The canticle of Judith: her virtuous life and death.
Iudith singeth a canticle of thanks geuing to our Lord. 22. The people goe to Ierusalem and offer sacrifices. 25. She in great honour liueth a widow til her death in good old age. 30. the people haue long peace, and a fea•••ual day is instituted in perpetual memorie of her fact.
1Then Judith sung this canticle to the Lord, saying:Allora Giuditta cantò questa laude al Signore, e disse:THEN sang Iudith this song to our Lord, saying:Tunc cantavit canticum hoc Domino Judith, dicens: 2Begin ye to the Lord with timbrels, sing ye to the Lord with cymbals, tune unto him a new psalm, extol and call upon his name.Lodate il Signore al suono de' timpani, celebrate il Signore al suono de' cimbali, intuonate un nuovo salmo in onore di lui, fate festa, invocate il suo nome.Beginne ye to our Lord in timbrels, sing ye to our Lord in cymbals, tune to him a new psalme, reioyse, and inuocate his name.Incipite Domino in tympanis; / cantate Domino in cymbalis; / modulamini illi psalmum novum: / exaltate, et invocate nomen ejus. 3The Lord putteth an end to wars, the Lord is his name.Il Signore strugge gli eserciti, il suo nome egli è il Signore.Our Lord confoundeth battels, Lord is his name.Dominus conterens bella, / Dominus nomen est illi. 4He hath set his camp in the midst of his people, to deliver us from the hand of all our enemies.Egli si è attendato in mezzo al suo popolo a fine di liberarci dalle mani di tutti i nostri nemici.Who hath set his campe in the middes of his people, that he might deliuer vs from the hand of al our enemies.Qui posuit castra sua in medio populi sui, / ut eriperet nos de manu omnium inimicorum nostrorum. 5The Assyrian came out of the mountains from the north in the multitude of his strength: his multitude stopped up the torrents, and their horses covered the valleys.L'Assiro è venuto dai monti, da settentrione colle molte, e forti sue schiere: la sua moltitudine seccò i torrenti, e i suoi cavalli ricoperser le valli.Assur came out of the mountaynes from the North in the multitude of his strength: whose multitude stopped vp the torrentes, and their horses couered the valles.Venit Assur ex montibus ab aquilone / in multitudine fortitudinis suæ: / cujus multitudo obturavit torrentes, / et equi eorum cooperuerunt valles. 6He bragged that he would set my borders on fire, and kill my young men with the sword, to make my infants a prey, and my virgins captives.Egli giurò di dare alle fiamme tutto il mio paese, di far perire di spada la mia gioventù, di rubarmi i miei fanciulli, e di fare schiave le vergini.He said that he would set my borders on fyre, and kil my yongmen with the sword, to geue my infantes into praye, and virgins into captiuitie.Dixit se incensurum fines meos, / et juvenes meos occisurum gladio; / infantes meos dare in prædam, / et virgines in captivitatem. 7But the almighty Lord hath struck him, and hath delivered him into the hands of a woman, and hath slain him.Ma il Signore onnipotente lo ha gastigato, e lo ha dato in poter di una donna, la quale lo ha ucciso.But our Lord omnipotent hath hurt him, and hath deliuered him into the hands of a woman, and hath pearsed him.Dominus autem omnipotens nocuit eum, / et tradidit eum in manus feminæ, et confodit eum.
8For their mighty one did not fall by young men, neither did the sons of Titan strike him, nor tall giants oppose themselves to him, but Judith the daughter of Merari weakened him with the beauty of her face.Imperocchè il più possente tra loro non fu disteso al suolo da giovani (guerrieri), ne fu percorso da figliuoli di Titan, nè contro a lui si son mossi gli eccelsi giganti, ma Giuditta figliuola di Merari coll'avvenenza del suo volto lo ha domato.For, not by yongmen is their mightie one fallen, neither haue the sonnes of Titan strooken him, neither did the high giantes set them selues vpon him, but Iudith the daughter of Merari in the beautie of her face dissolued him.Non enim cecidit potens eorum a juvenibus, / nec filii Titan percusserunt eum, / nec excelsi gigantes opposuerunt se illi: / sed Judith filia Merari in specie faciei suæ dissolvit eum. 9For she put off her the garments of widowhood, and put on her the garments of joy, to give joy to the children of Israel.Perocchè ella si spogliò degli abiti vedovili, e prese vesti di letizia in argomento di gaudio pe' figliuoli d'Israele.For she put from her the garmentes of widowhood, and put on her the garmentes of ioy, in the reioysing of the children of Israel.Exuit enim se vestimento viduitatis, / et induit se vestimento lætitiæ / in exultatione filiorum Israël. 10She anointed her face with ointment, and bound up her locks with a crown, she took a new robe to deceive him.Ella si unse con unguento la faccia, e i suoi capelli intrecciò alla mitra, si pose in dosso una nuova veste per ingannarlo.She anoynted her face with oyntment, and tyed together her lockes with a crowne, she tooke a new stole to deceiue him.Unxit faciem suam unguento, / et colligavit cincinnos suos mitra; / accepit stolam novem ad decipiendum illum. 11Her sandals ravished his eyes, her beauty made his soul her captive, with a sword she cut off his head.I suoi sandali trassero a se gli occhi di lui, e la beltà di lei vinse l'animo di lui: ed ella col pugnale troncogli la testa.Her sandals rauished his eies, her beautie made his soule captiue, she with a sword cut of his head.Sandalia ejus rapuerunt oculos ejus; / pulchritudo ejus captivam fecit animam ejus: / amputavit pugione cervicem ejus. 12The Persians quaked at her constancy, and the Medes at her boldness.I Persiani furono sbigottiti di sua costanza, e i Medi del suo ardimento.The Persians did quake at her constancie, and the Medes at her boldnesse.Horruerunt Persæ constantiam ejus, / et Medi audaciam ejus. 13Then the camp of the Assyrians howled, when my lowly ones appeared, parched with thirst.Allora gettò urla il campo degli Assiri, quando i miei meschinelli arsi dalla sete comparver fuora.Then did the campe of the Assyrians howle, when my humble ones appeared, withering in thirst.Tunc ululaverunt castra Assyriorum, / quando apparuerunt humiles mei, arescentes in siti.
