers were off grazing their father's flocks, Jacob (whose name God changed to Israel) told Joseph to go and check on his brothers, to see how they were doing, and to report back to him. As his brothers saw their "father's favorite son" coming in the distance they plotted to kill him. "Here comes that dreamer... come now let's kill him and throw him into one of those cisterns and say that a ferocious animal devoured him. Then we'll see what comes of his dreams" they exclaimed (Gen. 37:17-20). Their anger reached a boiling point and they nearly took his life. Except for the intervention of Israel's first son, Reuben, Joseph was as good as dead.
Early Days in Egypt
Reuben's plan, though short of killing Joseph was bad enough. The brothers stripped him of his robe and threw him into the cistern; presumably to starve to death. About that time some Midianite traders happened by. Joseph's brother Judah had the bright idea to sell him instead of let him die. So his brothers pulled him up and he was sold for twenty pieces of silver, an average price for a seventeen year old boy at the time. Joseph's life was spared. When these Midianites arrived in Egypt they turned around and sold him to Potiphar, one of Pharaoh's officials, the captain of the guard. The Lord was with Joseph and he prospered greatly. Potiphar, who was likely a very wealthy individual, saw that Joseph was being blessed and that all his activities were prosperous. Potiphar made Joseph his attendant and entrusted to Joseph's care everything that he owned.
One day Potiphar's wife, infatuated with Joseph, attempted to entice him into an adulterous affair with her (Gen. 39:7). This bold action traumatized Joseph. Having deep convictions of loyalty, honor and doing what was right; he absolutely refused. She didn't give up though and continued to pressure him. As Joseph broke loose of her grasp and fled she managed to maintain hold of his cloak. This was enough for her to shout out a fictitious and trumped up charge of attempted rape. Potiphar was furious when he heard the story and he had Joseph put in jail (Gen. 39:8-10). When you think about it though, this seems to be a pretty light punishment for such a crime against a high ranking Egyptian officials' spouse. Either Potiphar trusted Joseph more than his wife or we have another example of God's intervention.
While in prison, Joseph once again showed the light of the Lord. With the help of God he interpreted dreams and was put in charge of all those in the prison.
Joseph and Pharaoh
As the story progresses we understand that Pharaoh had two noteworthy dreams. These dreams troubled him greatly. Not being able to understand them he called for all the magicians and wise men of Egypt. No one was able to interpret the dreams. Then the chief cupbearer, one whose dream Joseph understood and explained while in jail, remembered Joseph and recommended him to Pharaoh as a possible interpreter. Pharaoh, the most powerful man in the known world at the time, quickly summoned Joseph to his side. He told Joseph that he heard it was said that he was able to interpret dreams. Joseph responded by saying that he himself could not, but that God would give Pharaoh the meaning of the dreams, giving full credit where it belongs.
Pharaoh then went on to describe his vision to Joseph. He said that in his dream he was standing on the bank of the Nile River when he saw seven cows come out of the water, fat and healthy. After them he saw seven more cows come up. These were quite different. In fact they were scrawny, lean and ugly. Pharaoh exclaimed that he had never seen such ugly cows in all Egypt (Gen. 41:19). And to top it off, the lean cows ate up the nice, healthy ones. But even after they had eaten the nice looking cows, they still appeared as scrawny and ugly as ever!
In the king of Egypt's second dream he saw seven full heads of grain growing on a single stalk. Next, seven other heads appeared. These latter heads of grain were withered and thin. Just like before, the thin heads of grain swallowed up the full heads.
Joseph told Pharaoh that the two dreams were one and the same. He said that God had revealed to Pharaoh that the seven good cows as well as the seven good ears of grain represented seven years of good produce, seven years of plenty; while the seven ugly cows and the seven worthless heads of grain stood for seven years of famine. Seven good years of great abundance were coming throughout Egypt to be followed by seven years of famine. Joseph went on to tell Pharaoh that the years of famine would be so severe that the years of great abundance would be long forgotten. He also told Pharaoh that God would not hesitate in bringing this to pass.
Joseph's Plan of Action and Pharaoh's Response
The first thing Joseph told Pharaoh to do was to put a wise person in charge of the land and to take one fifth of the harvest of Egypt during the seven good years. This person was to see that this twenty percent of the produce was stored in reserve for the bad years. The grain was to be stored in the cities for food. You may wonder why one fifth instead of one seventh. As we will see later Joseph used this extra amount to feed other countries as well. The undertaking seemed very good to Pharaoh and he appointed Joseph to be in charge of this large and audacious venture. Pharaoh knew a good plan when he heard it!
Think of Joseph's position now. He had been given tremendous authority in the land of Egypt, second in command to the man who was viewed as "god" on earth. Pharaoh said that "only with respect to the throne will I be greater than you" (Gen 41:40) and "I hereby put you in charge of the whole land of Egypt" (verse 41). He put his signet ring on Joseph's finger, dressed him in robes of fine linen (a reminder of his coat of many colors?), put a gold chain around his neck and had him ride in a chariot as his second-in-command (verses 42-43). Joseph, who was only thirty years old at the time, could have easily obtained a huge case of an over-inflated ego, but that does not seem to be what happened.
As God had predicted through Pharaoh's vision the seven years of plenty came and went, followed by seven years of famine. There was a shortage of grain in all the lands, but because of the foresight Joseph had received from God there was food stored in Egypt. When the Egyptians began to feel the agony of hunger they cried out to Pharaoh, who directed them to Joseph. Joseph opened the storehouses and sold grain to the Egyptians. In fact, many countries came to Egypt to buy food.
The Plan, as it Begins to Unfold
When the years of famine came upon the land, the people of Egypt had food thanks to Joseph's careful planning and execution. "When the famine had spread over the whole country, Joseph opened the storehouses and sold grain to the Egyptians... All the countries came to Egypt to buy grain from Joseph..." (Gen. 41:56-57).
