“Now at that time Judith heard thereof, which was the daughter of Merari, the son of Ox, the son of Joseph, the son of Ozel, the son of Elcia, the son of Ananias, the son of Gedeon, the son of Raphaim, the son of Acitho, the son of Eliu, the son of Eliab, the son of Nathanael, the son of Samael, the son of Salasadal, the son of Israel.”
Idox. Greek, “ox,” &c. All the versions disagree, as the copyists have probably taken in part of ver. 3 too soon, supposing that the genealogy of women was never given. St. Fulgentius (ep. ad Gallam) differs from all, giving the ancestors of Manasses as the same with those of Judith. (Calmet) — Simeon, the son of Ruben. In the Greek, it is, the son of Israel. For Simeon, the patriarch, from whom Judith descended, was not the son, but the brother of Ruben. It seems more probable, that the Simeon and the Ruben here mentioned are not the patriarchs, but two of the descendants of the patriarch Simeon: and that the genealogy of Judith, recorded in this place, is not carried up so high as the patriarchs. No more than that of Elcana, the father of Samuel, (1 Kings i. 1.) and that of king Saul, 1 Kings ix. 1. (Challoner) — Others think that Judith descended from Ruben, by her father, and from Simeon, by her mother; (Estius) or that, instead of son of Ruben, we should read “brother.” But as we know that Judith calls Simeon her father, (chap. ix. 2.) it is more likely that Ruben has been placed for Israel, as it is in Syriac, St. Fulgentius, &c. This correction is maintained by Bellarmine, Salien, Menochius. (Calmet) — Thus both Judith and her husband were of the same tribe, the former by Salathiel, the latter by Sarisadai. (Calmet) — Innumerable are the mistakes in the proper names, in Scripture. (Haydock) — Some of these might have had more than one. Greek has Sarasdai, (Complutensian, “Saladai;” Alexandrian Septuagint, “Salasadai.”) instead of Simeon, son of Israel: (Calmet) Alexandrian Septuagint, “Jeel,” which is probably a contraction for Israel. (Haydock)
“And Manasses was her husband, of her tribe and kindred, who died in the barley harvest.”
Who. Greek adds, “of her tribe and family, and he died in the days,” &c.
“For as he stood overseeing them that bound sheaves in the field, the heat came upon his head, and he fell on his bed, and died in the city of Bethulia: and they buried him with his fathers in the field between Dothaim and Balamo.”
Died. Greek, “fell upon his couch; (Grabe adds, “and died in Betuloua, his own city,”) and they buried him with his fathers, in the field between Dothaim and Balamo.” (Haydock) — These places seem to be added without reason, as they were too remote from Bethulia. (Calmet)
“So Judith was a widow in her house three years and four months.”
Six. So the old Vulgate, Greek, and Syriac have, four months. — Private. Greek, “a tent on the roof,” that she might look towards Jerusalem, and pray with less distraction. Absalom lay in such a situation, 2 Kings xvi. 22. (Calmet) — In which. Greek, “and she put sackcloth,” &c., ver. 6. (Haydock) — It was a rough sort of garment. (Calmet) — Judith led a most religious life, in prayer, hair-cloth, and fasting, all the year, except on the festivals. (Worthington)
“And she fasted all the days of her widowhood, save the eves of the sabbaths, and the sabbaths, and the eves of the new moons, and the new moons and the feasts and solemn days of the house of Israel.”
Loins. Greek, “and she had on the garments of her widowhood, and.” (Haydock) — She laid these aside, chap. x. ii. (Calmet) — Life. Greek, “widowhood, except the day before the sabbath, and the sabbaths, and the new moons, and feasts, and days of rejoicing of the house of Israel.” (Haydock) — Syriac and old Vulgate omit, “the day before the sabbath;” and perhaps it may not have been in the original, the Greek translator having inserted it conformably to the practice of his times. It was then prescribed to abstain from fasting, that the joy of the festival might not be impaired, (Grotius) and because it would be necessary to taste what was made ready for the sabbath; (Skikard, Purim) or rather because, as the festival began on Friday, between the two vespers, or from three to six in the afternoon, during the equinoxes, the fast could not be rigorously observed on Friday. (Calmet) — New moons were days of rejoicing. (Menochius) (1 Kings xx. 5.) — The Jews kept two days together, for fear of missing the day on which the moon really appeared. Several feasts were also prescribed perhaps before this time, on the 1st and 22nd of Nisan, &c.
“She was also of a goodly countenance, and very beautiful to behold: and her husband Manasses had left her gold, and silver, and menservants and maidservants, and cattle, and lands; and she remained upon them.”
Of oxen. Greek, Syriac, &c., add, “and fields, and she lived on them.”
“And there was none that gave her an ill word; as she feared God greatly.”
Her. “The reputation of chastity in women is tender, and, like a beautiful flower, presently withers at the least blast, and perishes; particularly when they are at an age prone to vice, and destitute of the authority of a husband, whose shadow is the safeguard to a wife.” (St. Jerome ad Salvinam.) — The Scripture could not give Judith a greater character. (Calmet) — How few can obtain it at present, though their virtue may be most pure, detraction is so keen! (Haydock)
“Now when she heard the evil words of the people against the governor, that they fainted for lack of water; for Judith had heard all the words that Ozias had spoken unto them, and that he had sworn to deliver the city unto the Assyrians after five days;”
When. Greek and Syriac, “and she heard of the evil discourses of the populace against the magistrate, as they lost courage on account of the scarcity of water; and Judith heard of all the words of Ozias to them, how he had sworn to them that he would deliver up the city to the Assyrians after five days. Then sending her maid, whom she had placed at the head of all her possessions, she called Ozias,” &c. The following verses give the same sense as the Vulgate, though in other words, and with some additional circumstances. (Haydock)
“And now try the Lord Almighty, but ye shall never know any thing.”
