Iudith excellently adorned, and very beautiful goeth with her handmaide towards the campe, 11. is taken by the watch, 16. and brought to Holofernes.
1And it came to pass, when she had ceased to cry to the Lord, that she rose from the place wherein she lay prostrate before the Lord.Or finito che ebbe d'alzar le sue voci al Signore, si levò dal luogo, dove si stava prostesa dinanzi al Signore:AND it came to passe, when she had ceased to crie to our Lord, she rose from the place, wherein she lay prostrate to our Lord.Factum est autem, cum cessasset clamare ad Dominum, surrexit de loco in quo jacuerat prostrata ad Dominum. 2And she called her maid, and going down into her house she took off her haircloth, and put away the garments of her widowhood,E chiamò la sua serva, e scese in sua casa, e si levò il cilicio, e si spogliò delle vesti sue vedovili,And she called her abra, and going downe into her house she tooke from her the hearecloth, and put of the garmentes of her widowhood,Vocavitque abram suam, et descendens in domum suam, abstulit a se cilicium, et exuit se vestimentis viduitatis suæ, 3And she washed her body, and anointed herself with the best ointment, and plaited the hair of her head, and put a bonnet upon her head, and clothed herself with the garments of her gladness, and put sandals on her feet, and took her bracelets, and lilies, and earlets, and rings, and adorned herself with all her ornaments.E lavò il suo corpo, e si unse di unguento prezioso, e scompartì i capelli del suo capo e si pose in testa la mitra; e si vestì delle sue vesti di comparsa, e si mise a piedi i sandali, e prese i braccialetti co' gigli, e gli orecchini, e gli anelli, e non lasciò indietro veruno de' suoi ornamenti,and washed her bodie, and anoynted her self with ointement, and plaited the heare of her head, and put a crowne vpon her head, and clothed her self with the garmentes of her ioyfulnes, and put panto••es on her feete, and tooke braceletes, and Lilies, and •arele•es, and ringes, and with al her ornamentes she adorned her self.et lavit corpus suum, et unxit se myro optimo, et discriminavit crinem capitis sui, et imposuit mitram super caput suum, et induit se vestimentis jucunditatis suæ, induitque sandalia pedibus suis, assumpsitque dextraliola, et lilia, et inaures, et annulos, et omnibus ornamentis suis ornavit se. 4And the Lord also gave her more beauty: because all this dressing up did not proceed from sensuality, but from virtue: and therefore the Lord increased this her beauty, so that she appeared to all men’s eyes incomparably lovely.E il Signore eziandio le accrebbe splendore; perchè tutto questo abbigliamento non proveniva da brutta passione, ma da fin virtuoso: e perciò il Signore diede nuovo risalto alla sua bellezza, affinchè negli occhi di tutti ornata apparisse di grazia incomparabile,To whom also our Lord gaue beautie: because al this trimming did not depend of sensualitie, but of vertue: & ther fore our Lord amplified this beautie on her, that she might appeare to al mens eies of incomparable comlines.Cui etiam Dominus contulit splendorem: quoniam omnis ista compositio non ex libidine, sed ex virtute pendebat: et ideo Dominus hanc in illam pulchritudinem ampliavit, ut incomparabili decore omnium oculis appareret.
