The tale is notable for its age, as well as the popularity of the story in ancient history. It explores themes and morals that were a part of Egyptian ideals, such as order and chaos, or identity and the soul.[3] Sinuhe also demonstrates the value that Egyptians placed on their homeland—as Sinuhe only finds peace through being allowed to be buried in Egypt. Most authors agree in their discussion on Sinuhe that he represents a dichotomy between a loyal Egyptian and a deserter.[11] While the story mostly takes place in Sinuhe’s time outside of Egypt, this retelling of Sinuhe’s life outside of Egyptian lands serves to encourage “reflection on the nature of Egyptian life, particularly on an individual’s relationship to the king”.[3]
The funerary autobiographical nature of the opening and closing of the tale is also significant. The traditional beginning in which the text is stylized as though it is written on Sinuhe’s tomb, listing his accomplishments and service to the royal family, is broken upon his fearful fleeing when the King Amenehmat I dies. The remaining stanzas of the story do not fit more traditional Egyptian narrative styles, at least until Sinuhe is able to return and be laid to rest in Egypt. This is a key narrative choice showing how Sinuhe is disconnected from traditional Egyptian culture once he departs from the safety and security of his homeland.[3] Additionally, it is only when Sinuhe is sending his letters to the new king of Egypt, that examples of more traditional Egyptian stylization can be seen. Sinuhe praises the sender of the decree, King Senusret I, stating, “it is your spirit, Perfected God, Lord of the two lands, which is loved by the Sungod, and favored by Montu Lord of Thebes” he then goes on to list several gods in his praise. This form of writing is common in Middle Kingdom letters, and is another indication of Sinuhe only being able to experience Egyptian culture in direct connection to Egypt.[11] In a similar vein, the name “Sinuhe” does not appear after the opening stanzas until after Sinuhe begins correspondence with the king again.[12] Again showing Sinuhe’s disconnect from his heritage and identity upon his departure from Egypt. Another way of analyzing the narrative is that unlike most 'autobiographies' are written in some timeless fashion, however there is the underlying idea that Sinuhe desires to die within Egypt. Even if Sinuhe is alive at the end of the story, there's the underlying theme of wanting to reconnect with his culture directly, including dying within Egypt and receiving proper burial rites. As stated earlier, this is different from most autobiographies, most being written while they are alive, whereas with the Tale of Sinuhe, there is the implication of him passing on, perhaps most directly being stated within the Tale's final line: 'I was in the favours of the king's giving, until the day of landing came'(B 310 of Tale of Sinuhe) [13]
Some interpretations have also been made about the name Sinuhe. Sinuhe is derived from the Egyptian phrase sA-nht or “Son of the Sycamore Tree”. In Egyptian myth the Sycamore or, Tree of Life, is associated with Hathor, a fertility goddess.[14] Hathor being a goddess of fertility, there is possible interpretations for Sinuhe representing rebirth. Many homophones and etymologically related words to the term “sycomore”, nht, have to do with death, escape, and protection. Which are all common themes throughout the tale. Essentially, Sinuhe’s name serves as etymological foreshadowing for the ideals and events that take place throughout the story. Additionally upon his fleeing Sinuhe crosses a body of water, associated with Maat, while in the vicinity of a Sycamore tree. Further emphasizing their connection and perhaps illustrating Sinuhe’s fleeing of his own identity.[12]
There have also been some different opinions on Sinuhe’s reasoning for fleeing after the death of the king. Some state that many of Sinuhe’s fearful traits indicate that he is somehow involved in the king’s death. This would mean that he flees out of a need for self-preservation, making a rash decision that lands him outside of Egypt for the majority of his remaining life.[15] The more common school of thought, the “impulsive school” as titled by author Meltzer, simply reads that Sinuhe’s decision to flee was merely an impulse of fear due to the impending disorder upon the king’s demise. As the king’s death seems to shock Sinuhe, it is commonly inferred that he was murdered or assassinated. This seems likely considering that the king Amenemhat whom is likely the king in the story, was assassinated. Another interpretation of his departure is that it was an attempt to escape the rule and power of the monarchy. And that during all of the commotion of the king’s death, Sinuhe saw his chance to escape and fled.[12]
Of course there is more interpretations of Sinuhe's flight from Egypt aside from just interpretation. Egyptologist John Baines notes there is a couple ways to interpret that. One of them being in line with the general theme of homeland and connection to it, that being after the initial flight from Egypt, Sinuhe would be overcome by guilt in his abandonment of his people and homeland motivating him to move into exile for the majority rest of the story. It's further evident of how guilty Sinuhe felt when remembering how ancient Egyptian society is structured in such a way where order is extremely important, and as such, Sinuhe is willing turning away from a culture that is not only intrinsically connected to him, but also potentially greatly chaotic relative to what he's used to. A second way to interpret the flight from Libya away from the prince, is less about guilt and covers instead the concepts of grappling with internal morality. This meaning as opposed to Sinuhe discovering greater private morality or self fulfillment but rather instead Sinuhe was able to find salvation by re-identifying with the social role of that of an Egyptian.[16] Connecting this back to his flight, perhaps the social role within Egyptian society became shaken when the old king died. With pharaohs in Egypt being considered semi divine beings, it can be no surprise that Sinuhe was both panicked and grieving upon learning the news of his king's death.
