Scholars have come to the conclusion that the Hermetic texts contain actual Egyptian concepts. Christianity also has Egyptian concepts so instead of one of them influencing the other, it seems more likely to me that Hermeticism and Christianity are coming out of similar contexts and both contain Egyptian concepts.
Of God and Gods: Egypt, Israel, and the Rise of Monotheism (Univ of Wisconsin Press, 2008), Jan Assmann:
In this context, the motif of One-and-millions returns frequently and in a number of variants. The “millions” are stated to be god’s body, his
limbs, his transformation, and even his name: “million of millions is his name.” By transforming himself into a millionfold reality, God has not ceased to be a unity. He is both one and millions, unity and plurality, simultaneously hidden and present in that mysterious way in which this theology is trying to grasp by means of the Ba concept... In my Moses the Egyptian I suggested that this new concept of god is not only a response to Amarna but also the origin of the Hermetic ideaof god—le dieu cosmique, deus mundus—a god who is anima mundi and whose body is the world. I also proposed that the Ramesside formula of One-and-millions not only echoes the corresponding Amarna formulations but also anticipates such Hermetic formulations as Hen kai pan, unaquae es omnia, etc. There is an uninterrupted line of textual tradition from the Ramesside age down to the Greco-Roman era... The idea of the world as the embodiment of a soul-like god and of god as a soul animating the world remained central in Egyptian theology even after the New Kingdom and the flourishing of theological dis-course. One is dealing here with the origin of a conception of the divine that was to become supremely important in late antiquity, namely, the “cosmic god,” the supreme deity in Stoicism, Hermetism, and related movements...
Poimandres: The Etymology of the Name and the Origins of the Hermetica, Peter Kingsley, in Journal of the Warburg and Courtauld Institutes, Vol. 56 (1993):
It would be easy to assume that the creation of an abstract entity called 'Understanding of Re' is the work of the Greeks, with their supposedly unique facility for philosophical abstraction. But that is not the case. The hypostasising--or personifying as a divine being in its own right--of a specific abstraction called P-eime nte-re, 'Understanding of Re' or 'Intelligence of Re', may not be attested elsewhere in Coptic; however, it is very familiar indeed in Egyptian religion itself. From the earliest known period the Egyptians were extremely fond of personifying--and divinising--abstractions, but the most important of all these deities were two in particular: Sia, 'Understanding' or 'Intelligence', and Hu,
'Word' or 'Command'. Already in the Pyramid Texts Sia stands at the right hand of Re. From then on he is 'the representative of Re' or Re's messenger; sometimes he is effectively equated with Re, but usually he is 'the son of Re', his chief assistant along with Hu-in the creation of the universe. It is certainly no coincidence that we find the same fundamental idea of a divine, personified Intelligence coupled with a divine, personified Word in the first of the Hermetica, where Poimandres as the divine Intelligence (Nous) is assisted by a personified Word (Logos) in the creation of the universe. But that is a matter we shall come back to later...
As noted earlier, the tendency among scholars who adhere to the Greek etymology of the name has been to claim--with more than a little proprietorial interest--that here we have a revealing example of the Hermetica's indebtedness to Judaeo-Christian tradition, in the form of the idea of a divine 'shepherd of men'. But apart from the fact that the notion of a shepherd of men has a long history stretching back to the dawn of Greek literature, and apart from the further fact that this history can be traced back earlier still, via Mycenaean culture, to its roots in the Near East what has also been missed is the evidence indicating that the Jewish and Christian ideas of God, saviour or spiritual guide as a shepherd evolved out of one religious tradition in particular: the Egyptian. There, naturally enough, the role was associated with one god above all--Re, 'the good shepherd of men', ever attentive, ever-conscious of the needs of his flock--and also with other Egyptian gods who performed the function of delegate or executor for Re. For Thoth, 'minister and counsellor of Re in the government of the world', there could be few more appropriate resurrections. In the case of Poimandres, just as in the case of Pancrates, the process of re-etymologising validates itself: the end justifies the means. Everything becomes very simple when we start to approach the Hermetica as arising in the first instance out of the humus of Egyptian social, cultural and religious traditions. From this basic perspective all the other contributing factors Greek and also Jewish (although not Christian: of Christian influence on the Hermetica there is not a trace) - fit naturally into place...