5And she gave to her maid a bottle of wine to carry, and a vessel of oil, and parched corn, and dry figs, and bread and cheese, and went out.Or ella fece portare dalla sua serva un vaso di vino, e uno di olio, e della farina, e de' fichi secchi, e dei pani, e del cacio, e si partì.She therfore layd vpon her abra a bottel of wyne, and a vēssel of oyle, and polent, and drie figges, and bread, and cheese, and went foreward.Imposuit itaque abræ suæ ascoperam vini, et vas olei, et polentam, et palathas, et panes, et caseum, et profecta est. 6And when they came to the gate of the city, they found Ozias, and the ancients of the city waiting.E quando giunsero alla porta della città, trovarono Ozia, e i seniori della città che l'aspettavano:And when they were come to the gate of the citie, they found Ozias expecting, and the ancientes of the citie.Cumque venissent ad portam civitatis, invenerunt expectantem Oziam et presbyteros civitatis. 7And when they saw her they were astonished, and admired her beauty exceedingly.I quali in veggendola rimasero stupefatti di sua bellezza:Who when they saw her, being astonished maruailed at her beautie exceedingly,Qui cum vidissent eam, stupentes mirati sunt nimis pulchritudinem ejus. 8But they asked her no question, only they let her pass, saying: The God of our fathers give thee grace, and may he strengthen all the counsel of thy heart with his power, that Jerusalem may glory in thee, and thy name may be in the number of the holy and just.Ma senza interrogarla per niente, la lasciaron passare, dicendo: il Dio de' padri nostri ti dia la sua grazia, e confermi colla sua virtù le intenzioni del cuor tuo, onde di te abbia a gloriarsi Gerusalemme, e abbia luogo il tuo nome trai Santi, e giusti.Yet asking her no question, they let her passe, saying: The God of our fathers geue thee grace, and strengthen al the counsel of thy hart, with his powre, that Ierusalem may glorie vpon thee, and thy name may be in the number of the holie and iust.Nihil tamen interrogantes eam, dimiserunt transire, dicentes: Deus patrum nostrorum det tibi gratiam, et omne consilium tui cordis sua virtute corroboret, ut glorietur super te Jerusalem, et sit nomen tuum in numero sanctorum et justorum. 9And they that were there said, all with one voice: So be it, so be it.E tutti quelli, che erano in quel luogo, dissero ad una voce: Così sia, così sia.And they that were there said, al with one voyce: So be it, so be it.Et dixerunt hi qui illic erant omnes una voce: Fiat, fiat. 10But Judith praying to the Lord, passed through the gates, she and her maid.E Giuditta pregando il Signore uscì fuor della porta colla sua serva.But Iudith praying our Lord, passed through the gates she and her Abra.Judith vero orans Dominum, transivit per portas, ipsa et abra ejus.
11And it came to pass, when she went down the hill, about break of day, that the watchmen of the Assyrians met her, and stopped her, saying: Whence comest thou or whither goest thou?E verso lo spuntare del giorno mentre ella calava dal monte, si imbatterono in lei gli esploratori. Assiri, e la fermaron dicendo: Donde vieni, dove vai?And it came to passe, when she went downe the hil, about breake of day the watchmen of the Assyrians mette her, and held her, saying: whence comest thou? or whither goest thou?Factum est autem cum descenderet montem, circa ortum diei, occurrerunt ei exploratores Assyriorum, et tenuerunt eam, dicentes: Unde venis ? aut quo vadis ? 12And she answered: I am a daughter of the Hebrews, and I am fled from them, because I knew they would be made a prey to you, because they despised you, and would not of their own accord yield themselves, that they might find mercy in your sight.Ed ella rispose: Io son figliuola di Ebrei, e son fuggita da loro, perchè io so, ch'e' saranno vostra preda, perchè non facendo conto di voi, non hanno voluto arrendersi spontaneamente per essere trattati con misericordia da voi.Who answered, I am a daughter of the Hebrews, therfore am I fled from their face, because I knew it should come to passe, that they should be geuen you vnto spoyle, because that contemning you, they would not of their owne accord yeld themselues, that they might find mercie in your sight.Quæ respondit: Filia sum Hebræorum, ideo ego fugi a facie eorum, quoniam futurum agnovi quod dentur vobis in deprædationem, pro eo quod contemnentes vos, noluerunt ultro tradere seipsos ut invenirent misericordiam in conspectu vestro. 13For this reason I thought with myself, saying: I will go to the presence of the prince Holofernes, that I may tell him their secrets, and shew him by what way he may take them, without the loss of one man of his army.Io pertanto ho pensato, e ho detto dentro di me: Io mi presenterò al principe Oloferme, e manifesterò a lui i loro segreti, egl'insegnerò per qual via possa sorprenderli, senza che un sol uomo perisca del suo esercito.For this cause I thought with my self, saying: I wil goe to the presence of the prince Holofernes, that I may tel him their secretes, and shew him by what entrance he may winne them, so that there shal not fal one man of his armie.Hac de causa cogitavi mecum, dicens: Vadam ad faciem principis Holofernis, ut indicem illi secreta illorum, et ostendam illi quo aditu possit obtinere eos, ita ut non cadat vir unus de exercitu ejus. 14And when the men had heard her words, they beheld her face, and their eyes were amazed, for they wondered exceedingly at her beauty.Or quegli avendo udite le sue parole contemplavano la sua faccia, e negli occhi lor leggevasi lo stupore perocchè erano incantati di sua bellezza.And when those men had heard her wordes, they considered her face, and she was a wonder in their eies, for they marueiled at her beautie excedingly.Et cum audissent viri illi verba ejus, considerabant faciem ejus, et erat in oculis eorum stupor, quoniam pulchritudinem ejus mirabantur nimis.
