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[English version] Dieser Ort ist auf folgenden Karten verzeichnet: Pompeius (aram. bēt ṣaydā, “Haus des Fanges” oder “der Beute”). Ort in der Gaulanitis (Batanaia) am See Genezareth (in der h. Ebene el-ibṭeḥa) östl. der Einmündung des Jordan; vom Tetrarchen Herodes Philippus 3 v.Chr. zur Stadt ausgebaut und nach Augustus' Tochter Iulias genannt (Ios. ant. 18,2,1; bell. 2,9,1; wohl nur das 2 km landeinwärts gelegene h. et-tell), doch in allen vier Evangelien weiter mit aram. Namen erwähnt (wohl nur die Fischersiedlung am See, h. ḫirbet el-araǧ). B./Iulias wurde aber wohl wenig…

(Ἡλιάδης). [English version] [1] Offizier des Alexandros [13] Balas Offizier des Alexandros [13] Balas, den er nach seiner Niederlage, die er 145 v.Chr. am Oinoparas durch Ptolemaios VI. und Demetrios [8] II. erlitt (Ios. ant. Iud. 13,4,8), mit einem anderen Offizier und einem nordsyr. Beduinenscheich zugunsten von durch die Sieger angebotenen Sicherheiten verriet und mitermordete (Diod. 32,10,1). Colpe, Carsten (Berlin) [English version] [2] Schwestern des Helios s. Helios

[English version] (Χέσλοιμος) nennt Ios. ant. Iud. 1,6,2 (§ 137 N.) den Eponymos eines von den Ägyptern abstammenden Volkes, das in seiner Vorlage kasluḥı̄m (Gn 10,14 und 1 Chr 1,12; LXX Χασλ- und Χασμωνι[ε]ιμ, Vulg. C(h)asluim) heißt. Bei Iosephos sind ihr Brudervolk die Philister, während diese nach der Vorlage früher im Land der kasluḥı̄m wohnten. Falls hier die Glosse, die dies besagt, nicht zu den kaptōrı̄m zu stellen ist (vgl. Jer 47,4 und Am 9,7), wären die kaptōrı̄m in den ägypt. Küstengebieten anzusiedeln, in welche im 12.Jh. v.Chr. Seevölker (Seevölkerwanderun…

1. Data Egypt is the most populous Arab country, even though the Nile makes only 4 percent of its land mass suitable for habitation and cultivation. The foundation of the modern Arab Republic of Egypt (Jumhūrīyat Miṣr al-ʿArabīyah), as it has been called since 1971, was laid in July 1952, when the reforming Free Officers under Colonel Gamal Abdel Nasser (1918–70) seized power. Egypt had previously been a constitutional monarchy, set up in 1923 after the defeat of the Ottoman Empire in World Wa…

1. Religious History The term “rite” (Lat. ritus, orig. “what is correctly reckoned,” then “what is appropriate; usage, custom”) came into use in Roman religion for an ordered and solemn ceremony. The adjective ritualis thus means “that which relates to religious usage.” 1.1. Theology tends to use “rites,” and religious studies and social anthropology prefer “ritual,” for religious ceremonies or for sequences of such ceremonies. Ethnology recognizes that whole groups of human actions and animal modes of behavior have a set and standar…

1. Religious History The word “hell” comes from Old Ice. hel, the term in Nordic mythology for the place of the dead in the underworld and for its female ruler. All the dead are there or under her rule except for those killed in battle. The idea was not negative from the outset, as the etymology also shows, for the meaning of the root is “hide, conceal.” The concept became a negative one only with the demonization of virtually all pre-Christian material by the repressive methods of missionaries and by those who after conversion engaged in committing German myt…

1. Religious History 1.1. Variety of Terms and Views The word “soul” (cf. Ger. Seele) embraces the meanings of many other words with a history of their own. These meanings differ not only in ancient cultures but also among themselves. They stand for various human experiences, of which we no longer know whether they were as numerous as the terms used—but do know that historically they represent basic realities of existence. A common feature of these realities is that they are regarded as essentially different from the materials of which we and nature and our world are composed. We may divide …

1. General 1.1. Words and Concept The English words “sacrifice” and “offering” come from Lat. sacrificium and offero. Ger. Opfer goes back to Lat. operari, “be active.” The terms suggest an active relation to the reality concerned in the different religions. The various ways in which the relation is described may thus affect the concept. Even though a distinction might arise between real and symbolic sacrifice, sacrifice is always at the heart of religion and widely influences human conduct in other spheres as well. In religious history we may un…

1. Basic Considerations 1.1. Distinctions No systematic hermeneutical examination of miracles in the larger sense can avoid articulating exactly which elements are to be addressed as objective facts and which as part of the concept itself. Because arguments on the two sides can no longer be adduced in support of one another, the modes in which the two aspects are examined necessarily also diverge. The remaining conceptual content prompts even further distinctions, depending on whether one is dealing with a simple or a complex concept. Only simple concepts mu…

