Judith’s speech to Holofernes.
Holofernes demanding Iudith the cause of her coming: 4, she deceiueth him with a probable narration.
1Then Holofernes said to her: Be of good comfort, and fear not in thy heart: for I have never hurt a man that was willing to serve Nabuchodonosor the king.Allora Oloferme le disse: Sta di buon animo, e bandisci dal cuore ogni timore: perocchè io non ho mai fatto male a persona, che abbia voluto assoggettarsi al re Nabucodonosor.THEN Holofernes said to her: Be of good chere, and feare not in thy hart: because I haue neuer hurt man, that would serue Nabuchodonosor the king.Tunc Holofernes dixit ei: Æquo animo esto, et noli pavere in corde tuo: quoniam ego numquam nocui viro qui voluit servire Nabuchodonosor regi: 2And if thy people had not despised me, I would never have lifted up my spear against them.E se il tuo popolo non mi avesse disprezzato, non avrei impugnata la lancia contro di lui.And thy people, if they had not contemned me, I would neuer haue lifted vp my speare ouer them.populus autem tuus, si non contempsisset me, non levassem lanceam meam super eum. 3But now tell me, for what cause hast thou left them, and why it hath pleased thee to come to us?Or tu dimmi per qual motivo gli hai abbandonati, e hai eletto di venire tra noi?But now tel me, for what cause hast thou departed from them, and it hath pleased thee to come to vs?Nunc autem dic mihi, qua ex causa recessisti ab illis, et placuit tibi ut venires ad nos ? 4And Judith said to him: Receive the words of thy handmaid, for if thou wilt follow the words of thy handmaid, the Lord will do with thee a perfect thing.E Giuditta gli disse: Pon mente alle parole della tua serva; perocchè se tu farai secondo le parole della tua serva, il Signore ti darà prospero successo.And Iudith said to him: Take the wordes of thy handmayde, for if thou wilt folow the wordes of thy handmayde, our Lord wil do with thee a perfect thing.Et dixit illi Judith: Sume verba ancillæ tuæ, quoniam si secutus fueris verba ancillæ tuæ, perfectam rem faciet Dominus tecum. 5For as Nabuchodonosor the king of the earth liveth, and his power liveth which is in thee for chastising of all straying souls: not only men serve him through thee, but also the beasts of the field obey him.Viva Nabucodonosor re della terra, viva la sua possanza, che è nelle tue mani per gastigare tutti gli erranti perocchè non solo gli uomini servono per te a lui, ma anche le bestie de' campi l'obbediscono.For Nabuchodonosor the king of the earth liueth, and his power liueth which is in thee to the chastising of al straying soules: that not onlie men serue him by thee, but also the beastes of the field obey him.Vivit enim Nabuchodonosor rex terræ, et vivit virtus ejus, quæ est in te ad correptionem omnium animarum errantium: quoniam non solum homines serviunt illi per te, sed et bestiæ agri obtemperant illi.
6For the industry of thy mind is spoken of among all nations, and it is told through the whole world, that thou only art excellent, and mighty in all his kingdom, and thy discipline is cried up in all provinces.Imperocchè la prudenza dell'animo tuo è celebrata presso tutte le genti, e tutto il mondo sa, che tu solo sei il buono, e il possente in tutto il suo regno, e in tutte le provincie vien esaltato il tuo buon governo.For the industrie of thy mind is reported to al nations, and it is declared to al the world, that thou onlie art good, and mightie in al his kingdom, and thy discipline is bruted to al prouinces.Nuntiatur enim animi tui industria universis gentibus, et indicatum est omni sæculo quoniam tu solus bonus et potens es in omni regno ejus: et disciplina tua omnibus provinciis prædicatur. 7It is known also what Achior said, nor are we ignorant of what thou hast commanded to be done to him.Non si ignora quello, che fu detto da Achior, nè quello, che ordinasti che a lui fosse fatto.Neither is that vnknowne, which Achior spake, neither are we ignorant of that thou hast commanded to come vpon him.Nec hoc latet, quod locutus est Achior, nec illud ignoratur, quod ei jusseris evenire. 8For it is certain that our God is so offended with sins, that he hath sent word by his prophets to the people, that he will deliver them up for their sins.Imperocchè costante cosa ella è, che il nostro Dio è talmente sdegnato pe' nostri falli, che a fatto pe' suoi profeti sapere al popolo, che egli pe' suoi peccati lo lascia in abbandono.For it is certaine that our God is so offended with sinnes, that he hath sent word by his prophetes to the people, that he wil deliuer them for their sinnes.Constat enim Deum nostrum sic peccatis offensum, ut mandaverit per prophetas suos ad populum quod tradat eum pro peccatis suis. 9And because the children of Israel know they have offended their God, thy dread is upon them.E perchè sanno i figliuoli d'Israele come hanno offeso il loro Dio, il timore, che hanno di te, li conquide.And because the children of Israel know they offended their God, thy dread is vpon them.Et quoniam sciunt se offendisse Deum suum filii Israël, tremor tuus super ipsos est. 10Moreover also a famine hath come upon them, and for drought of water they are already to be counted among the dead.Oltre a ciò sono ridotti alla fame, e per la mancanza di acqua sono già divenuti come morti.Moreouer also famine hath inuaded them, and for drought of water they are now estemed among the dead.Insuper etiam fames invasit eos, et ab ariditate aquæ jam inter mortuos computantur.
