The Story of Sinuhe: 1900 BC: Edomite chief Jeush of Gen 36:15-18, Joseph, Moses

(Biography of Si-nuhe)

The Story of Sinuhe is an extant papyrus that dates from 1900 BC that names Edomite chief Jeush of Gen 36:15-18 and echoes both contemporary Joseph and then later, Moses. The date of the story (1900 BC) is exactly when Joseph was in Egypt (1899 BC) and shorty after Esau moved to Edom in 1926 BC.

Translation:
"Your Majesty is the conquering Horus; your arms vanquish all lands. May then your Majesty command to have brought to you the prince of Meki from Qedem [lit: sons of the east], Jeush the mountain chiefs from Edom [Kushu -see map], and the prince of Menus from the lands of the Fenkhu [Phoenicians]. (Story of Sinuhe lines 219-220)

 

The storyline of exile-reconciliation echoes Flight and return of Moses in 1486-1446 BC and Joseph's life (1899 - 1406 BC BC). The main character begins in Egypt, is exiled to from Egypt to Canaan, (Joseph was exiled from Canaan to Egypt, whereas Moses from Egypt) then returns home again. A man from leaves behind a life of wealth and privilege when he moves to a foreign land and lives with strangers only to become prosperous in that land, until he is reconciled to his homeland.

Digging up Bible stories! In the story of Sinuhe, we have a reference to one of the "Jeush, one of the Chiefs of Edom" Gen 36:15-18   "Your Majesty is the conquering Horus; your arms vanquish all lands. May then your Majesty command to have brought to you the prince of Meki from Qedem [lit: sons of the east], Jeush the mountain chiefs from Edom [Kushu -see map], and the prince of Menus from the lands of the Fenkhu [Phoenicians]. (Story of Sinuhe lines 219-220)

 

Introduction:

1. The date of the story (1900 BC) is exactly when Joseph was in Egypt (1899 BC) and shorty after Esau moved to Edom in 1926 BC.
2. The Story of Sinuhe is an ancient story or novel written by a man named Sunuhe based upon real historical facts!
1. The [true] autobiography of the official Sinuhe (at the beginning of the 2. Millennium B.C.) was the most popular story in ancient Egypt. Its style and contents was used as an example for writing students so that there exist many mostly incomplete copies of the text written on ostraca (limestone sherds). The Berlin script is written on papyrus in hieratic (a script form of hieroglyphs) und contains the complete story.
2. In 1908 BC Sinuhe escapes from Egypt to Canaan after Sehetepibre/Amenemhat I (ruled 29 years: 1937-1908 BC, Low chronology of K. A. Kitchen, O. Keel) is killed. He fears that having served under the Queen he might be suspected of conspiracy. After many years of travel, he finally settles near Byblos and marries the daughter of a local ruler. There he accumulates great wealth and respect but still at the end of his life he wishes to return to Egypt and to be buried there. This request is finally granted to him by the new king Sesostris I (ruled 44 years: 1918-1874 BC, coregent with Amenemhat I: 1918-1908 BC, Low chronology of K. A. Kitchen, O. Keel) and Sinuhe returns to Egypt. (Berlin Museum website)
3. The Egyptians referred to the land of Edom as the Kushu. Click here for more details  on Edom.
   
4. In the story of Sinuhe, dated 1900 BC, there is a reference to one of the "chiefs of the Kushu" whose name is Jeush.
5. Jeush is listed as one of the chiefs of Edom in Gen 36:15-18.
6. Amazingly, the Jeush of Gen 36 lived at the same time as the story of Sinuhe was written.
7. It is our conclusion that the story of Sinuhe is autobiographical or an ancient "Shakespearian-type of literature" it is clearly a literal reference to the actual Jeush of Gen 36!
8. Parallels with Joseph and Moses:

1. The storyline of exile-reconciliation echoes Flight and return of Moses in 1486-1446 BC and Joseph's life (1899 - 1406 BC BC).
2. The main character begins in Egypt, is exiled to from Egypt to Canaan, (Joseph was exiled from Canaan to Egypt, whereas Moses from Egypt) then returns home again.
3. A man from leaves behind a life of wealth and privilege when he moves to a foreign land and lives with strangers only to become prosperous in that land, until he is reconciled to his homeland.
7. Detailed outline on Edom.

