@article{LangegebHilt2014,
  author    = {Lange (geb. Hilt), Lydia},
  title     = {Dominus contulit splendorem (Idt 10,4) : das Motiv der Sch{\"o}nheit im Buch Iudith},
  doi       = {10.3726/978-3-0351-0800-2},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-137652},
  year      = {2014},
  abstract  = {The use of the motif of beauty in the Vulgate on the one hand and in LXX/HS 151 on the other hand reveals a conspicuous difference. While Judith just makes herself beautiful (Jdt 10,2-4 LXX/ Hs 151) and her original God-given beauty is a precondition (Jdt 8,7), in the Vulgate it is God who gives her beauty. So beauty is not an inherent part of Iudith's characterization anymore, to be seen in line with integrity and blessing by God as it was the case for the LXX and Hs 151. In the Vulgate beauty loses its significance, because Iudith is only given beauty in order to awake the hostile general Holofernis' desire, so that he will fall. While Holofernis is going to succumb to his evil desire, Iudith sets herself morally apart because of the contrary, her chastity, and because of that she is not initially characterized as beautiful, but as decent (elegans, Jdt 8,7). In Idt 10,4 virtue rather than desire is assigned to her. Because of her chaste way of life God predestines Iudith for the salvation, and this is what he makes her beautiful for. Therefore chastity is a central and specific virtue in the Iudith story in Vg. Iudith represents everything that Jerome describes as a Godfearing life, and therefore she is rewarded by God. Tue variants in Idt 8,7 and Idt 10,4 in comparison to the other text versions show St. Jerome's typical profile of the Iudith story and aim at this message.},
  subject      = {Bibel. Judit},
  language  = {de}
}
@article{Schmitz2016,
  author    = {Schmitz, Barbara},
  title     = {Tradition und (Er)Neuerung. Die Rede von Gott in j{\"u}disch-hellenistischer Literatur},
  series = {Theologische Literaturzeitung},
  volume    = {141},
  journal   = {Theologische Literaturzeitung},
  number    = {7/8},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-151292},
  pages     = {721-736},
  year      = {2016},
  abstract  = {God as King is one of the metaphors that have been handed down in the biblical literature for centuries. In the Hellen­istic period talk about God as king again undergoes a change that is the conse-quence of the Hellenistic kingdom as it evolved in its specific form after the death of Alexander. The conceptual implications of the Hellenistic kingdom for talk about God is shown by reference to the epithets: the king as ἐπιφανής (»Epiphanes«), as σωτήρ (»Savior«), as εὐεργέτης (»benefactor«) and as κτίστης (»Founder«). How those epithets have affected talk of God as king is demonstrated by reference to the original Greek writings of the LXX and connected with the question of God as παντοκράτωρ (»pantocrator«).},
  subject      = {Gott <Motiv>},
  language  = {de}
}