14The sons of the damsels have pierced them through, and they have killed them like children fleeing away: they perished in battle before the face of the Lord my God.I figli delle giovani spose gli hanno trafitti, e gli hanno messi a morte come fanciulli, che sono periti nella battaglia all'apparire del Signore Dio mio,The sonnes of yongwemen haue pearsed them, and they haue killed them as boyes fleing away: they haue perished in battel before the face of the Lord my God.Filii puellarum compunxerunt eos, / et sicut pueros fugientes occiderunt eos: / perierunt in prælio a facie Domini Dei mei. 15Let us sing a hymn to the Lord, let us sing a new hymn to our God.Cantiamo un inno al Signore; cantiamo un nuovo inno al Signore Dio nostro.Let vs sing an hymne to our Lord, let vs sing a new hymne to our God.Hymnum cantemus Domino; / hymnum novum cantemus Deo nostro. 16O Adonai, Lord, great art thou, and glorious in thy power, and no one can overcome thee.Signore, Signor mio, tu se' grande, e insigne per tua possanza, e nissuno può superarti.Adonai ô Lord great art thou, and noble in thy power, and whom no man can ouercome.Adonai Domine, magnus es tu, / et præclarus in virtute tua: / et quem superare nemo potest. 17Let all thy creatures serve thee: because thou hast spoken, and they were made: thou didst send forth thy spirit, and they were created, and there is no one that can resist thy voice.A te obbediscono tutte le tue creature, perchè alla parola tua furon fatte, mandasti il tuo spirito, e furon create; e nissuno resiste alla tua voce,Let euerie creature of thyne serue thee: because thou saydst, and they were made: thou didst send thy spirit, and they were created, and there is none that can resist thy voyce.Tibi serviat omnis creatura tua, / quia dixisti, et facta sunt; / misisti spiritum tuum, et creata sunt: / et non est qui resistat voci tuæ. 18The mountains shall be moved from the foundations with the waters: the rocks shall melt as wax before thy face.Saranno scossi da fondamenti i monti, e le acque, e le pietre qual cera si struggeranno dinanzi alla tua faccia.The mountaynes with the waters shal be moued with the foundations: the rockes shal melt as waxe before thy face.Montes a fundamentis movebuntur cum aquis; / petræ, sicut cera, liquescent ante faciem tuam. 19But they that fear thee, shall be great with thee in all things.Ma quei, che temono te, saranno grandi in tutte le cose dinanzi a te.But they that feare thee, shal be great with thee in al thinges.Qui autem timent te, / magni erunt apud te per omnia.
20Woe be to the nation that riseth up against my people: for the Lord almighty will take revenge on them, in the day of judgment he will visit them.Guai alla nazione, che si leverà contro il mio popolo imperocchè l'onnipotente farà sue vendette sopra di lei, la visiterà nel dì del giudizio.Wo be to the nation, that ryseth vp vpon my kinred: for our Lord omnipotent wil be reuenged on them, in the day of iudgement he wil visite them.Væ genti insurgenti super genus meum: / Dominus enim omnipotens vindicabit in eis; / in die judicii visitabit illos. 21For he will give fire, and worms into their flesh, that they may burn, and may feel for ever.Perocchè egli manderà sopra le loro carni il fuoco, e i vermi, affinchè ardano, e sieno rosi in eterno.For he wil geue fyre, and wormes into their flesh, that they may be burnt, and may feele for euer.Dabit enim ignem et vermes in carnes eorum, / ut urantur et sentiant usque in sempiternum. 22And it came to pass after these things, that all the people, after the victory, came to Jerusalem to adore the Lord: and as soon as they were purified, they all offered holocausts, and vows, and their promises.E dopo tali cose, e dopo la vittoria tutto il popolo andò a Gerusalemme ad adorare il Signore, e tosto che furon purificati offerser tutti i loro olocausti, e sciolsero i loro voti, e le promesse.And it came to passe after these thinges, al the people after the victorie came into Ierusalem to adore our Lord: and forthwith as they were purified, they al offered holocaustes, and vowes, and their promises.Et factum est post hæc, omnis populus post victoriam venit in Jerusalem adorare Dominum: et mox ut purificati sunt, obtulerunt omnes holocausta, et vota, et repromissiones suas. 23And Judith offered for an anathema of oblivion all the arms of Holofernes, which the people gave her, and the canopy that she had taken away out of his chamber.Ma Giuditta offerse per monumento sacro contro l'oblivione tutte le armi di Oloferne donate a lei dal popolo, e il cortinaggio, che ella stessa avea tolto dal letto di lui.Moreouer Iudith offered for an anathema of obliuion al the instrumentes of warre of Holofernes, which the people gaue her, and the canopie that her self had taken away out of his chamber.Porro Judith universa vasa bellica Holofernis, quæ dedit illi populus, et conopeum quod ipsa sustulerat de cubili ipsius, obtulit in anathema oblivionis. 24And the people were joyful in the sight of the sanctuary, and for three months the joy of this victory was celebrated with Judith.E tutto il popolo era in festa dinanzi al luogo santo, e per tre mesi fu celebrata con Giuditta la letizia di questa vittoria.And the people was pleasant according to the face of sainctes, and for three monethes the ioy of this victorie was celebrated with Iudith.Erat autem populus jucundus secundum faciem sanctorum: et per tres menses gaudium hujus victoriæ celebratum est cum Judith.