Then we come to the roles attributed, throughout the first of the Hermetica, to a divine personified Intelligence (nous) and a divine personified Word (logos) as responsible for the creation of the universe. Certain superficial, and dissatisfying, analogies can be drawn here with the roles played by logos and nous in earlier Greek philosophical tradition or in Philo of Alexandria; but in the vividness of the personifications and the exactness of the details these Hermetic figures correspond unmistakeably to the functions of Thoth-or Sia-and Hu in Egyptian theological tradition. It is the same with the repeated identification, again running through the first of the Hermetica, of the divine Nous or Poimandres with Life. This, too, makes little sense in terms of Greek philosophy; but it corresponds exactly to the fact that in Egyptian tradition Thoth, like Sia, is the giver of abundance and the 'lord of life'. Similarly, Poimandres's revelation starts with him undergoing a number of changes in appearance: he turns into light, then the light turns into dark, then the darkness turns into a watery, primal chaos. Scholars have repeatedly insisted on reducing the role of light and darkness in this first Hermetic treatise to one of strict dualism. But when we put aside these schematisations and read the text with fresh eyes we see that this is not the case at all. The light turns into darkness, fire leaps up out of the darkness. Here is no radical dualism: in Greek philosophical terms it is more or less baffling, but what it does correspond to exactly is the fundamental, subtle and often highly ambiguous idea in ancient Egypt of cosmology mirroring the everyday disappearance and reappearance of the sun, with darkness in one sense the opposite of the light but in another sense simply its primeval form. And to disperse any possible doubt that this is indeed the idea involved here, one need only add that our Hermetic text describes the frightful darkness which is transmuted into the primeval, watery chaos as being a coiled serpent. It is usual to compare this image with the theme of the 'outer darkness' as a great serpent in the Gnostic Pistis Sophia. But this, yet again, is to miss the essential point. The description in the Pistis Sophia, like similar ones in other Gnostic texts, derives its origin from Egyptian cosmological tradition. As for our Hermetic passage, it has far more exact and detailed parallels not in these contemporary or slightly later Gnostic texts but in ancient Egyptian descriptions-dating back to the Pyramid Texts-of the cosmic serpent coiled 'with its many coils' in the dark, chaotic waters of the primal abyss, representing the first stage of divine manifestation in the mythological past prior even to the appearance of the sun, and 'arising out of the darkness of the Primeval Waters before any definite thing yet existed'. What is more, this serpent-whose outer coils are the limits of creation-is the primordial form of God as he 'devises the Logos, the creative Word which lays down the laws of what is to be made'.
Some Notes on Biblical and Egyptian Theology" by John Strange in Egypt, Israel, and the Ancient Mediterranean World. Studies in Honor of Donald B. Redford, (Brill Academic Pub, May 2004) edited by Gary N. Knoppers:
And this borrowing from Egyptian wisdom is not superficial, as can be seen in Proverbs 1-9, in which a long praise of Lady Wisdom culminates in her own speech (chapter 8). She says that she is created as a kind of goddess, the firstborn of creation, and herself a collaborator in creation... The personification of wisdom is also found in Job 28, Sir 24:1-22, obviously partly modeled on Proverbs; Wis 7:7-9:18...It is impossible not to think of the goddess Ma'at and Egyptian concepts of wisdom...
The most profound influence from Egyptian theology on Biblical and Christian theology is to be found in creation theology... Already Breasted saw that the Shabaka-text contained a conception of the world and its creation which was the root of the later Greek notions of "nous" and "logos," and that "the Greek tradition of the origin of their philosophy in Egypt undoubtedly contains more of truth than has in recent years been conceded," and that "the habit... of interpreting philosophically the functions and relations of the Egyptian Gods... had already begun in Egypt" (Breasted 1901:54). This has been taken up in the penetrating and profound investigation by Erik Iversen: "Egyptian and Hermetic Doctrine" (1984). There the author, in a comparison between the text of the Shabaka-stele and key notions in the Hermetic literature, has demonstrated how the Hermetic literature is associated "with genuine and well-established Egyptian concepts and notions" and that "it seems hardly just... to discard or mistrust outright the unanimous statements of all Greek writers on Egypt, that although translated into philosophical terms their accounts of Egyptian philosophy and religious doctrine were to the best of their conviction fair renderings of them" (Iverson 1984:54)... He [Ptah] was the fount of divinity, comprising all the other gods who were parts of his immaterial body. His first creation act was Atum, a second god together with Ptah turned intelligible creation into sensible creation, thus creating the All, i.e., the sensible body of the creator, in which Atum functioned as the heart and the tongue, i.e. the thought and the word expressing the will of the creator... When we last approach the New Testament counterpart to the creation story in Genesis 1, the prologue to the Gospel of John (chap. 1), it should be taken into account that the Gospel of John uses a number of ideas which bear a very close resemblance to Hermetic literature (Dodd 1953:10-53). This is the more significant as the Gospel of John is possibly written in the Jewish Christian community in Egypt...