15And they said to her: Thou hast saved thy life by taking this resolution, to come down to our lord.E le dissero: Hai salvata la tua vita in trovando questo ripiego di venire al signor nostro.And they said to her: Thou hast saued thy life, in that thou hast found such counsel, that thou wouldest come downe to our lord.Et dixerunt ad eam: Conservasti animam tuam, eo quod tale reperisti consilium, ut descenderes ad dominum nostrum. 16And be assured of this, that when thou shalt stand before him, he will treat thee well, and thou wilt be most acceptable to his heart. And they brought her to the tent of Holofernes, telling him of her.Or sappi, che quando gli comparirai davanti, egli ti farà del bene, e acquisterai la sua grazia. E la condussero al padiglione di Oloferne, facendogli annunziare l'arrivo di essa.And this know thou, that when thou shalt stand in his sight, he wil deale wel with thee, and thou shalt be most gratious in his hart. And they brought her to the tabernacle of Holofernes, telling him of her.Hoc autem scias, quoniam cum steteris in conspectu ejus, bene tibi faciet, et eris gratissima in corde ejus. Duxeruntque illam ad tabernaculum Holofernis, annuntiantes eam. 17And when she was come into his presence, forthwith Holofernes was caught by his eyes.Or appena ella comparve dinanzi a lui fu preso Oloferne alla prima occhiata.And when she was entered before his face, forth with Holofernes was caught in his eies.Cumque intrasset ante faciem ejus, statim captus est in suis oculis Holofernes. 18And his officers said to him: Who can despise the people of the Hebrews, who have such beautiful women, that we should not think it worth our while for their sakes to fight against them?E i suoi uffiziali gli dissero: Chi disprezzerà il popolo Ebreo, il quale ha donne di tanta avvenenza? E non farem noi ad essi a ragione la guerra per acquistarle?And his guard said to him: who can contemne the people of the Hebrewes, which haue so beautiful wemē, that we should not worthely fight against them for these?Dixeruntque ad eum satellites ejus: Quis contemnat populum Hebræorum, qui tam decoras mulieres habent, ut non pro his merito pugnare contra eos debeamus ? 19And Judith seeing Holofernes sitting under a canopy, which was woven of purple and gold, with emeralds and precious stones:Giuditta per tanto veduto che ebbe Oloferne, che sedeva sotto un conopeo fatto di porpora, e ornato di oro, di smeraldi, e di pietre preziose,Iudith therfore seeing Holofernes sitting in a canopie, which was wouen of purple, and gold, and emerauld, and pretious stones:Videns itaque Judith Holofernem sedentem in conopeo, quod erat ex purpura, et auro, et smaragdo, et lapidibus pretiosis intextum,
20After she had looked on his face, bowed down to him, prostrating herself to the ground. And the servants of Holofernes lifted her up, by the command of their master.Dopo aver gettato uno sguardo sopra di lui lo adorò prostrata per terra: ma i servi di Oloferne la rialzarono per ordine del loro signore.and when she had looked in his face, she adored him, falling prostrate vpon the ground. And the seruantes of Holofernes lifted her vp, their lord commanding it.et cum in faciem ejus intendisset, adoravit eum, prosternens se super terram. Et elevaverunt eam servi Holofernis, jubente domino suo.
