Egyptian Staff

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The Septuagint twice translates ḥarṭummīm with ἐξηγητής“interpreter of oracles, dreams, omens” (Gen 41:8, 41:24). Elsewhere it employs ἐπαοίδός“enchanter” (e.g., Exod 7:11, 7:22, 8:18, 8:19, Dan 1:20, 2:2, 2:27, 4:4, 4:6, 5:11). In Dan 1:20, we find σοφιστής“expert of diviners,” and in Dan 2:10, we read σοφός“learned, wise.” Only in Exod 9:11 does it translate with φάρμακος“sorcerer” (but in Exod 7:11 it is used to translate mekašpīm [i.e., מְכַשְּׁפִים], the usual word for “sorcerers,” itself likely a loanword from Akkadian). As Ritner, The Mechanics of Ancient Egyptian Magical Practice, pp. 14-15, points out, later Coptic scribes used forms of the word ḥeka to translate φάρμακος in Deut 8:10, ἐπαοίδός in Dan 4:4, and μαγεία in Acts 8:9. Of course, these represent early Christian views. On the early Jewish view of Egypt as a den of sorcery, see b. Qiddushin 49b. The hardening (lit. making heavy) of pharaoh’s heart tendentiously alludes to the Egyptian belief that pharaoh’s heart must be weighed against the feather of truth, maat( mꜣʿ t) to grant him entry to the afterlife. [4]

You have come to the right place: as enthusiasts of ancient Egypt, we'll answer all these questions! Coppens, Flip; Vymazalová, Hana (2010). "Medicine, Mathematics and Magic Unite in a Scene from the Temple of Kom Ombo (Ko 950)". Anthropoligie. 48 (2): 127–132. JSTOR 26292902– via JSTOR.The Mask of Tutankhamun from tomb KV62 in the Valley of the Kings. Pharaohs' tombs were provided with vast quantities of wealth Whether portrayed as failing to interpret dreams (Gen 41:8, 41:24), transforming staffs into serpents (Exod 7:11-13), or as exacerbating the plagues in an effort to prove their abilities (Exod 7:22, 8:3, 8:14, 9:11), the Egyptian magicians always serve as literary foils for God’s plan. Despite their uncanny abilities, they continually demonstrate the superiority of Yahweh. Thus, we may see the devouring of the ḥarṭummīm’s staffs by Aaron’s “staff of God” (Exod 4:20) as depicting the destruction of their authority and absorption of their power. [29] Superpositioning and Control of the Ḥarṭummīm The sceptre of Sekhem takes its name from the goddess Sekhmet. This lion-headed warrior goddess alone is a symbol of power. Feared by all, in Egyptian mythology, Sekhmet is at the head of the divine Egyptian army. She is often depicted as Ra's instrument of vengeance. Indeed, Ra is said to have created Sekhmet with the aim of slowing down the incessant conflicts of mankind. Coffin Texts: “I have swallowed the seven uraei-serpents” (spell 612), and “I have eaten truth (lit. Maat), I have swallowed ḥeka ”(spell 1017). [27]

Tale of Ipuwer: The Tale of Ipuwer (ca. 1650-1550 B.C.E.), which laments the chaos that has engulfed Egypt, claims: “The river is blood. If one drinks of it, one rejects it and thirsts for water… Foreign tribes have come to Egypt” (2:10, 3:1). [12] As in the biblical text, the Egyptian story describes a bloody Nile and a defeat at the hand of foreigners. [13]Therefore, it is more useful to examine the acts of the ḥarṭummīm from the perspective of Egyptian priestly rituals and the portrayals of priests in Egyptian literary texts. Indeed, when approached in this way, a number of striking parallels emerge. I shall restrict myself to two primary examples, the plague of blood and the transformation of the staffs into serpents. [10] Fig. 4. Lector-priests, here called ḥekaʾu, i.e., “magicians,” carrying sacred scrolls from the House of Life. Festival Hall of Osorkon II (ca. 9th c. BCE). Found in Edouard Naville, The Festival-Hall of Osorkon II in the Great Temple of Bubastis, 1887-1889 (London: Kegan Paul, Trench, Trübner, 1892), Plate III. Example 1: Plague of Blood See already E. W. Hengstenberg, Egypt and the Book of Moses (Edinburgh: Thomas Clark, 1845), pp. 98-99. Sceptres and staves were a general symbol of authority in ancient Egypt. [24] One of the earliest royal scepters was discovered in the tomb of Khasekhemwy in Abydos. [24] Kings were also known to carry a staff, and Anedjib is shown on stone vessels carrying a so-called mks-staff. [25] The scepter with the longest history seems to be the heqa-sceptre, sometimes described as the shepherd's crook. [26] The earliest examples of this piece of regalia dates to prehistoric Egypt. A scepter was found in a tomb at Abydos that dates to Naqada III. Wadjet is often depicted as a winged cobra. These wings serving a dual purpose as a protective embrace and being capable of creating the breath of life often connected to the image of the Ankh that she is often depicted with. Both of these uses are vital in surviving the afterlife. [8] An explanation for her depiction as a lion headed goddess may stem from the goddess Sekhmet through association as a powerful or dangerous goddess. [13] Engraving of surgical instruments including the Wadjet eye, from the Temple of Kom Ombo. Depiction of pharaoh presenting the Wadjet eyes (this portion no longer survives), to the god Haroeris so that he will ritually cleanse them. This is found within an inscription within the relief. From the Temple of Kom Ombo.