11And they have a design even to kill their cattle, and to drink the blood of them.Onde hanno ordinato, che si uccidano i bestiami per bere il loro sangue:Finally they ordayne this, to kil their cattel, and to drinke the bloud of them,Denique hoc ordinant, ut interficient pecora sua, et bibant sanguinem eorum: 12And the consecrated things of the Lord their God which God forbade them to touch, in corn, wine, and oil, these have they purposed to make use of, and they design to consume the things which they ought not to touch with their hands: therefore because they do these things, it is certain they will be given up to destruction.E le cose consacrate al Signore Dio loro, le quali Dio ha ordinato, che non si tocchino sia frumento, sia vino, e olio, han pensato di adoperarle e consumarle, quantunque non sia loro permesso neppur di stendere ad esse la mano: tali cose adunque facendo quegli, anderanno certamente in perdizione.and the holie thinges of our Lord their God which God commanded not to be touched, in corne, wine, and oile, these haue they purposed to bestow, and they wil consume the thinges which they ought not to touch with their handes: therfore because they do these thinges, it is sure that they shal be geuen into perdition.et sancta Domini Dei sui, quæ præcepit Deus non contingi, in frumento, vino, et oleo, hæc cogitaverunt impendere, et volunt consumere quæ nec manibus deberent contingere: ergo quoniam hæc faciunt, certum est quod in perditionem dabuntur. 13And I thy handmaid knowing this, am fled from them, and the Lord hath sent me to tell thee these very things.E a ciò pensando io tua serva, son fuggita da loro, e il Signore mi ha mandato a svelarti queste medesime cose.Which I thy handmayde knowing, am fled from them, and our Lord hath sent me to tel thee these verie thinges.Quod ego ancilla tua cognoscens, fugi ab illis, et misit me Dominus hæc ipsa nuntiare tibi. 14For I thy handmaid worship God even now that I am with thee, and thy handmaid will go out, and I will pray to God,Perocchè io tua serva adoro Dio anche adesso che son presso di te; e uscirà fuora la tua serva a fare orazione a Dio,For I thy handmayde worshippe God, euen now being with thee, and thy handmayde wil goe forth, and I wil pray God,Ego enim ancilla tua Deum colo, etiam nunc apud te: et exiet ancilla tua, et orabo Deum, 15And he will tell me when he will repay them for their sins, and I will come and tell thee, so that I may bring thee through the midst of Jerusalem, and thou shalt have all the people of Israel, as sheep that have no shepherd, and there shall not so much as one dog bark against thee:Ed ei mi dirà in qual punto vorrà punirli del loro peccato, e io verrò ad avvisartene, ond'io stessa ti condurrò nel mezzo di Gerusalemme, e vedrai il popolo tutto d'Israele, come pecore senza pastore, e neppur un cane abbaierà contro di te.and he wil tel me when he wil repay them their sinnes, and I coming wil tel thee, so that I may bring thee through the middes of Ierusalem, and thou shalt haue al the people of Israel, as sheepe, that haue no pastor, and there shal not so much as one dog barke against thee:et dicet mihi quando eis reddat peccatum suum, et veniens nuntiabo tibi, ita ut ego adducam te per mediam Jerusalem, et habebis omnem populum Israël, sicut oves quibus non est pastor, et non latrabit vel unus canis contra te:
16Because these things are told me by the providence of God.Perocchè tutto ciò ha rivelato a me la providenza di Dio.because these thinges are told me by the prouidence of God.quoniam hæc mihi dicta sunt per providentiam Dei, 17And because God is angry with them, I am sent to tell these very things to thee.E perchè Dio è sdegnato con essi, sono io mandata ad annunziarti tali cose.And because God is angrie with them, I am sent to tel these vetie thinges to thee.et quoniam iratus est illis Deus, hæc ipsa missa sum nuntiare tibi. 18And all these words pleased Holofernes, and his servants, and they admired her wisdom, and they said one to another:Or tutto questo ragionamento fece piacere ad Oloferme, e alla sua gente, e ammiravano la tua saviezza, e dicevano l'uno all'altro:And al these wordes pleased Holofernes, and his seruantes, and they maruailed at her wisedom, and one said to an other:Placuerunt autem omnia verba hæc coram Holoferne, et coram pueris ejus, et mirabantur sapientiam ejus, et dicebant alter ad alterum: 19There is not such another woman upon earth in look, in beauty, and in sense of words.Non v'ha al mondo donna simile a lei in avvenenza, in bellezza, e in sensato parlare.There is not such a woman vpon the earth in looke, in beautie, and in sense of wordes.Non est talis mulier super terram in aspectu, in pulchritudine, et in sensu verborum. 