 

I. Genesis 36 and the Translation of Story of Sinuhe lines 219-220:

1. Genesis 36:2–8
1. "Now these are the records of the generations of Esau (that is, Edom). Esau took his wives from the daughters of Canaan: Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and the granddaughter of Zibeon the Hivite; also Basemath, Ishmael’s daughter, the sister of Nebaioth. Adah bore Eliphaz to Esau, and Basemath bore Reuel, and Oholibamah bore Jeush and Jalam and Korah. These are the sons of Esau who were born to him in the land of Canaan. Then Esau took his wives and his sons and his daughters and all his household, and his livestock and all his cattle and all his goods which he had acquired in the land of Canaan, and went to another land away from his brother Jacob. For their property had become too great for them to live together, and the land where they sojourned could not sustain them because of their livestock. So Esau lived in the hill country of Seir; Esau is Edom. These then are the records of the generations of Esau the father of the Edomites in the hill country of Seir. These are the names of Esau’s sons: Eliphaz the son of Esau’s wife Adah, Reuel the son of Esau’s wife Basemath. The sons of Eliphaz were Teman, Omar, Zepho and Gatam and Kenaz. Timna was a concubine of Esau’s son Eliphaz and she bore Amalek to Eliphaz. These are the sons of Esau’s wife Adah. These are the sons of Reuel: Nahath and Zerah, Shammah and Mizzah. These were the sons of Esau’s wife Basemath. These were the sons of Esau’s wife Oholibamah, the daughter of Anah and the granddaughter of Zibeon: she bore to Esau, Jeush and Jalam and Korah. These are the chiefs of the sons of Esau. The sons of Eliphaz, the firstborn of Esau, are chief Teman, chief Omar, chief Zepho, chief Kenaz, chief Korah, chief Gatam, chief Amalek. These are the chiefs descended from Eliphaz in the land of Edom; these are the sons of Adah. These are the sons of Reuel, Esau’s son: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These are the chiefs descended from Reuel in the land of Edom; these are the sons of Esau’s wife Basemath. These are the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These are the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah." (Genesis 36:1–18)
2. Our translation of lines 219-220 based upon K. Kitchen:

1. "Your Majesty is the conquering Horus; your arms vanquish all lands. May then your Majesty command to have brought to you the prince of Meki from Qedem [lit: sons of the east], Jeush the mountain chiefs from Kushu [Khentiaush from Khentkesh = Jeush the mountain chiefs from Kushu- i.e. Edom, cf Gen 36:5, 18], and the prince of Menus from the lands of the Fenkhu (Phoenicians).
2. Detailed translation of lines 219-220 by Kenneth Kitchen:

1. "KUSHU [ie. Edom] occurs in the story of Sinuhe (c.1900 BC) and in the Brussels texts. In the former, Sinuhe summons the leader (? -hnty) Ya`ush from out of Kushu [The common rendering Ithent-Yeush of Khenti-Kushu (two hybrids of Egyptian and Semitic) is clearly wrong; the second is certainly prepositional (m-lint), and the former may be a title.] (Sinuhe B 220). The man's name is identical with the Ya`ush ('Jeush') of Gen. 36:5, 15 (are), [Listed as Udumu, Aduru, Araru (cf. 133 of Sinuhe), Meshtu, Magdalu, Kheni-anabu and Sarqu, plus Hayyunu and Yabiluma (both EA 256), and Shaskhimu (EA 203:4) and Tubu (EA 205:3), perhaps the land of Tob.], among the sons of Esau traditionally said to have decamped to Edom in the late patriarchal age (c. 17th century BC). In the Brussels texts (c. 1800 BC), it is of special interest that we find not 'rulers' (hew) but instead 'chiefs' (wrw) of clans (whywt) of (the territory) Kushu (Posener 1940:88-89, E 50-51). (Early Edom And Moab, Egyptian evidence on Ancient Jordan; K. A. Kitchen, Editor: Piotr Bienkowski, 1992 AD)

 

