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.
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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.
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1. TUNC CANTAVIT CANTICUM DOMINO JUDITH, DICENS: INCIPITE (canite, psallite et jubilate) DOMINO. — Unde, ipsa præcinente, succinuere cæteri: uti, præcinente Maria sorore Mosis, succinuere cæteræ mulieres post transitum maris Rubri, Exodi XV, 20. Sic enim habent hoc loco Græca: Exorsivit autem Judith hoc carmen gratulatorium inter omnes Israelitas, et universus populus hanc laudem clara voce decantavit, cœpitque Judith: Incipite Deo in tympanis, etc. Hinc patet Judith fuisse propheticam, imo scriptricem S. Scripturæ; hoc enim carmen quod est pars S. Scripturæ dictitavit, inspirante Spiritu Sancto.
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3. DOMINUS CONTERENS BELLA. — Alludit ad nomen Jehova, quod a radice הוה hava deductum, idem est quod « conterens. » Citat illud ex Epinicio Mosis, Exodi XV, 3: « Dominus quasi vir pugnator omnipotens nomen ejus. » Vide ibi dicta.
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5. VENIT ASSUR (id est, Assyrius exercitus missus a Nabuchodonosor rege Assyriorum, duce Holoferne) EX MONTIBUS AB AQUILONE. — Assyria enim Judææ partim est ad Orientem, partim et magis ad Septentrionem. CUJUS MULTITUDO OBTURAVIT TORRENTES, ET EQUI EORUM COOPERUERUNT VALLES. — Sanchez per Nabuchodonosor, qui misit Holofernem, intelligens Xerxem, hæc ei commode adaptat. Xerxes enim tantas copias in Græciam induxit, ut vix ad potum flumina, ad ingressum terra, ad cursum maria satis fuisse dicantur. Ita Paulus Orosius, lib. II, cap. IX. Sane siccata fuisse ab illius exercitu flumina tradit Herodotus, lib. VII, et Justinus, lib. II; de quo item Juvenalis, Satyr. X: Credimus altos Defecisse amnes, epotaque flumina Medo Prandente. Verum Xerxes fuit Persa, non Assur, id est Assyrius. Vide dicta in proœmio.
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7. NOCUIT EUM, — id est, ei; olim enim nocere regebat accusativum, ut patet ex Plauto et aliis.
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8. NEC FILII TITAN (id est, « excelsi gigantes, » ut explicans subdit) PERCUSSERUNT EUM. — Quæres qui sint filii Titan, vel, ut Græce est, Titanum? Respondeo, Titan vel Titanus fingitur a Poetis Cœli et Vestæ, id est, Terræ filius, ac Titanes eorumdem filii, de quibus Virgilius lib. VI Æneid.: Hic genus antiquum Terræ, Titania pubes, Fulmine dejecti, fundo volvuntur in imo. Terra, inquit Servius, primum Titanas contra Saturnum genuit, Gigantes postea contra Jovem. Et ferunt fabulæ Titanas ab irata contra Deos Terra, ad ejus ultionem creatos. Unde et Titanes dicti sunt ἀπο τῆς τίσεως, id est, ab ultione. Jupiter enim dejecit eos in Tartara. Tradunt Titanas sex fratres fuisse, et quinque sorores, a Titea matre dictos, ut auctor est Diodorus: ex quibus unus fuit Japethus pater Promethei. Hyperionque ex Titanum numero est, qui solis ac lunæ, stellarumque motus observasse, atque demonstrasse primus fertur; ideoque solis parens et astrorum fertur. Hinc Sol Titan, Luna Titania, Diana Titania a Poetis dicuntur. Cicero in Arato, lib. VII: Quem cum perpetuo vestivit lumine Titan. Ovidius, lib. III Metam., XXXV: Dumque ibi perluitur solita Titania lympha. Titan ergo est epitheton Solis. Sol enim vocatur Cœli et Terræ filius, quia mane ex terra et mari oriri videtur, idemque ut Jovis filius in quasi domo paterna refulget. Hinc multi Titan derivant ab Hebr. טיט tit, id est, lutum, limus, terra, ut a Tit dicta sit Tethys et Titea sex Titanum mater. Alii Titan a τιταίνω deducunt, eo quod Titan, id est Sol, quaquaversum radios