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.
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God. Greek adds, "in the night, in the valley."
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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)
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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.
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1. TUNC HOLOFERNES DIXIT EI: ÆQUO ANIMO ESTO. — Animadvertit Holofernes Juditham timentem et paventem, tum quod femina solitudini assueta inter tot millia virorum armatorum et hostium consisteret, tum quod conscientia tanti facinoris ejus animum metu pulsabat, ne forte non succederet, sed res proderetur, et ipsa capitis periculum adiret. Esto enim, Deo illam animante, spiritus ejus esset intrepidus, caro tamen erat infirma, ac partem mentis inferiorem infirmabat. Ecquid mirum? cum Christus fortissimus passionem aggressurus de se dixerit: « Spiritus quidem promptus est, caro autem infirma; » Matth. XXVI, 41. NUNQUAM NOCUI VIRO, — multo minus mulieri. Mentitur: nam, ut dictum est, cap. III, civitates eorum qui se illi in servos offerebant, destruxit, lucosque excidit.
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4. PERFECTAM REM FACIET DOMINUS TECUM, — scilicet perfectam Deus dabit victoriam, non tibi, ut tu putas, o Holofernes, sed mihi et Judæis de te. Est stratagema bellicum, quo Judith Holofernem ambiguitate verborum ludit et illudit, itaque in fraudem et laqueum necis inducit. Nam, ut ait Poeta: « Dolus an virtus quis in hoste requirat? » Sic Apollo Delphicus illusit Pyrrho, eum de victoria contra Romanos consulenti, dicens: Aio te Æacida Romanos vincere posse. Quod perperam sibi applicuit Pyrrhus; quasi ipse Romanos esset victurus, cum Apollo intelligeret de Romanis, quod ipsi vincerent Pyrrhum, uti re ipsa vicerunt.
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5. VIVIT ENIM NABUCHODONOSOR REX TERRÆ, ET VIVIT VIRTUS (robur, fortitudo) EJUS. — Jurat Judith per vitam et virtutem Nabuchodonosoris, sicut Joseph jurat per salutem Pharaonis, Gen. XLII, 15. SED ET BESTIÆ AGRI (puta equi, cameli, boves, asini, oves, etc.,) OBTEMPERANT ILLI.
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6. INDICATUM EST OMNI SÆCULO, — præsenti, id est toti mundo. Ita Græca. QUONIAM TU SOLUS BONUS, — benignus et beneficus, juxta illud Christi, Lucæ XXII, 25: « Reges gentium dominantur eorum, et qui potestatem habent super eos, benefici (Principes) vocantur. » Hinc Præsidum epitheton erat optimus, ut optime Felix, optime Feste. Vide dicta Actorum cap. XXIV, vers. 3. Sensus ergo est, q. d. Tu solus es verus, magnusque princeps in regno Nabuchodonosoris, utpote benignus et liberalis æque ac potens, ideoque Nabuchodonosor sua omnia tibi commisit. Aliqui « bonus » exponunt fortis.
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8. UT MANDAVERIT PER PROPHETAS SUOS. — Misit enim Deus Eliam, Eliseum, Isaiam, Osee, Jeremiam, cæterosque Prophetas, qui Israelis idola et scelera castigarent, eisque excidium per Assyrios, Chaldæos aliosque hostes comminarentur et prædicerent.
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10. FAMES INVASIT EOS, — quia ubi laboratur siti, ibi et fame; cibus enim sine potu a sitienti humectari et comedi nequit.
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11. ET BIBANT SANGUINEM EORUM, — pro aqua, qua carent ad restinguendam extremam sitim; sanguinis autem esus et potus erat Judæis a Deo vetitus sub pœna mortis, ut patet Levit. XVII.
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12. ET SANCTA DOMINI (ea quæ Deo sanctificata, id est dicata et consecrata sunt) HÆC COGITAVERUNT IMPENDERE, — ad extremam sitim famemque suam levandam. ERGO QUONIAM HÆC FACIUNT CERTUM EST QUOD IN PERDITIONEM DABUNTUR. — Certum est, si causas naturales et cursum rerum ordinarium spectes; fames enim et sitis cogent eos ad interitum. Idem facient peccata eorum, quibus iram et vindictam Dei meruerunt, nisi quis sanctus iram Dei mitiget, uti ego eam meis precibus me mitigaturam spero.