Let's pause here for a second and notice some of the immediate action items that Joseph took.
- He stored up the produce in the cities
- He introduced a system of taxation to the Egyptians
- When the citizens needed food it was sold back to them
Ten of Joseph's brothers went to buy grain. Jacob didn't send Benjamin, the youngest son, for fear of what might happen to him. When they arrived in Egypt and came into Joseph's presence, the ten brothers bowed down, probably stricken with fear. Joseph recognized them as his brothers, although the brothers did not recognize Joseph. You may wonder why they weren't able to tell that it was their own brother. We need to consider that over twenty years had passed. Also, they had absolutely no expectations of Joseph being Pharaoh's right-hand man, richly decorated and adorned as they had never seen him before. That they did not notice him as their younger brother is certainly reasonable.
Joseph accused them of being spies coming to an unprotected land. The brothers insisted that was not the case. They said "Your servants were twelve brothers, the sons of one man who lives in Canaan. The youngest is now with our father, and one is no more" (Gen. 42:13). Joseph responded by telling them that to prove they were not spies they needed to come back with their younger sibling. At this point in time the brothers were beginning to feel guilty, believing that they were being punished by God for the way they treated Joseph earlier. Joseph made the ten leave one of the brothers with him and let the rest return. Simeon, was the one who was bound by Joseph and required to stay. Fearful as Simeon probably was, I don't imagine he was treated badly while the rest of the clan went back home.
As the brothers were getting ready to return, unbeknownst to them, Joseph gave orders to fill their bags with grain and to put the silver back in their sacks. He included provisions for their journey home as well. When they returned to Canaan and told the story to Jacob, he was crushed. The risks involved by letting Benjamin go back with the others were appalling. After incessant pleading from the brothers, and after they had eaten all of the grain that was provided, their father sent them back to buy some more food. He realized that he had run out of options and grudgingly relented to allow Benjamin to go with them.
As they reached Egypt and approached Joseph's steward they wisely admitted that the silver they brought the first time had somehow been put back in their sacks. They offered to return it plus additional silver for more food. Surprisingly to them, the steward gave a warm response. He told them that their God, the God of their father had provided the treasure in their sacks and that the silver they initially brought had been received. Then he brought Simeon out to them, who to their surprise, had been treated well.
Joseph was away when the brothers arrived the second time. When he came back and met with the eleven they bowed down to give him honor. This may have brought to Joseph's remembrance the dream he had as a teen-ager when the eleven stars bowed down to him. His brothers told him that his servant Jacob, their father, was still alive. Next, he saw his younger brother Benjamin. Memories of dreams, his childhood, his father and his younger brother probably came upon him in an emotional avalanche. He excused himself to a private room and wept.
Joseph told the steward of the house to once again fill the men's sacks with as much food as they could carry and to put each man's silver back. He also told his assistant to put Joseph's private silver cup in the mouth of Benjamin's sack. In the morning the eleven were sent away. Not long after they left, Joseph told his steward to go after them and find the silver goblet. Naturally, when the Egyptians caught up to them and found the cup, the sons of Israel were dumbfounded and frightened. Once again they were brought back to Egypt and taken before Joseph.
The second-in-command could no longer control himself. He made all of his attendants leave. He wept so loudly that the Egyptians at a distance could hear him. At last Joseph revealed to his brothers who he was. Now the sons of Israel were really terrified, wondering what kind of treatment could possibly be in store for them. Joseph responded quite different than they expected.
It was not you who sent me here, but God. He made me father [a title of honor] to Pharaoh, lord of his entire household and ruler of all Egypt. Now hurry back to my father and say to him, this is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don't delay. You shall live in the region of Goshen and be near me - you, your children and grandchildren, your flocks and herds, and all you have. I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute." (Gen 45:8-11).
Joseph told his brothers to bring all of the families of Jacob to Egypt. He offered to give them the best property (Gen. 45:18), the territory of Goshen, and assured them that they would eat off the fat of the land. The tribes of Israel, the descendants of Abraham, were now destined to live in Egypt.
The Famine Continues and Joseph's Next Actions
When the Israelites moved into Egypt, things were a bit daunting at first. The famine was still very severe. Joseph collected all the money that was in Egypt and Canaan in payment for the grain. Note that the grain that was collected was not given back to the citizens, it was sold to them. Now of course there is some justification in this as it took time and effort to store and secure the produce as it takes money to run any government. When the people's money was gone, they came back to Joseph pleading for mercy. Joseph then told them to bring him their livestock, their property, in exchange for food. They had no choice.
When the people of Egypt and Canaan ran out of money, all the Egyptians came to Joseph. "Our money is gone!" they cried. "But please give us food, or we will die before your very eyes!" Joseph replied, "Since your money is gone, bring me your livestock. I will give you food in exchange for your livestock." So they brought their livestock to Joseph in exchange for food. In exchange for their horses, flocks of sheep and goats, herds of cattle, and donkeys, Joseph provided them with food for another year. (Gen. 47:15-17 NLT)
We need to realize how valuable livestock was. It was the equivalent to today's plants or factories. Livestock produced the products that were in demand such as milk, eggs, meat, fur and skins. And don't forget transportation! As the people gave up their precious livestock, they became less able to care for themselves and more dependent upon central government. And all the while the Pharaoh became more powerful and wealthy.
What was Next?
Now the Egyptian government controlled all the money, be it silver or gold and they also controlled the factories, the property and the transportation.