suos expandat. Porro Titiam esse terram, ex qua prodierit sol et luna fabulantur Poetæ. Terra enim varia habuit nomina. Nam ut ait Varro apud S. Augustinum libro VII De Civitate Dei, terra sive tellus dicta est ops, quod ope et cultura fiat melior; et mater, quod plurima pariat; et alma, quod cibum paret; et Proserpina, quod ex ea proserpant fruges; et Vesta, quod vestiatur herbis, vel, ut alii, quod vi sua stet. Unde exstat Hymnus Titanos apud Orpheum. Hinc secundo per filios Titan posset accipi Phaeton cum sua sobole, quem Poetæ dicunt esse filium solis; qui, dum equos currumque solis incaute regeret, omnia in terris ardore solis combusserit, q. d. Holofernem non percussit sol aut Phaeton, sed femina Judith. Tertio nonnulli per Titanes cœli et terræ filios significari putant spiritus et ventos (item procellas et fulmina), qui ex cœlo, id est ab aere in terram demissi, in ea occultantur, a verbo τεταίνω, id est, extendo, eo quod venti extendentes manus suas et vi agentes, injuriam faciunt; unde terræ motus exoritur quo multi pereunt, q. d. Non venti, non procellæ, non fulmina, non terræ motus, sed unica mulier prostravit Holofernem. Huc facit quod Pausanias in Corinth. scribit in Titanis colle apud Sicyonios fuisse aram ventorum positam, in qua quotannis sacerdos sacrificabat ad mitigandam ventorum feritatem. Primus sensus uti communior, ita congruentior est: Titanes enim erant gigantes robustissimi, quibus nemo resistere poterat. Unde proverbia: « Titanicus aspectus, » id est, torvus, ferus et horrendus. « Titanibus et Crono (tempore et Saturno) antiquior, Titanas impleas. » Vide Apollodorum initio lib. I De Origine deorum, Hesiodum in Theogonia, Giraldum et alios. Nota ex S. Hieronymo in cap. V Amos, vers. 8, et S. Gregorio, IX Mor. cap. VI, interpretes tam Septuaginta quam Nostrum subinde Hebræa nomina, quæ apud eos aliter appellantur vocabulis fabularum Gentilium Græcorum et Latinorum in linguam græcam et latinam transferre, non quasi fabulas narrent aut probent; sed quia non bene nec plene intelligimus id quod dicitur, nisi per ea vocabula quæ usu didicimus, et quasi cum lacte combibimus, ait S. Hieronymus, maxime quando fabula ex S. Scriptura ortum ducunt, uti hic fit. Fabula enim Titanum ex historia gigantum, Genes. VI, 4, et cap. XI, 4, facta est ficta est. Sic Septuaginta Job XLII, 14, pro « cornu stibii » vertunt cornu Amaltheæ, quam Poetæ fingunt esse capram, quæ lacte suo Jovem nutrivit. Sic Thren. IV, 3, Noster vertit « lamias, » cum in Hebræo sit תנכיום Tannium, quæ vox dracones vel inania et terrifica monstra significat, quales sunt lamiæ. Idem est judicium de Arcturo, Orione et similibus, ait S. Hieronymus, quorum mentio fit in Job et Prophetis; de quibus Poeta: Arcturum, pluviasque Hyadas, geminosque Triones, Armatumque auro circumspicit Oriona. Filii ergo Titan vel Titanum sunt filii gigantum, id est, gigantes vastissimi, fortissimi et robustissimi, qui vocantur Raphaim, pro quo Septuaginta vertunt Titanes, II Reg. V, 18. Est metonymia: nam per patrum indolem et fortitudinem significatur indoles et fortitudo filiorum. Ergo per Titanes ex communi vulgi usu non alii intelliguntur quam gigantes. Posset quoque dici hanc vocem Titan pro gigantibus significandis in usu fuisse ex vulgatis toto orbe fabulis apud Assyrios, Chaldæos, Hebræos aliasque gentes, ut significetur Holofernem et Assyrios sua fortitudine et copiis superbos comparasse se Titanibus, ac dixisse se pares esse Titanibus, aut nihil a Titanibus metuere vel præter Titanes: ita ut cerebro aliquid Titanicum in castris eorum audiretur, ad quod alludens Judith, ait: Assyrii non cecidere manu Titanum suorum, sed manu mea, quæ sum imbellis et inermis femina. Ita Sanchez.
