@incollection{Schmitz2016,
  author    = {Schmitz, Barbara},
  title     = {Space, Borders and Boundaries in the Letter of Aristeas},
  series = {Borders : Terminologies, Ideologies, and Performances},
  booktitle = {Borders : Terminologies, Ideologies, and Performances},
  publisher = {Mohr Siebeck},
  address   = {T{\"u}bingen},
  isbn      = {978-3-16-154375-3},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-151285},
  publisher      = {Universit{\"a}t W{\"u}rzburg},
  pages     = {142-154},
  year      = {2016},
  abstract  = {No abstract available.},
  subject      = {Aristeas, Epistolographus : Ad Philocratem},
  language  = {en}
}
@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}
}
@incollection{Schmitz2016,
  author    = {Schmitz, Barbara},
  title     = {"...using different names, as Zeus and Dis" (Arist 16). Concepts of "God" in the letter of Aristeas},
  series = {Die Septuaginta - Orte und Intentionen},
  booktitle = {Die Septuaginta - Orte und Intentionen},
  editor    = {Kreuzer, Siegfried and Meiser, Martin and Sigismund, Marcus},
  publisher = {Mohr Siebeck},
  address   = {T{\"u}bingen},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-137671},
  publisher      = {Universit{\"a}t W{\"u}rzburg},
  pages     = {703 -- 716},
  year      = {2016},
  abstract  = {The "Letter of Aristeas" recounts the translations of the Hebrew Bible into Greek. Probably originating in the 2nd century BCE1, the book tells a legend of how the translation of the Torah into Greek came into being. This shows that translating a holy, canonical text or the first time needed explication. Notably, the translation of the godly nomos (Arist 3) comparatively takes up little space (Arist 301-307). And it has to be noted, that "God" is seldom a topic in the Book of Aristeas. The word (ὁ) θεός "God" is found in only three contexts: in the dialogue between king Ptolemaios and Aristeas (Arist 15-21), in the dialogue of the high priest Eleazar and Aristeas (Arist 121-171; above all 128; 130-141; 155-166; 168) and in the question-and-answer-speech during the symposium at the Ptolemaic royal court between the king and the Jewish scholars (Arist 184-294). In analysing the different statements regarding God, the frame of the narrative is of decisive importance: In the Book of Aristeas, "Aristeas" (Ἀριστέας), who writes in Greek, presents himself as the author, but he is also part of the story. Accordingly, Aristeas is the narrator, who tells the story from his own point of view, and at the same time, he is a character in the 'world' of the text. This Aristeas presents himself as a Greek and a Non-Jew (Arist 16; 121-171), who already wrote a book (Arist 6) and plans further publications (Arist 322). In the double-role as narrator of the text and protagonist in the text, Aristeas has to be differentiated from the (real) writer/author of the Book of Aristeas, who possibly was Jewish. That means that the (real, probably Jewish) author of the Book of Aristeas presents (or invents) "Aristeas" and gives him the role of the narrator of his text.3 The author portrays Aristeas as a Greek, non-Jewish character, who is a servant of the royal court. This differentiation between narrator and writer/author is of crucial importance for the question of the different conceptions of God in the Book of Aristeas.},
  subject      = {Gott},
  language  = {en}
}
@incollection{Schmitz2016,
  author    = {Schmitz, Barbara},
  title     = {Gotteshandeln. Die Rettung am Schilfmeer als Paradigma g{\"o}ttlichen Handelns (Ex 13,17-14,31; Ex 15; Jes 43,14-21, Weish 10,15-21; Jdt)},
  series = {Exodus. Rezeptionen in deuterokanonischer und fr{\"u}hj{\"u}discher Literatur},
  booktitle = {Exodus. Rezeptionen in deuterokanonischer und fr{\"u}hj{\"u}discher Literatur},
  editor    = {G{\"a}rtner, Judith and Schmitz, Barbara},
  publisher = {de Gruyter},
  address   = {Berlin},
  doi       = {10.1515/9783110418279-004},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-137687},
  publisher      = {Universit{\"a}t W{\"u}rzburg},
  pages     = {33 -- 69},
  year      = {2016},
  abstract  = {No abstract available.},
  subject      = {Bibel. Exodus, 13,17-14,31},
  language  = {de}
}
@incollection{Schmitz2016,
  author    = {Schmitz, Barbara},
  title     = {Judith and Holofernes. An Analysis of the Emotions in the killing scene (Jdt 12:10-13:9)},
  series = {Ancient Jewish Prayers and Emotions},
  booktitle = {Ancient Jewish Prayers and Emotions},
  editor    = {Reif, Stefan C. and Egger-Wenzel, Renate},
  publisher = {de Gruyter},
  address   = {Berlin / Boston},
  isbn      = {978-3-11-036908-3},
  doi       = {10.1515/9783110369083-011},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-137694},
  publisher      = {Universit{\"a}t W{\"u}rzburg},
  pages     = {177 -- 191},
  year      = {2016},
  abstract  = {Starting with a terminological and phenomenological perspective on the question "What is an emotion?", particularly as developed by Aaron Ben Zeʾev , the kiling scene in the book of Judith (Jdt 12:10-13:9 is analysed. This crucial scene in the book's plot reports the intense emotions of Holofernes but nothing is said about any emotions on the part of of Judith. The only emotional glimpse occurs in Judith's short prayers in the killing scene. The highly emotional Holofernes and the unemotional Judith together reveal that Holofernes is already made "headless" by his own emotions, whereas the unemotional Judith, unencumbered by emotions, is able to behead the "headless" Holofernes.},
  subject      = {Bibel. Judit, 10-13},
  language  = {en}
}
@incollection{Schmitz2016,
  author    = {Schmitz, Barbara},
  title     = {Leben aus der pr{\"a}sentischen Ermutigung Gottes. {\"U}berlegungen zu Simeons Gebet (Lk 2, 25-35)},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-137705},
  publisher      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2016},
  abstract  = {No abstract available.},
  subject      = {Bibel. Lukasevangelium, 2,25-32},
  language  = {de}
}