But that year ended, and the next year they came again and said, "We cannot hide the truth from you, my lord. Our money is gone, and all our livestock and cattle are yours. We have nothing left to give but our bodies and our land. Why should we die before your very eyes? Buy us and our land in exchange for food; we offer our land and ourselves as slaves for Pharaoh. Just give us grain so we may live and not die, and so the land does not become empty and desolate." So Joseph bought all the land of Egypt for Pharaoh. All the Egyptians sold him their fields because the famine was so severe, and soon all the land belonged to Pharaoh. (Gen. 47:18-20 NLT)
The people were desperate by now. They were offering their precious land, the last of their possessions, as well as themselves. They had to know what was at stake. They had to realize that the offer of their own selves as slaves would be grasped onto. This was their last vestige of freedom but they had no choice. It was their last resort for life. Joseph bought all the land in Egypt for Pharaoh. "The Egyptians, one and all, sold their fields, because the famine was too severe for them" (verse 20 NIV).
We read of Joseph's next move in verse 21: "And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof" (KJV). Clarke's commentary provides a good explanation with the indication that it was very likely that Joseph was influenced by no political motive in removing the people to the cities, but merely by a motive of humanity and prudence. As the corn was laid up in the cities he found it more convenient to bring them to the place where they might be conveniently fed; each being within the reach of an easy distribution. Thus then the country which could afford no sustenance was abandoned for the time being, that the people might be fed in those places where the provision was deposited.
After the famine was over, Joseph reminded the people that he had purchased them and their land for Pharaoh (Gen. 47:23-24). He was now going to give them seed and they were to sow the land with it. When the harvest time came they were to give twenty percent back to Pharaoh as a tax. Joseph put the citizens back to work with the expectation of a return from the land. Although now they were working on the government's land at the government's direction.
So What is the Verdict on Joseph's Economic Plan?
In reading this past section on the way Joseph handled the economy of Egypt and its subsequent effect on the people you might be left with mixed emotions. Was Joseph a hero or a goat? Was he a friend of the people or a pawn of Pharaoh? Was he doing Gods will or not? These are good questions that deserve further exploration.
Let's summarize what Joseph did:
1. He stored up the food in the cities, not necessarily where the people lived.
2. When the citizens needed food he sold it back to them.
3. When they ran out of hard currency Joseph traded food for their livestock - their property - their livelihood.
4. When all of their livestock was owned by Pharaoh he traded food for their precious property. Any property owner knows how hard it would be to give up your property.
5. He moved the citizens to central locations and reduced them to servitude.
6. He introduced a system of ongoing taxation.
By themselves, these sound like pretty tough assessments. But what else did Joseph do?
1. He spared the nation Egypt from starvation or severe suffering.
2. He did the same for the tribes of Israel and other nations.
3. He relocated Jacob and his family to the best portion of Egypt.
4. Storing food in central locations and moving the citizens to the cities may seem like a harsh thing to do, but we need to realize that starvation was at stake. By consolidating the food and the population, a much more efficient means of distribution was possible. It was much easier for the people to obtain the food locally than having to travel what in some cases would have been great distances.
5. He saved the people from the wrath of Pharaoh. What do you think Pharaoh would have done in time of famine if there not been a plan in place such as Joseph's? I can imagine that anyone who had food may have been killed or severely tortured to give it up to Pharaoh and his officials.
6. This twenty percent tax rate was probably not considered excessive. During the seven years of plenty "the land produced bumper crops" (Gen. 41:47 NLT). This made enough provisions for Egypt plus neighboring lands.
Initiating a system of taxation may not seem to be a pleasant thing to do but we need to consider the circumstances. At least three advantages were produced by this:
- A tax kept Pharaoh and his soldiers from decimating families or communities in their desire for food, money or property.
- A flat tax rate provided an equitable system of paying for governmental expenses. Everyone paid the same amount.
- This gave the government of Pharaoh a good way of estimating income from year to year. If this tax rate was upheld the powers that be would tend not to go on wild spending sprees and demand whatever they wanted from the citizens.
8. He moved the people of Israel into the right spot where God, many years later would show his power in a way that could not be denied to a great multitude of people and provide lessons for all generations.
9. He certainly did a great deal to support his boss, the Pharaoh. At the same time he was not overly abusive to the citizens. We see no record of slaughter or other gross abuse of power, which he certainly could have used.
10. Governmental rule, in this context and in this time, does not appear to be taken as an evil thing. It seems that the people were grateful for the treatment and care that Joseph provided.
11. With the limited means of communication and transportation available it appears as if Joseph's plan was the best alternative under the time and circumstances.
What About the Long Term?
Was this a good long-term solution? I think that it is made clear throughout the pages of the Bible that slavery is not God's plan for mankind. He went to great lengths to free the nation Israel from the slavery that had overtaken them at the time of the Exodus. The message of Jesus throughout the New Testament is one of freedom. He loved those who were thought of as less than ordinary people and treated them with kindness and compassion. In Matthew 8:2-3 we read "suddenly, a man with leprosy approached him and knelt before him. 'Lord', the man said, 'if you are willing, you can heal me and make me clean'. Jesus reached out and touched him. 'I am willing', he said. 'Be healed!' And instantly the leprosy disappeared." Jesus reached out to this man with leprosy, a terrible stigma in the first century, touched him and healed him. He went throughout Galilee teaching and healing every disease and sickness among the people. Jesus did not want people to be slaves to other men, the system or the government. But once again, what about Joseph's actions? Joseph seems to have brought governmental control and slavery upon the people and yet he is proclaimed as a hero in Hebrews 11. Joseph did what he had to do to save the citizens, Egyptians as well as Israelites. This may have been the only way that the nation could have been spared from famine, rampant disease, suffering and the power of Pharaoh and his henchmen. After the famine was over, Joseph started giving back to the people. Genesis 47:23-26 tells us Joseph gave the people seed to plant so that they could start their own crops and harvest once again.
Conditions After Joseph
Joseph lived 110 years. That would have been 66 years after the famine ceased. We read that "In time, Joseph and all of his brothers died, ending that entire generation. But their descendants, the Israelites, had many children and grandchildren. In fact, they multiplied so greatly that they became extremely powerful and filled the land" (Exod. 1:6-7 NLT).