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12. HORRUERUNT PERSÆ CONSTANTIAM EJUS, ET MEDI AUDACIAM EJUS. — Hinc liquet in castris Holofernis Assyriis mixtos fuisse Persas et Medos; præsertim, quia ipse dux Holofernes erat Persa, ait Cedrenus: ac Medi victo Arphaxad eorum principe, jam subacti erant a Nabuchodonosor, ad quem proinde multi quoque e vicinis Persis transfugerunt ob desidiam et turpem Xerxis regis sui cladem et fugam e Græcia, uti dixi in Proœmio.
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13. TUNC ULULAVERUNT CASTRA ASSYRIORUM, QUANDO APPARUERUNT HUMILES MEI ARESCENTES SITI, — puta cives mei Bethulienses siti pene enecti, quando cæso a me Holoferne, ipsi ejus castra invaserunt, et Assyrios fugientes persecuti sunt.
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14. FILII PUELLARUM, — id est parvi pueri, sive juvenculi: nec enim grandiores aut adultiores esse possunt, quorum matres adhuc sunt puellæ et juvenculæ: hinc patet juvenes et pueros cum viris irruisse in Assyrios fugientes. COMPUNXERUNT EOS — suis cultris et gladiolis.
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17. MISISTI SPIRITUM TUUM ET CREATA SUNT. — « Spiritum » intellige oris, hoc est, dictum et jussum quo Deus, Gen. I, dixit jussitque: Fiat sol, luna, aves, pisces, etc., et illico facta sunt. Alludit ad Psalm. XXXII, 6: « Verbo Domini cœli firmati sunt, et spiritu oris ejus omnis virtus eorum. »
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18. MONTES A FUNDAMENTIS MOVEBUNTUR, — cum Deus jusserit, q. d. Tanta est Dei potentia, ut solo nutu montes transferre, petras liquare valeat: perinde jam Assyriorum castra, quæ instar altorum montium et durarum petrarum videbantur insuperabilia, per me feminam superavit, et instar ceræ liquando dissipavit.
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21. DABIT ENIM IGNEM ET VERMES IN CARNES EORUM UT URANTUR ET SENTIANT (crucientur) IN SEMPITERNUM. — Hinc S. Hieronymus, Chrysostomus, Augustinus, Theophilus, Haymo, Lyranus, Abulensis, Dionysius, Glossa, Ribera, Maldonatus, Serarius et alii probabiliter censent in inferno esse vermes corporeos, qui carnes damnatorum rodant, uti est verus ignis eos urens: vide dicta Eccles. VII, 19, et X, 13, et Isaiæ cap. ult. vers. 24.
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22. MOX UT PURIFICATI SUNT — ab immunditia et irregularitate legali ex cæde Assyriorum et contactu mortuorum contracta, lavando corpora et vestes, juxta legem Numer. XXXI, 24. 23. ANATHEMA OBLIVIONIS. — Hebraice חרם cherem significat anathema, id est donum ab usibus profanis avulsum, totumque Deo separatum et consecratum. To oblivionis non est in Græco: unde aliqui legendum putant oblationis, sed oblivionis habent omnia exemplaria Latina, idque apte huic loco congruit: anathema enim dicitur oblivionis, quia dicatum erat Deo ad arcendam tanti beneficii et victoriæ apud posteros oblivionem. Ita Serarius; aut quia oblivionem afferebat præteritæ famis, sitis et mille ærumnarum, quas ante ab Assyriis passi fuerant Hebræi: ita Sanchez. Sic Joseph filium suum vocavit « Manassem » id est oblivionem, dicens: « Oblivisci me fecit Dominus omnium laborum meorum. » Genes. XLI, 51, et Isaias, cap. LXV, vers. 16: « Oblivioni traditæ sunt angustiæ priores. » In quem locum optime Hieronymus: « Obliviscentur pristina mala, non oblivione memoriæ, sed bonorum successione juxta id quod scriptum est: In die bona oblivio malorum. »
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24. SECUNDUM FACIEM SANCTORUM, — id est ante templum vel ante Synagogam: hæc enim extra Jerusalem habitantibus erat instar templi. In ea enim simul orabant, legemque Dei audiebant.