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13. MISIT ME DOMINUS HÆC IPSA NUNTIARE TIBI. — Miserat enim Deus Judith ad Holofernem, ut hæc enuntiando gratiam ejus sibi conciliaret, qua habita eum meante per pium dolum occideret. 14 et 15. ET ORABO DEUM, ET DICET MIHI QUANDO EIS REDDAT PECCATUM SUUM, ET VENIENS ANNUNTIABO TIBI, ITA UT EGO ADDUCAM TE PER MEDIAM JERUSALEM, ET HABEBIS OMNEM POPULUM ISRAEL, SICUT OVES, QUIBUS NON EST PASTOR, ET NON LATRABIT VEL UNUS CANIS CONTRA TE. — Multi censent Judith hic non posse excusari a mendaciis. Verum excuso eam duplici modo et titulo. Prior est, quod ipsa loquitur secundum causas naturales, et communem naturæ cursum quo Judæis ad extrema redactis, et in offensa, iraque Dei constitutis, necessario erat pereundum, nisi Deus supernaturali vel extraordinario quodam modo eis succurreret. Sic Eliseus Hazaeli roganti de salute Benadad regis ægrotantis, respondit eum sanandum, sed tamen moriturum; quia scilicet quantum erat ex vi morbi, is non erat lethalis; quare ex eo sanandus erat, sed tamen moriturus, quia suffocandus ab Hazaele, IV Reg. VIII, 10. Sic hic Judith asserit ab Holoferne perdendos Hebræos ob peccata sua, quia humanis viribus ejus manus evadere non poterant; erant tamen evasuri per preces Judith et sacerdotum, quibus opem Dei cœlestem poscebant et impetrabant. Sensus ergo est, q. d. Hebræi, si causas naturales spectes, plane sunt perdendi, et a te subjugandi ob peccata sua. Quare ego orabo Deum pro hoc negotio, et si quidem velit omnino eos perdere, idque, ut solet, indicet mihi, velitque ut idipsum tibi edicam, uti videtur futurum, si communem providentiæ Dei cursum spectes; ego idipsum ex mente Dei annuntiabo tibi, ita ut adducam te per mediam Jerusalem, totumque populum tibi subjiciam. Deo enim ita volenti et ordinanti me omnino parere oportet, etiam cum damno et interitu populi mei; si enim ipse me velit quasi virga uti ad castigandum eum, ego ut virga ei in hac castigatione subservire debeo et volo. Simili enim modo castigavit Deus Roboam et Judæos, creando per Ahiam Prophetam regem Jeroboam, eique tradendo regnum decem tribuum Israel. Sic Deus per Isaiam, cap. XLV, evocavit Cyrum ad castiganda crimina multarum gentium. Sic per Jeremiam evocavit Nabuchodonosor et Chaldæos ad excidium Jerusalem; quod proinde Jeremias crebro et assidue Judæis comminatus est, adeoque suasit ut Nabuchodonosori obsidenti se dederent, ipsos enim ejus manus evadere non posse, eo quod hæc sit justa Dei voluntas et scelerum castigatio. Unde Nabuchodonosor, resciens hæc Jeremiæ oracula, Jerusalem per 14 menses obsedit, donec eam caperet, qua capta, jussit Jeremiam benigne haberi, et ob hæc sua de se oracula, libertate donari, ut patet Jerem. XXXIX, 11; imo Abulensis in lib. IV Reg. cap. XXIV, Quæst. VII, et Isaiæ cap. V, vers. 25, et cap. X, vers. 5, probabile esse censet Nabuchodonosorem, Salmanasarem, et similes ex Dei revelatione et jussu subjugasse Judæos, qua de re plura dixi Proœmio in Isaiam, cap. 36 et 37. Sic S. Lupus, Attilam Hunnorum regem Trecensem urbem (cujus ipse erat Episcopus) obsidentem, rogans quid esset et quid vellet, audiensque: « Ego sum Attila Rex Hunnorum flagellum Dei; veni ergo, inquit, Dei mei flagellum, illoque