25And after those days every man returned to his house, and Judith was made great in Bethulia, and she was most renowned in all the land of Israel.E passato quel tempo ciascuno se ne tornò a sua casa, e Giuditta era famosa in Betulia, e la più illustre di tutto il paese d'Israele.And after those daies euerie man returned into his house, and Iudith was made great in Bethulia, and she was more glorious to al the land of Israel.Post dies autem illos, unusquisque rediit in domum suam: et Judith magna facta est in Bethulia, et præclarior erat universæ terræ Israël. 26And chastity was joined to her virtue, so that she knew no man all the days of her life, after the death of Manasses her husband.Perocchè alla virtù univa ella la castità, talmente che dopo la morte di suo marito Manasse non conobbe uomo per tutto il tempo di sua vita.There was also chastitie ioyned to her vertue, so that she knew not man al the daies of her life, after that Manasses her husband was dead.Erat enim virtuti castitas adjuncta, ita ut non cognosceret virum omnibus diebus vitæ suæ, ex quo defunctus est Manasses vir ejus. 27And on festival days she came forth with great glory.E i giorni di festa, usciva fuori con molta gloria.And on festiual daies she came forth with great glorie.Erat autem, diebus festis, procedens cum magna gloria. 28And she abode in her husband’s house a hundred and five years, and made her handmaid free, and she died, and was buried with her husband in Bethulia.E stette nella casa di suo marito fino ai cento cinque anni, e diede la libertà alla sua serva, e morì, e fu sepolta in Betulia presso a suo marito.And she abode in her husbands house, an hundred fiue yeares, and dismist her abra free, and she died and was buried with her husband in Bethulia.Mansit autem in domo viri sui annos centum quinque, et dimisit abram suam liberam: et defuncta est ac sepulta cum viro suo in Bethulia. 29And all the people mourned for seven days.E tutto il popolo la pianse per sette giorni.And al the people mourned for her seuen dayes. And in al the spaceLuxitque illam omnis populus diebus septem. 30And all the time of her life there was none that troubled Israel, nor many years after her death.E in tutto il tempo, che ella visse, e per molti anni dopo la sua morte non v'ebbe chi turbasse Israele.of her life there was not that trubled Israel, and after her death manie yeares.In omni autem spatio vitæ ejus non fuit qui perturbaret Israël, et post mortem ejus annis multis. 31But the day of the festivity of this victory is received by the Hebrews in the number of holy days, and is religiously observed by the Jews from that time until this day.Or il giorno, in cui ricorre la festa di questa vittoria, fu messo dagli Ebrei nel numero de' giorni santi, ed è onorato da Giudei da quel tempo insino al dì d'oggi.But the day of the festiuitie of this victorie is receiued of the Hebrewes in the number of holie daies, and is worshiped of the Iewes from that time vntil this present day.Dies autem victoriæ hujus festivitatis ab Hebræis in numero sanctorum dierum accipitur, et colitur a Judæis ex illo tempore usque in præsentem diem.
16:1
Calmet
Sung. Greek, "Gave out this confession, in all Israel: and all the people echoed this praise;" (Haydock) either repeating the whole after her, or singing the first verse as a chorus, Exodus 15:20., 1 Kings 18:6., and 1 Paralipomenon 16:8. (Calmet)
Haydock
Saying. Greek, "And Judith said: Begin ye to my Lord." (Haydock)
Calmet
It is time for us to break silence, and to sound forth the praises of God. (Calmet)
16:3
Haydock
Wars, or destroys armies. (Haydock)
Calmet
God is often represented as a mighty warrior, Isaias 1:24., Jeremias 2:20., and Romans 9:29. (Calmet)
Worthington
This passage is quoted by St. Ephrem (ser. de 2. Adv.) as a part of Scripture. (Worthington)
Haydock
Lord is. Greek, "For he has drawn me from the hands of my persecutors, into his camp, in the midst of the people." (Haydock)
16:5
Calmet
Mountains of Cilicia, and through the defiles of Libanus and Hermon, on the north of Palestine, by which road they were forced to come. The desert Arabia was impassable for a large army. (Calmet)
North, inclining to the east. (Haydock) (Isaias 14:13., Jeremias 1:13., and Ezechiel 1:4.)
Torrents, drinking them up, as Sennacherib boasted; (4 Kings 19:24.) and the Greeks assert the same of the army of Xerxes. (Herodotus 7:108.) -----Epotaque flumina Medo Prandente.--
Calmet
(Juvenal x.) The Greek seems to insinuate that the Assyrians "stopped up the springs," to distress the country, as Philopator did. (Calmet)
Valleys. Greek, "hills."
16:6
Haydock
To make. Greek, "that he would throw my children at the breast, on the pavement, and make," etc. (Haydock)
16:7
Menochius
Stuck. Literally, "hurt him, overturning all his projects, (Calmet) as the Greek (ethetesen) intimates. (Menochius)
Him. Greek, "them, by the hand of a woman: For," etc.
16:8
Men; soldiers, Judith 14:6., and Genesis 14:24.
Calmet
Titan. So the Septuagint render Raphaim, 2 Kings 5:18. The Greek translator of this work seems to have read the poets, who pretend that the Titans attempted to take heaven by storm. (Calmet)
Haydock
Neither such giants as those who lived before the flood, (Genesis vi.) nor such as were seen after, (Numbers xiii.; Worthington) attacked Holofernes. (Haydock)
16:9
And put. Greek, "for the exaltation of those who laboured in Israel."
16:10
Crown. Greek, "mitre," or ribband, ornamented with jewels, Judith 10:3. Syriac, "net-work."
Calmet
New. Greek, "linen stole," which was a long robe, usually of linen, and worn both by men and women. (Calmet)
Haydock
Deceived him; as he would make love to her, and thus give her an opportunity to perform what she had designed. (Haydock)
Menochius
She was not actuated by the desire of being admired, but sought to deliver her people, ver. 9. (Menochius)
16:11
Calmet
Sandals. The bandages which tied the shoe-soles (Haydock) to the feet, were most ornamental, Isaias 3:The city of Antylla was assigned to furnish sandals for the queens of Egypt. (Herodotus 12:98.) (Calmet)
With. Greek, "a sword (acinace) passed through his neck."
