Download The Wisdom of Egypt: Jewish, Early Christian, and Gnostic by Anthony Hilhorst, George H Kooten PDF
By Anthony Hilhorst, George H Kooten
This selection of essays, released at the party of Gerard Luttikhuizen's retirement, highlights the Egyptian subject-matter, heritage or provenance of many Jewish, Early Christian, and Gnostic texts. It covers a wide spectrum of issues, genres, and traditions. It exhibits that Egypt was once a colourful element of reference, occasionally even a focus and cradle for Jews, Christians, and Gnostics and their inspiration. the 1st a part of this publication examines a variety of points of the relation among Judaism and Egypt, generally within the Graeco-Roman interval. the second one half offers with numerous connections among early Christianity and Egypt, while the 3rd half considers Egypt because the position the place many Gnostic texts have been came upon. This assortment will pay homage to Gerard Luttikhuizen's life-long curiosity in Egypt and Gnosticism.
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Additional info for The Wisdom of Egypt: Jewish, Early Christian, and Gnostic Essays in Honour of Gerard P. Luttikhuizen
Example text
2,7). Il montre par là très clairement la différence du tout au tout qui existe entre l’homme qui vient d’être façonné et celui qui avait été précédemment engendré à l’image de Dieu. Celui-ci, qui a été façonné, est sensible; il participe désormais à la qualité; il est composé de corps et d’âme; il est homme ou femme, mortel par nature. Celui-là, fait à l’image de Dieu, c’est une 41 Veltri, Eine Tora für den König Talmai, 42. Roger Arnaldez, De Opificio mundi (Les œuvres de Philon d’Alexandrie 1), Paris 1961, 230-1.
T. Milik, R. de Vaux, Les ‘Petites Grottes’ de Qumrân (Discoveries in the Judaean Desert of Jordan 3), Oxford 1962, 142-3. C. 5 Mais, malheureusement les accidents de conservation des manuscrits ne m’ont pas permis de développer cette ligne de recherche. 1 a été conservé partiellement dans deux manuscrits (4Q2, 4Q7, et dans 4Q8c qui semble être le titre du livre) dans la forme représentée tant par le texte massorétique que par la LXX. K. ), Sudies in New Testament Language and Text, Leiden 1976, 283-300; E.
Le premier homme est donc «mâle et femelle» et cela parce qu’il a été créé à l’image de Dieu. Chez Philon (De opificio mundi 134)42 le même type de réflexion sur le premier homme comme image de Dieu le mènera à nier sa corporalité et à le considérer plutôt comme une idée, ni homme ni femme: Moïse dit ensuite: «Dieu façonna l’homme en prenant une motte de terre et il souffla sur son visage un souffle de vie» (Gen. 2,7). Il montre par là très clairement la différence du tout au tout qui existe entre l’homme qui vient d’être façonné et celui qui avait été précédemment engendré à l’image de Dieu.