10:2
Haydock
House. Greek adds, "where she spent the sabbath and festival days, she rolled up her," etc. (Haydock)
10:3
Haydock
Body. Complutensian Greek, "mouth." But other editions seem more accurate. (Haydock)
Best. Greek, "thick," probably the myrobalanum of Pliny, [Natural History?] 12:21., and 13:1.
Bonnet, or mitre, tied with ribbands, hanging down behind, like those of bishops.
Calmet
Sandals, highly ornamented, and worn by people of quality. (Calmet)
Grotius
Lilies, pendent from the neck. (Grotius)
10:4
Haydock
And. Greek, "and she was richly adorned, so that she might captivate (literally, deceive) the eyes of whatever men should behold her. And," ver. 5. (Haydock)
Calmet
The fathers highly extol her virtue, and she was, no doubt, actuated by the purest motives. Yet she might be guilty of some indiscretion. Even the working of miracles would not prove the contrary, as wicked priests may confer the sacraments; and Moses was reprehensible the moment (Calmet) before (Haydock) he wrought a miracle, Numbers 20:10., and Matthew 7:22. God inspired her with the laudable design of freeing her country, but the means were left to her own choice. (Calmet)
Haydock
The making use of this rich attire was not, however, sinful in itself; and we have no right to suspect that Judith gave any way either to vanity or to sensuality. How many ladies of quality are dressed so as to enchant all those who are not upon their guard! Yet, provided they observe due modesty, who will blame their rich attire or perfumes? (Haydock)
Haydock
Judith might lawfully desire to marry Holofernes for the good of her nation, (Menochius) as Esther became the wife of Assuerus, though an infidel. The general seemed even willing to become a convert, Judith 11:21. (Haydock)
Witham
God bore witness to the holy intention of Judith in adorning herself. (Witham)
10:5
Menochius
Bottle; made of leather, (Calmet) used for carrying wine. (Pollox.) (Menochius)
Corn. It was eaten either steeped in water or mixed with oil.
Calmet
Cheese. So the Syriac reads. Greek, "pure loaves." (Calmet)
Menochius
Why she took her provisions with her, she explains, Judith 12:2. (Menochius)
10:7
Her. Greek adds, "with her countenance and robes changed."
10:8
But. Greek, "And they said to her, May God, the God of."
Haydock
With. Greek, "For the glory of the Israelites, and the exaltation of Jerusalem; and they adored God. And she said to them, Order the gate of the city to be opened for me, and I will go out to accomplish what you were talking about to me. And they commanded the young men to open for her; and they did so. But Judith and her maid went out. And the citizens looked at her while she descended the hill, till she had passed the valley, when they lost sight of her; and they passed along straight through the vale, and the advanced guard of," etc. (Haydock)
Haydock
It appears that there was still day-light, (Calmet) or the moon shone brightly. (Haydock)
10:12
Challoner
Because I knew, etc. In this and the following chapter, some things are related to have been said by Judith, which seem hard to reconcile with truth. But all that is related in Scripture of the servants of God, is not approved by the Scripture: and even the saints in their enterprizes may sometimes slip into venial sins. (Challoner)
Haydock
But this expedient is bad and childish. (Haydock)
Raban. Glossa
She might speak ironically, (Denis the Carthusian) or prophetically. (Raban. Glossa, etc.)