16:12
Calmet
Medes. This is the first mention of these two nations, who afterwards became so famous. Nabuchodonosor had overcome Phraortes, Judith 1:(Calmet)
16:13
Haydock
Then. Greek, "Than my lowly ones (Haydock; she speaks thus contemptuously of the Assyrians.; Calmet) howled, my weak ones cried out through fear; they raised their voice, and were overthrown." (Haydock)
Haydock
Others think that she is speaking of her fellow-citizens, (Tirinus) or both. (Haydock)
16:14
Damsels; young boys. Syriac, "they run them through, as if they had been damsels."
Calmet
Children, or "slaves." (Syriac) Being thus overtaken, what could they do but sue for pardon? (Calmet)
Before. Greek, "of the Lord," etc.
16:15
Haydock
Let. Greek, "I will sing a new hymn to the Lord. Lord, thou art great." (Haydock)
16:17
16:18
Waters, by earthquakes and storms, Job 9:5., Isaias 5:25., and Psalm 17:8.
16:19
Haydock
Great. Greek, "treated mercifully by thee: for little with thee is all sacrifice, for the odour of sweetness; and all fat is but the least for thy holocausts. But he who fears the Lord, is ever great." (Haydock)
Worthington
This text is remarkable, as it shews (Calmet) that no sacrifice can please God, without interior holiness. Outward magnificence will be otherwise rejected with contempt. (Worthington)
16:20
Haydock
He will visit them, is not in Greek, and only expresses the same again. (Haydock)
16:21
Worthington
Flesh, which is thus punished for ever, (St. Augustine, City of God 25:4.) while the soul is still more tormented with the loss of God's vision. (Worthington)
Essais de Mor
The bodies of those who persecute God's people, will not only be thrown out with ignominy, but the impenitent shall suffer eternal torments. These worms and fires do not cease. They are not merely figurative, but real, according to the Fathers. (Serarius, q. 1.) (Tirinus) (Essais de Mor.)
Though the damned have not yet their bodies, they are no less affected with pain; as people who have lost a member, often seem to feel pain in it. That our soul should even now suffer, when the body is hurt, depends on God's appointment. The Jews spoke of eternal torments in similar terms, Ecclesiasticus 7:19., Isaias 66:24., and Mark 9:45.
16:22
Haydock
And. Greek, "But as soon as they arrived at Jerusalem, they adored God; and when the people were purified, they offered their holocausts, and free gifts, and presents." (Haydock)
They stood in need of purification, as they had shed blood, and had touched so many things of the Assyrians, which were to them unclean. (Calmet) (Numbers 31:24.)
16:23
Challoner
An anathema of oblivion. That is, a gift or offering made to God, by way of an everlasting monument, to prevent the oblivion or the forgetting of so great a benefit. (Challoner)
Tirinus
Yet some would read (Calmet) oblationis, instead of oblivionis. (Tirinus)
Calmet
Greek and Syriac say nothing of oblivion. The Scriptures, and pagan histories, are full of such monuments of gratitude, to perpetuate the memory of benefits received from above. (Calmet)
Haydock
Greek, "to the Lord, all the vessels," or furniture, Judith 15:14. (Haydock)
Menochius
Joseph called one of his sons, Manasses, because God had caused him to forget his former toils, Genesis 41:51. (Menochius)
Haydock
Judith's husband had the same name; and this victory made her forget past sorrow. (Haydock)
16:24
Calmet
Three. Syriac, "one entire month." (Calmet)
Joy. Greek, "and Judith remained with them."
16:25
Was made. Greek, "returned also to Bethulia, and dwelt on her own possessions; and in her time, was honourable throughout all the land."
16:26
Haydock
Chastity. Greek, "many desired to have her, (Haydock; in marriage.; Worthington) but no man knew her," etc. (Haydock)
Calmet
She again practised the same mortifications which she had done before. (Suidas) (Calmet)
Haydock
Husband. Greek adds, "when he was removed to his people. And proceeding, (to the temple, or advancing in age) she was very great, and she grew old in her," etc. (Haydock)
Menochius
She probably went up to Jerusalem at the great festivals. (Menochius)
16:28
Tirinus
Five. Suidas alone reads, "fifty." Some would suppose that Judith lived 105 years after her husband's death; so that she might have been in all 125 years old. But she would thus have survived the siege of Jerusalem under Nabuchodonosor; (Calmet) and the text does not require this sense. (Haydock) See Exodus 12:40. (Tirinus)
Menochius
Free; as she had been her assistant in such a glorious work. (Menochius)
Died. Greek adds, "in Bethulia; and they buried her in the cave of her husband, Manasses." See Judith 8:3.
16:29
Haydock
Seven days. The usual term; (Ecclesiasticus 22:13.) but it was extra ordinary for the whole province (Calmet) to mourn for an individual. Greek and Syriac add, "And she divided all her possessions, before her death, among the nearest relations of her husband, Manasses, and among her own," (Haydock) which was very equitable, as she had no children, (Calmet) we may suppose. (Tirinus) (Haydock)
16:30
Haydock
Years. Greek, "days." See the preface. (Haydock)
Worthington
Judith was a widow near seventy years, shewing an excellent pattern to all in that state. Notwithstanding the many inducements which she might have had to marry again, she chose to abstain, for greater perfection, Matthew xix., and 1 Corinthians vii. (Worthington)
Vitre
From the death of Holofernes (the year of the world 3348) to that of Josias, (the year 3394) only forty-six years of peace would occur in Juda. Hence Hardouin would suppose that the text speaks of the kingdom of Israel. But it would be hard to prove that it existed at that time, after the ten tribes had been led away. (The year 3283.) As the Scripture does not specify how old Judith was when she addressed Holofernes, (Calmet) she might be sixty-five. (Vitre.)