When we continue with the story of the Israelites after Joseph's death in Exodus 1:8 we find a totally different scenario. There were approximately two hundred years between the time the famine ended and the Exodus and a new king "who did not know about Joseph" (Exod. 1:8) came to power. The verb "know" (yada - Hebrew) is often used to signify "acknowledge" or "approve". This king apparently disapproved of the governmental structure that Joseph had established. He was fearful of the Israelites who had become a great nation (Exo. 1:10).
This new king put slave masters over the Israelites to oppress them with forced labor. We see no record of Joseph doing this. This Pharaoh said to his people "the Israelites have become much too numerous for us. Come, we must deal shrewdly with them or they will become even more numerous and, if war breaks out, will join our enemies" (Exod. 1:9-10 NIV). The Hebrew people were forced to work terribly hard. The Interpreters Bible Commentary explains the phrase "deal shrewdly" saying that "deal shrewdly" indicates cunning rather than wisdom and visualizes exploitation of the Hebrews which would break their spirit and reduce their numbers through hardship. There can be no question that Egypt at the time of the Exodus was quite different from Egypt during the time of Joseph. One of the last recorded acts of Joseph was, after the famine had ceased, that of giving seed back to the people so they could start their crops and lives over again. Granted, I don't think that slavery is God's preference. The Pharaoh's after Joseph could have kept things moving in the path that Joseph had started of giving freedom back to the people. They obviously chose not to. The kings had a choice to make, whether to give more back to the citizens of the country or to take more. They chose to take more. It didn't have to be that way. We cannot attribute the conditions the Israelites were under at the time of the Exodus to Joseph.
The conduct of Joseph has been criticized by some and praised by others. Most (including myself) feel that Joseph's actions were divine appointments from God and that he did all he could do to promote fairness and equity during the time and under the circumstances. He was an honored servant, trustworthy in his doings, fair and upright. He saved nations from total disaster; he preserved the line of his family and the lineage of our Savior. Adam Clarke's commentary said of Joseph in conclusion that his is conduct as the prime minister of Pharaoh was powerfully indicative of a deep and consummate politician, who had high notions of prerogative, which led him to use every prudent means to aggrandize his master, and at the same time to do what he judged best on the whole for the people he governed. In my opinion there can be no question that Joseph was a servant of the Most High God and carried out his duties faithfully.
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Ancient Egypt
Pharaoh's Heart - Diamond Or Zirconium
How can a person have free will if God hardens his heart and thereby controls his actions? This is a question that men have been debating through the ages. Was it Pharaoh's freely made choices that brought destruction to the armies of the most powerful nation on earth, or did God make him do it?
Psalms 139
1 O Lord, you have searched me and known me. 2 You know when I sit down and when I rise up; you discern my thoughts from far away. 3 You search out my path and my lying down, and are acquainted with all my ways. 4 Even before a word is on my tongue, O Lord, you know it completely.
9 If I take the wings of the morning and settle at the farthest limits of the sea, 10 even there your hand shall lead me, and your right hand shall hold me fast.
13 For it was you who formed my inward parts; you knit me together in my mother's womb.
15 My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. 16 Your eyes beheld my unformed substance. In your book were written all the days that were formed for me, when none of them as yet existed.
Adonai knows every decision that every person will make in every situation that he or she might ever be in. Did God know that Judas would choose to betray him for 30 pieces of silver? Of course, and yet Yeshua chose him to be one of his closest disciples because it was necessary to have a betrayer in order that the Son of Man would fulfil his purpose in coming to Earth. Judas could have chosen not to do it, but Yeshua already knew that he would do it, and used that to fulfil His plan.
Pharaoh (as a man, and as a ruler) was wicked and cruel; he drove the slaves hard, and would not tolerate any question or challenge of his authority. As all of the Egyptian Pharaohs, he was considered (by his people as well as himself) to be a god. This served his ego very well. It makes perfect sense that God would choose a cruel and wicked ego-maniac to be in the position of Pharaoh at the time when he wanted to make His power known throughout the world. He knew the choices that Pharaoh would make when being told by another god to release the slaves. It was stated five times that Pharaoh's heart was hardened (Exodus 7:13, 14, 22, 8:19, and 9:7). It is written two additional times that Pharaoh hardened his own heart (Exodus 8:15, and 8:32) before Yahweh hardened Pharaoh's heart in Exodus 9:12. Yahweh hardened Pharaoh's heart five more times (Exodus 10:1, 20, 27, 11:10, and 14:8), and then it is written that Pharaoh's heart was hardened two more times (Exodus 9:35, and 14:5). Pharaoh hardened his own heart one more time in Exodus 9:34.
The question we need to ask ourselves is "How did God harden Pharaoh's heart?" Had Pharaoh learned his lesson? Was Pharaoh ready to free the slaves, and let the Hebrews go (for good)? Did God stepped in and make Pharaoh's mouth say "NO?"; of course not. It is far more likely that Pharaoh was so emotionally afflicted by being beaten down, and publicly bruised, by a god of the slaves, that (just like a child that has been beat-up on the playground for the first time) he was temporarily thinking it would be better to just have the Hebrews take their god and "GO AWAY!" but this would not have lasted.
Yahweh, instead of directly hardening the heart of Pharaoh, more likely shielded Pharaoh from the emotional trauma that was softening his heart at that time. Having the temporary pain removed allowed Pharaoh's heart to return to it's natural hardened state. This could be seen as "hardening his heart" when it is actually "protecting his heart from something that would have only temporarily softened it."
People may ask "Why would God want to prolong the suffering of the Hebrews? Surely God would want them to go free as soon as possible." They may also argue that it would be unfair to punish the people of Egypt with all these plagues if it was God's plan to have a man like Pharaoh in power. I would expect these same people to ask "How can God justify destroying Pharaoh at the end of it all if God made him that way to begin with?" In answer to this, I would respond "What does Romans 9 tell us?"