Menochius
Still it might be an untruth, (Calmet) to be excused, like stratagems in war. (Menochius)
Haydock
How often does an enemy give out that he is going to march to some place, when he intends to go quite another way! (Haydock)
Haydock
I knew. Greek, "Because they are about to be given up a prey to you. Therefore, I come to Holofernes, general in chief of your army, to inform him of the truth, and to shew," etc. (Haydock)
Worthington
She spoke many things certainly true, and others which would probably have taken place, if God had not sent relief. (Worthington)
10:15
Lord. Greek adds, "and now proceed to his tent, and some of us shall give thee into his hands. But if thou stand before him, let not thy heart fear, but tell him this, and he will treat thee well. And they selected 100 men, and surrounded her and her servant-maid, and conducted her to the tent of Holofernes. And they ran from all parts of the camp, as soon as her coming was made known, and they came round her as she stood without the tent of Holofernes, till they had told him of her. And they were astonished at her beauty, and at the Israelites, and said to each other, Who," etc., ver. 18.
10:18
Haydock
That we. Greek, "For it is not expedient to leave one man of them alive, lest they should delude all the earth." (Old Vulgate omits the negation.) "And all who slept near Holofernes, and all his servants, came out and introduced her into the tent;" (Haydock. which was divided into two apartments. Heraclides) "and Holofernes was reposing on a bed in the canopy, (or inner room) which," etc. (Haydock)
Calmet
The curtain was intended to keep off gnats. Mark Anthony imitated this delicacy. Interque signa (turpe!) militaria, Sol aspicit conopaeum. (Horace, epod. ix.) (Calmet)
10:20
Calmet
After. Greek, "And they told him of her, and he came out to the forepart of the tent, and silver lamps preceded him, (Haydock) either for grandeur, as they did the kings of Persia and the emperors of Rome and of the Turks, or because it was still dark." (Calmet)
Haydock
"But as soon as Judith came in sight of him and of his ministers, they all were astonished at the beauty of her face; and falling prostrate, she adored him, (with civil respect) and his servants lifted her up." (Haydock)
Worthington
St. Fulgentius (ep. 2.) judges, with great probability, that Judith was now about 40 years old. (Worthington)
10:12
Because I knew, etc.... In this and the following Chapter, some things are related to have been said by Judith, which seem hard to reconcile with truth. But all that is related in scripture of the servants of God is not approved by the scripture; and even the saints in their good enterprises may sometimes slip into venial sins.
10:2
See ch. 8. •. 32.
10:3
••nd• 〈◊〉.
10:4
God by this testifie • her holie intention in adorning herselfe.
10:5
Not only certaine meates were forbid by the law Leuis. 11. but in maner al the meates of the Gentiles were vnlawful being offered to idoles, for which cause Daniel and the three children would not eate of the kings meates in Babylon. Dan 1.
Stiped barley.
10:12
She told manie things cuidently true, other things conditionally, as it was like to come to passe, if God sent not better meanes.
10:18
S. Fulgentius probably iudgeth that Iudith was now about fourtie yeares old. Epist. 2. cap. 6.
10:3
sant'Ambrogio † 397 d.C. Concerning Widows 7
… For this is that which is said: “Whether ye eat or drink, all is to be done in the name of Jesus Christ,” that even the very refreshment of the body is to have respect to the worship of holy religion. So then, holy Judith,
10:4
Origene † 254 d.C. Origen's Commentary on Matthew 13.20
… in respect of its connection with that of which it is the cosmos, in the words, “Lest you look up to the heaven, and seeing the sun, and the moon, and all the cosmos of the heavens, you should stray and bow down to them and worship them.” And the like you will find in the Book of Esther, spoken about her, when it is written, stripping off all her “cosmos.”
