Zaphnath-Paaneah
Introduction Benjamin Cuyp, c. 1630'''Zaphnath-Paaneah''' ( ,  ) is the name  given by Pharaoh to Joseph in the Genesis narrative ().The name may be of Egyptian origins, but there is no straightforward etymology; some Egyptologists accept that the second element of the name may contain the word '''' "life".
Interpretations Targum Onkelos (1st century CE) gives the meaning of the name as "the man to whom hidden things are revealed"; Targum Pseudo-Jonathan, "the man who revealeth mysteries"; Josephus (c. CE 94), "a finder of mysteries". Rashi (11th–12th century CE) in his commentary on the Torah gives the meaning "explainer of hidden things". Nachmanides (13th century) gives "explainer of secrets", while Bahya ben Asher (13th–14th century) gives "the one who reveals secrets". The reason for these translations is that the feminine noun צָפְנַת (''Ṣāp̄naṯ'') refers to something hidden/secret in Hebrew, deriving from the root צפן (''ṣ-p-n''), meaning "to hide, conceal"; while פַּעְנֵחַ (''Paʿnēaḥ'') is a verb deriving from the root פענח (''p-ʿ-n-ḥ''), meaning "to discover, decipher, decode". This would give us the literal translation of "Zaphnath-Paaneah" from Hebrew as "He who deciphered the Hidden".The Jewish interpretation is received in early Protestant translations: the Geneva Bible (1599) glosses "The expounder of secrets", while the Authorised Version of 1611 has in the margin: "Which in the Coptic signifies, 'A revealer of secrets', or 'The man to whom secrets are revealed. '"In his work on Genesis, and in the Vulgate, Jerome gives as the Latin translation  "saviour of the world". This Christian interpretation (reinforcing the ancient concept of Joseph as a type of Christ) is influenced by the Greek form of the name,  '''' and  '''' in the Septuagint and the Hexaplaric version, respectively. This, at least, is the suggestion made by Wilhelm Gesenius in his ''Hebrew-Chaldee Lexicon''. Early Egyptologists have interpreted the name as equivalent to Coptic  '''' or  '''' meaning "the salvation of the age". Since the decipherment of hieroglyphics, Egyptologists have interpreted the final element of the name (, ) as containing the  Egyptian word '''' "life"; notably, Georg Steindorff in 1889 offered a full reconstruction of ''ḏd pꜣ nṯr iw.f ꜥnḫ'' "the god speaks and he lives" (Middle Egyptian pronunciation:  ). Egyptologist Kenneth Kitchen, however, has pointed out this interpretation's shortcomings; namely, this name-type is unattested prior to the 11th century BCE while Joseph lived much earlier, and that this name type always mentioned a specific deity, never 'the god'. Kitchen's objections were already raised in 1929 by Abraham Yahuda, who also pointed out that this type of name makes sense only when it is given to a newborn, placing the baby under the god's protection; he suggested instead ''ḏfꜣ n tꜣ pꜣ ꜥnḫ'' "the living one is the sustenance of (the) land" or ''ḏfꜣ n tꜣ pw ꜥnḫ'' "the sustenance of the land is he, the living one." Jozef Vergote agreed with Yahuda's criticism of Steindorff's hypothesis but in turn considered the expression "living one" in Yahuda's suggestion to be "." Instead, Vergote returns to the Septuagint version, explaining  as ''pꜣ s nty ꜥm=f nꜣ iḫ.t'', "the man who knows the things," consistent with the traditional Jewish interpretation.
References
Bibliography *Marquardt, Philologus, vii. 676; *Cheyne and Black, Encyc. Bibl. col. 5379 (where a disfigured Hebrew original is suspected); *Steindorff, G., '''' 41, 45.ZÄS 27, 1889, 41–42.*Proc. Soc. Bibl. Arch. xx. 208 (where the other theories have been collected). E. G.*
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