Romans 9
14 What then are we to say? Is there injustice on God's part? By no means! 15 For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 16 So it depends not on human will or exertion, but on God who shows mercy. 17 For the scripture says to Pharaoh, "I have raised you up for the very purpose of showing my power to you, so that my name may be proclaimed in all the earth." 18 So then he has mercy on whomever he chooses, and he hardens the heart of whomever he chooses. 19 You will say to me then, "Why then does he still find fault? For who can resist his will?" 20 But who indeed are you, a human being, to argue with God? Will what is molded say to the one who molds it, "Why have you made me like this?" 21 Has the potter no right over the clay, to make out of the same lump one object for special use and another for ordinary use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience the objects of wrath that are made for destruction; 23 and what if he has done so in order to make known the riches of his glory for the objects of mercy, which he has prepared beforehand for glory-
I have heard it said that, "God does not create evil and suffering for his children. The devil does that." This would be a comforting thought; unfortunately that is not what the scripture tells us.
Lamentations 3
38 Is it not from the mouth of the Most High that good and bad come?
Isaiah 45
7 I form light and create darkness, I make weal and create woe; I the Lord do all these things.
The simple fact is that Adonai's plan was formed before the foundations of the Earth. He created beings and gave us free will out of his agape love for us. We are free to make our own decisions, however, God is all-knowing and "His will be done on Earth as it is in Heaven." Pharaoh's greatest problem was that he was arrogant and saw himself as a god when he should have trembled in fear at foot of the Living God. God knew this weakness and used it to show His wonders to the world and bring glory to His chosen people.
Proverbs 16
4 The Lord has made everything for its purpose, even the wicked for the day of trouble. 5 All those who are arrogant are an abomination to the Lord; be assured, they will not go unpunished. 6 By loyalty and faithfulness iniquity is atoned for, and by the fear of the Lord one avoids evil. 7 When the ways of people please the Lord, he causes even their enemies to be at peace with them. 8 Better is a little with righteousness than large income with injustice. 9 The human mind plans the way, but the Lord directs the steps.
Pharaoh's final downfall was, in the end, his hardened heart. A lifetime of arrogance and ego, of cruelty and domination, of self exaltation and wickedness brought him to his final doom. God used Pharaoh to show His wrath and wonders to the world.
If Pharaoh had chased the Hebrews to the edge of the sea and stopped in awe and amazement at God's miracles when he saw the divided ocean, God would have let him live. If Pharaoh had fallen prostrate before the Lord of Hosts, and begged for God to forgive him, the Lord God would have had mercy on him.
At the end of the book of Jeremiah, when Nebuchadnezzar put out Zedekiah's eyes instead of killing him, out of respect for the God of Jerusalem because he heard the prophecies of Jeremiah; Adonai allowed the king of Babylon to continue his rule (until later on when he was not so respectful to the God of Israel, but that's another story). God did show mercy and leniency to foreign leaders as long as they respected and obeyed Him, even when the did not worship Him. But Pharaoh's heart was hard. The only thing he saw when he reached the sea was his insolent slaves running away after all they had done to him. Pharaoh charged in after them and God passed judgement on Pharaoh's heart, as well as the heart of Moses.
Proverbs 15
3 The eyes of the Lord are in every place, keeping watch on the evil and the good. 8 The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight. 9 The way of the wicked is an abomination to the Lord, but he loves the one who pursues righteousness.
We should all take wisdom from this tale. Even though we are born with a wicked nature and a sinful flesh, we don't have to give in to it. We have the choice and are given the ability to choose the right path.
James 4
7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.
I am not trying to say that it will be easy. The choice, however, is yours as to whether you will be used for good in God's perfect plan, or if you will be used for evil. Just because God knows which decision you will make, and has used that knowledge to place you in his grand design, does not make it any easier a path to walk. Just as it did not make Pharaoh any less responsible for the hardened condition of his heart.
1 Peter 5
8 Discipline yourselves, keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour. 9 Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering.
When we read the passages like Exodus 9:12, and 10:20, and we see that "the Lord hardened the heart of Pharaoh", it is quite easy to come to erroneous conclusions if we aren't careful. The truth is, the Lord was not making Pharaoh do evil, the Lord was "allowing" him to do evil. That's an important distinction that changes the whole context in which God is viewed. Pharaoh (as does all of mankind) had a heart that was, as the prophet Jeremiah put it, desperately wicked.
Jeremiah 17
9 The heart is devious above all else; it is desperately wicked- who can understand it?
That is what normally proceeds from the heart of man since the fall of Adam. Hard and obstinate is the normal condition of the heart.
Matthew 15
19 For out of the heart come evil intentions, murder, adultery, fornication, theft, false witness, slander.
Adonai did not directly harden Pharaoh's heart; He did not need to. He simply had to hold back some of the pain that would have temporarily overwhelmed Pharaoh's head; He allowed Pharaoh's heart to return to the naturally hardened state that Pharaoh had conditioned it to be in.
Sources:
The quoted verses, taken from the Bible, are done so from the New Revised Standard Version.
The opinions and conclusions contained in this paper are my own. They are derived from the study of the scriptures quoted in this paper; as well as many others that are not directly related to the hardening of Pharaoh's heart, but gave me a deeper understanding of the nature of Adonai.
Labels:
Ancient Egypt
The Pyramid of Djoser
The Pyramid of Djoser (Zoser), or step pyramid (kbhw-ntrw in Egyptian) is an archeological remain in the Saqqara necropolis, Egypt, northwest of the city of Memphis. It was built during the 27th century BC for the burial of Pharaoh Djoser by Imhotep, his vizier. It is the central feature of a vast mortuary complex in an enormous courtyard surrounded by ceremonial structures and decoration.
