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THE BOOK OF JUDITH* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 6

INTRODUCTION.

The sacred writer of this Book is generally believed to be the high priest Eliachim, (called also Joachim.) The transactions herein related, most probably happened in his days, and in the reign of Manasses, after his repentance and return from captivity. It takes its name from that illustrious woman, by whose virtue and fortitude, armed with prayer, the children of Israel were preserved from the destruction threatened them by Holofernes and his great army. It finishes with her canticle of thanksgiving to God. Ch. --- He was a chief officer at court, under Ezechias, (4 K. xviii. 18. H.) before he was high priest, assuming his father Helchias's name. Many suppose that he was the author of this Book, as Josephus informs us that the priests recorded the most remarkable transactions. But this would prove that they wrote all the histories of the Bible. S. Jerom (in Agg. i. 6.) seems to believe that Judith left these memoirs. Yet we have no certain proof of the author. Josephus passes over this history, as he professed to exhibit only the Heb. books. Ant. x. 11. Prol. &c. S. Jerom doubts not but this was written in Chaldee, from which language he translated it; unless he caused it to be first explained to him in Heb. as he did the Book of Tobias. C. --- He might, however, have attained sufficient knowledge of the former language, which is so like the Hebrew, before he undertook this work. H. --- He professes to give "the sense," rather than a verbal translation. The Greek must have been taken from another copy, and is followed by the Syriac, in which we find some passages more exact than in the present Greek copies. The original is entirely lost. It might have removed many difficulties. Those however which are started by our adversaries, are not unanswerable. Grotius would suppose that this work is only a parable, representing the state of the Jewish church under the persecution of Epiphanes. But this singular notion has no foundation; and if it had, the authenticity of the Book would not be endangered, as the parable both of the Old and New Testament are certainly true, and written by inspiration. C. --- Luther styles it a poetical comedy; (Pref. et Sympos. 29.) but both Jews and Christians have esteemed it as a true history: (W.) and this innovator (H.) allows, that "the Book is beautiful, and written by an inspired prophet." C. --- The Fathers have looked upon it with the utmost veneration; and S. Jerom, though he was at one time under some doubts, placed it on a level with the Books of Ruth, and Esther, &c. Ep. ad Principiam. --- It is admitted by Origen, Tertullian, S. Chrys. S. Hilary, V. Bede, &c. as the history of a most valiant matron, delivering God's people from a cruel tyrant. W. --- Some place this event under Cambyses, son of Cyrus; (Euseb. S. Aug.) others under Xerxex, (Torniel) or Darius Hystaspes, (E.) or Ochus: (Sulp. Severus) but the opinion which has been given above is more accurate; (C.) or rather Bethulia was saved, while Manasses was in captivity, (in the 10th year of his reign) and the high priest administered affairs in his absence. At this point, Judith might be thirty-five years old. She lived seventy years afterwards; and many days (perhaps eight years more) passed before the country was invaded by Pharao Nechao. C. xvi. 30. Thus Manasses survived 45 years, Amon 2, Josias 31; total 78. This chronology removes every difficulty. Houbig. Pref. --- If true, it seems probable that the work would be originally in Heb. as the Chaldee was used only after the captivity, (H.) which may be farther proved from C. i. 15. Greek. Houbigant. --- Protestants prefer to translate this and the other apocrypha from the Greek. M.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 6

Holofernes in great rage sendeth Achior to Bethulia, there to be slain with the Israelites.

[1] And it came to pass when they had left off speaking, that Holofernes being in a violent passion, said to Achior:

Factum est autem cum cessassent loqui, indignatus Holofernes vehementer, dixit ad Achior :

[2] Because thou hast prophesied unto us, saying: That the nation of Israel is defended by their God, to shew thee that there is no God, but Nabuchodonosor:

Quoniam prophetasti nobis, dicens quod gens Israel defendatur a Deo suo, ut ostendam tibi quoniam non est deus nisi Nabuchodonosor :

[3] When we shall slay them all as one man, then thou also shalt die with them by the sword of the Assyrians, and all Israel shall perish with thee:

cum percusserimus eos omnes, sicut hominem unum, tunc et ipse cum illis Assyriorum gladio interibis, et omnis Israel tecum perditione disperiet :

[4] And thou shalt find that Nabuchodonosor is lord of the whole earth: and then the sword of my soldiers shall pass through thy sides, and thou shalt be stabbed and fall among the wounded of Israel, and thou shalt breathe no more till thou be destroyed with them.

et probabis quoniam Nabuchodonosor dominus sit universae terrae : tuncque gladius militiae meae transiet per latera tua, et confixus cades inter vulneratos Israel, et non respirabis ultra, donec extermineris cum illis.