utere, ut Deus tibi concedit; » itaque eum per mediam urbem deduxit, sed quasi oculis et mente captum, ut nulli incolarum noceret, uti ex vita S. Lupi aliisque recenset Baronius, tom. VI, anno Christi 451. Idem ergo Judith facere poterat Holoferni, imo debebat, si id ei Deus jussisset. Sed sciebat Judith Deum hoc sibi non jussurum, imo contrarium facturum, ut per hanc simulationem proderet Holofernem. Verum hoc ipsa ei indicare non voluit, nec debuit. Posterior modus excusandi Judith a mendacio est, dicendo quod ipsa ambiguis verbis usa sit, quæ sibi Holofernes attribuebat, cum ea Judith sibi et Judæis ascribebat. Ait ergo: ORABO DEUM, ET DICET MIHI QUANDO EIS REDDAT PECCATUM SUUM (si nimirum eos pro meritis, ut videtur, punire decrevit. Scio autem ex Dei revelatione, quod hoc tempore eos non puniet; sed hoc nunc mihi silendum est, nec tibi indicare queo, mox tamen veniens nuntiabo tibi Dei voluntatem et decretum de differenda castigatione peccati Judæorum, et acceleranda castigatione tuæ tyrannidis, Judæos injuste invadentis; hoc enim nuntiabo tibi non verbo, sed facto, cum tibi lethale vulnus infligam, ait S. Augustinus) ET ADDUCAM TE (non vincentem et triumphantem, uti tu putas, sed victum, occisum et triumphatum, cum caput tuum truncatum adducam in Bethuliam, indeque) PER MEDIAM JERUSALEM, — cæteramque Judæam victrix cum triumpho ad commune Judæorum gaudium circumducam. ET HABEBIS OMNEM POPULUM ISRAELIS, SICUT OVES QUIBUS NON EST PASTOR, (cum te occiso Bethulienses nullo servato ordine, sine pastore et duce erumpent, ut Assyrios persequantur ac castra diripiant. Quare) TUNC NON LATRABIT VEL UNUS CANIS CONTRA TE, — quia canes non allatrant mortuos (qualis tu eris), sed vivos. Sic ergo verba Judith, partim ironice, partim amphibologice, partim prophetice accepta, carent mendacio, utrumque habent sensum. Ita Serarius, Sanchez, Salianus et alii. Sic Agathocles Syracusas obsidens, comminans obsessis se postridie in urbe cenaturum, verus, sed contra mentem suam fuit vates; nam erumpentibus civibus, in urbem inductus, in ea cœnavit non ut victor, sed ut victus et captivus. Hoc est quod ait S. Augustinus, serm. 229 De Temp. qui est De Judith: « Non decuit pudicam mentiri; non intelligentibus dixit, actibus fecit quod promisit. »
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16. QUONIAM HÆC MIHI DICTA SUNT PER PROVIDENTIAM DEI. — Hæc ergo rexit et direxit Judith, ut diceret et faceret omnia quæ dixit et fecit. Quare ipsa non est mentita: Deus enim mentiri nequit.
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19. NON EST TALIS MULIER SUPER TERRAM. — Audi S. Augustinum, serm. 229 jam citato: « Dum regi alto sermone imaginariis verbis blanditur bellator, animus lascivia solvitur in amore armorum, torpent vires innumerabiles militum luxu regifico, nuptiarum pompa nullo nubente construitur, cuncti ebrietate solvuntur. Non delicata matrona pugnavit, sed sopor tibi, quem ferias præparavit. »
11:21
21. SI FECERIT MIHI HOC DEUS TUUS (ut mihi subjuget Jerusalem et Judæos), ERIT ET DEUS MEUS, — q. d. Fiam proselytus et Judæus, colamque Deum verum Israelis. Ecce quam potens et efficax fuit peroratio Judith coram Holoferne.
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.