Now there are a number of striking similarities between some statements in the prologue[of gJohn] and passages in wisdom literature. Dodd (1953:274-75) demonstrates that "while the Logos of the prologue has many of the traits of the Word of God in the Old Testament, it is on the other side a concept closely similar to that of Wisdom, that is to say, the hypostatized thought of God projected into creation"... Finally, by making the creative word of God incarnate in Messiah, "the Son of God who was to come" (John 11:27), the Son of David, and the King of Israel, John in his prologue links the royal ideology from the Old Testament to the New Testament Christ, and we find a combination of royal ideology and creation theology. Christ is king and creator, like the kings from the temple in Jerusalem and like the Kings in Egypt. There is thus a nexus between the creation theology of Egypt, the legacy in Hellenism expressed in the Hermetic literature and Philo of Alexandria, and in the Bible, both in the creation story of Genesis and in the latest gospel, the Gospel of John.
Adoration of the Ram: Five hymns to Amun-Re from Hibis Temple (Yale Egyptological Seminar, 2006), David Klotz:
This description of Amun-Re "whose length and width are without boundaries," yet who is also "remote" and "mysterious" of visible form, as the source of "millions" should be compared with the following Hermetic description of god: "For this is his body, neither tangible nor visible nor measurable nor dimensional nor like any other body; it is not fire nor water nor air nor spirit, yet all things come from it"... The issue of intellectual and religious cross-cultural interchange is extremely complex, and no culture can be credited with being the source of all thought. Yet, the fact that many images and concepts, as formulated in the Hibis texts, reappear very similarly in Apocalyptic, Gnostic, Hermetic, Orphic, and Magical texts – in addition to the philosophical works of Plato, Iamblichus, and Plotinus – deserves serious attention. The additional fact, moreover, that many of these texts either were written in Egypt (i.e. Gnostic, Hermetic, and Magical texts) or claim Egyptian origin (e.g. Plato’s Timaeus, Iamblichus’s De mysteriis, Plutarch’s De Iside et Osiride) should arouse even greater interest. In effect, classical and other texts claiming to reflect Egyptian concepts or mysteries do in fact reflect authentic Egyptian sources. More importantly, they correspond precisely with religious texts that actually date to this crucial period of heightened cultural exchange.
Handbook of Egyptian Mythology (ABC-CLIO, 2002), Geraldine Pinch:
The Hermetica were principally a development of Greek philosophy. It used to be argued that the Hermetica were written and read only by Greeks until some Hermetic texts in Coptic were found. Coptic was a form of the Egyptian language used from the second century CE onward. It was written in the Greek alphabet with the addition of six signs borrowed from the Demotic script. Most scholars now agree that the traditional wisdom of the Egyptian priests and their knowledge of Egyptian myth were among the elements that made up the Hermetica...
It [the Memphite Theology] reconciles the separate creation myths of Atum of Heliopolis and Ptah of Memphis and includes a first-person account by Ptah of how he created all life through his powers of thought and speech. This section has often been compared to the famous opening of St. John’s gospel: “In the beginning was the Word, and the Word was with God and the Word was God.”... From at least as early as the New Kingdom, the god Ptah could represent the creative mind. Then Sia and Hu were identified as the heart and tongue of Ptah. This concept is expounded in the so-called Memphite Theology and in various hymns to Ptah. The Ancient Egyptians believed that the heart was the organ of thought and feeling. So Ptah was said to have made the world after planning it in his heart. It was “through what the heart plans and the tongue commands” that everything was made... Sia and Hu were the principles of creative thought and speech personified as gods. Sia has also been translated as perception or insightful planning and Hu as authority or authoritative utterance... In the Pyramid Texts, Sia “who is at the right hand of Ra” is in charge of wisdom and carrying the god’s book. He is also described as being “in” the eye of Ra, so that the sun god can see and understand everything that happens in the world. In the Coffin Texts, Hu is called “the one who speaks in the darkness,” presumably the primeval dark before light was created