[5] But if thou think thy prophecy true, let not thy countenance sink, and let the paleness that is in thy face, depart from thee, if thou imaginest these my words cannot be accomplished.

Porro autem si prophetiam tuam veram existimas, non concidat vultus tuus, et pallor, qui faciem tuam obtinet, abscedat a te, si verba mea haec putas impleri non posse.

[6] And that thou mayst know that thou shalt experience these things together with them, behold from this hour thou shalt be associated to their people, that when they shall receive the punishment they deserve from my sword, thou mayst fall under the same vengeance.

Ut autem noveris quia simul cum illis haec experieris, ecce ex hac hora illorum populo sociaberis, ut, dum dignas mei gladii poenas exceperint, ipse simul ultioni subjaceas.

[7] Then Holofernes commanded his servants to take Achior, and to lead him to Bethulia, and to deliver him into the hands of the children of Israel.

Tunc Holofernes praecepit servis suis ut comprehenderent Achior, et perducerent eum in Bethuliam, et traderent eum in manus filiorum Israel.

[8] And the servants of Holofernes taking him, went through the plains: but when they came near the mountains, the slingers came out against them.

Et accipientes eum servi Holofernis, profecti sunt per campestria : sed cum appropinquassent ad montana, exierunt contra eos fundibularii.

[9] Then turning out of the way by the side of the mountain, they tied Achior to a tree hand and foot, and so left him bound with ropes, and returned to their master.

Illi autem divertentes a latere montis, ligaverunt Achior ad arborem manibus et pedibus, et sic vinctum restibus dimiserunt eum, et reversi sunt ad dominum suum.

[10] And the children of Israel coming down from Bethulia, came to him, and loosing him they brought him to Bethulia, and setting him in the midst of the people, asked him what was the matter, that the Assyrians had left him bound.

Porro filii Israel descendentes de Bethulia, venerunt ad eum : quem solventes, duxerunt ad Bethuliam, atque in medium populi illum statuentes, percunctati sunt quid rerum esset quod illum vinctum Assyrii reliquissent.

[11] In those days the rulers there, were Ozias the son of Micha of the tribe of Simeon, and Charmi, called also Gothoniel.

In diebus illis erant illic principes, Ozias filius Micha de tribu Simeon, et Charmi, qui et Gothoniel.

[12] And Achior related in the midst of the ancients, and in the presence of all the people, all that he had said being asked by Holofernes: and how the people of Holofernes would have killed him for this word,

In medio itaque seniorum, et in conspectu omnium, Achior dixit omnia quae locutus ipse fuerat ab Holoferne interrogatus : et qualiter populus Holofernis voluisset propter hoc verbum interficere eum,

[13] And how Holofernes himself being angry had commanded him to be delivered for this cause to the Israelites: that when he should overcome the children of Israel, then he might command Achior also himself to be put to death by diverse torments, for having said: The God of heaven is their defender.

et quemadmodum ipse Holofernes iratus jusserit eum Israelitis hac de causa tradi : ut, dum vicerit filios Israel, tunc et ipsum Achior diversis jubeat interire suppliciis, propter hoc quod dixisset : Deus caeli defensor eorum est.

[14] And when Achior had declared all these things, all the people fell upon their faces, adoring the Lord, and all of them together mourning and weeping poured out their prayers with one accord to the Lord,

Cumque Achior universa haec exposuisset, omnis populus cecidit in faciem, adorantes Dominum, et communi lamentatione et fletu unanimes preces suas Domino effuderunt,

[15] Saying: O Lord God of heaven and earth, behold their pride, and look on our low condition, and have regard to the face of thy saints, and shew that thou forsakes not them that trust on thee, and that thou humblest them that presume of themselves, and glory in their own strength.

dicentes : Domine Deus caeli et terrae, intuere superbiam eorum, et respice ad nostram humilitatem, et faciem sanctorum tuorum attende, et ostende quoniam non derelinquis praesumentes de te : et praesumentes de se, et de sua virtute gloriantes, humilias.

