Specificity - Kings and Pharaohs

 Specificity – Kings and Pharaohs 

A remarkable discovery in the Quran involves the historical accuracy of the title of ancient Egyptian kings and the exactitude of phraseology vis-à-vis Egyptology and the antiquated languages. From an historical perspective, Hieroglyphic had gradually become extinct in Egypt around the fourth century C.E. Research into Egyptian hieroglyphs was somewhat revived following the 1799 discovery of a slab with inscriptions at Rosetta (Rashid) in the Nile Delta, east of Alexandria, Egypt. Historical analyses of events in Egypt reveal that during the time of Joseph and the era of Moses, there were distinctive terminologies for the rulers of Egypt. Pharaoh was not the formal title for Egypt's king. In describing the Pharaoh epithet, the Encyclopedia Britannica states the following:

Pharaoh, (from Egyptian per'aa, "great house"), originally, the royal palace in ancient Egypt. The word came to be used metonymically for the Egyptian king under the New Kingdom (starting in the 18th dynasty, 1539–1292 BCE), and by the 22nd dynasty (c. 945–c. 730 BCE) it had been adopted as an epithet of respect. It was never the king‘s formal title, though, and its modern use as a generic name for all Egyptian kings is based on the usage of the Hebrew Bible.  

Essentially, the Bible popularized the usage of the Pharaoh title for all Egyptian kings in history. However, further research has revealed this position is not historically accurate.

The biblical narrative of 'Abram' and 'Sarai' in Egypt refers to the king as Pharaoh throughout the story. Genesis 12:15 is just one those instances: 

And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh‘s house. – Genesis 12:15 

Another biblical narrative involves Joseph and the Pharaoh's dream: 

When two full years had passed, Pharaoh had a dream: He was standing by the Nile, – Genesis 41:1 

A biblical narration of Moses and the Pharaoh goes thus: 

Then the LORD said to Moses, "Go to Pharaoh and say to him, 'This is what the LORD says: Let my people go, so that they may worship me. – Exodus 8:1 

The history of ancient Egypt is usually divided into periods that include the Old Kingdom (c. 2686-2181 BCE), First Intermediate (c. 2181-2055 BCE), the Middle Kingdom (c. 2055-1650 BCE), Second Intermediate (c. 1650-1550 BCE) and the New Kingdom (c. 1550-1069 BCE). Historical research has narrowed down the era Joseph existed to within the Middle Kingdom and Second Intermediate periods. Similarly, the era Moses existed has been identified as the New Kingdom period. Furthermore, during the time of Joseph, the title of King was used and during the time of Moses, the Pharaoh title had become normalized. Pharaoh (per-aa – “great house”) was a symbolic representation of an intermediary between the people and their gods. Seemingly, a structural representation transubstantiated into a form of human totemism.  

The Egyptians came to believe the Pharaoh would attain divinity upon his death. Especially, the Pharaoh (Ramses II) Moses encountered during his mission, was probably the most prominent in Egyptian history, because he thought himself to be a god and unilaterally ascribed divinity upon himself. The Quran mentions the Pharaoh's delusions of grandeur: 

Then he gathered his people and cried aloud Saying: "I am your lord, most high" – Quran 79:23-24 

Crucially, the Quran makes the astonishing distinction between the era of Joseph and Moses in numerous verses. In all the stories relating to Joseph, the title "King" (Malik) is used and in all the narrations relating to Moses, the epithet "Pharaoh" is used. The title, "Malik" means King when translated from Arabic to English. An example of the specificity of the ruler during the time of Joseph; King of Egypt: 

And the king (of Egypt) said: "Verily, I saw (in a dream) seven fat cows, whom seven lean ones were devouring - and of seven green ears of corn, and (seven) others dry. O notables! Explain to me my dream, if it be that you can interpret dreams." – Quran 12:43 

And an example of the specificity of the ruler during the time of Moses; Pharaoh of Egypt: 

And Moses said, "O Pharaoh! I am truly a messenger from the Lord of all worlds, – Quran 7:104 

These aforementioned verses confirm the Quran's historical precision. 

Also, from a biblical perspective, this discovery highlights anachronism in the Bible, especially pertaining to the story of the Pharaoh and other notable historic figures – Abraham, Joseph and Moses. More importantly, this discovery puts paid to unfounded theories of plagiarism. There are dozens of examples where the Quran is distinctive from any other scripture. So, all those who mischievously spread the unfounded plagiarism fable against Prophet Muhammad ﷺ have obviously not done their research. Generally, these types of revelations call to question the historicity of the biblical narratives, particularly from a chronological prism.  

Excerpt from pgs 267-270 of P.R.I.S.M: Primal Religious Instruction Serving Mankind by M.B.O Owolowo ©️