II. Detailed information about the Story of Sinuhe:

1. The oldest extant manuscript dates from Amenemhat III (1800 BC)
1. "Papyrus Discoveries: A great many documents written on papyrus have been discovered in Egypt. Some of these are noteworthy for biblical studies. The Story of Sinuhe dates from the 20th cent. b.c., and MSS are found from ca 1800 to ca 1000 b.c. It tells of the exile of an Egyptian official, and describes life of that period in Canaan" (ISBE, Volume 1, Page 255, 1988 AD)
2. What authorities say about the Story of Sinuhe:

1. "The numerous, if fragmentary, copies of this work testify to its great popularity, and it is justly considered the most accomplished piece of Middle Kingdom prose literature. The two principal manuscripts are: (I) P. Berlin 3022 (abbr. B) which dates from the Twelfth Dynasty. In its present state, it lacks the beginning of the story and contains a total of 311 lines; (2) P. Berlin 10499 (abbr. R) which contains 203 lines and includes the beginning. It dates to the end of the Middle Kingdom. A third major copy is on a large ostracon in the Ashmolean Museum, Oxford, which gives 130, partly incomplete, lines. It is, however, an inferior copy, dating to the Nineteenth Dynasty. Its principal value lies in the detailed commentary of its editor, J. Barns. In addition, small portions of the text are preserved on papyrus fragments and on numerous ostraca. The present translation uses as principal manuscripts the text of R for the beginning and of B for the bulk, and incorporates an occasional variant from other manuscripts." (Ancient Egyptian Literature, Volume I: The Old and Middle Kingdoms, M. Lichtheim, p 222, 1973 AD)
2. "One scholar has made an extended comparison of the Joseph story to a nonbiblical narrative. A. Meinhold has suggested that the Egyptian story of Sinuhe was the prototype of the Joseph story, and certainly the sequences of events in both stories show a striking similarity: from an initially privileged position, the protagonist is displaced from his power base and forced to live with strangers; while in this new society he prospers; finally he is reconciled with his original community for the common good. This exile-reconciliation theme is certainly popular throughout world literature, and it enjoyed a special place in the literature of the ancient Near East. Along with the stories of Joseph and Sinuhe, the story of Idrimi, the Apology of Hattusilis, Esarhaddon’s Fight for the Throne, Nabonidus and His God, and the biblical legends of Jacob, Moses, and David all can be counted as narratives that contain this general pattern of exile and reconciliation. In fact, as a review of these stories reveals, they exhibit not only a striking similarity in the sequence of events in their plots, but also in having similar character roles associated with particular elements in the plots, and finally in their themes. The similarities are so striking that it is possible to identify them as variants of a particular kind of hero tale from the ancient Near East, what folklorist A. Dundes calls an “oicotype” (a recurrent, predictable, cultural variant of a general plot sequence)." (The Joseph Story and Divine Politics: A Comparative Study of a Biographic Formula from the Ancient near East, J. R. King, p 578, Journal of Biblical Literature106, 1987 AD)
3. "A strong love of country was a dominant characteristic of the ancient Egyptian. Though he might feel the responsibilities of empire-building, he wished the assurance that he would close his days on the banks of the Nile. That sentiment made the following story one of the most popular classics of Egyptian literature. An Egyptian official of the Middle Kingdom went into voluntary exile in Asia. He was prosperous and well established there, but he continued to long for the land of his birth. Finally he received a royal invitation to return and join the court. This was his real success in life, and this was the popular point of the story. Much of the tale is pompous and over-styled in wording and phrasing, but the central narrative is a credible account, which fits the period as we know it. If this was fiction, it was based on realities and deserves a respected place in Egyptian literature." (The Story of Si-Nuhe, ANET 18)

       

III. Read the entire 2900 year old "Story of Si-nuhe":

The Prince, Count, Governor of the domains of the sovereign in the lands of the Asiatics, true and beloved Friend of the King, the Attendant Sinuhe, says:

 

