Examples of using Manetho in Danish and their translations into English
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Dog, nogle forskere hævder, at"man næppe kan stole på Manetho.
Denne form, hans i virkeligheden kongelige egyptiske titel,korresponderer med, at Manetho både kaldte ham både for Moses og Osarsyph- det sen-egyptiske User-sif- der betyder"Osiris' barn", dvs.
This, which is actually his Egyptian royal title,corresponds with the fact that Manetho called him both Moses and Osarsyph- i.e.Han havde beslaglagt dem i Egyptens templer, ifølge oldtidens egyptiske historiker Manetho.
According to ancient Egyptian historian Manetho, he had seized them in Egyptian temples.Bogen informerer også om, at den egyptisk-græske forfatter Manetho, 280 f.Kr., havde adgang til det berømte Alexandria-biblioteks dokumenter, der var beordret indsamlet i ældgamle egyptiske tempelbiblioteker.
The book also provides information on the Egyptian-Greek writer, Manetho, 280 BC, who had access to the famous Alexandria Library documents, which had been ordered to be collected in the very ancient Egyptian temple libraries.Ved udvandringen fra Egypten plyndrede Moses oghans følge flere af templerne- ifølge oldtidens egyptiske historiker Manetho.
At the exodus from Egypt it was recorded that Moses andhis followers plundered several temples- according to ancient Egyptian historian Manetho.Denne egyptiske konges historiker,præsten Manetho, kunne her gengive ud fra et stort, især egyptisk materiale, at Moses' og israelitternes udvandring fandt sted under den farao Amenophis, vi nu kender som Amenhotep II.
The king's historian,the priest Manetho, could here refer from a huge, mostly Egyptian material, that Moses' and the Israelite's exodus took place during the time of the Pharaoh Amenophis whom we know now as Amenhotep II.Disse er klart de regenter, der også findes i de forskellige resumeer af kongelisten gengivet af oldtidens egyptiske historiker Manetho, ca.280 f.Kr., og stammer fra hans tre bind"Aegyptiaca.
These are clearly rulers also found in the various epitomes of the list of kings given by ancient Egyptian historian Manetho, ca.280 BC, derived from his three volumes,"Aegyptiaca.Ifølge kong Ptolemæus II's egyptisk-græske historiker Manetho, der i Alexandria i 280 f.Kr. havde adgang til indsamlede gamle tempelbiblioteker, havde”Moses ved afmarchen plyndret templerne for skatte”.
According to King Ptolemy II's Egyptian-Greek historian Manetho in Alexandria in 280 BC who, by having access to collections of ancient temple libraries and records, stated:“prior to the desert journey Moses plundered the temple treasures”.På grund af store udvidelser af opdagelser og information i historieforskningen,er de tider for længe siden forbi, hvor man automatisk gentog klicheagtigt, at Manetho var en mere ubestemmelig kilde.
Because of the huge extensiveness of discoveries and information in historical research,the time has finished long ago when it was automatically repeated as a cliché that Manetho was a somewhat disputable source.Manetho fortæller da, at Moses allerede før udvandringen fra Egypten havde fremlagt et program med religionsform; og at hans tiltræden som leder af oprøret skete i den nordegyptiske by On, Heliopolis,'solens by.
Manetho informs us that Moses had presented a programme with religious reforms already prior to the exodus from Egypt, and that his accession as leader of the revolt took place in the Lower Egyptian town of On, Heliopolis,'the city of the sun.Igen, det var omkring 280 f.Kr., atdette bibeloversættelsesarbejde blev udført i Alexandria, og i denne metropol's berømte bibliotek kunne Manetho tilfældigvis endda have arbejdet nærmest side om side med nogle af de 72 oversættende jødiske rabbinere og lærde.
Again, it was around 280 BC that this task was carried out in Alexandria andin this metropolis' famous, extensive library Manetho may by chance even have worked almost side by side with some of the 72 translating Jewish rabbis and scholars.Manetho fortæller da, at Moses allerede før udvandringen fra Egypten havde fremlagt et program med religionsform. Og at hans tiltræden som leder af oprøret skete i den nordegyptiske by On, Heliopolis,'solens by.
Manetho was thus able to inform that already prior to the Exodus from Egypt, Moses had presented a programme on religious reforms- and that his accession as head of the upheaval took place in the Lower Egyptian town of On, Heliopolis,"the City of he Sun.Med hans første 40 års baggrund i egyptisk tradition og skik var det simpelthen utænkeligt ikke at placere her(og evt. også iisraelitternes to andre hovedbaser) de egyptiske skatte- og værdifulde arkiver- han ifølge Manetho havde beslaglagt i Egyptens templer.