This first Egyptian pyramid consisted of six mastabas (of decreasing size) built atop one another in what were clearly revisions and developments of the original plan. The pyramid originally stood 62 metres (203 ft) tall, with a base of 109 m × 125 m (358 ft × 410 ft) and was clad in polished white limestone.[2] The step pyramid (or proto-pyramid) is considered to be the earliest large-scale cut stone construction,[3] although the nearby enclosure known as Gisr el-mudir would seem to predate the complex. The oldest known unworked stone pyramid structure dates to 3000 BC in the city of Caral, Peru.[4]
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Ancient Egypt
معلومات مجمعه عن ابو الهول
تمثال ابو الهول مجنح
ا
عتاد المصريون خلال عصور الدولة الحديثة استخدام شكل أبو الهول المجنح للرمز إلى قوة الفرعون الذى يرعب أعداءه فى الحرب.
ا
عتاد المصريون خلال عصور الدولة الحديثة استخدام شكل أبو الهول المجنح للرمز إلى قوة الفرعون الذى يرعب أعداءه فى الحرب.
وفى الأساطير اليونانية القديمة كان أبو الهول عبارة عن وحش خرافى مجنح بجسم أسد ورأس امرأة. ولهذا فإن هذا التمثال يجسد الاندماج بين أسلوب الفن المصرى واليونانى.
واعتاد المصريون تصوير أبى الهول المجنح وقد انطوت أجنحته على جسمه، أما فى هذه الصورة المؤنثة فنراها وقد مدت للخلف تاركة شعرها منسدلاً على أكتافها، وربما كان هناك تاج يزين جبهته الصل أو الكوبرا الملكية على الرأس.
ويغطى مقدمة التمثال والجزء الأسفل من القاعدة نص يونانى، يعتقد أنه لم يكن موجوداً عندما نحت التمثال أصلا، وإنما أضيف فى وقت لاحق.
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تمتال ابى الهول لرمسيس الثانى
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تمتال ابى الهول لرمسيس الثانى
تمثال متقن الصنع من الحجر الجيري يمثل رمسيس الثاني في شكل أبي الهول برأس بشري. وهو يرتدي غطاء رأس ملكي "نمس" مخططا ومزينا بحية كوبرا في المقدمة، وقد ثبتت في ذقنه لحية احتفالية؛ بواسطة يدين تتصلان بغطاء الرأس. وغطي الكتفان بطوق عنق وقماشة مضفرة.
ولأن التمثال مقدم إلى معبد آمون-رع بالكرنك، فإن اليدين تمسكان بآنية ذات غطاء على شكل رأس كبش؛ الحيوان المقدس لآمون-رع ورمز الخصوبة. ويقدمها قربانا لآمون.
ومثل هذه الآنية المصنوعة من معدن نفيس، كانت تقدم إلى الإله آمون في عيد رأس السنة بمصر القديمة. ولافتتاح إعادة إخصاب أرض مصر بمياه النيل. وكان ذلك الاحتفال يعقد في يوم وصول مياه فيضان النيل إلى طيبة.
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تمثال ابى الهول للملكة حتشبسوت
حكمت حتشبسوت مصر كرجل وليس كإمرأة، ولهذا السبب كتبت أسماؤها وألقابها الملكية بدون المخصص الأنثوى، ألا وهو حرف التاء فى اللغة المصرية القديمة، كما هو الحال بالنسبة للنص المنقوش على قاعدة هذا التمثال حيث نقرأ: "محبوب آمون، معطى له الحياة للأبد". وبين رجلى الأسد الأماميتين نقش اسم حتشبسوت.
وبالرغم من تمثيلها التام كرجل، إلا أنها تظهر بملامح وجهها الأنثوية، خاصة بوجنتيها وشفتيها الممتلئتين. غير أنها تضع لحية مستعارة طويله مثل الذى يضعه الفراعنة الرجال. وقد لون كل جسم أبى الهول بالأصفر فيما عدا اللبدة، كما لون اللحية المستعارة والأذنان بالأزرق.
ويختلف هذا التمثال قليلاً عن غيره من تماثيل أبى الهول التقليدية والتى تتخذ عادة رأس الإنسان وجسم الأسد، فهو يأخذ وجه إنسان ورأس أسد بلبدته وأذنيه. ولقد نحت هذا التمثال على نفس طراز تماثيل الدولة الوسطى المكتشفة فى تانيس. ولكنه عموماً يحمل الملامح الجميلة للملكة حتشبسوت.
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وبالرغم من تمثيلها التام كرجل، إلا أنها تظهر بملامح وجهها الأنثوية، خاصة بوجنتيها وشفتيها الممتلئتين. غير أنها تضع لحية مستعارة طويله مثل الذى يضعه الفراعنة الرجال. وقد لون كل جسم أبى الهول بالأصفر فيما عدا اللبدة، كما لون اللحية المستعارة والأذنان بالأزرق.
ويختلف هذا التمثال قليلاً عن غيره من تماثيل أبى الهول التقليدية والتى تتخذ عادة رأس الإنسان وجسم الأسد، فهو يأخذ وجه إنسان ورأس أسد بلبدته وأذنيه. ولقد نحت هذا التمثال على نفس طراز تماثيل الدولة الوسطى المكتشفة فى تانيس. ولكنه عموماً يحمل الملامح الجميلة للملكة حتشبسوت.
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Ancient Egypt
تمثال ابى الهول يحمل قرابين
أبو الهول هو مخلوق خيالى بجسم أسد ورأس إنسان . وهو من أبرز الصور التخيلية فى الفن المصرى القديم.
ويستند هذا التمثال على قاعدة رفيعة بلا علامات ينبسط عليها جسم أبى الهول. وبدلاً من مخالب الأسد الأمامية، نحتت له أيد بشرية تحمل إناءاً صغيراً مستديراً.