[16] So when their weeping was ended, and the peoples prayer, in which they continued all the day, was concluded, they comforted Achior,

Finito itaque fletu, et per totam diem oratione populorum completa, consolati sunt Achior,

[17] Saying: the God of our fathers, whose power thou hast set forth, will make this return to thee, that thou rather shalt see their destruction.

dicentes : Deus patrum nostrorum, cujus tu virtutem praedicasti, ipse tibi hanc dabit vicissitudinem, ut eorum magis tu interitum videas.

[18] And when the Lord our God shall give this liberty to his servants, let God be with thee also in the midst of us: that as it shall please thee, so thou with all thine mayst converse with us.

Cum vero Dominus Deus noster dederit hanc libertatem servis suis, sit et tecum Deus in medio nostri : ut sicut placuerit tibi, ita cum tuis omnibus converseris nobiscum.

[19] Then Ozias, after the assembly was broken up, received him into his house, and made him a great supper.

Tunc Ozias, finito consilio, suscepit eum in domum suam, et fecit ei coenam magnam.

[20] And all the ancients were invited, and they refreshed themselves together after their fast was over.

Et vocatis omnibus presbyteris, simul expleto jejunio refecerunt.

[21] And afterwards all the people were called together, and they prayed all the night long within the church, desiring help of the God of Israel.

Postea vero convocatus est omnis populus, et per totam noctem intra ecclesiam oraverunt, petentes auxilium a Deo Israel.

Commentary:

Ver. 1. Achior. Gr. adds, "before all the populace of the strangers." And who art thou, Achior, before all this company of foreigners, and the sons of Moab? and what are the mercenaries of Ephraim, that thou? v. 2.

Ver. 2. To shew. Gr. "and who is God but Nabuchodonosor? He will," &c. H. --- They allow the title to none but their king. Neither will God admit of any rival. W. --- The generous advice of Achior was highly resented. Charidemus, who spoke with the like boldness to Darius, when Alexander approached, was even put to death, though the king repented when it was too late. Curt. iii. Diod. xiv.

Ver. 6. People. Gr. "my slaves shall station thee on the mountainous country, and in one of the cities on the ascents, (of which thou hast so much spoken) and thou shalt not perish till thou perish with them. But if thou believest in thy heart that they will not be taken, let not thy countenance fall. I have spoken, and nothing that I have said shall be without effect."

Ver. 7. Bethulia. Travellers, depending on the uncertain traditions of the country, generally place this fortress in the tribe of Zebulon, about three miles west of Tiberias. See Brochard. &c. But S. Jerom places it near Egypt; (Vita Hil.) and the Scripture speaks of Bethul, in the tribe of Simeon, (Jos. xix. 4.) to which Judith and the ancients belonged. Holofernes left his camp near Scythopolis, (C. vii. 1.) when he proceeded (C.) to attack the southern countries. H.

Ver. 11. And. Gr. adds, "Chabris, the son of Othoniel, and Charmis, the son of Melchiel." M. --- The former is, in effect, mentioned C. viii. 9. C.

Ver. 15. Pride. God will not fail to reward those who trust in him, (H.) and to humble the presumptuous. W. --- Saints. Syr. "sanctuary." This version and the Greek have only, "Look upon the face of the persons (or things) sanctified unto thee on this day. And they consoled Achior, and praised him greatly. And Ozias took him from the assembly to his own house, and made a feast (lit. drinking) for the ancients, and they invoked the God of Israel to assist them during all that night." H.

Ver. 18. With us, observing the true religion. M.

Ver. 20. Over. The Jews eat nothing before night, and then no abstinence is prescribed, (C.) as the fast is at an end. H.

Ver. 21. The church. That is, the synagogue or place where they met in prayer. Ch. - For such places were established, particularly after the captivity, though some have denied that there were any synagogues, even in the days of the Machabees. See Mat. iv. 23. Est. iv. 16. C.

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