De Brief Van Aristeas

De Brief van Aristeas is een geschrift uit de tweede eeuw voor het begin van onze jaartelling. Het is geschreven in het Grieks door een Jood uit de Joodse gemeenschap in Alexandrië in Egypte. Anders dan de naam doet vermoeden, gaat het vermoedelijk niet om een echte brief, maar is de briefstijl louter een literaire vorm. De Brief van Aristeas is vooral bekend geworden vanwege de legende die het bevat over het ontstaan van de Septuagint. De Egyptische koning Ptolemaeus II Philadelphus zou een vertaling van de Tenach in zijn groeiende bibliotheek willen hebben. Daartoe liet hij zeventig (of tweeën-zeventig) Joodse geleerden vanuit Jeruzalem naar Alexandrië komen, alwaar hij hen in aparte ruimten opsloot op het eiland Pharos, voor de kust van Alexandrië.

This introduction to the Old Testament (Hebrew Bible) offers a literary and historical-critical approach, containing some religio-historical or theological explanations where appropriate.

Kleine inhoud eerste Hoofdstuk;Ezra (priester)Ezra (Hebreeuws: עֶזְרָא, Grieks: Ἔσδρας; Latijn: Esdras) was een priester in de geslachtslijn van Eleazar en Pinehas. Alles wat we weten over Ezra staat in Ezra hoofdstuk 7 tot en met 10 en Nehemia hoofdstuk 8. Over Ezra's vroege leven worden in de Bijbel geen bijzonderheden vermeld. Hij woonde in Babylon. Hij stamde uit een familie van hogepriesters en wordt "de zoon van Seraja" genoemd. "Ezra was een schrijver, goed onderlegd in de wet van Mozes, de wet die de HEER, de God van Israël, heeft gegeven, en hij werd door de HEER, zijn God, beschermd, waardoor de koning hem alles toestond wat hij verlangde." Ezra wordt zeer gerespecteerd in de joodse traditie. Zijn kennis van de Thora wordt geacht gelijk te zijn aan die van Mozes. Net zoals Mozes, Henoch, en David, krijgt Ezra de titel van "Schriftgeleerde" en wordt in de joodse traditie omschreven als "Schriftgeleerde Ezra" (Hebreeuws: עזרא הסופר (Ezra ha-Sofer))........

This study inaugurates interaction between Septuagint research and Translation Studies. From the field of Translation Studies the author has singled out approaches suited to LXX-research. The historical survey of views of translation in Antiquity reveals that among Greeks, Romans, Egyptians and Jews similar disputes about language and translatability existed. Three Septuagint-chapters, Genesis 2, Isaiah 1 and Proverbs 6, are analysed in-depth, whereby the transformations ('shifts') are categorised with help of linguistic Translation Studies. Before ascribing 'deviations' either to the translator's ideology or to a variant in the Hebrew parent text, we must ascertain that the 'deviation' does not have a purely translational origin. Every transformation has a reason, and by categorizing the reasons behind all transformations one can trace the translational hierarchy that (un)consciously guided the translator. The rationale behind a transformation can be detected by analysing the literal alternative which the translator rejected. The conclusions of this study are of importance for Translation Studies, Classical Studies and Theology.

Hermes is the Greek god of the Word, of thought and magic, the swift-moving messenger of the Divine and guardian of souls in the Afterlife. In Ancient Egypt he was the majestic god Thoth, the Recorder, the lord of measurement and science, the brother/husband of Isis. In Rome, he was of course Mercury, flying through the Empyrean at the speed of idea by the aid of his winged helmet and boots. In this broad survey of the Hermetic arts, author Jacob Slavenburg brings an unparalleled depth of insight to the subject. He examines the historical Hermetic literature and details its relevance to modern occultism, from the symbolism of architecture and art to the mysteries of Freemasonry. The heavenly mysteries of astrology are explored as are the healing arts which derive from the spirit of scientific inquiry embodied by Thoth/Hermes. Slavenburg examines the magical writings of the Greek papyri and their development into the contemporary magical practices of modern adepts. He sheds light on the workings of alchemy and the esoteric philosophy to the world of modern chemistry and physics. He explores the origin of evil and the realm of the afterlife, and the Hermetic doctrines of reincarnation and karma. In addition, the author provides a wealth of biographical data on the magi of Hermeticsm, from Ficino to Agrippa, John Dee to Giordano Bruno.

In this important new book, the distinguished Egyptologist Jan Assmann provides a masterful overview of a crucial theme in the religious history of the West - that of 'religio duplex', or dual religion. He begins by returning to the theology of the Ancient Egyptians, who set out to present their culture as divided between the popular and the elite. By examining their beliefs, he argues, we can distinguish the two faces of ancient religions more generally: the outer face (that of the official religion) and the inner face (encompassing the mysterious nature of religious experience). Assmann explains that the Early Modern period witnessed the birth of the idea of dual religion with, on the one hand, the religion of reason and, on the other, that of revelation. This concept gained new significance in the Enlightenment when the dual structure of religion was transposed onto the individual. This meant that man now owed his allegiance not only to his native religion, but also to a universal 'religion of mankind'. In fact, argues Assmann, religion can now only hold a place in our globalized world in this way, as a religion that understands itself as one among many and has learned to see itself through the eyes of the other. This bold and wide-ranging book will be essential reading for historians, theologians and anyone interested in the nature of religion and its role in the shaping of the modern world.

In The Tradition of Hermes Trismegistus , Christian H. Bull argues that the actual authors behind the treatises attributed to Hermes Trismegistus were Hellenized Egyptian priests in charge of small groups practicing spiritual exercises, initiatory rituals, and devotional hymns.

A radical reinterpretation of the Pyramid Texts as shamanic mystical wisdom rather than funerary rituals • Reveals the mystical nature of Egyptian civilization denied by orthodox Egyptologists • Examines the similarity between the pharaoh’s afterlife voyage and shamanic journeying • Shows shamanism to be the foundation of the Egyptian mystical tradition To the Greek philosophers and other peoples of the ancient world, Egypt was regarded as the home of a profound mystical wisdom. While there are many today who still share that view, the consensus of most Egyptologists is that no evidence exists that Egypt possessed any mystical tradition whatsoever. Jeremy Naydler’s radical reinterpretation of the Pyramid Texts--the earliest body of religious literature to have survived from ancient Egypt--places these documents into the ritual context in which they belong. Until now, the Pyramid Texts have been viewed primarily as royal funerary texts that were used in the liturgy of the dead pharaoh or to aid him in his afterlife journey. This emphasis on funerary interpretation has served only to externalize what were actually experiences of the living, not the dead, king. In order to understand the character and significance of the extreme psychological states the pharaoh experienced--states often involving perilous encounters with alternate realities--we need to approach them as spiritual and religious phenomena that reveal the extraordinary possibilities of human consciousness. It is the shamanic spiritual tradition, argues Naydler, that is the undercurrent of the Pyramid Texts and that holds the key to understanding both the true nature of these experiences and the basis of ancient Egyptian mysticism.