I was an attendant who attended his lord, a servant of the royal harem, waiting on the Princess, the highly praised Royal Wife of King Sesostris in Khenemsut (Sesostris I ruled 44 years: 1918-1874 BC, coregent with Amenemhat I: 1918-1908 BC, Low chronology of K. A. Kitchen, O. Keel), the daughter of King Amenemhet in Kanefru, Nefru, the revered. Year 30, third month of the inundation, day 7: the god ascended to his horizon. The King of Upper and Lower Egypt, Sehetepibre (Amenemhat I. ruled 29 years: 1937-1908 BC, Low chronology of K. A. Kitchen, O. Keel), flew to heaven and united with the sun-disk, the divine body merging with its maker. Then the residence was hushed; hearts grieved; the great portals were shut; the courtiers were head-on-knee; the people moaned. His majesty, however, had despatched an army to the land of the Tjemeh, with his eldest son as its commander, the good god Sesostris. He had been sent to smite the foreign lands and to punish those of Tjehenu. Now he was returning, bringing captives of the Tjehenu and cattle of all kinds beyond number. The officials of the palace sent to the western border to let the king's son know the event that had occurred at the court. The messengers met him on the road, reaching him at night. Not a moment did he delay. The falcon flew with his attendants, without letting his army know it. But the royal sons who had been with him on this expedition had also been sent for. One of them was summoned while I was standing there. I heard his voice, as he spoke, while I was in the near distance. My heart fluttered, my arms spread out, a trembling befell all my limbs. I removed myself in leaps, to seek a hiding place. I put myself between two bushes, so as to leave the road to its traveler.

 

I set out southward. I did not plan to go to the residence. I believed there would be turmoil and did not expect to survive it. I crossed Maaty near Sycamore; I reached Isle-of-Snefru. I spent the day there at the edge of the cultivation. Departing at dawn I encountered a man who stood on the road. He saluted me while I was afraid of him. At dinner time I reached "Cattle-Quay." I crossed in a barge without a rudder, by the force of the westwind. I passed to the east of the quarry, at the height of "Mistress of the Red Mountain." Then I made my way northward. I reached the "Walls of the Ruler," which were made to repel the Asiatics and to crush the Sand-farers [lit: "Sand Crossers" Ishmaelites]. I crouched in a bush for fear of being seen by the guard on duty upon the wall.

 

I set out at night. At dawn I reached Peten. I halted at "Isle-of-Kem-Wer." An attack of thirst overtook me; I was parched, my throat burned. I said, "This is the taste of death." I raised my heart and collected myself when I heard the lowing sound of cattle and saw Asiatics. One of their leaders, who had been in Egypt, recognized me. He gave me water and boiled milk for me. I went with him to his tribe. What they did for me was good.

 

Land gave me to land. I traveled to Byblos; I returned to Qedem. I spent a year and a half there. Then Ammunenshi, the ruler of Upper Retenu, took me to him, saying to me: "You will be happy with me; you will hear the language of Egypt." He said this because he knew my character and had heard of my skill, Egyptians who were with him having borne witness for me. He said to me: "Why have you come here? Has something happened at the residence?" I said to him: "King Sehetepibre (Amenemhat I. ruled 29 years: 1937-1908 BC, Low chronology of K. A. Kitchen, O. Keel)departed to the horizon, and one did not know the circumstances." But I spoke in half-truths: "When I returned from the expedition to the land of the Tjemeh, it was reported to me and my heart grew faint. It carried me away on the path of flight, though I had not been talked about; no one had spat in my face; I had not heard a reproach; my name had not been heard in the mouth of the herald. I do not know what brought me to this country; it is as if planned by god. As if a Delta-man saw himself in Yebu, a marsh-man in Nubia."

 

Then he said to me: "How then is that land without that excellent god, fear of whom was throughout the lands like Sakhmet in a year of plague?" I said to him in reply: "Of course his son has entered into the palace, having taken his father's heritage.

                                                           

He is a god without peer,

No other comes before him;

He is lord of knowledge, wise planner, skilled leader,

One goes and comes by his will.

He was the smiter of foreign lands,

While his father stayed in the palace,

He reported to him on commands carried out.

He is a champion who acts with his arm,

A fighter who has no equal,

When seen engaged in archery,

When joining the melee.

Horn-curber who makes hands turn weak,

His foes can not close ranks;

Keen-sighted he smashes foreheads,

None can withstand his presence.

Wide-striding he smites the fleeing,

No retreat for him who turns him his back;

Steadfast in time of attack,

He makes turn back and turns not his back.