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28. MANSIT (Græce consenuit) AUTEM IN DOMO VIRI SUI ANNOS CENTUM QUINQUE, — id est usque ad annos ætatis suæ centum et quinque. Simili phrasi Hebræi dicuntur habitasse in Ægypto annos 430, id est usque ad annum 430 ab egressu Abraham ex Chaldæa: nam alioqui Hebræi in Ægypto tantum habitarunt annis 215, Exodi XII, 40. Vide ibi dicta. Quare minus recte aliqui putant Judith, postquam facta est vidua, vixisse annos 105; sic enim moriens fuisset 140 annorum vel amplius, quod illo ævo erat insolitum. Addit Græcus quod Judith, antequam moreretur, diviserit substantiam suis et viri sui cognatis. Unde liquet eam caruisse filiis. Eo mirabilior fuit ejus castitas. Imitentur Juditham Christiani etiam principes, qui, ne familia deficiat, mutant propositum, imo votum cælibatus, ac uxores ducunt ut liberos habeant familiæ hæredes et propagatores. Non ita fuit Judith, imo cælibatum omnibus liberis anteposuit. Hisce enim omnibus nobilior est castitas. Nimirum memor erat illius promissi divini ad eunuchos qui se castraverunt sua voluntate, ob amorem Dei et castitatis: « Dabo eis in domo mea, et in muris meis locum, et nomen melius a filiis et filiabus nomen sempiternum dabo eis quod non peribit. » Isaiæ LVI, 5.
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29. LUXITQUE ILLAM OMNIS POPULUS DIEBUS SEPTEM. — Sancta a Patribus habetur Judith. Verum dies mortis ejus in Martyrologio non assignatur, quia ignoratur. Æthiopica tamen Ecclesia Judithæ festum celebrat quarta die mensis sexti, qui dicitur Ebul, ait Serarius.
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31. DIES AUTEM VICTORIÆ. — Judith in Calendario Hebræo assignatur 25 mensis noni qui Casleu dicitur, quo die pariter recolitur memoria dati ignis et Encæniorum Machabæi, teste Genebrardo, Torniello, Signonio et Saliano, qui et hoc elogium quasi epitaphium Judithæ assignat: « Hæc est illa Judith, quæ mellitam linguæ facundiam, quæ Angelicam faciei dignitatem, quæ fulgurantes oculos, quæ frontis hilaritatem, quæ genarum purpuram, quæ corallina labia, quæ totius orbis majestatem in arma et sagittas convertit, quibus barbarus caperetur furor, et irrita potentia sterneretur. Hæc est illa Judith quæ, cum esset formæ prodigium, exstitit nihilominus miraculum castitatis, quam jejuniis, precibus, omnique corporis afflictione ita coluit, itaque adamavit, ut, cum ætate floreret, careret liberis, divitiis abundaret et gloria, ipsos septuaginta quinque annos cælebs atque intaminata fulgeret. Vixit a prostrata Holofernis superbia, et concusso Babyloniorum imperio, annos duos et septuaginta, omnino autem pervenit ad centesimum quintum. » Allegorice Judith est B. Virgo, quæ urbes et fideles sibi devotos ab hostium obsidione liberat, uti liberavit Constantinopolim sibi dicatam et devotam, anno Domini 717, a triennali Saracenorum oppugnatione, cum illi præsideret S. Germanus Patriarcha Constantinopolitanus, ad quem proinde scripsit Gregorius II Pontifex, epist. 