Red Sea

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Sea of ​​Reds in hieroglyphics
G40 G1 V13 Z7 I9
Z4 		M15 M2
Z2 		O49

pa-tjufi / pa-tjufa
p3-ṯwfj
The (sea) of plants / papyrus thickets

The Red Sea ( Hebrew יַם־סוּף yam-sūf ; ancient Egyptian pa-tjufi ) is in the Book of Exodus the place of the divine salvation of the people of Israel during the exodus from Egypt ( Ex 15.4  EU ), which was initiated by YHWH .

Locations of the Red Sea

Great bitter lake

An exact localization of the reed sea is not possible because the different traditions name different regions and exact location details are missing. The “ pre-priestly editors ” first try to connect the Etam camp “on the edge of the desert” ( Ex 13.20  EU ) with the bitter lakes in the ancient Egyptian border area of ​​the Eastern Delta ( Gaue Tjeku and Kemwer ). This experiment shows that the exact location of the reed sea was already unknown in the then oldest existing traditions ( Mirjamlied Ex 15,19-21  EU ), which is also clear from the general formulations “by the sea” or “in the middle of the sea”.

The region of pre-priestly traditions in question would then be north of the northern end of the Gulf of Suez in the border area of Wadi Tumilat on Lake Ballah , Lake Timsah or near Suez . The entire western part of the Wadi-Tumilat was filled by a lake during antiquity , which was fed by drainage channels and branching river arms. At that time there was possibly a shallow water connection between the northern end of the Gulf of Suez and the bitter lakes. The other additions and embellishments to the sea miracle narrative show the efforts of the pre-priestly and non-priestly editors to anachronistically provide the terse tradition with more precise and sometimes different location information. The reason for the traditional relocations may be the abandonment and relocation of Piramesse to Tanis , which was undertaken after the 20th dynasty .

Sirbonischer See and Kasion

During the first millennium BC Was in Memphis since the 13th century BC. The existing worship of Baal-Zefon was expanded to include the Kasion elevation on a spit on the Sirbonian Sea and consecrated to Baal-Zefon, who subsequently rose to become an important deity in the eastern Nile Delta, especially in Pelusium and Daphnae . The border fortress ( West Semitic Migdol ) of Ramses III. was about 7 kilometers southwest of Pelusium; the border fortress of Sile was about 10 kilometers east of Daphnae and about 20 kilometers southwest of Pelusium. A demotic onomasticon names next to Zefon ( demotisch djpn ) also the places Pelusium and Pa-Hahirot (demotic hears ). In the Amherst 63 papyrus (Psalm 20) Zion is narrated with Zefon and YHWH with Horus . A possible connection for this equation arises from the function of the Baal-Zefon as the patron god of seafaring. Possibly the sea miracle tale in this context reflects the victory of YHWH over Baal-Zefon. Due to the new holy mountain Kasion and the changed situation, the editor of the priestly pamphlet felt compelled to locate the sea miracle tale in this region, which probably already had a considerable influence during the exile.

The Sinai Peninsula with the Gulf of Suez to the west and the Gulf of Aqaba to the east (photographed by the International Space Station Expedition 35 ).

However, it remains unclear whether a sanctuary dedicated to the deity Baal-Zefon already existed on the spit at the time the priestly manuscript was written, as there are no corresponding finds or ruins. The existence of a sanctuary and a city is therefore doubted, at least for Kasion. In addition, an editor added the location “Baal-Zefon” to the priestly script as an addendum later. The exact location of Pa-Hahirot remains unknown. Research therefore generally sets the area of ​​Lake Sirbon as the location of the reed sea wonder history with regard to the priestly scriptures, with Pa-Hahirot being located near Pelusium.

In the Hellenistic period the Red Sea was relocated, this time in a southerly direction. The Greco-Roman translators saw the Red Sea in the Red Sea , as this constellation fit the then current political geography. The exit route thus ran from Heliopolis eastwards over the Wadi Tumilat towards Tjeku, to assume the Red Sea via south of the bitter lakes at the end of the Gulf of Suez . That location as the Red Sea finally found its way into the New Testament . In this respect, there was a range for the Red Sea from the Mediterranean to the Red Sea. However, it is not possible to specify a specific region, with the lake area around Tjeku / Wadi Tumilat representing the likely location of the sea miracle story.