Calmet
If, therefore, we should make this peace last till the coming of Nabuchodonosor, to attack Jerusalem, about forty-six years might elapse before the period here assigned. (Calmet)
Haydock
It is, however, much more probable, (Haydock) that the peace subsisted from the 11th of Manasses to the death of Josias, 73 (Greek, 78) years; (Tirinus) and that she was not above forty when she performed her exploit; as she was then styled a beautiful girl, (chap. 12:12.) and many desired to marry her. (Haydock)
Houbigant
No instance can be produced, of the Jews entering into such contracts with those who were past child-bearing. Freret, who seems afraid to allow this book the same authority as the additions to Daniel, though both are equally rejected by Protestants, supposes that Bethulia was besieged in the 11th or 12th year of Josias; and, of course, that Judith would then be about eighty-four years old! (Houbigant)
16:31
Du Hamel
But. This is taken from the Chaldean of St. Jerome, though omitted in the old Vulgate, as well as in the Greek and Syriac. We find no express mention of this festival in the Jews' Calendar, (Calmet) though no one can doubt but it once was kept. (Du Hamel)
Du Hamel
It probably ceased during the captivity; as that, in memory of the victory over Nicanor, (which was kept in the days of Josephus, [Antiquities?] 12:16.) has been long since abolished, (Calmet) with many others. (Du Hamel)
Calmet
Many suppose (Calmet) that the feast of Judith concurred with that of the new fire, when the temple was renewed under Judas the Machabee, on the 25th of Casleu, (Salien, etc.) in December, though the victory of Judith was obtained about August. The point is not easily decided. As the festival was of human institution, it might be abrogated by the same authority. (Calmet)
St. Jerome ad Furiam
In Judith we behold a widow indeed, such as the apostle commends, 1 Timothy 5:3. (St. Jerome ad Furiam.)
Calmet
We may also raise our minds still higher, and contemplate in her a glorious figure of the Christian Church, which is spotless; and by the practice of all virtues, overcomes the power of persecutors, giving all the glory to God. After victory, she continues in silence to practise her former austerities, which render her secure in peace and terrible in war. (Calmet)
16:23
An anathema of oblivion.... That is, a gift or offering made to God, by way of an everlasting monument, to prevent the oblivion or forgetting so great a benefit.
16:31
THE BOOK OF ESTHER
This Book takes its name from queen Esther, whose history is here recorded. The general opinion of almost all commentators on the Holy Scriptures makes Mardochai the writer of it: which also may be collected below from chap. 9 ver. 20.
16:3
S. Ephre•• ser. de 2. A • •ontu, citeth this place as holie scripture so testifying this booke to be canonical.
16:8
Such giantes as were before Noes floud, Gen. 6.
Nor such as were after, Num. 1•. Deut. •
16:21
Euerlasting torments of fire & wormes perteyne to the damned bodies. S. Aug. li. 21. c. 4. ets. ••uit. and greater paines to the damned soules, especially the losse of Gods vision
16:26
26. After that her husband vvas dead [As yong Toblas and Sara were notable patterns to maried persons. so Iudith is a like good example to deuout Iudith an example of holie widowhood. widowes, excelling most partin manie respectes. For first she professed this holie state of life in the old Testament, when it was most rare, the law prouiding that the brother, or next kinsman, should marie the widow of him, that Manie incitementes concurring to the contrarie made her widowhood more excellent. died without children, as it semeth she had none, the Greke text affirming that Deu. 25. v 5. Ruth. 3. v. 12. she gaue al her goodes before her death to other kinred. ch. 16. v. 24. Secondly. she was only once maried, ch. 15. v. 13. ch. 16. v. 26. wheras, it is also commendable after twise or oftenner mariage at last to abstaine. Thirdly, she was yong, about 36. yeares: for three yeares and a half after that her husband was dead, she was called a yong maide, ch. 12. v. 12. Fourtly, she was of excellent beautie, ch. 8 v. 7. Fiftly exceeding rich. ibidem. Sixtly, very noble, especially after the deliuerie of the people from such distresse. ch. 15. v. 10. Seuently, for this renowmed fact, and for her other great vertue (ch. 8. v. 8) manie principal men desired to marie her, ch. 16. v. 22 Eightly, al the people wished much issue of so noble a stock. ch. 16. v. 25. Nintly, she liued long in the state of widowhood, about threescore and nine yeares, from. 36. to 105, ch. 16. v. 28. Tently, there was great and long peace in al Israel, after that she had releeued Bethulia. ch. 16. v. 30. Al which might easely haue inuited an other to haue maried: but her great deuotion, and feruent desire to serue God in a retired widowhood an Euangelical counsell. austere life, fasting. & praying, ch. 8. v. 6. cutte of al incitements to mariage, and made her before the Gospel, to embrace Euangelical counsel, not commanded, but for better attaining to perfecton counseled by our Sauior and S. Paul. Mat. 19. 1. Cor. 7.
In the Greke • 11. Manie de•red her to mariage.
16:28
Liuing in al 105. yeares she was widow about sixtie nine. for when she slew Holofernes she was about fourtie yeares old ch. 10. v. 18 and her husband was then dead three yeares and a halfe before. •h. 8. v. 4.
16:1
1. THEN JUDITH SANG A CANTICLE TO THE LORD, SAYING: BEGIN (sing, make melody and rejoice) TO THE LORD. — Whence, she leading the way, the others joined in: just as, with Mary the sister of Moses leading the way, the other women joined in after the passage of the Red Sea, Exodus XV, 20. For thus the Greek texts have it in this place: And Judith began this song of thanksgiving among all the Israelites, and all the people chanted this praise with a loud voice, and Judith began: Begin to God with timbrels, etc. Hence it is clear that Judith was prophetic, indeed a writer of Holy Scripture; for she recited this canticle which is part of Holy Scripture, the Holy Spirit inspiring her.