ورأس أبى الهول تمثل راس فرعون يلبس غطاء الرأس الملكى نمس الذى يحيط بالوجة بخطوط جامدة. وعلى الرأس توجد علامات التألية والملكية متمثلة فى الصل المقدس الذى يرمز للحماية والذقن المستعارة المربوطة خلف الأذنين.
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Ancient Egypt
اخناتون
كلمة أخناتون معناها الجميل مع قرص الشمس. حاول توحيد آلهة مصر القديمة بما فيها الاله أمون رع في شكل الإله الواحد أتون . ونقل العاصمة من طيبة إلي عاصمته الجديدة أخت أتون بالمنيا. وفيها ظهر الفن الواقعي ولاسيما في النحت والرسم
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Ancient Egypt
اوزوريس
يصور هذا التمثال أوزوريس، رب الأبدية، زوج إيزيس. وهو يظهر جالساً على العرش فى صورته النموذجية كمومياء ملفوفة فى رداء ضيق وحابك.
ويحيط بتاج الآتف الذى يلبسه على رأسه ريشتا النعامة، كما يزينه الصل المقدس أو الكوبرا الملكية. وأسفل وجهه الأملس الحليق، يضع أوزوريس اللحية المستعارة على ذقنه.
ويمسك فى يديه علامات الحقا رمز الحاكم وهى الخطاف ونخخو المذبة رمز العزة والسلطان.
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Ancient Egypt
اخناتون يحمل قرابين
تمثال صغير يصور إخناتون وهو يقدم القرابين، اكتشف بمنزل في المنطقة السكنية لتل العمارنة.
وكانت التماثيل الصغيرة تخدم كتجسيد مجازي ورمزي للفرعون؛ للمساعدة في الطقوس السحرية أثناء الاحتفال بالشعائر الدينية المرتبطة بآتون.
ويعتبر الوضع الجامد للملك في التمثال، بضم الساقين، غير عادي؛ ويمكن تفسيره فقط بجدية وجلال الموقف عند تقديم القرابين إلى آتون.
وصور جسم الملك في التمثال بواقعية تبين البطن المنتفخة، ونظرة جادة على وجهه. والملك يرتدي التاج الأزرق الذي هو تاج المناسبات الرسمية ويرتبط باحتفال التتويج.
وكانت التماثيل الصغيرة تخدم كتجسيد مجازي ورمزي للفرعون؛ للمساعدة في الطقوس السحرية أثناء الاحتفال بالشعائر الدينية المرتبطة بآتون.
ويعتبر الوضع الجامد للملك في التمثال، بضم الساقين، غير عادي؛ ويمكن تفسيره فقط بجدية وجلال الموقف عند تقديم القرابين إلى آتون.
وصور جسم الملك في التمثال بواقعية تبين البطن المنتفخة، ونظرة جادة على وجهه. والملك يرتدي التاج الأزرق الذي هو تاج المناسبات الرسمية ويرتبط باحتفال التتويج.
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Ancient Egypt
امنمحات الثالث
وجد هذا التمثال من الحجر الجيرى لامنمحات الثالث جالساً على عرشه فى المعبد الجنائزى للفرعون فى هوارة. ويعتقد أن التمثال أستخدم فى مبنى الاحتفالات الكبير والذى يعتقد أنه تم بناءه للإحتفال بعيد "سد".
ويفتقد التمثال مظهر القوة العضلى الذى يميز التماثيل الأخرى للملك. ولكن خطوط الوجه توحى بالثبات والرسوخ وتبدو نظرته محددة وقاسية أما خطوط الجسم فهى قوية وحادة.
ويجلس الملك واضعاً يديه على نقبة مخططة ويشبه العرش فى مجمله عروش تماثيل الملك سنوسرت الأول والتى وجدت فى اللشت.
وقد زينت جوانب العرش بنقوش مماثلة من علامات "سما تاوى" والتى ترمز الى وحدة الشمال والجنوب، كما يوجد نقش لربى النيل حابى واقفين وتحيط بهما زهور البردى واللوتس إشارة إلى مصر العليا والسفلى.
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Ancient Egypt
توت عنخ امون ممسكا برمز اوزوريس
هذا التمثال هو أحد ستة تماثيل بقيت من إحدى عشر تمثالا أوزوريا من الحجر الرملي نسبت إلى توت عنخ آمون؛ وقفت أمام تماثيل أبي الهول ذات رءوس الكباش - التي اصطفت على جانبي الطريق من الصرح العاشر في معبد الكرنك إلى حرم معبد "موت" القريب.
وكان الغرض من تماثيل الملك إظهار احترامه للإله، ولينعم بحمايته. ويصور التمثال الملك بذراعيه متقاطعين فوق صدره ويمسك برمز أوزوريس، إله الموتى؛ متمثلا في الصولجان المعقوف "حقا" ومزبة العظمة "نخخ". ويرتدي الملك غطاء الرأس الملكي "النمس" من الكتان، الذي يترك الأذنين مكشوفة لكي تتمكنا من سماع الصلوات.
وقد ربط الملك في التمثال، بالإله أوزوريس؛ مما يدخله مباشرة تحت رعايته. وبذلك يمكن للملك أن يشاركه في القرابين المقدمة إليه ويتقبل معه الصلوات.
وقد عثر على مئات التماثيل الحجرية وآلاف التماثيل الصغيرة البرونزية؛ مخفية لنحو ثلاثة آلاف عام في خبيئة بقاعة الصرح السابع في معبد الكرنك. وعثر من بين تلك المجموعة على عدد قليل من تماثيل الملك الشاب توت عنخ آمون.
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Ancient Egypt
ايزيس وحورس
ظهرت إيزيس فى صورتها التقليدية وهى ترضع إبنها حورس منذ بداية عصر الدولة الوسطى، ثم أصبحت هذه الصورة هى صورتها النموذجة التى انتشرت فى العصر المتأخر وذلك عندما قوى مظهر إيزيس راعية الأمومة وقواها الحامية.
