Further information: Moses and Monotheism
The idea of Akhenaten as the pioneer of a monotheistic religion that later became Judaism has been considered by various scholars.[36][37][38][39][40][41] One of the first to mention this was Sigmund Freud, the founder of psychoanalysis, in his book Moses and Monotheism.[42] Freud argued that Moses had been an Atenist priest forced to leave Egypt with his followers after Akhenaten's death. Freud argued that Akhenaten was striving to promote monotheism, something that the biblical Moses was able to achieve.[36] Following his book, the concept entered popular consciousness and serious research.[43][44]
Other scholars and mainstream Egyptologists point out that there are direct connections between early Judaism and other Semitic religious traditions.[45] They also state that two of the three principal Judaic terms for God, Yahweh, Elohim (meaning roughly "the lofty one", morphologically plural), and Adonai (meaning "our lord", also morphologically plural) have no connection to Aten. Freud commented on the connection between Adonai, the Egyptian Aten and the Syrian divine name of Adonis as a primeval unity of language between the factions;[36] in this he was following the argument of Egyptologist Arthur Weigall, but the argument was groundless as 'Aten' and 'Adonai' are not, in fact, linguistically related.[46]
Akhenaten appears in history almost two-centuries prior to the first archaeological and written evidence for Judaism and Israelite culture is found in the Levant. Abundant visual imagery of the Aten disk was central to Atenism, which celebrated the natural world, while such imagery is not a feature of early Israelite culture,[47] Although pottery found throughout Judea dated to the end of the 8th century BC have seals resembling a winged sun disk burned on their handles, presumedly thought to be the royal seal of the Judean Kingdom.[48]
Ahmed Osman has claimed that Akhenaten's maternal grandfather Yuya was the same person as the Biblical Joseph. Yuya held the title "Overseer of the Cattle of Min at Akhmin" during his life.[49]
He likely belonged to the local nobility of Akhmim. Egyptologists hold this view because Yuya had strong connections to the city of Akhmin in Upper Egypt. This makes it unlikely that he was a foreigner since most Asiatic settlers tended to cloister around the Nile Delta region of Lower Egypt[50].[51] Some Egyptologists, however, give him a Mitannian origin. It is widely accepted that there are strong similarities between Akhenaten's Great Hymn to the Aten and the Biblical Psalm 104, though this form is found widespread in ancient Near Eastern hymnology both before and after the period and whether this implies a direct influence or a common literary convention remains in dispute.
The idea of Akhenaten as the pioneer of a monotheistic religion that later became Judaism has been considered by various scholars.[36][37][38][39][40][41] One of the first to mention this was Sigmund Freud, the founder of psychoanalysis, in his book Moses and Monotheism.[42] Freud argued that Moses had been an Atenist priest forced to leave Egypt with his followers after Akhenaten's death. Freud argued that Akhenaten was striving to promote monotheism, something that the biblical Moses was able to achieve.[36] Following his book, the concept entered popular consciousness and serious research.[43][44]
Other scholars and mainstream Egyptologists point out that there are direct connections between early Judaism and other Semitic religious traditions.[45] They also state that two of the three principal Judaic terms for God, Yahweh, Elohim (meaning roughly "the lofty one", morphologically plural), and Adonai (meaning "our lord", also morphologically plural) have no connection to Aten. Freud commented on the connection between Adonai, the Egyptian Aten and the Syrian divine name of Adonis as a primeval unity of language between the factions;[36] in this he was following the argument of Egyptologist Arthur Weigall, but the argument was groundless as 'Aten' and 'Adonai' are not, in fact, linguistically related.[46]
Akhenaten appears in history almost two-centuries prior to the first archaeological and written evidence for Judaism and Israelite culture is found in the Levant. Abundant visual imagery of the Aten disk was central to Atenism, which celebrated the natural world, while such imagery is not a feature of early Israelite culture,[47] Although pottery found throughout Judea dated to the end of the 8th century BC have seals resembling a winged sun disk burned on their handles, presumedly thought to be the royal seal of the Judean Kingdom.[48]
Ahmed Osman has claimed that Akhenaten's maternal grandfather Yuya was the same person as the Biblical Joseph. Yuya held the title "Overseer of the Cattle of Min at Akhmin" during his life.[49]
He likely belonged to the local nobility of Akhmim. Egyptologists hold this view because Yuya had strong connections to the city of Akhmin in Upper Egypt. This makes it unlikely that he was a foreigner since most Asiatic settlers tended to cloister around the Nile Delta region of Lower Egypt[50].[51] Some Egyptologists, however, give him a Mitannian origin. It is widely accepted that there are strong similarities between Akhenaten's Great Hymn to the Aten and the Biblical Psalm 104, though this form is found widespread in ancient Near Eastern hymnology both before and after the period and whether this implies a direct influence or a common literary convention remains in dispute.
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