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 Bedouin (ATLO$2$, 387); but see on 40$15$.—19. Her distorted account of the facts has the desired effect on her husband.—his wrath was kindled] against Joseph, of course. There is no hint that he suspected his wife, and was angry with her also (De. Di.).—20. Imprisonment would certainly not be the usual punishment for such a crime as Joseph was believed to have committed; but the sequel demanded it, Joseph's further career depending on his being lodged in the place where the king's prisoners were bound. That he became a king's slave (according to Ḥamm. § 129) is not indicated (against Je. ATLO$2$, 388). The term for prison (v.i.) is peculiar, and recurs only $21. 22. 23$ 40$3. 5$.

To this episode in Joseph's life there is an Egyptian parallel so close that we can hardly fail to recognise in it the original of the Hebrew story. It is the 'Tale of the two brothers' in the d'Orbiney Papyrus, assigned by Egyptologists to the 19th dynasty. Two brothers lived together, the older Anpu having a house and wife, and the younger Batu serving him in the field. One day Batu enters the house to fetch seed for the sowing, and is tempted by his brother's wife, exactly as Joseph was by his mistress. Furiously indignant—"like a panther for rage"—he rejects her advances, out of loyalty to the brother who has been like a father to him, and expresses horror of the 'great sin' which she had suggested. Promising silence, he returns to his brother in the field. In the evening Anpu comes home to find his wife covered with self-inflicted wounds, and listens to a tale which is a perfect parallel to the false accusation against Joseph. Anpu seeks to murder his brother; but being at last convinced of his innocence, he slays his wife instead. Here the human interest of the story ceases, the remainder being fairy lore of the most fantastic description, containing at least a reminiscence of the Osiris myth. (See Ebers, 311 ff.; Erman, LAE, 378 ff.; Petrie, Egypt. Tales, ii. 36 ff.; Völter, Aeg. u. die Bibel, 50 f. [who takes the story as a whole to be founded on the myth of Set and Osiris].) It is true that the theme is not exclusively Egyptian (see the numerous parallels in Lang, Myth, Ritual, and Religion, ii. 303 ff.); but the fact that the scene of the biblical narrative is in Egypt, and the close resemblance to the Egyptian tale, make it extremely probable that there is a direct connexion between them.

21-23. Joseph in prison.—His good fortune and con-*

would have been to betray herself (De. Di.).—17 end] G + [G$A$ ].—18. ] G .—] GS + .—20. ] Only in $20-23$ 40$3. 5$ (J). The name may be Egyptian (see Ebers, 317 ff.; Dri. DB, ii. 768 a, n.), but has not been satisfactorily explained.—] G-K. § 130 c.—] so [E] (and also in v.$22$); but rd. with Qrê ($22$).—21. ] (as