10:2
2. ABRAM (id est ancillam) suam, ut dixi cap. VIII, et cap. IX, in fine.
10:3
3. UNXIT SE MYRO (perperam aliqui legunt myrto), id est unguento (hoc enim Græcis est μύρον) OPTIMO, — ut miram ex se fragrantiam spargeret, illaque feriret nares Holofernis, æque ac forma oculos, et verbis speciosis aures ejusdem. Audi S. Augustinum vel potius S. Ambrosium, hujus enim stylum redolet, uti adverterunt Doctores Parisienses, serm. 229 De Temp. qui est De Judith: « Gentis suæ vindex sumpsit ornamentorum arma, non de bello nuptias subitura; sed de civitate bellatrix processit sponsa. Non fuit levitas ornatus, qui ad homicidium hostilis aptabatur. Pergit divino spiritu ducta, et singulari ancillæ solatio contenta. Species custodit quæ blanditur, et ne violenter pudicitia custodita lædatur, Holofernem alloquitur, ut desiderium mane concipiatur, » copulæ scilicet matrimonii, quod Judith in mente concipiebat, quodque ipsa facile sua specie et blandiloquentia persuasisset Holoferni, si ad id conniti voluisset. ET IMPOSUIT MITRAM SUPER CAPUT SUUM. — Mitra est fascia byssina gemmis et bracteolis aureis, tremulisque collucens. Hoc enim significat רעלה reala, ut dixi Isaiæ III. Alludit « mitra » ad mithra, quæ vox Persice solem significat; sol enim purissimis et fulgentibus radiis suis quasi mitra coronatur. Virgines pariter et casti, ut Judith, sunt quasi soles quidam mithrati fulgoribus suæ castitatis circumcirca radiantes. ET LILIA, — id est, armillas specie et forma liliorum. Græca est ψέλια, id est armillas, brachialia, scilicet ornamenta manuum et brachiorum.
10:4
4. CUI ETIAM DOMINUS CONTULIT SPLENDOREM. — Tum efficiendo ut ornatus ejus pulchrior et splendidior hominibus appareret, tum revera lucem et fulgorem quemdam cœlestem vultui ejus afflando — qualem afflavit Moysi Exodi, XXXIV, 29, ac S. Antonio, S. Ignatio, aliisque eximiis Sanctis, quibus radios lucis aspiravit, ut in facie sanctitas eorum resplenderet. Vide hic novam pugnandi artem, qua Judith se ornando suam castitatem et suorum civium vitam defendit; nam aliæ virgines suam pudicitiam tueri solent sese deturpando. Anno Domini 870, cum Dani invadentes Angliam accederent ad monasterium Collinghammense, Ebba Abbatissa, ut suam suarumque castitatem tueretur, sibi nasum et labrum superius præcidit, suisque ut idem facerent, suasit. Quare irruentes Dani monasterium cum virginibus concremaverunt. Ita refert Mathæus Westmonasteriensis in annalibus, anno jam dicto. Nimirum de instinctu secutæ sunt dictum et factum S. Pelagiæ virginis, quæ simili necessitate constricta, ne virginitatis dispendium pateretur: « Moriamur, inquit, vel si nolint, moriamur. Deus remedio non offenditur, et facinus fides abluit, » itaque se e tecto præcipitavit, ut refert S. Ambrosius, lib. III Virgin. et S. Chrysostomus hom. De ejus laudibus. QUONIAM OMNIS ISTA COMPOSITIO NON EX LIBIDINE, SED EX VIRTUTE PENDEBAT. — Quia ex zelo liberandi patriam ab exitio et excidio tyranni proficiscebatur. Audi S. Ambrosium, lib. De viduis: « Et bene conjugales pugnatura resumpsit ornatus, quia monimenta conjugii arma sunt castitatis. Neque enim vidua aliis aut placere posset aut vincere. Quid cætera persequamur, quod inter tot millia hostium casta permansit? Quid ejus sapientiam prædicemus, quod hujuscemodi est commenta consilium, ut, dum potentem elicit intempérantia, a se inferiores arceret, occasionem pararet victoriæ, abstinentiæ meritum, pudicitiæ gratiam reservaret?