Source story of salvation on the Red Sea

Pharaoh's army drowns in the flood ( Gerard Hoet , 1728)

While the location of the “Red Sea” remains unclear at first, the source history of the text of the Bible has been well clarified through historical-critical research . At least three sources are interwoven in the biblical text: the “ non-priestly or pre-priestly traditions”, the notes of a priest in the “priestly scriptures ” and a poetic source.

Version of the pre-priestly traditions

The oldest pre-priestly traditions probably originated a few centuries before the priestly scriptures. Exact location information is missing. The exit route makes it seem likely that the route of the exit south of Tjeku continued eastward to the region of the Timsah Lake to the Red Sea, especially since the place Etam only reflects an ancient Egyptian place name, which was no more than a day's journey from Wadi Tumilat. The introduction to the Red Sea Wonder names the route taken by the Israelites:

“ 12:37 The Israelites set out from Piramesse for Sukkot . 13.20 They set out from Sukkot and camped at Etam on the edge of the desert. 13:21 YHWH went before them in a pillar of cloud to show them the way. 14: 5-6 When the king of Egypt was told that the people had fled, he harnessed his chariot and took his people with him. 14:10 The Israelites lifted up their eyes, and, behold, the Egyptians marched after them. And they were afraid. 14:13 And Moses said to the people, Fear not, stand firm, and see what salvation YHWH will do for you this day. YHWH fights for you. "

- Version of the pre-priestly scriptures Ex 12, 13 and 14

The wonder of the Reed Sea is described below. In the pre-priestly version, YHWH appears actively as the “savior of Israel”. While Moses remains passive, does not intervene in the event and only explains the work of YHWH, the east wind functions as "YHWH's tool". YHWH causes the Egyptians to run into their own misfortune.

“ 21 YHWH drove the sea away all night long with a strong easterly wind and made the sea dry up. 24 At the time of the morning watch, YHWH ... looked at the Egyptian camp and confused it. 25 He blocked the wheels of their chariots and made them difficult to move. The Egyptians said, "We must flee from Israel, because YHWH is fighting for them against Egypt". 27 Towards morning the sea flooded back to its old place, while the Egyptians ran to meet it. So YHWH drove the Egyptians into the middle of the sea. 30 So that day YHWH delivered Israel out of the hand of the Egyptians. 31 When Israel saw that YHWH had acted with a mighty hand on the Egyptians, the people feared YHWH ... and so they trusted him and Moses his servant. "

- Version of the Vorpriesterschrift Ex 14.21–31  EU

Version of the priestly script

The priestly script originated in the sixth century BC. During the Babylonian exile . Instead of the east wind, Moses acts as a tool of YHWH , who demonstrates his power through the wonder of the Red Sea. The priestly editor chose the well-known motif of the Ten Plagues as the narrative basis , which Moses causes as a tool of YHWH . The priestly scripture follows the narrative thread of the Ten Plagues directly with the sea miracle story . In contrast to the non-priestly sources, the Red Sea miracle occurred during the day, which is why the previous night's camp is only mentioned in the priestly writings and their later addenda. The explanations of the priestly script therefore make the Sirbonischen See as a place of the miracle likely.

“ 1 And YHWH spoke to Moses , saying, 2 Speak to the Israelites, and say that they should turn back and camp at Pi-Hahirot between Migdol and the sea. 4 ... And they did so. 10 And when Pharaoh drew near ... they cried out to YHWH ... 15 And YHWH said to Moses: ... Tell the Israelites that they are going on. 16 ... Reach out your hand over the sea and divide it in half, so that the Israelites walk on dry land through the middle of the sea. 21 So when Moses stretched out his hand over the sea ... the waters parted. 22 And the Israelites went in on dry land in the middle of the sea, and the water was a wall to them on their right and on their left. 23 And the Egyptians followed and went in after them ... in the middle of the sea. 27 Then Moses stretched out his hand over the sea ... 28 And the water came again and covered the chariots and men, Pharaoh's whole army that had followed them into the sea, so that not one of them was left. "