20And Holofernes said to her: God hath done well who sent thee before the people, that thou mightest give them into our hands:E Oloferne le disse: Bene ha fatto il Signore, il quale ti ha mandata innanzi al popolo, affinchè tu lo rimetta nelle nostre mani.And Holofernes sayd to her: God hath done wel, which sent thee before the people, that thou mightest geue them into our handes:Et dixit ad illam Holofernes: Benefecit Deus, qui misit te ante populum, ut des illum tu in manibus nostris: 21And because thy promise is good, if thy God shall do this for me, he shall also be my God, and thou shalt be great in the house of Nabuchodonosor, and thy name shall be renowned through all the earth.E siccome la tua promessa è leale, se il tuo Dio farà tal cosa in mio favore, egli sarà anche mio Dio, e tu sarai grande nella casa di Nabucodonosor, e il tuo nome sarà celebre per tutta la terra.and because thy promise is good, if thy God shal doe this for me, he shal also be my God, and thou shalt be great in the house of Nabuchodonosor, and thy name shal be renowmed in al the earth.et quoniam bona est promissio tua, si fecerit mihi hoc Deus tuus, erit et Deus meus, et tu in domo Nabuchodonosor magna eris, et nomen tuum nominabitur in universa terra.
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King. Greek adds, "of all the earth."
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Why. Greek, "And art come to us? For thou art come for thy own safety. Take courage, for thou shalt live this night and henceforth, as no one shall hurt thee, but shall do thee good, as the servants of my lord, Nabuchodonosor, the king, are treated."
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Handmaid. Greek adds, "and I will tell no untruth to my lord this night, for," etc.
Haydock
Thing. Greek adds, "and none of the projects of my lord shall fail." (Haydock)
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Menochius
Liveth. She imitates Joseph, (Genesis 42:15.) and Eliseus; (4 Kings 2:4.) and speaks the truth, as the general had subjected many to his master. (Menochius)
Calmet
Her speech was not superstitious, but shewed a civil respect. (Calmet)
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Menochius
To him. Greek intimates that she advised him to follow his counsel. "For our nation is not punished with the sword, unless they sin against their God. But now let not my lord be at a loss what to do. For death has fallen upon them, and sin has taken possession of them, so that they have irritated God by their folly," etc., ver. 10. This might also be true, though they had not fallen into idolatry (chap. 8:18.; Haydock) at Bethulia. (Menochius)
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Calmet
Prophets. Though this had been threatened by the ancient prophets, (Haydock) we cannot pretend to specify which she means. (Calmet)
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Menochius
Famine. They might have provisions, but they would be useless, on account of excessive thirst. (Menochius)
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Grotius
Drink. Greek, "and all that God had forbidden them to eat by his laws, (Haydock) without making any distinction between the clean and unclean. (Grotius)
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Haydock
Oil. Greek may explain this. "And the first-fruits of corn, and the tithes of wine and of oil, which they had reserved as sacred for the priests, standing in Jerusalem, before our God, they had decreed to consume; though none of the people ought so much as to touch these things. Yet they have sent to obtain permission of the senate at Jerusalem, where the people have done the like. And when they shall have obtained an answer, they will fall to work, and then they will be abandoned to be destroyed by thee." (Haydock)
Haydock
She insinuates that her countrymen are in the utmost distress, and not much attached to religion; (Calmet) though in extreme want the distinction of meats is not to be enforced. (Haydock)
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Tell. Greek, "To perform with thee a feat which will astonish all who shall hear of these things. For thy handmaid is religious, and serveth the God of heaven day and night; and now my lord, I am," etc.