16:3
3. THE LORD WHO CRUSHES WARS. — He alludes to the name Jehova, which is derived from the root הוה hava, which is the same as "crushing." He cites it from the Song of Victory of Moses, Exodus XV, 3: "The Lord is a man of war, Almighty is his name." See the things said there.
16:5
5. THERE CAME ASSUR (that is, the Assyrian army sent by Nabuchodonosor king of the Assyrians, with Holofernes as commander) FROM THE MOUNTAINS FROM THE NORTH. — For Assyria is to Judæa partly to the East, and partly and more to the North. WHOSE MULTITUDE STOPPED UP THE TORRENTS, AND THEIR HORSES COVERED THE VALLEYS. — Sanchez, understanding by Nabuchodonosor, who sent Holofernes, Xerxes, adapts these things conveniently to him. For Xerxes brought such great forces into Greece that scarcely the rivers are said to have sufficed for drinking, the earth for passage, the seas for sailing. Thus Paul Orosius, lib. II, cap. IX. Indeed Herodotus, lib. VII, and Justinus, lib. II, relate that the rivers were dried up by his army; concerning which also Juvenal, Satyr. X: We believe the lofty rivers to have failed, and the rivers to have been drunk up by the Mede at breakfast. But Xerxes was a Persian, not Assur, that is Assyrian. See what is said in the proem.
16:7
7. NOCUIT EUM, — that is, him; for formerly nocere governed the accusative, as is evident from Plautus and others.
16:8
8. NOR DID THE SONS OF TITAN (that is, "the lofty giants," as he explains by adding) STRIKE HIM. — You will ask who are the sons of Titan, or, as it is in Greek, of the Titans? I answer that Titan or Titanus is feigned by the Poets to be the son of Heaven and Vesta, that is, of Earth, and the Titans are their sons, concerning whom Virgil in book VI of the Aeneid: "Here the ancient race of Earth, the Titanic youth, struck down by lightning, roll in the depths below." Earth, says Servius, first brought forth the Titans against Saturn, and afterwards the Giants against Jupiter. And the fables relate that the Titans were created by Earth, angered against the Gods, for their vengeance. Whence also the Titans were called ἀπο τῆς τίσεως, that is, from vengeance. For Jupiter cast them down into Tartarus. They relate that the Titans were six brothers and five sisters, called from Titea their mother, as Diodorus is the author: of whom one was Japetus the father of Prometheus. And Hyperion is among the number of the Titans, who is said to have been the first to observe and demonstrate the motions of the sun and moon and stars; and therefore is said to be the parent of the sun and of the stars. Hence the Sun is called Titan by the Poets, the Moon Titania, Diana Titania. Cicero in Aratus, book VII: "Whom Titan clothed perpetually with light." Ovid, book III of the Metamorphoses, XXXV: "And while there she is washed with the accustomed Titanian water." Titan therefore is an epithet of the Sun. For the Sun is called the son of Heaven and Earth, because in the morning it appears to rise from earth and sea, and the same, as the son of Jupiter, shines forth as it were in the paternal home. Hence many derive Titan from the Hebrew טיט tit, that is, mud, slime, earth, so that from Tit Tethys and Titea, the mother of the six Titans, were named. Others derive Titan from τιταίνω, because Titan, that is the Sun, spreads its rays in every direction. Moreover, the Poets fable that Titia is the earth from which the sun and moon have come forth. For earth had various names. For as Varro says in St. Augustine, book VII of the City of God, earth or tellus was called ops, because by aid and cultivation it becomes better; and mother, because it brings forth many things; and alma, because it provides food; and Proserpina, because fruits spring forth from it; and Vesta, because it is clothed with herbs, or, as others say, because it stands by its own force. Whence there exists a Hymn to the Titans among Orpheus. Hence secondly by the sons of Titan could be understood Phaeton with his offspring, whom the Poets say is the son of the sun; who, while he incautiously ruled the horses and chariot of the sun, burned all things on earth with the heat of the sun, as if to say: Holofernes was not struck by the sun or Phaeton, but by the woman Judith. Thirdly, some think that by the Titans, sons of heaven and earth, are signified spirits and winds (likewise storms and lightning), which sent down from heaven, that is from the air to earth, are hidden in it, from the verb τεταίνω, that is, I extend, because winds extending their hands and acting with force cause injury; whence earthquakes arise by which many perish, as if to say: Not winds, not storms, not lightning, not earthquakes, but a single woman laid low Holofernes. This is supported by what Pausanias writes in the Corinthian account, that on the Titans' hill among the Sicyonians there was an altar of the winds placed, in which every year the priest sacrificed to mitigate the savagery of the winds. The first sense, as it is more common, so it is more fitting: for the Titans were most robust giants, against whom no one could resist. Whence the proverbs: "A Titanic appearance," that is, grim, fierce and dreadful. "Older than the Titans and Cronus (time and Saturn), you fill the Titans." See Apollodorus at the beginning of book I On the Origin of the Gods, Hesiod in the Theogony, Giraldus and others. Note from St. Jerome in chapter V of Amos, verse 8, and St. Gregory, IX Morals, chapter VI, that interpreters both of the Septuagint and of our version sometimes transfer Hebrew names, which are called differently among them, by the words of the fables of the Gentile Greeks and Latins into the Greek and Latin language, not as if they were narrating or approving fables; but because we do not understand well or fully what is said, unless through those words which we have learned by use, and as if we have imbibed them with milk, says St. Jerome, especially when the fable derives its origin from Holy Scripture, as happens here. For the fable of the Titans was made from the history of the giants, Genesis VI, 4, and chapter XI, 4. Thus the Septuagint in Job XLII, 14, for "horn of stibium" render the horn of Amalthea, whom the Poets feign to be a goat, which nourished Jupiter with her milk. Thus in Lamentations IV, 3, our version renders "lamias," when in the Hebrew it is תנכיום Tannium, which word signifies dragons or empty and terrifying monsters, such as lamias are. The same judgment holds regarding Arcturus, Orion and similar names, says St. Jerome, of which mention is made in Job and the Prophets; concerning which the Poet says: Arcturus, and the rainy Hyades, and the twin Triones, And Orion armed with gold he surveys round about. The sons therefore of Titan or Titanum are the sons of giants, that is, the most vast, strongest and most robust giants, who are called Raphaim, for which the Septuagint renders Titanes, II Kings V, 18. It is a metonymy: for through the nature and strength of the fathers is signified the nature and strength of the sons. Therefore by Titanes from the common usage of the people are understood none other than giants. It could also be said that this word Titan for signifying giants was in use from the common fables throughout the world among the Assyrians, Chaldeans, Hebrews and other peoples, so that it might be signified that Holofernes and the Assyrians, proud in their strength and resources, compared themselves to the Titans, and said they were equal to the Titans, or feared nothing from the Titans or nothing besides the Titans: so that something Titanic was frequently heard in their camps, to which alluding Judith says: The Assyrians did not fall by the hand of their Titans, but by my hand, which am a weak and unarmed woman. Thus Sanchez.