Pleasure. She blames the magistrates for taking a rash oath, pretending to fathom the designs of God, and to fix a time for him, and not attempting to make any resistance, though the welfare of the whole nation, and the sacred things, depended on their exertions. (Calmet) — They had been assured that God had heard their prayer, (chap. iv. 9.) and had often witnessed a miraculous interference of Providence. In other circumstances (Haydock) the magistrates would not have been to blame, though Judith might think them so; (Serarius. See ver. 26.; Menochius) and, in effect, they ought rather to have died than thus to have exposed all to certain ruin. (Worthington)
“For if he will not help us within these five days, he hath power to defend us when he will, even every day, or to destroy us before our enemies.”
Man. Greek, “But do not you govern the designs of the Lord, our God, for God is not to be menaced like man, nor forced to give an account like the son of man.” (Haydock) (Numbers xxiii. 19.)
“For there arose none in our age, neither is there any now in these days neither tribe, nor family, nor people, nor city among us, which worship gods made with hands, as hath been aforetime.”
For. Greek, “As there has not arisen in our families generations, nor is there at this day either tribe, or family, or populace, or city among us, adoring gods made with hands, as it happened in days past;” in the former part of the reign of Manasses. All had begun to open their eyes, at the sight of the dreadful catastrophe. (Haydock)
“But we know none other god, therefore we trust that he will not despise us, nor any of our nation.”
Let. Greek, “Wherefore we hope that he will not despise us, nor those of our race; nor, if we be taken, will Judea be so styled, our sacred things will be plundered. He will require his profanation at our mouth,” &c. She shews the dread consequences which will ensue from the rash oath, and from such dastardly conduct under trial. (Haydock)
“For if we be taken so, all Judea shall lie waste, and our sanctuary shall be spoiled; and he will require the profanation thereof at our mouth.”
Brethren. Greek adds, “Let us shew our brethren that their soul depends on us, and the holy things, and the house, (temple) and the altar, are supported by us.” These were not therefore demolished, chap. v. 22. (Haydock) — “Yea, let us give thanks, above all, to the Lord our God, who tries us like our fathers. Remember,” &c.
“For our servitude shall not be directed to favour: but the Lord our God shall turn it to dishonour.”
Jacob. Greek adds, “in Mesopotamia….because he does not take vengeance on us, as he made them pass through fire to examine their heart. But the Lord, for an admonition, chastises those who approach to him. And Ozias,” ver. 28. (Haydock)
“Moreover let us give thanks to the Lord our God, which trieth us, even as he did our fathers.”
Destroyer. As this word is not used elsewhere, (Worthington) St. Paul seems to allude to this passage, (1 Corinthians x. 10.) as Judith does to various punishments (Numbers xi. 1., and xiv. 12., and xx. 4.; Calmet) inflicted by an angel. (Menochius)
“Remember what things he did to Abraham, and how he tried Isaac, and what happened to Jacob in Mesopotamia of Syria, when he kept the sheep of Laban his mother's brother.”
Suffer, as if to shew our impatience (Haydock) and anger against God. (Menochius)
“Then said Ozias to her, All that thou hast spoken hast thou spoken with a good heart, and there is none that may gainsay thy words.”
Words. Greek adds, “for it is not to-day only that thy wisdom has appeared, but from thy earliest days all the people has known thy prudence, as the formation (Haydock. Syriac, the thought; Calmet) of thy heart is good. But the people was much oppressed with thirst, and they forced us to….take an oath, which we shall not break. Now,” &c. (Haydock) — It hence appears that Judith was not very young; and as many desired to marry her, (chap. ultra; Greek) we may conclude that she was of a middle age, or about thirty-five. (Houbigant)
“For this is not the first day wherein thy wisdom is manifested; but from the beginning of thy days all the people have known thy understanding, because the disposition of thine heart is good.”
God. Greek adds, “and the Lord will send rain to fill our reservoirs, and we shall faint no longer. And Judith replied: Hear me, and I will perform an action which shall come to the ears of all future generations of our race. You,” &c., ver. 32. (Haydock) — She did not tell what she was going to do. (Calmet)
“Then said Judith unto them, Hear me, and I will do a thing, which shall go throughout all generations to the children of our nation.”
Servant. Greek abra, commonly (Haydock) denotes a maid of honour, (Worthington) or companion, though sometimes it is applied to people of loose morals. This servant had probably the administration of the affairs of her mistress, ver. 9. (Calmet) — Pray. Greek, “as you….the Lord will by my hand look,” &c.
“Ye shall stand this night in the gate, and I will go forth with my waitingwoman: and within the days that ye have promised to deliver the city to our enemies the Lord will visit Israel by mine hand.”
And till. Greek, “for I shall not tell you, till what I am about be accomplished. And Ozias, with the princes, said to her.”
“But enquire not ye of mine act: for I will not declare it unto you, till the things be finished that I do.”
Departed. Greek adds, “from the tent to their respective stations.”