11:14
God. Greek adds, "in the night, in the valley."
11:15
He will. Greek, "They shall have completed their sins."
Tell thee. Greek adds, "and thou shalt go out with all thy forces, and none of them shall resist thee; and I will bring thee through Judea, over-against Jerusalem, and will place thy throne in the midst of it, and thou shalt drive them like sheep," etc.
Calmet
Dog. This is proverbial, Exodus 11:7. (Calmet)
Menochius
All Israel was at rest after the death of Holofernes. Judith brought his head in triumph through the country. The promise of dominion (Haydock) was ironical, 3 Kings 22:15. (Menochius)
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Haydock
God. Greek, "My foreknowledge; and I was sent to inform thee." (Haydock)
Calmet
She flatters Holofernes with the idea that he is under the special care of heaven. (Calmet)
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That. Greek, "To increase our strength, and to bring destruction on those who have despised my lord."
11:21
Haydock
Because. Greek, "And now thou art comely in thy appearance, and good in thy discourse. If then thou perform what thou hast spoken, thy God shall," etc. (Haydock)
Calmet
It is hardly probable that he spoke in earnest. Perhaps he did not know that the true God allowed of no other. Being captivated with Judith's beauty, and perceiving that she was attached to religion, he had a mind to remove all her objections to his person. (Calmet)
11:4
Al that Iudith sayth is true in her sense as she meant it, but not in the vnderstanding of Holofernes and his souldiars, yet was no lesse lawful then that Iosue did in de•euing the citezenes of Hay. Iosue 8. S. Aug. q. 10. in Iosue.
11:1
1. THEN HOLOFERNES SAID TO HER: BE OF GOOD COURAGE. — Holofernes observed Judith fearing and trembling, both because a woman unaccustomed to solitude stood among so many thousands of armed men and enemies, and because the consciousness of so great a deed troubled her mind with fear, lest perhaps it should not succeed, but the matter be discovered, and she herself incur the danger of death. For although God animated her, her spirit was fearless, yet her flesh was weak, and weakened the lower part of her mind. What wonder is this? since Christ, the strongest, about to undergo the Passion, said of himself: "The spirit indeed is willing, but the flesh is weak;" Matt. XXVI, 41. I NEVER HURT ANY MAN, — much less a woman. He lies: for, as was said, cap. III, he destroyed the cities of those who offered themselves to him as servants, and cut down their groves.
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4. THE LORD SHALL ACCOMPLISH A PERFECT WORK WITH THEE, — namely God shall give perfect victory, not to thee, as thou thinkest, O Holofernes, but to me and to the Jews over thee. It is a stratagem of war, by which Judith deceives and mocks Holofernes with ambiguity of words, and thus leads him into fraud and the snare of death. For, as the Poet says: "Who would ask whether it be cunning or valor in an enemy?" Thus the Delphic Apollo deceived Pyrrhus, when he consulted him concerning victory against the Romans, saying: I say that thou, O Aeacid, canst conquer the Romans. Which Pyrrhus wrongly applied to himself; as if he himself were about to conquer the Romans, whereas Apollo meant concerning the Romans, that they themselves would conquer Pyrrhus, as indeed they did in fact.
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5. FOR AS NABUCHODONOSOR THE KING OF THE EARTH LIVETH, AND AS THY POWER (strength, fortitude) LIVETH. — Judith swears by the life and power of Nabuchodonosor, just as Joseph swears by the life of Pharao, Gen. XLII, 15. AND THE BEASTS OF THE FIELD (namely horses, camels, oxen, asses, sheep, etc.,) OBEY HIM.