4, ita ait: « Pugnatricis illius sanctæ et omnium Christianorum Dominæ miranda facta, quæ in se declarata sunt, per quæ tu quoque inter hostes servatus es, non sunt reticenda. Illi enim, cum insania multa tumultuarentur, tantum invenerunt in se adversitatis hostilis, quantum eorum causa injustitiæ habuit. Neque hoc tamen mirandum est: nam si Bethulia per manus Judith Israelitis servata est, cujus opus Holofernis erat sublatio, et per ea tempora ob id salus Israelis vocata est: quomodo non oportebat et tuam sanctitatem hujusmodi propugnatrice nitentem hostibus civitatis prævalere, ipsamque victoria coronare, etc. » Maxime vero B. Virgo quasi vera Judith defendit Bethuliam, quæ Hebraice significat virginitatem. Ipsa enim, cum sit virgo virginum, virgines quasi clientes suos protegit, uti plurimis omni sæculo exemplis ostendit, et nominatim virgines olim a tyrannis ad lupanar damnatas (quod summum eis erat tormentum: malebant enim ad leonem quam ad lenonem damnari, ait Tertullianus in Apolog.) intactas servavit per Angelos, vel leones; uti servavit S. Agnetem, S. Dariam, S. Luciam: adeoque vix ullam ex eis violatam fuisse reperies. Cum ergo sentis tentationes carnis, invoca B. Virginem, et victor evades. Denique, quam Judith posteris et sæculis omnibus fuerit amabilis et admirabilis liquet, ex eo quod Judithæ nomen et cum nomine virtutis imitationem ambivere Heroinæ et Reginæ. Ita Ludovici Pii Imperatoris qui Caroli Magni fuit filius et successor, uxor fuit Judith Augusta, quæ ab adversariis, ac præsertim a Pipino Ludovici ex Irmingarde priore uxore filio relegata in monasterium S. Radegundis, monasticum ipsa sibi velum imposuit, sed a Gregorio IV Pontifice in imperium una cum Ludovico marito fuit restituta, uti ex Mariano Scoto narrat Baronius anno Christi 834. Judith pariter appellata fuit Caroli Calvi Francorum regis filia, quæ Anglorum regi nubens in Angliam concessit anno Domini 855, teste Baronio. Judith tertia fuit regina Poloniæ, de qua ita ex Longino scribit Baronius, tom. II, anno Christi 1007 in fine: « Hoc eodem anno Juditha Poloniæ regina, sanctissima femina, conjux Boleslai regis et adjutrix, ad pietatem propagandam ex hac vita, summo omnium dolore decessit, cum superis in perpetuum regnatura. » Hæc de tempore Longinus, qui et res ab ea præclare gestas recenset. Judith quarta fuit filia Henrici Imperatoris et Hungariæ regina anno Christi 1074, quam inique regno pulsam Gregorius VII Pontifex datis ad eam litteris consolatur, quibus heroicam ejus virtutem dilaudat. Litteræ exstant apud Baronium anno Christi 1074 in fine. Judith quinta fuit uxor Hermanni Comitis, sanctæ conversationis femina, quæ ex hac vita ad cœlestem migravit anno Domini 1095, uti scribit Baronius. Juditha, et per crasin Jutta, sexta fuit Saxoniæ ducis filia, quæ nupsit Erico Daciæ regis filio, ut patet ex epist. 412 Gregorii IX Pontificis. Juditha, sive Jutta, septima fuit virgo famula S. Elisabethæ, quæ miraculis in vita et post mortem claruit. Juditha, sive Jutta, octava fuit Parthena cujus virtutes et miracula ex Chronicis Poloniæ recenset Abrahamus Bzovius anno Domini 1260, quo diem obiit; ubi inter cætera ait: « Tandem appropinquante vitæ suæ fine, infirmitate correpta (in qua sæpius hæc verba repetebat: O quam multum prodest ad quævis a Deo impetranda adversa valetudo, et miseria, et pauperies, læta his qui confidunt in Domino!) tertio Christum Dominum cum multis Angelis et aliis Sanctis sibi apparentem vidit, qui eam his verbis: « Veni jam, o famula mea, in regnum meum, » ad se invitavit.
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.