وباعتبارها خيرة وقوية وقادرة على تخطى المخاطر، فقد أثرت شخصيتها بالفعل على العالمين الهلينستى والرومانى.
وفى هذا التمثال، تجلس إيزيس على العرش وقد ارتدت ثوباً طويلاً يصل إلى قدميها الموضوعتين على قاعدة صغيرة، كما تضع على رأسها شعراً مستعاراً يزينه غطاء رأس أو شريط زينة من عدد من الصل المقدس أو الكوبرا الملكية. ويعلو ذلك قرص الشمس بين قرنى بقرة.
أما الرب الطفل حورس فهو يجلس عارياً بعرض حجر أمه التى تسند أكتافه بينما هو يرضع من ثديها الأيسر.
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Ancient Egypt
تمثال ابى الهول للملكة حتشبسوت
حكمت حتشبسوت مصر كرجل وليس كإمرأة، ولهذا السبب كتبت أسماؤها وألقابها الملكية بدون المخصص الأنثوى، ألا وهو حرف التاء فى اللغة المصرية القديمة، كما هو الحال بالنسبة للنص المنقوش على قاعدة هذا التمثال حيث نقرأ: "محبوب آمون، معطى له الحياة للأبد". وبين رجلى الأسد الأماميتين نقش اسم حتشبسوت.
وبالرغم من تمثيلها التام كرجل، إلا أنها تظهر بملامح وجهها الأنثوية، خاصة بوجنتيها وشفتيها الممتلئتين. غير أنها تضع لحية مستعارة طويله مثل الذى يضعه الفراعنة الرجال. وقد لون كل جسم أبى الهول بالأصفر فيما عدا اللبدة، كما لون اللحية المستعارة والأذنان بالأزرق.
ويختلف هذا التمثال قليلاً عن غيره من تماثيل أبى الهول التقليدية والتى تتخذ عادة رأس الإنسان وجسم الأسد، فهو يأخذ وجه إنسان ورأس أسد بلبدته وأذنيه. ولقد نحت هذا التمثال على نفس طراز تماثيل الدولة الوسطى المكتشفة فى تانيس. ولكنه عموماً يحمل الملامح الجميلة للملكة حتشبسوت.
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Ancient Egypt
خوفو وزوجته
يجلس "خوفو إيام" وزوجته على مقعد لا ظهر له ويمسك "خوفو إيام" شيئاً صغيراً فى يده اليسرى ربما يكون منديلاً واليدين ممدوتين على ركبتيه كما أنه يرتدى شعراً مستعاراً قصيراً ونقبة أنيقة لها ثنيات.
وتجلس زوجته بجواره تضع ذراعها الأيمن على كتفة الأيمن وهو وضع تقليدى يظهر كثيرا فى تماثيل مصر القديمة وهى تشير إلى قوة الترابط فى الأسرة.
وترتدى زوجة "خوفو إيام" شعراً مستعاراً متوسط الطول فوق شعرها الطبيعى الذى يبدو جزئياً أسفل ذلك الشعر المستعار.
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Ancient Egypt
اناء يرمز الى وحدة مصر
وعاء من الألباستر، ربما كان يستخدم لحفظ الدهانات العطرية. وقد شكل الوعاء منفصلا عن قاعدته.
وتصور القاعدة علامة الحياة على جانبي قائم الوعاء. والإناء نفسه جزء من تصميم عام يرمز إلى توحيد مصر العليا والسفلى؛ من خلال علامة "السماتاوي".
وتظهر الأسماء والألقاب المعروفة للملك على البدن، كما تظهر على الجانبين زخارف بأشكال نباتية.
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Ancient Egypt
اسورةللملك بسنوس الاول
من بين اثنين وعشرين سوارا وجدت على ذراع بسوسنس الأول، كان هذا السوار الثقيل من أروع الأساور، وذلك لما اختص به من شكل وطراز مميز.
فهو منقوش من الداخل والخارج باسم الملك ونعوته، ويجري النص المنقوش من حول السوار من الخارج، كما أنه مرصع بأحجار شبه كريمة، حيث تبدو عين الأوجات، رمز الحماية، مكسوة بعقيق أحمر، ومزينة بالكوبرا المتوجة. كما يرى القرد تحوت، رب القمر، متعبدا من وراء العين.
ويقرأ النص كما يلي: "ملك مصر العليا والسفلى، سيد الأرضين، وسيد القوة، بسوسنس حبيب آمون، ليمنح الحياة". أما النص المنقوش في باطن السوار، فيقرأ: "الحي كالرب، وعاهل كل مسرة، رب السعادة".
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Ancient Egypt
اوزة امون
عثر على أوزة آمون بين المقاصير المذهبة، وكانت تشارك فى الطقوس الجنائزية وترتبط بميلاد الشمس. وعلى الرغم من عدم معرفة المعنى الرمزى للأوزة، لكن العثور على بعض القطع الخشبية المطلية بالذهب واللون الأسود تشير الى ارتباطها بالبعث والخصوبة والعادات القديمة.
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Ancient Egypt
ابو الهول لامنتحتب الرابع
عادة ما يكون جزء الرأس ممثلا لوجه الفرعون الحاكم بينما الجسد ممثلا لجسد الأسد رمزا للقوة بينما الرأس ترمز للحكمة والذكاء. وقد نحت المصريون القدماء أشكالا مختلفة من تماثيل أبى الهول بعضها يحمل ملامح وجه إنسان أو وجه كبش أو وجه إنسان له لبدة الأسد. ويمثل هذا التمثال صورة آمون رع والتي كانت تعرف في ذلك الوقت الذي نحت فيه التمثال وهذه الوجوه عادة ما تكون ممثلة لوجه الفرعون الحاكم. وهو هنا أمنحتب الثاني.
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Ancient Egypt
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