- Version of the priestly scripture Ex 14.1–29  EU

literature

  • Christoph Berner : The Exodus Tale. The literary becoming of an original legend of Israel (= research on the Old Testament. Vol. 73). Mohr Siebeck, Tübingen 2010, ISBN 978-3-1615-0542-3 , (also: Göttingen, Univ., Habil.-Schr., 2010).
  • Herbert Donner : History of the people of Israel and its neighbors in outline (= Outlines of the Old Testament. Vol. 4 / 1–2). 2 volumes. 3rd revised edition. Vandenhoeck & Ruprecht, Göttingen 2001, ISBN 3-525-51679-7 (Vol. 1), ISBN 3-525-51680-0 (Vol. 2).
  • Rainer Hannig : Large concise dictionary of Egyptian-German. (2800–950 BC) (= cultural history of the ancient world . Vol. 64 = Hannig-Lexica. Vol. 1). Marburg Edition, 4th revised edition. von Zabern, Mainz 2006, ISBN 3-8053-1771-9 .
  • Jan-Christian Gertz: Tradition and editing in the Exodus story. Investigations into the final editing of the Pentateuch (= research on religion and literature of the Old and New Testaments. H. 186). Vandenhoeck & Ruprecht, Göttingen 2000, ISBN 3-525-53870-7 (also: Göttingen, Univ., Habil.-Schr., 1998/99).
  • Hedwig Lamberty-Zielinski: The "Sea of ​​Reeds". Origin, meaning and function of an Old Testament term exodus (= Athenaeum monographs. Theology. Vol. 78). Hain, Frankfurt am Main 1993, ISBN 3-445-09134-X (also: Bonn, Univ., Diss., 1989/90).
  • Martin Noth : History of Israel. 10th edition. Vandenhoeck & Ruprecht, Göttingen 1986, ISBN 3-525-52120-0 .

Remarks

  1. ↑ a b Herbert Donner: History of the people of Israel and its neighbors in outline. Göttingen 2001, p. 110.
  2. ↑ a b Martin Noth: History of Israel. 10th edition. Göttingen 1986, pp. 109-111.
  3. ↑ Klaus Koch : The God of Israel and the gods of the Orient. Religious history studies II. On the 80th birthday of Klaus Koch (= research on religion and literature of the Old and New Testaments. Vol. 216). Edited by Friedhelm Hartenstein and Martin Rösel. Vandenhoeck & Ruprecht, Göttingen 2007, ISBN 978-3-525-53079-5 , pp. 159-160.
  4. ↑ Wolfgang Helck , Eberhard Otto (Ed.): Lexikon der Ägyptologie. Volume 5: Building a pyramid - stone vessels. Harrassowitz, Wiesbaden 1984, ISBN 3-447-02489-5 , Sp. 629-634. Compare also: Eliezer D. Oren: Migdol: A New Fortress on the Edge of the Eastern Nile Delta. In: Bulletin of the American Schools of Oriental Research. No. 256, Autumn, 1984, ISSN  0003-097X , pp. 7-44.
  5. ↑ Christoph Berner: The Exodus narrative. Tübingen 2010, p. 344: The idea that kings personally harness their chariots is also shown in 2 Kings 9:21  EU . The mentioned flight of the Israelites is associated in Ex 14.5-6  EU with the flight of Moses in Ex 2.15  EU . In both cases the refugees escaped the Pharaoh.
  6. ↑ Christoph Berner: The Exodus narrative. Tübingen 2010, pp. 343-344 and 348-349.
  7. ↑ Sabine Frank: The Exodus Motif of the Old Testament. Religious-historical, exegetical and systematic-theological foundations and subject didactic developments (= Forum Theology and Pedagogy. Vol. 10). Lit, Münster 2004, ISBN 3-8258-7510-5 , p. 204.
  8. ↑ The location of Baal-Zaphon is to be viewed as a post-priestly addendum.

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