With the 40 years of Egyptian traditions and habits as his primary background, it was simply inconceivable not to place here(and possibly also at the two other main bases of the Israelites)the Egyptian treasures- and valuable archives- he had confiscated in Egyptian temples according to Manetho cf.Bogen informerer også om, at den egyptisk-græske forfatter Manetho, 280 f.Kr., havde adgang til det berømte Alexandria-biblioteks dokumenter, der var beordret indsamlet fra de ældgamle egyptiske tempelbiblioteker.
The present book also provides information about Manetho, the Egyptian-Greek writer, 280 BC, who had access to the famous Alexandrian Library documents which Pharaoh Ptolemy had ordered collected from all the ancient Egyptian temple libraries.Men hvordan kan vi da stole på nutidens teologiske forskere og deres håndfaste udsagn om, at"Moses er opfundet af jødiske præster i 300-tallet f.Kr." i Israel ellerendda i Babylon, når Manetho på næsten samme tid i Alexandria kan referere i præcise detaljer om Moses fra langt ældre egyptiske optegnelser?
But how can we rely on our theological researchers with firm statements that"Moses was invented by Jewish priests in the 300-century BC" in Israel oreven Babylon, when simultaneously Manetho in Alexandria can refer from much older Egyptian records in precise detail about Moses?Dette, hans i virkeligheden kongelige Egyptiske titel,korresponderer med, at Manetho både kaldte ham for Moses og Osarsyph- det sen-egyptiske User-sif- der betyder'Osiris' barn", dvs. Horus, som altid blev identificeret med Egyptens kronprins, Freud ville have elsket dette.
This, which is actually his royal Egyptian title,corresponds with the fact that Manetho called him both Moses and Osarsyph- i.e. User-sif in late-Egyptian language meaning'child of Osiris', i.e. Horus, who was always identified with the crown prince of Egypt, Freud would have loved this.Men for 2.300 år siden beordrede kong Ptolemæus II alle gamle bøger og dokumenter fra biblioteker i templerne over hele Egypten indsamlet til sit nye store bibliotek i Alexandria- og her, på den tid,fik historikeren og præsten Manetho sine informationer fra disse kilder og skrev på græsk om Moses' oprør og exodus.
However, 2,300 years ago King Ptolemy II ordered the ancient books and documents from the libraries of the temples all over Egypt to be collected in his new great library in Alexandria- and here, at that time,the historian and priest, Manetho, drew information from these sources and wrote in Greek about Moses' rebellion and the exodus.Et af de historiske spørgsmål i denne sag er- hvor meget af den type viden og data tog Moses med sig ud af oltidens Egypten?Ifølge kong Ptolemæus II's egyptisk-græske historiker Manetho, der i Alexandria i 280 f.Kr. havde adgang til indsamlede gamle tempelbiblioteker, havde”Moses ved afmarchen plyndret templerne for skatte”.
A historical issue in this case is to which extend Moses have brought with him this kind of knowledge and data out of ancient Egypt?According to King Ptolemy II's Egyptian-Greek historian Manetho in Alexandria in 280 BC who, by having access to collections of ancient temple libraries and records, stated:“prior to the desert journey Moses plundered the temple treasures”.I forbindelse med Moses-forskningen findes der allerede den helt store overensstemmelse i vores tilfælde- mellem dateringer fra arkæologiske resultater, kemiske analyser, informationer givet af Josefus, Philo ogden egyptisk-græske historiker Manetho, samt af rabbi Abrabanel og yderligere af de gamle Rabbinerskrifter.
Regarding research on Moses, extensive correspondence already exists between dating from archaeological results, chemical analysis, astronomical phenomena, information given by Josephus, Philo,the Egyptian-Greek historian Manetho, and later by Rabbi Abrabanel too, and in addition the ancient data in the Rabbinical Writings- all of which is compelling evidence.At hun sidder med en bog i hånden, hvis hele anliggende er en systematisk redegørelse for en mulig historisk sammenhæng i de mange henvisninger til Moses, der netop er optegnet i kilder uden for den gammeltestamentligekanon(bl.a. i Talmud og Midrash samt hos Philo, Manetho og Josefus), anfægter hende åbenbart ikke, lige så lidt som hun overvejer forholdet disse kilder og det Gamle Testamente imellem.
The fact that she has a book in her hand, the entire purpose of which is a methodical explanation of a possible relation between the many references to Moses from sources outside the canon of the Old Testament(for instance Talmud andMidrash as well as Philo, Manetho, and Josephus), is apparently irrelevant to her, as is her negligence to consider the relation between these sources and the Old Testament.