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6. IT HATH BEEN DECLARED TO ALL AGES, — the present, that is to the whole world. Thus the Greek texts. BECAUSE THOU ALONE ART GOOD, — kind and beneficent, according to that saying of Christ, Luke XXII, 25: "The kings of the Gentiles lord it over them, and they that have power over them are called Benefactors (Princes)." Hence the epithet of Rulers was "most excellent," as most excellent Felix, most excellent Festus. See the sayings in Acts cap. XXIV, vers. 3. The sense therefore is, as if to say, Thou alone art the true and great prince in the kingdom of Nabuchodonosor, inasmuch as thou art kind and liberal as well as powerful, and therefore Nabuchodonosor hath committed all his things to thee. Some expound "good" as strong.
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10. FAMINE HATH INVADED THEM, — because where there is labor from thirst, there is also famine; for food without drink cannot be moistened and eaten by one who is thirsty.
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11. AND LET THEM DRINK THEIR BLOOD, — for water, which they lack to quench their extreme thirst; but the eating and drinking of blood was forbidden to the Jews by God under penalty of death, as is clear from Levit. XVII.
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12. AND THE HOLY THINGS OF THE LORD (those things which are sanctified to God, that is dedicated and consecrated) THEY HAVE THOUGHT TO SPEND, — to relieve their extreme thirst and famine. THEREFORE SINCE THEY DO THIS IT IS CERTAIN THAT THEY SHALL BE DELIVERED TO DESTRUCTION. — It is certain, if thou regard the natural causes and the ordinary course of things; for famine and thirst will compel them to destruction. Their sins will do the same, by which they have merited the wrath and vengeance of God, unless some holy person mitigate the wrath of God, as I hope to mitigate it by my prayers.
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13. THE LORD SENT ME TO ANNOUNCE THESE VERY THINGS TO YOU. — For God had sent Judith to Holofernes, so that by announcing these things she might win his favor, by which favor obtained she might kill him through a pious stratagem. 14 and 15. AND I WILL PRAY TO GOD, AND HE WILL TELL ME WHEN HE WILL RENDER THEIR SIN TO THEM, AND COMING I WILL ANNOUNCE IT TO YOU, SO THAT I WILL LEAD YOU THROUGH THE MIDST OF JERUSALEM, AND YOU WILL HAVE ALL THE PEOPLE OF ISRAEL, AS SHEEP WHICH HAVE NO SHEPHERD, AND NOT ONE DOG SHALL BARK AGAINST YOU. — Many think that Judith cannot be excused here from lies. But I excuse her in a twofold manner and title. The first is that she herself speaks according to natural causes and the common course of nature by which the Jews, reduced to extremities and placed in offense and wrath of God, were necessarily destined to perish, unless God should succor them in some supernatural or extraordinary manner. Thus Elisha, when Hazael asked him about the health of Benhadad the king who was sick, answered that he would be healed, yet nevertheless would die; because namely, as far as the force of the disease was concerned, it was not lethal; wherefore he was to be healed from it, but nevertheless would die, because he would be suffocated by Hazael, IV Kings VIII, 10. So here Judith asserts that the Hebrews are to be destroyed by Holofernes on account of their sins, because they could not escape his hand by human strength; yet they were to escape through the prayers of Judith and the priests, by which they sought and obtained the heavenly aid of God. The sense therefore is, as if to say: The Hebrews, if you regard natural causes, are plainly destined to be destroyed and subjugated by you on account of their sins. Wherefore I will pray to God concerning this matter, and if indeed He wishes to destroy them utterly, and if, as is His custom, He indicates this to me, and wishes me to announce the same to you, as it seems it will be if you regard the common course of God's providence; I will announce the same to you from the mind of God, so that I will lead you through the midst of Jerusalem and subject the whole people to you. For God willing and ordaining thus, I must obey Him entirely, even with the loss and destruction of my people; for if He Himself wishes to use me as a rod to chastise him, I ought and wish to serve him as a rod in this chastisement. For in a similar manner God chastised Roboam and the Jews, creating through Ahijah the Prophet the king Jeroboam, and delivering to him the kingdom of the ten tribes of Israel. Thus God through Isaiah, cap. XLV, called forth Cyrus to chastise the crimes of many nations. Thus through Jeremiah He called forth Nabuchodonosor and the Chaldeans to the destruction of Jerusalem; which therefore Jeremiah frequently and constantly threatened to the Jews, and so persuaded them to surrender themselves to Nabuchodonosor besieging them, for they could not escape his hand, because