In this apocryphal work, Nebuchadnezzer, King of Nineveh, sends his general Holofernes to subdue the Jews. Holofernes besieges them in Bethulia, a city on the southern verge of the Plain of Esdrelon. Achior, the Ammonite, who speaks in defense of the Jews, is maltreated by him and sent into the besieged city to await his punishment when Holofernes shall have taken it. Famine undermines the courage of the besieged and they contemplate surrender; but Judith (whose name means “Lady Jew” or “Jewish woman”), a widow, upbraids them and says that she will deliver the city. She goes into the camp of the Assyrians and captivates Holofernes by her beauty, and finally takes advantage of the general's intoxication to cut off his head. She returns inviolate to the city with his head as a trophy, and a raid on the part of the Jews results in the rout of the Assyrians. The book closes with a hymn to the Almighty by Judith to celebrate her victory.
It is probable that Judith was originally composed in Hebrew. Two Hebrew versions are known at present: a long one practically identical with the Greek text, and a short one which is entirely different. However, the book also exists in distinct Greek and Latin versions, of which the former contains at least 84 verses more than the latter. St. Jerome claimed to have made the translation from the Aramaic to the Vulgate in one night, aiming at its making sense, rather than adhering closely to the wording. However, he acknowledged that what he expressed in the Vulgate was only what he could clearly understand from the Aramaic. A comparison of the passages from the LXX with its Vulgate counterpart shows that Jerome was not exaggerating when he said that he made his translation hurriedly.
The authorship of Judith is questionable. Some scholars attest that the author was the high priest Eliachim (a.k.a. Joachim), while others claim the writer is unknown. However, the book is generally accepted as Post- Exilic, having been composed during the Hasmonean period under either John Hyrcanus I (135-104 BC) or Alexander Janneus (103-78 BC). Some scholars date it under the former as indicated by Judith's emphasis on the political rather than the religious conflicts. Knowledge of Palestinian geography and lack of knowledge outside of the area point toward Judith being composed in Palestine. Note that resistance to Holofernes takes place in Samaritan territory.
The book does not exist in the Hebrew Bible, obviously making it non-canonical for Jews; further, no mention is made of this work in the writings of Philo or Josephus. However, Judith it is considered canonical by the Roman Catholic church and most of the Eastern churches, but not by most Protestants. Anglicans consider it Apocryphal. It is noteworthy that Jerome, while rejecting in theory those books which he did not find in his Hebrew manuscript, still consented to translate Judith because “the Synod of Nicaea is said to have accounted it as Sacred Scripture.” However, no such declaration is found in the Canons of Nicaea. It is certain, however, that the Fathers of the earliest times reckoned Judith among the canonical books. In the early Christian Church, it is quoted as part of Scripture in the writings of St. Clement of Rome, Clement of Alexandria, Origen, and Tertullian.
Chapter 1: Nebuchadnezzar king of the Assyrians overcomes Arphaxad king of the Medes. Chapter 2: Nebuchadnezzar sends Holofernes out to lay to waste the countries of the west. Chapter 3: Many submit themselves to Holofernes. He destroys their cities and their idols so that only Nebuchadnezzar could be called “God.” Chapter 4: The people of Israel prepare to resist Holofernes. They cry to the Lord for help. Chapter 5: Achior gives Holofernes an account of the people of Israel. Chapter 6: In a fit of rage, Holofernes sends Achior to Bethulia to be slain along with the Israelites. Chapter 7: Holofernes besieges Bethulia. An account of the distress of the besieged. Chapter 8: Introduction of, genealogy, and description of Judith’s character. Also, her discourse to the ancients. Chapter 9: Judith's prayer in which she begs God to fortify her in the task she is about to undertake. The justice of God is also here praised. Chapter 10: Judith heads towards the camp, is taken, and is brought to Holofernes. Chapter 11: Judith's speech to Holofernes. Chapter 12: Judith goes out in the night to pray: she is invited to a banquet with Holofernes. Chapter 13: While Holofernes is in a drunken sleep, Judith cuts off his head and returns to Bethulia with his head in a bag. Chapter 14: Israel assaults the Assyrians, who having found their Holofernes slain, are now seized with panic and in disarray. Chapter 15: The Assyrians flee, Israel pursues after them, and gather up the spoils. Chapter 16: The canticle of Judith: her virtuous life and death.
Here, theories abound. Most scholars dismiss the book as a romantic fairy tale because it contains historical and geographical inconsistencies. One theory claims that the story may have taken place, but in a different time. Roman Catholics generally accept Judith as a narrative of facts, not as an allegory. “Why carry out the genealogy of a fictitious person through fifteen generations?” they reason. And a Hebrew Midrash tells the story of Judith and places it in Maccabean times. In short, Judith has been called folktale, short story, novel, free parabolic presentation of history and part theology, haggadah/apocalyptic vision, apocalypse/midrash. Despite this variety of diverse opinions, the consensus among most modern scholars is that Judith is a historical romance written for didactic purposes.
Apostolos-Cappadona, Diane, "Martha Graham and the Quest for the Feminine in Eve, Lilith, and Judith" vol. 7, 118-133. Dance As Religious Studies, Doug Adams et al. , editors (New York: Crossroad, 1990) Bal, Mieke, "Head Hunting: 'Judith' on the Cutting Edge of Knowledge." Journal for the Study of the Old Testament, 63 (1994): 3-34 Craven, Toni. “Judith.” In The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990, pp. 572-575 Craven, Toni. “Artistry and Faith in the Book of Judith.” In Semeia 8 (1977) pp. 75-101 Dancy, J.C. The Shorter Books of the Apocrypha. Cambridge: CBC, 1972, pp. 67-131 Freedman, David Noel, editor, The Anchor Bible Dictionary, (New York: Doubleday, 1992) "Judith, Book of" by Peter Lampe, vol. 3, 1117-1125. Moore, Carey A. Judith, “A New Translation with Introduction and Commentary,” The Anchor Bible, vol. 40 (New York: Doubleday & Co., 1985) Schokel, Alonso. Rut, Tobias, Judit, Esther. Madrid: Libros Sagrados 8, 1973, pp. 99-163
Alvarado, Louie, "Judith and Holofernes: Real Life Depiction or Biblical Drama", Essay (1997), ARTS
1301, University of Arizona.
del Cairo, Francisco, "Judith with the Head of Holofernes”, (1630-5) oil on canvas, John and Mable
Ringling Museum of Art, Sarasota.
Gentileschi, Artemesia, "Judith and her Maid Servant with the Head of Holophernes” - (c.1625) Detroit
Institute of Art.
Gentileschi, Artemesia, "Judith and her Maid Servant Leaving the Enemy Camp", (1613-14) Galleria
Palatina, Palazzo Pitti, Florence.
Graham, Martha, "Judith", dance (1955 revised, 1962/1970)
Griffith, D.W., "Judith of Bethulia" (1913) film (58 min)
Flemish Gothic Tapestry, "Judith with the Head of Holofernes" (c 1525) UM Museum of Fine Arts,
Missoula, MT.
Unknown. Lace, cut work, and needle lace, “Lace border illustration of Judith severing head of
Holofernes” (c.1600). Cooper-Hewitt Nation Design Museum.
Rembrandt, “Judith and Holofernes,” (c. l652). Meso di Capodimonte, Naples.
Weinbren, Grahame. “Sonata, interactive conflation between ‘Judith’ (Bible) and ‘The Kreutzer’
(Tolstoy)” (1998).
Author of this page: Oscar P. Seara (2001), using the 1998
page by Johnson Shannon.
Copyright is claimed jointly by the authors, the instructor, and
Nashotah House, 2001.