16:12
12. THE PERSIANS WERE HORRIFIED AT HIS CONSTANCY, AND THE MEDES AT HIS BOLDNESS. — Hence it is clear that in the camps of Holofernes Persians were mixed with Assyrians; especially because Holofernes himself was a Persian, says Cedrenus: and the Medes, after their prince Arphaxad was conquered, had already been subdued by Nabuchodonosor, to whom therefore many also from the neighboring Persians had deserted on account of the sloth and shameful defeat and flight of their king Xerxes from Greece, as I said in the Preface.
16:13
13. THEN THE CAMPS OF THE ASSYRIANS HOWLED, WHEN MY HUMBLE ONES APPEARED PARCHED WITH THIRST, — namely my citizens the Bethulienses parched almost unto death, when Holofernes was slain by me, they themselves invaded his camps, and pursued the Assyrians as they fled.
16:14
14. THE SONS OF MAIDENS, — that is, small boys, or youths: for they cannot be larger or more grown, whose mothers are still maidens and young women: hence it is clear that youths and boys rushed upon the Assyrians as they fled along with men. PIERCED THEM — with their knives and small swords.
16:17
17. THOU DIDST SEND THY SPIRIT AND THEY WERE CREATED. — By "spirit" understand the spirit of his mouth, that is, the word and command by which God, Genesis I, said and commanded: Let there be sun, moon, birds, fishes, etc., and immediately they were made. He alludes to Psalm XXXII, 6: "By the word of the Lord the heavens were established, and all the power of them by the spirit of his mouth."
16:18
18. MOUNTAINS SHALL BE MOVED FROM THEIR FOUNDATIONS, — when God shall command, as if to say: So great is the power of God, that by a mere nod he is able to transfer mountains, to melt rocks: just so the camps of the Assyrians, which seemed like high mountains and hard rocks to be unconquerable, he overcame through me a woman, and melting them like wax he scattered them.
16:21
21. FOR HE WILL GIVE FIRE AND WORMS INTO THEIR FLESH SO THAT THEY MAY BE BURNED AND SUFFER (be tormented) FOREVER. — Hence St. Jerome, Chrysostom, Augustine, Theophilus, Haymo, Lyra, Abulensis, Dionysius, the Gloss, Ribera, Maldonatus, Serarius and others probably hold that in hell there are corporeal worms, which gnaw the flesh of the damned, just as there is true fire burning them: see the sayings at Ecclesiastes VII, 19, and X, 13, and Isaiah, last chapter, verse 24.
16:22
22. SOON AS THEY WERE PURIFIED — from uncleanness and legal irregularity contracted from the slaughter of the Assyrians and contact with the dead, by washing their bodies and garments, according to the law of Numbers XXXI, 24. 23. AN ANATHEMA OF OBLIVION. — In Hebrew חרם cherem signifies anathema, that is a gift separated from profane uses, and wholly set apart and consecrated to God. The words "of oblivion" are not in the Greek: whence some think it should be read "of oblation," but "of oblivion" all the Latin manuscripts have, and this fits this place aptly: for anathema is called of oblivion, because it was dedicated to God to ward off oblivion of so great a benefit and victory among posterity. Thus Serarius; or because it brought oblivion of the former hunger, thirst and thousand hardships which the Hebrews had previously suffered from the Assyrians: thus Sanchez. So Joseph called his son "Manasseh," that is oblivion, saying: "God hath made me to forget all the labours of my father's house." Genesis XLI, 51, and Isaiah, chapter LXV, verse 16: "The former troubles are forgotten." To which place St. Jerome most aptly: "The former evils shall be forgotten, not by forgetfulness of memory, but by the succession of good things, according to that which is written: In the day of good, oblivion of evils."
16:24
16:28
28. SHE REMAINED (in Greek, grew old) MOREOVER IN THE HOUSE OF HER HUSBAND ONE HUNDRED AND FIVE YEARS, — that is until the years of her age were one hundred and five. By a similar phrase the Hebrews are said to have dwelt in Egypt four hundred and thirty years, that is until the year 430 from the departure of Abraham from Chaldea: for otherwise the Hebrews dwelt in Egypt only two hundred and fifteen years, Exodus XII, 40. See the remarks there. Wherefore some think less correctly that Judith, after she became a widow, lived one hundred and five years; for thus she would have died at one hundred and forty years of age or more, which in that age was unusual. The Greek adds that Judith, before she died, divided her substance among her own and her husband's relatives. Whence it is clear that she was without children. On this account her chastity was the more admirable. Let Christians imitate Judith, even princes, who, lest the family fail, change their purpose, nay even their vow of celibacy, and take wives that they may have children as heirs and propagators of the family. Not so was Judith, nay she preferred celibacy to all heirs. For chastity is nobler than all these things. Surely she was mindful of that divine promise to eunuchs who have castrated themselves of their own will, for love of God and chastity: "I will give to them in my house, and within my walls a place and a name better than sons and daughters; I will give them an everlasting name which shall not be cut off." Isaiah LVI, 5.