Stouthearted when he sees the mass,

He lets not slackness fill his heart;

Eager at the sight of combat,

Joyful when he works his bow.

Clasping his shield he treads under foot,

No second blow needed to kill;

None can escape his arrow,

None turn aside his bow.

The Bowmen flee before him,

As before the might of the goddess;

As he fights he plans the goal,

Unconcerned about all else.

Lord of grace, rich in kindness,

He has conquered through affection;

His city loves him more than itself,

Acclaims him more than its own god.

Men outdo women in hailing him,

Now that he is king;

Victor while yet in the egg,

Set to be ruler since his birth.

Augmenter of those born with him,

He is unique, god-given;

Happy the land that he rules!

Enlarger of frontiers,

He will conquer southern lands,

While ignoring northern lands,

Though made to smite Asiatics and tread on Sand-farers [lit: "Sand Crossers" Ishmaelites]!

 

"Send to him! Let him know your name as one who inquires while being far from his majesty. He will not fail to do good to a land that will be loyal to him."

He said to me: "Well then, Egypt is happy knowing that he is strong. But you are here. You shall stay with me. What I shall do for you is good."

 

He set me at the head of his children. He married me to his eldest daughter. He let me choose for myself of his land, of the best that was his, on his border with another land. [Joseph: second to Pharaoh, Moses, Jethro, Midian, Zipporah] It was a good land called Yaa. Figs were in it and grapes. It had more wine than water. Abundant was its honey, plentiful its oil. All kinds of fruit were on its trees. Barley was there and emmer, and no end of cattle of all kinds. Much also came to me because of the love of me; for he had made me chief of a tribe in the best part of his land. Loaves were made for me daily, and wine as daily fare, cooked meat, roast fowl, as well as desert game. For they snared for me and laid it before me, in addition to the catch of my hounds. Many sweets were made for me, and milk dishes of all kinds.

 

I passed many years [Moses = 40 years], my children becoming strong men, each a master of his tribe. The envoy who came north or went south to the residence stayed with me. I let everyone stay with me. I gave water to the thirsty; I showed the way to him who had strayed; I rescued him who had been robbed [Abraham and Lot Gen 14]. When Asiatics conspired to attack the Rulers of Hill-Countries, I opposed their movements. For this ruler of Retenu made me carry out numerous missions as commander of his troops. Every hill tribe against which I marched I vanquished, so that it was driven from the pasture of its wells. I plundered its cattle, carried off its families, seized their food, and killed people by my strong arm, by my bow, by my movements and my skillful plans. I won his heart and he loved me, for he recognized my valor. He set me at the head of his children, for he saw the strength of my arms.

 

There came a hero of Retenu,

To challenge me in my tent.

A champion was he without peer,

He had subdued it all.

He said he would fight with me,

He planned to plunder me,

He meant to seize my cattle

At the behest of his tribe.

 

The ruler conferred with me and I said: "I do not know him; I am not his ally, that I could walk about in his camp. Have I ever opened his back rooms or climbed over his fence? It is envy, because he sees me doing your commissions. I am indeed like a stray bull in a strange herd, whom the bull of the herd charges, whom the longhorn attacks. [sojourner like Abraham and Christians] Is an inferior beloved when he becomes a superior? No Asiatic makes friends with a Delta-man. And what would make papyrus cleave to the mountain? If a bull loves combat, should a champion bull retreat for fear of being equaled? If he wishes to fight, let him declare his wish. Is there a god who does not know what he has ordained, and a man who knows how it will be?"

At night I strung my bow, sorted my arrows, practiced with my dagger, polished my weapons. When it dawned Retenu came. It had assembled its tribes; it had gathered its neighboring peoples; it was intent on this combat.

 

He came toward me while I waited, having placed myself near him. Every heart burned for me; the women jabbered. All hearts ached for me thinking: "Is there another champion who could fight him?" He raised his battle-axe and shields while his armful of missiles fell toward me. When I had made his weapons attack me, I let his arrows pass me by without effect, one following the other. Then, when he charged me, I shot him, my arrow sticking in his neck. He screamed; he fell on his nose; I slew him with his axe. I raised my war cry over his back, while every Asiatic shouted. I gave praise to Montu [The Egyptian god of war], while his people mourned him. The ruler Ammunenshi took me in his arms.