[English Version] 1.  Erich ,  (22.12.1861 Clausthal – 18.2.1936 Berlin), 1881–1886 Studium in Berlin und Greifswald, dort 1891 PD für Syst. Theol., 1894 a.o. Prof. in Königsberg, 1895 in Göttingen, 1899 o. Prof. in Kiel, 1918 in Breslau. Sch. gehört zu den Dogmatikern der Greifswalder Schule H. Cremers. In seinem Hauptwerk »Theozentrische Theol.« (Bd.1, 1909, 31925; Bd.2, 1914, 21928) kritisierte Sch. den Anthropozentrismus der Theol. des 19.Jh., dessen Ausgangspunkt F. Schleiermachers Begründung des Glaubens als Bestimmtheit des Selbst sei. Darin…

[German Version] 1. Erich (Dec 22, 1861, Clausthal – Feb 18, 1936, Berlin). After studying in Berlin and Greifswald from 1881 to 1886, Schaeder began lecturing in systematic theology at Greifswald in 1891. In 1894 he was appointed adjunct professor at Königsberg (today Kaliningrad) and in 1895 at Göttingen. In 1899 he was appointed ¶ to a full professorship at Kiel and in 1918 at Breslau (Wrocław). He was one of the theologians of the Greifswald school led by A.H. Cremer. In his most important work, Theozentrische Theologie (vol. I 1909, 31925; vol. II 1914, 21928), Schaeder criticized th…

(Ἀμ(μ)αθοῦς; Am(m)athoûs). [German version] [1] Fortress to the east of the Jordan A fortress to the east of the Jordan, tell 'ammatā, which towers over the north bank of the wādi raǧib and has control over three roads, one of which runs close beside it on the west towards Pella ( ṭabaqāt faḥil) (Eus. Onom. 22,24) [1; 2]. Ceramics found here have so far shown no evidence of either pre-Hellenistic settlement or Cypriot imports [3. 44; 4. 301]. After 98 BC it was taken by  Alexander Iannaeus from the tyrant Theodorus of Philadelphia and razed to th…

(Ἀμ(μ)αθοῦς). [English version] [1] Festung östl. des Jordan Festung östl. des Jordan, tell 'ammatā, der das Nord-Ufer des wādi raǧib überragt und drei Straßen, darunter die dicht westl. vorbei nach Pella ( ṭabaqāt faḥil) führende, beherrscht (Eus. Onom. 22,24) [1; 2]. Der keramische Befund verrät bisher weder vorhell. Besiedlung noch zyprischen Import [3. 44; 4. 301]. Nach 98 v. Chr. von Alexandros Iannaios dem Tyrannen Theodoros von Philadelphia abgenommen und geschleift (Ios. bell. Iud. 1,4,2 f.; ant. Iud. 13,13,3; 5), 57 v.…

[German Version] I. Literature – II. History of Influence I. Literature The literature that has come down to us under the name of the Greek-Egyptian god Hermes (Hermes Trismegistus) is not a unity, neither literarily nor in terms of content. Its beginnings reach back into the 3rd century bce to Egypt (III, 2), and its influence extends beyond the Arabic-Islamic and Christian-European Middle Ages into the 18th century (see II below). This literature has been divided into “popular” or “occult” and “scholarly” or “philosophical” writings. The …

1. Ideas of God in the Religions Ideas are phenomena. We may interpret them in broader social and intellectual contexts, but they also speak for themselves in images, words, names, and texts. Even when deity is their content, they can display only themselves, not show whether revelation or merely human imagination underlies them, though this observation does not mean that we can rule out divine revelation. To speak of an idea of God tacitly presupposes horizontal comparison between societies and cultures. We set different ideas of God on different levels, thou…

I. Introduction [German version] A. Definition of the concept 'Religion', the substantive for describing the religious, denotes a system of common practices, individual ideas about faith, codified norms and examples of theological exegesis whose validity is derived chiefly from an authoritative principle or being. For the academic study of religion, conversely, the word is a purely heuristic category in which those practices, ideas, norms and theological constructs are examined historically; however, the…

I. Einleitung [English version] A. Bestimmung des Begriffs Als substantivistischer Terminus der rel. Selbstbeschreibung bezeichnet “R.” ein System von gemeinsamen Praktiken, individuellen Glaubensvorstellungen, kodifizierten Normen und theologischen Erklärungsmustern, dessen Gültigkeit zumeist auf ein autoritatives Prinzip oder Wesen zurückgeführt wird. Für die R.-Wissenschaft ist der R.-Begriff dagegen eine rein heuristische Kategorie, mit der jene Praktiken, Vorstellungen, Normen und theologischen Kon…