this is the just will of God and the punishment of crimes. Whence Nabuchodonosor, learning these oracles of Jeremiah, besieged Jerusalem for 14 months, until he captured it, which captured, he ordered Jeremiah to be treated kindly, and on account of these his oracles concerning him, to be granted liberty, as is evident from Jer. XXXIX, 11; indeed Abulensis in lib. IV Kings cap. XXIV, Quæst. VII, and Isaiah cap. V, vers. 25, and cap. X, vers. 5, thinks it probable that Nabuchodonosor, Shalmaneser, and similar ones by God's revelation and command subjugated the Jews, concerning which matter I have said more in the Proem to Isaiah, cap. 36 and 37. Thus St. Lupus, when Attila king of the Huns was besieging the city of Troyes (of which he himself was Bishop), asking what he was and what he wanted, and hearing: "I am Attila King of the Huns, the scourge of God; come therefore," said he, "scourge of my God, and use it as God grants you;"; and thus he led him through the midst of the city, but as if captive in eyes and mind, so that he would harm none of the inhabitants, as Baronius recounts from the life of St. Lupus and others, tom. VI, anno Christi 451. Judith therefore could do the same to Holofernes, indeed ought to, if God had commanded this to her. But Judith knew that God would not command this to her, but rather would do the contrary, so that through this simulation she might betray Holofernes. But she did not wish, nor ought she, to indicate this to him. The second mode of excusing Judith from lying is by saying that she used ambiguous words, which Holofernes attributed to himself, whereas Judith attributed them to herself and the Jews. She says therefore: I WILL PRAY TO GOD, AND HE WILL TELL ME WHEN HE SHALL RENDER UNTO THEM THEIR SIN (if namely He has decreed to punish them according to their deserts, as it seems. But I know from God's revelation that at this time He will not punish them; but this must now be silent for me, nor can I indicate it to you, but coming soon I will announce to you God's will and decree concerning the deferring of the punishment of the sin of the Jews, and the hastening of the punishment of your tyranny, unjustly invading the Jews; for I will announce this to you not by word, but by deed, when I inflict a lethal wound upon you, says St. Augustine) AND I WILL BRING THEE (not conquering and triumphing, as you think, but conquered, slain and triumphed over, when I shall bring your severed head into Bethuliah, and thence) THROUGH THE MIDST OF JERUSALEM, — and the rest of Judea as a victress with triumph I will lead about for the common joy of the Jews. AND THOU SHALT HAVE ALL THE PEOPLE OF ISRAEL, AS SHEEP THAT HAVE NO SHEPHERD, (when you are slain the Bethulienses, with no order preserved, without shepherd and leader will burst forth, so that they may pursue the Assyrians and plunder the camps. Wherefore) THEN SHALL NOT ONE DOG BARK AGAINST THEE, — because dogs do not bark at the dead (such as you will be), but at the living. Thus therefore the words of Judith, partly ironically, partly ambiguously, partly prophetically understood, are free from lying, and have both meanings. Thus Serarius, Sanchez, Salianus and others. Thus Agathocles besieging Syracuse, threatening the besieged that he would dine in the city the next day, was a true prophet, but against his own intention; for when the citizens burst forth, he was led into the city, and dined in it not as a victor, but as a vanquished and captive man. This is what St. Augustine says, serm. 229 De Temp. which is De Judith: "It was not fitting for a chaste woman to lie; to those not understanding she spoke, by her deeds she accomplished what she promised."
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16. FOR THESE THINGS HAVE BEEN SAID TO ME BY THE PROVIDENCE OF GOD. — Therefore God directed and guided Judith, so that she would say and do all that she said and did. Wherefore she did not lie: for God cannot lie.
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19. THERE IS NOT SUCH A WOMAN UPON THE EARTH. — Hear St. Augustine, serm. 229 already cited: "While the warrior flatters the lofty king with imaginative words, the mind is loosened in the love of arms through wantonness, the innumerable forces of soldiers grow torpid through royal luxury, the pomp of nuptials is constructed with no one marrying, all are dissolved in drunkenness. Not a delicate matron fought, but sleep fought for you, which you prepared for yourself through feasting."
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21. IF THY GOD SHALL DO THIS FOR ME (so that He may subject Jerusalem and the Jews to me), HE SHALL BE MY GOD ALSO, — that is to say, I shall become a proselyte and a Jew, and shall worship the true God of Israel. Behold how powerful and efficacious was the peroration of Judith before Holofernes.
Machine translation from the Latin, not reviewed.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.