Then I carried off his goods; I plundered his cattle.

 

What he had meant to do to me I did to him. I took what was in his tent; I stripped his camp. Thus I became great, wealthy in goods, rich in herds. It was the god who acted, so as to show mercy to one with whom he had been angry, whom he had made stray abroad. For today his heart is appeased.

 

A fugitive fled his surroundings---

I am famed at home.

A laggard lagged from hunger---

I give bread to my neighbor.

A man left his land in nakedness---

I have bright clothes, fine linen.

A man ran for lack of one to send---

I am rich in servants.

My house is fine, my dwelling spacious---

My thoughts are at the palace!

 

Whichever god decreed this flight, have mercy, bring me home! Surely you will let me see the place in which my heart dwells! What is more important than that my corpse be buried in the land in which I was born! Come to my aid! What if the happy event should occur! May god pity me! May he act so as to make happy the end of one whom he punished! May his heart ache for one whom he forced to live abroad! If he is truly appeased today, may he hearken to the prayer of one far away! May he return one whom he made roam the earth to the place from which he carried him off!

 

May Egypt's king have mercy on me, that I may live by his mercy! May I greet the mistress of the land who is in the palace! May I hear the commands of her children! Would that my body were young again! For old age has come; feebleness has overtaken me. My eyes are heavy, my arms weak; my legs fail to follow. The heart is weary; death is near. May I be conducted to the city of eternity! May I serve the Mistress of AII! May she speak well of me to her children; may she spend eternity above me! Now when the majesty of King Kheperkare was told of the condition in which I was, his majesty sent word to me with royal gifts, in order to gladden the heart of this servant like that of a foreign ruler. And the royal children who were in his palace sent me their messages. Copy of the decree brought to this servant concerning his return to Egypt: Horus: Living in Births; the Two Ladies: Living in Births; the King of Upper and Lower Egypt: Kheperkare; the Son of Re: Sesostris (Sesostris I ruled 44 years: 1918-1874 BC, coregent with Amenemhat I: 1918-1908 BC, Low chronology of K. A. Kitchen, O. Keel) who lives forever.

 

Royal decree to the Attendant Sinuhe:

 

This decree of the King if brought to you to let you know: That you circled the foreign countries, going from Qedem [lit: sons of the east] to Retenu, land giving you to land, was the counsel of your own heart. What had you done that one should act against you? You had not cursed, so that your speech would be reproved. You had not spoken against the counsel of the nobles, that your words should have been rejected. This matter---it carried away your heart. It was not in my heart against you. This your heaven in the palace lives and prospers to this day. Her head is adorned with the kingship of the land; her children are in the palace. You will store riches which they give you; you will live on their bounty. Come back to Egypt! See the residence in which you lived! Kiss the ground at the great portals, mingle with the courtiers! For today you have begun to age. You have lost a man's strength. Think of the day of burial, the passing into reveredness.

A night is made for you with ointments and wrappings from the hand of Tait. A funeral procession is made for you on the day of burial; the mummy case is of gold, its head of lapis lazuli. The sky is above you as you lie in the hearse, oxen drawing you, musicians going before you. The dance of the mww-dancers is done at the door of your tomb; the offering-list is read to you; sacrifice is made before your offering-stone. Your tomb-pillars, made of white stone, are among those of the royal children. You shall not die abroad! Not shall Asiatics inter you. You shall not be wrapped in the skin of a ram to serve as your coffin. Too long a roaming of the earth! Think of your corpse, come back!

 

This decree reached me while I was standing in the midst of my tribe. When it had been read to me, I threw myself on my belly. Having touched the soil, I spread it on my chest. I strode around my camp shouting: "What compares with this which is done to a servant whom his heart led astray to alien lands? Truly good is the kindness that saves me from death! Your ka will grant me to reach my end, my body being at home!"