16:29
29. AND ALL THE PEOPLE MOURNED HER FOR SEVEN DAYS. — Judith is held as holy by the Fathers. But the day of her death is not assigned in the Martyrology, because it is unknown. The Ethiopian Church, however, celebrates the feast of Judith on the fourth day of the sixth month, which is called Ebul, says Serarius.
16:31
31. AND THE DAY OF VICTORY. — Judith is assigned in the Hebrew Calendar to the twenty-fifth day of the ninth month which is called Casleu, on which day likewise is commemorated the memory of the giving of fire and the Dedication of the Maccabees, as testified by Genebrard, Torniello, Sigonio and Salianus, who also assigns to Judith this eulogy as it were an epitaph: "This is that Judith, who converted into arms and arrows the honeyed eloquence of tongue, the Angelic dignity of face, the flashing eyes, the cheerfulness of brow, the purple of cheeks, the coral lips, the majesty of the whole world, by which barbarous fury was captured, and vain power was laid low. This is that Judith who, although she was a prodigy of beauty, was nevertheless a miracle of chastity, which she cultivated with fastings, prayers, and every affliction of the body so much, and loved so greatly, that, although she flourished in age, she was without children, abounded in riches and glory, and herself shone forth for seventy-five years unmarried and undefiled. She lived from the overthrow of Holofernes' pride, and the shaking of the Babylonian empire, for seventy-two years, and altogether reached her one hundred and fifth year." Allegorically Judith is the Blessed Virgin, who frees cities and the faithful devoted to her from the siege of enemies, as she freed Constantinople dedicated and devoted to her, in the year of the Lord 717, from a three-year siege by the Saracens, when St. Germanus, Patriarch of Constantinople, presided over it, to whom therefore Pope Gregory II wrote, epistle 4, thus saying: "The wonderful deeds of that holy fighter and Lady of all Christians, which have been declared in her, by which you too have been preserved among enemies, are not to be passed over in silence. For when they raged with much madness, they found in themselves so much of hostile adversity as their cause of injustice had. Nor is this to be wondered at: for if Bethulia was preserved for the Israelites through the hands of Judith, whose work was the removal of Holofernes, and through those times on that account the salvation of Israel was called: how was it not fitting that your holiness also, relying on such a defender, should prevail against the enemies of the city, and be crowned with victory itself, etc." Moreover the Blessed Virgin, as it were the true Judith, defends Bethulia, which in Hebrew signifies virginity. For she herself, being the virgin of virgins, protects virgins as it were her clients, as she has shown by many examples in every age, and namely virgins once condemned by tyrants to the brothel (which was the greatest torment to them: for they preferred to be condemned to a lion rather than to a pimp, as Tertullian says in the Apology) she kept unviolated through Angels, or lions; as she kept St. Agnes, St. Daria, St. Lucy: and so you will scarcely find any of them violated. When therefore you feel the temptations of the flesh, invoke the Blessed Virgin, and you will be victorious. Finally, how beloved and admirable Judith has been to posterity and all ages is clear from the fact that heroines and queens have sought the name of Judith and with the name the imitation of virtue. Thus the wife of Louis the Pious, Emperor, who was the son and successor of Charlemagne, was Judith Augusta, who by her adversaries, and especially by Pepin, son of Louis by his former wife Irmingarde, was relegated to the monastery of St. Radegund, and she herself imposed the monastic veil upon herself, but by Pope Gregory IV was restored to the empire together with her husband Louis, as Baronius relates from Marianus Scotus in the year of Christ 834. Judith likewise was called the daughter of Charles the Bald, king of the Franks, who marrying the king of the English went into England in the year of the Lord 855, as testified by Baronius. Judith the third was queen of Poland, of whom thus Baronius writes from Longinus, vol. II, in the year of Christ 1007 at the end: "In this same year Juditha, queen of Poland, a most holy woman, wife of King Boleslas and his helper, departed from this life to propagate piety, to reign forever with the blessed, with the greatest sorrow of all." Thus Longinus concerning the time, who also recounts the noble deeds accomplished by her. Judith the fourth was the daughter of Emperor Henry and queen of Hungary in the year of Christ 1074, whom unjustly driven from the kingdom Pope Gregory VII consoled with letters sent to her, in which he praises her heroic virtue. The letters exist in Baronius in the year of Christ 1074 at the end. Judith the fifth was the wife of Count Hermann, a woman of holy conversation, who migrated from this life to the heavenly one in the year of the Lord 1095, as Baronius writes. Juditha, and by crasis Jutta, the sixth was the daughter of the duke of Saxony, who married Eric, son of the king of Denmark, as is evident from epistle 412 of Pope Gregory IX. Juditha, or Jutta, the seventh was a virgin servant of St. Elizabeth, who shone forth with miracles in life and after death. Juditha, or Jutta, the eighth was a Parthena whose virtues and miracles Abraham Bzovius recounts from the Chronicles of Poland in the year of the Lord 1260, in which year she died; where among other things he says: "Finally, as the end of her life drew near, seized with infirmity (in which she often repeated these words: O how much it profits for obtaining all things from God, adversity, and misery, and poverty, joyful to those who trust in the Lord!) she saw Christ the Lord appearing to her a third time with many Angels and other Saints, who invited her to himself with these words: 'Come now, O my servant, into my kingdom.'"
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.