10:5
5. IMPOSUIT ITAQUE ABRÆ (ancillæ) SUÆ ASCOPERAM VINI, — id est, utrem vini. Ascopera enim est vox Græca conflata ex ἀσκός, id est uter, follis, et πήρα, id est pera, sacculus, ac significat marsupium, sive sacculum, in quo viatores suas vestes, annonam, aliaque utensilia reponunt, secumque portant. Suidas hac voce utitur, et Suetonius in Nerone, dicens: « Alterius collo est ascopera deligata, simulque titulus. Ego quid potui? sed tu culeum meruisti. » Alii legunt ἀσκοπήρα, vel ἀσκωρύχνη; id est uter vini. ET POLENTAM. — Polenta est farina hordeacea, puta hordeum madefactum, mox siccatum, et tostum, ac mola in farinam comminutum, de quo dixi I Reg. XVII. ET PALATHAS, — hoc est, massas caricarum, seu ficuum aridarum, de quibus Plinius, lib. XIII, cap. VI. Male nonnulli, pro « palathas, » per metathesin legunt lapathas. Porro hanc annonam detulit secum Judith, ne cibis Holofernis vesci cogeretur. Adeo enim Judæi religiosiores abhorrebant a consortio gentilium, ut nec cibos eorum comedere sustinerent, præsertim quia Gentiles sæpe cibos suos idolis suis offerebant, ut fierent idolothyta, de quibus dixi I Cor. VIII. Sic Daniel cum sociis, cap. I, 8, noluit cibis regiis vesci, sed leguminibus victitavit.
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12. IDEO EGO FUGI A FACIE EORUM. — Multi censent Judith hic et in seq. mentiri, sed officiose ad liberandum suum populum, at non peccasse, quia putabat tali casu in tanta necessitate mentiri esse licitum, imo honestum et pium, uti putavit Plato, imo Origenes, Cassianus aliique Patres, quos citavi Exod. I. Ita Lyranus, Abulensis, Mariana, Emmanuel Sa, et S. Thomas, II-II, Quæst. CX, art. 3, ad 3. Verum Judith a mendacio excusant Rabanus, Glossa, Hugo, Dionysius, Serarius, Salianus, Sanchez, S. Augustinus lib. De mendacio, quia Deus eam in toto hoc opere dirigebat, et a peccato conservabat, uti ipsa ait cap. XIII, vers. 16. Celat ergo Judith veritatem et ambigue loquitur Assyriis hostibus suis injuste se invadentibus, ut eos perdat, at non mentitur. Ait igitur, « fugi, » id est celeriter abscessi; fugere enim sæpe idem est, quod celeriter abire, ac se ab aliquo abripere, « a facie eorum: » aut « fugi, » id est schema et speciem fugientis, sive transfugæ assumpsi, ac quasi fugitiva noctu in manus vestras incurri, meque vobis dedo. Ita Serarius, Sanchez, Salianus et alii (1). QUONIAM FUTURUM AGNOVI QUOD DENTUR VOBIS IN DEPRÆDATIONEM, — ita enim revera futurum erat, si humanam rationem et providentiam spectes; nec enim humanitus humanisque viribus Hebræi poterant Assyriis resistere; sed Judith, altiori nixa consilio et oraculo, sciebat id non futurum nisi per cælestem Dei providentiam et correctionem. 13. VADAM AD FACIEM PRINCIPIS HOLOFERNIS, UT INDICEM ILLI SECRETA EORUM. — Nimirum cives obsessos laborare extrema siti et fame, ideoque murmurare contra suos principes, eosque urgere, ut se dedant Holoferni, etc. Verum dicit: attamen hic finis non erat ultimus, sed mediatus. Hoc enim cogitabat devincire sibi Holofernem, ut sibi devinctum et securum data occasione trucidaret. Nam, ut recte advertit Salianus, notandum hic est in bello justo, quale fuit Judæorum contra Assyrios, non solum apertam vim, sed etiam occultam, et tectam, licitam et justam esse; et eos recte in fraudem induci posse, quos in mortem licet inducere. Dolus et stratagema natura sua indifferens est, et ex fine ad quem refertur, malitiam accipit, aut bonitatem. Cum ergo Judithæ finis bonus sit, erit ipse dolus etiam laudabilis; idemque de ornatu et cultu corporis ejus existimandum est.
