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)
Who. Greek adds, “of her tribe and family, and he died in the days,” &c.
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)
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)
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.
Of oxen. Greek, Syriac, &c., add, “and fields, and she lived on them.”
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)
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)