§ 1. SHORT ACCOUNT OF THE BOOK

The Book of Judith falls naturally into two parts: (1) The Introduction (caps. 1–7). War was proclaimed by Nebuchadnezzar against Media, and a summons was sent to Persia, Syria, and Egypt to join in the expedition. The remoter parts of the Empire, however, treated the order with contempt (1:11), whereupon Nebuchadnezzar determined, after conquering Media (1:13, 15), to take vengeance on Syria and Egypt. This task was entrusted to Holofernes, the commander-in-chief (2:4), with 120,000 infantry and 12,000 cavalry (mounted archers, 2:15). He marched three days’ journey from Nineveh and encamped ‘at the left hand of upper Cilicia’, thence devastated ‘the hill country’, crossed the (upper) Euphrates as far as the coast, then turned south, ‘compassing’ the Midianites, to the plain of Damascus (2:27). After receiving the submission of Tyre and Sidon, Azotus and Ascalon, he went south to Esdraelon (3:9). The Jews, who were lately returned from the exile (4:3), resolved to resist, and Joakim the High Priest at Jerusalem sent instructions to Bethulia, which was near Esdraelon, to stop the passes leading to the capital (4:7). All Israel then fasted and prayed (4:9). Holofernes, hearing of the intended opposition, called a council of officers, when Achior the Ammonite gave a long account of Israelitish history (5:5), pointing out that they could only be conquered if they had offended against their God (5:20) and advising Holofernes to leave them alone. The advice was rejected, and Achior was handed over to the people of Bethulia (6:10), who received him in a friendly manner (6:20). Holofernes then moved his camp towards Bethulia, his army being now 170,000 infantry and 12,000 cavalry, besides accessories (7:2). It was decided to get possession of the water-supply at the foot of the mountain (7:7, 12) on which Bethulia stood, and thus to force the city to surrender, instead of risking a pitched battle. After thirty-four days, the stores of water within the city being exhausted (7:21), the people compelled Ozias and the leading men to agree to surrender in five days if no help came in the meantime (7:30).

(2) The story of Judith (caps. 8–16). This decision came to the ears of Judith (8:1, 9), the widow of Manasses, who lived in austere retirement (8:5, 6). She sent for the chief men (8:10), expostulated with them on their want of trust in God, and promised that She would herself effect their deliverance within the five days (8:33). They agreed to her project, without hearing the details, and departed (8:36). Judith then prepared for her plan by prayer (9:2). She put on her adornments, which had been laid aside since her husband’s death (10:3), took with her a single maidservant with a bag of ‘clean’ food (10:5), and went towards the Assyrian camp (10:11). In an audience with Holofernes she informed him that what Achior had said was true (11:10), but that now the people had sinned by using first-fruits and tithes (11:13), and therefore God would deliver them up to their enemies (11:15). She would herself advise him when this was to take place (11:17). Holofernes, attracted by her appearance, invited her to his table (12:1), but she refused. She was allowed to go out of the camp every day to pray and bathe (12:6, 7). On the fourth day she consented to go to Holofernes’ feast (12:10, 14), but partook only of her own provisions (12:19). The critical moment arrived when the guests departed (13:1) leaving Judith alone with Holofernes. His excitement had caused him to drink immoderately, and he now lay on his couch helpless (13:2). Judith, calling on God for strength (13:4), took his sword and with two blows cut off his head (13:8), which she put in the bag (13:10) carried by the servant who was waiting outside. The two went out of the camp as if to pray, as usual, and escaped to Bethulia (13:10). They were received with enthusiasm by the citizens (13:17), and Achior became a convert to Judaism (14:10). A sortie was made (14:11), and the Assyrians, thus surprised, tried to rouse their general (14:13), but found him dead (14:15). They fled in a panic (15:2), pursued northward past Damascus (15:5), while their deserted camp was sacked (15:6, 7). The High Priest Joakim came in person from Jerusalem to bless Judith (15:8).

Chapter 16 contains a hymn of praise by Judith. The book ends by relating that Judith dedicated to God her share of the plunder (16:19), that she remained a widow till her death at the age of 105 years (16:23), and that the land was at peace all her lifetime and for long after.

The book is thus almost equally divided between the introduction and the story proper. The former is no doubt somewhat out of proportion, and the author dwells at rather unnecessary length on the military details. In spite, however, of these defects of composition, the literary excellence of the work is universally recognized even through the uncomely disguise of the Greek translation. It was originally written in Hebrew (now lost) for Jewish readers, with the object of encouraging and edifying the people in a time of trial or persecution. In order to carry conviction the more, it aims at the appearance of being historical, in its use of well-known names and of precise details, but this historical character is only apparent. The author is concerned with theology rather than with history, of which perhaps he had a not very exact knowledge, although he adopted this form as the most suitable for his purpose. He seems to have had in mind the time of Artaxerxes Ochus, with whose campaign in Syria many of the incidents agree, but it would be unsafe to assume that he is consciously depicting an episode in that campaign. The name and date of the author are alike unknown. He must have written at a time of oppression, such as the Jewish race often suffered, and various indications point to the second century b.c. as the most probable date. It is, however, possible that the author adopted an existing story or popular tradition, purposely confusing his historical allusions in order to disguise it.