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14. ET ERAT IN OCULIS EORUM STUPOR, QUONIAM PULCHRITUDINEM EJUS MIRABANTUR NIMIS. — Tota ergo mentis eorum detentio abripiebatur, et absorbebatur in contuenda et admiranda eximia ejus pulchritudine, adeo ut aliud videre vel cogitare non possent. Hoc sciebat Judith, ideoque tantum ornatum assumpsit, ut oculos mentesque eorum caperet, captasque falleret, et Holofernem trucidaret, itaque ejus castra dissiparet. Audi S. Augustinum (vel potius S. Ambrosium aut certe S. Maximum; multi enim sermones S. Ambrosii ad verbum inveniuntur in S. Maximo Taurinensi Episcopo; nam utriusque stylus persimilis est) serm. 228. De Temp. qui est De Judith: « In qua femina insidiosæ pulchritudinis novitatem hostilis exercitus vehementer expavit, ut in ejus obsequio vires amitterent, arma projicerent, et colla curvarent. Reducitur ad prætorium subjectis ordinibus fraus Holofernis, et lugentis victoria civitatis. Moraliter disce hic quam feminarum aspectus periculosus sit et perniciosus: cujus rei exempla sunt Samson, David, Salomon, et mille alii. Vere Eccli, XLII, 14: « Melior, inquit, est iniquitas viri, quam mulier benefaciens, et mulier confundens in opprobrium. » Vide ibi dicta.
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16. DUXERUNTQUE ILLAM AD TABERNACULUM HOLOFERNIS. — Græca addunt: cum ancilla sua junctoque curru et centum virorum præsidio. Et mox: Et exivit (Holofernes) in proscenium, id est, in tentorii vestibulum, et lampades argenteæ præcedebant eum; tum quia erat nox, puta crepusculum auroræ, ut patet versu 11; tum quia ignis præferri solebat regibus et principibus Assyriorum, ut dixi Jeremiæ I, versu 13.
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17. STATIM CAPTUS EST IN SUIS OCULIS HOLOFERNES. — Audi S. Augustinum, serm. 278 jam citato: « Quam cum videret Holofernes, solutus est sensibus, animam cum capite perditurus. Jacuit enim dedecus juvenum mulieris vultu captivus, licuit mulieri exarmare juvenes, et debellare victores; sollicitam defendere civitatem, et barbarum subvertere bellatorem. Decepit sincera corruptum, fefellit casta pollutum, pudica perimit adulterum, sobria jugulat ebriosum. Illa enim tam barbaros animos insidiosi sui vultus fraude confuderat, ut eum ligaret multarum arte fabularum, ut redderet inter exercitus victum, et inter arma captivum. » Et paulo inferius: « Quamvis ille bellator armorum tam castissimæ feminæ malesanus attenderet vultum, illa tamen, quare venerat, de ejus capite cogitabat, quo sublato defectis civibus subveniret, et multa capita tueretur, defenderet, vindicaret. »
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18. UT NON PRO HIS MERITO CONTRA EOS PUGNARE DEBEAMUS. — Græca addunt: Quoniam non est bonum remanere ex eis virum unum, qui dimissi poterunt decipere omnem terram, per tam speciosas feminas, qualis est Judith. Ecce verum dicunt, sed inscii; ipsimet enim decepti, ab Hebræis per Judith cæsi fugatique fuere.
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19. SEDENTEM IN CONOPEO: — ita vocatur cortina sursum in conum acutum desinens, et inferius in rotundum expansa ad arcendum culices. Ita Lyranus; κώνωψ enim est culex, talesque cortinæ lectis castrensibus et portatilibus circumdari solent. Unde Græca habent Holofernem sedisse super lectum suum in conopeo. Itali et Galli vocant Padigliono.
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.