 

Copy of the reply to this decree:

 

The servant of the Palace, Sinuhe, says: In very good peace! Regarding the matter of this flight which this servant did in his ignorance. It is your ka, O good god, lord of the Two Lands, which Ra loves and which Montu lord of Thebes favors; and Amun lord of Thrones-of-the-Two-Lands, and Sobek-Ra lord of Sumenu, and Horus, Hathor, Atum with his Ennead, and Sopdu-Neferbau-Semseru the Eastern Horus, and the Lady of Yemet-may she enfold your head-and the conclave upon the flood, and Min-Horus of the hill-countries, and Wereret lady of Punt, Nut, Haroeris-Ra, and all the gods of Egypt and the isles of the sea---may they give life and joy to your nostrils, may they endue you with their bounty, may they give you eternity without limit, infinity without bounds! May the fear of you resound in lowlands and highlands, for you have subdued all that the sun encircles! This is the prayer of this servant for his lord who saves from the West.

 

"Easterners. Literally “sons of the East (qeḏem).” The Semitic term Qedem (East) is used in the Egyptian Tale of Sinuhe in the second millennium b.c. as a vague designation of the region east of Byblos where lived semi-nomadic Semites. (AYBC, Marvin Pope, Job 1:3, 2008 AD)

 

The lord of knowledge who knows people knew in the majesty of the palace that this servant was afraid to say it. It is like a thing too great to repeat. The great god, the peer of Re, knows the heart of one who has served him willingly. This servant is in the hand of one who thinks about him. He is placed under his care. Your Majesty is the conquering Horus; your arms vanquish all lands. May then your Majesty command to have brought to you the prince of Meki from Qedem [lit: sons of the east], Jeush the mountain chiefs from Kushu [Khentiaush from Khentkesh = Jeush the mountain chiefs from Kushu- i.e. Edom, cf Gen 36:5, 18], and the prince of Menus from the lands of the Fenkhu. They are rulers of renown who have grown up in the love of you. I do not mention Retenu---it belongs to you like your hounds.

 

This thy servant's prayer to his lord to rescue him in the West, the lord of Perception, who perceiveth lowly folk, he perceived it in his noble Palace. Thy servant feared to speak it; now it is like some grave circumstance to repeat it. Thou great god, peer of Re in giving discretion to one toiling for himself, this thy servant is in the hand of a good counsellor in his behoof; verily I am placed beneath his guidance. For Thy Majesty is the victorious Horus, thy hands are strong against all lands. Let now Thy Majesty cause to be brought Maki from Kedme, , Menus from the lands of the Fenkhu. They are renowned princes, who have grown up in love of thee, albeit unremembered. Retenu is thine, like to thy hounds.

 

Lo, this flight which the servant made---I did not plan it. It was not in my heart; I did not devise it. I do not know what removed me from my place. It was like a dream. As if a Delta-man saw himself in Yebu, a marsh-man in Nubia. I was not afraid; no one ran after me. I had not heard a reproach; my name was not heard in the mouth of the herald. Yet my flesh crept, my feet hurried, my heart drove me; the god who had willed this flight dragged me away. Nor am I a haughty man. He who knows his land respects men. Re has set the fear of you throughout the land, the dread of you in every foreign country. Whether I am at the residence, whether I am in this place, it is you who covers this horizon. The sun rises at your pleasure. The water in the river is drunk when you wish. The air of heaven is breathed at your bidding. This servant will hand over to the brood which this servant begot in this place. This servant has been sent for! Your Majesty will do as he wishes! One lives by the breath which you give. As Re, Horus, and Hathor love your august nose, may Mont lord of Thebes wish it to live forever! I was allowed to spend one more day in Yaa, handing over my possessions to my children, my eldest son taking charge of my tribe; all my possessions became his---my serfs, my herds, my fruit, my fruit trees. This servant departed southward. I halted at Horusways. The commander in charge of the garrison sent a message to the residence to let it be known. Then his majesty sent a trusted overseer of the royal domains with whom were loaded ships, bearing royal gifts for the Asiatics who had come with me to escort me to Horusways. I called each one by his name, while every butler was at his task. When I had started and set sail, there was kneading and straining beside me, until I reached the city of ltj-tawy.

 

When it dawned, very early, they came to summon me. Ten men came and ten men went to usher me into the palace. My forehead touched the ground between the sphinxes, and the royal children stood in the gateway to meet me. The courtiers who usher through the forecourt set me on the way to the audience-hall. I found his majesty on the great throne in a kiosk of gold. Stretched out on my belly, I did not know myself before him, while this god greeted me pleasantly. I was like a man seized by darkness. My ba was gone, my limbs trembled; my heart was not in my body, I did not know life from death.

 

His majesty said to one of the courtiers: "Lift him up, let him speak to me." Then his majesty said: "Now you have come, after having roamed foreign lands. Flight has taken its toll of you. You have aged, have reached old age. It is no small matter that your corpse will be interred without being escorted by Bowmen. But don't act thus, don't act thus, speechless though your name was called!" Fearful of punishments I answered with the answer of a frightened man: "What has my lord said to me, that I might answer it? It is not disrespect to the god! It is the terror which is in my body, like that which caused the fateful flight! Here I am before you. Life is yours. May your Majesty do as he wishes!"

Then the royal daughters were brought in, and his majesty said to the queen: "Here is Sinuhe, come as an Asiatic, a product of nomads!" She uttered a very great cry, and the royal daughters shrieked all together. They said to his majesty: "Is it really he, O king, our lord?" Said his majesty: "It is really he!" Now having brought with them their necklaces, rattles, and sistra, they held them out to his majesty:

 

Your hands upon the radiance, eternal king,

Jewels of heaven's mistress!

The Gold gives life to your nostrils,

The Lady of Stars enfolds you!

Southcrown fared north, northcrown south,

Joined, united by your majesty's word.

While the Cobra decks your brow,

You deliver the poor from harm.

Peace to you from Re, Lord of Lands!

Hail to you and the Mistress of All!

Slacken your bow, lay down your arrow,

Give breath to him who gasps for breathe!

Give us our good gift on this good day,

Grant us the son of northwind, Bowman born in Egypt!

He made the flight in fear of you,

He left the land in dread of you!

A face that sees you shall not pale,

Eyes that see you shall not fear!

 

His majesty said: "He shall not fear, he shall not dread!" He shall be a Companion among the nobles. He shall be among the courtiers. Proceed to the robing-room to wait on him!"

 

I left the audience-hall, the royal daughters giving me their hands. We went through the great portals, and I was put in the house of a prince. In it were luxuries: a bathroom and mirrors. In it were riches from the treasury; clothes of royal linen, myrrh, and the choice perfume of the king and of his favorite courtiers were in every room. Every servant was at his task. Years were removed from my body. I was shaved; my hair was combed. Thus was my squalor returned to the foreign land, my dress to the Sand-farers [lit: "Sand Crossers" Ishmaelites]. I was clothed in fine linen; I was anointed with fine oil. I slept on a bed. I had returned the sand to those who dwell in it, the tree-oil to those who grease themselves with it.

I was given a house and garden that had belonged to a courtier. Many craftsmen rebuilt it, and all its woodwork was made anew. Meals were brought to me from the palace three times, four times a day, apart from what the royal children gave without a moment's pause. A stone pyramid was built for me in the midst of the pyramids. The masons who build tombs constructed it. A master draughtsman designed in it. A master sculptor carved in it. The overseers of construction in the necropolis busied themselves with it. All the equipment that is placed in a tomb-shaft was supplied. Mortuary priests were given me. A funerary domain was made for me. It had fields and a garden in the right place, as is done for a Companion of the first rank. My statue was oveflaid with gold, its skirt with electrum. It was his majesty who ordered it made. There is no commoner for whom the like has been done. I was in the favor of the king, until the day of landing came.

(M. Lichtheim, Ancient Egyptian Literature, Volume I, p 223-33.)

  

 Conclusion:

1. 150 years ago, bible scoffers chortled that Edom as a nation was "Just another Bible myth but once again the Bible is proven as a record of real history.
2. The Story of Sinuhe is remarkable since it names a Bible character "Edomite chief Jeush of Gen 36:15-18" and echoes both contemporary Joseph and then later, Moses.
3. The date of the story (1900 BC) is exactly when Joseph was in Egypt (1899 BC) and shorty after Esau moved to Edom in 1926 BC.
4. What we read in the book, we find in the ground, or in this case in a papyrus manuscript that dates to 1800 BC. Several ancient copies of this story are in museums around the world!

 

 

By Steve Rudd: Contact the author for comments, input or corrections.

 

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