Unless otherwise noted, all citations are taken from the New Revised Standard Version (NRSV).
Authorship
An anonymous author wrote Judith. DeSilva writes, “The anonymous author probably was a Palestinian Jew.”[1] Metzger writes, “The anonymous author was probably a Palestinian Jew who wrote during the strenuous years following the Maccabean revolt, perhaps about the middle of the second century before Christ.”[2]
Date
This book must have been written after the Exile, because the text refers to this event (Jud. 4:3; 5:17-19). Loan words such as “satrap” (5:2), “turban” (4:15), and “sword” (13:6) are only known in the Persian period.[3] DeSilva writes, “In addition, the power of the high priest as military commander and the prominence of the senate (gerousia) reflects a Hasmonean date, since this body, though perhaps constituted already under Antiochus III (Josephus, Jewish Antiquities 12.119-124), rises to prominence during the period of Judas and his brothers.”[4] As a result, deSilva states that it is “highly probable that the book came into being after the Maccabean Revolt.”[5]
Manuscripts
While the original language of Judith is thought to be Hebrew,[6] our oldest existing manuscripts of this book are in Greek. DeSilva states that the text of Judith “survives chiefly in the Septuagint tradition, in three distinct editions: (1) Sinaiticus (which shows a greater degree of scribal corruption than the other major codices),’ Alexandrinus, and Vaticanus; (2) Codices 19, 108; (3) Codex 58, represented also in the Old Latin and Syriac… The Hebrew versions are later compositions based on Greek or Latin translations or are completely free paraphrases, rather than independent dependent witnesses to the original Hebrew… The result is that, ultimately, our only reliable access to the original text of Judith is through the Septuagint tradition.”[7]
Historical problems
Scholars have long pointed out the historical problems with the book of Judith. Metzger writes, “The consensus, at least among Protestant and Jewish scholars, is that the story is sheer fiction… The book teems with chronological, historical, and geographical improbabilities and downright errors.”[8] DeSilva notes that the proponents of the book “have to face the many historical and geographical errors of the book.” He adds, “The work is better read as a piece of historical fiction—an attempt to write a nonhistorical story set in the midst of known historical personages and dynamics.”[9]
Exaggerated numbers. Metzger states that the numbers given throughout the book are greatly exaggerated (1:4, 16; 2:5, 15; 7:2, 17).[10]
Exaggerated rates of travel. Nebuchadnezzar’s general Holofernes (pronounced holl-OFF-ern-ese) travels his army 300 miles in three days (2:21).
Geographical errors. DeSilva writes, “Holofernes’ itinerary is also confused: he marches through Put (Libya) and then westward across Mesopotamia. Bethulia is not mentioned outside Judith, and, despite the rather numerous geographical clues given by the author, defies identification. Moreover, Jerusalem stands very much open to invasion, the preferred route being to come around and attack the city from the west. Holofernes has no need to attack from the north, and there is no narrow pass that must be crossed in the north for foreign invaders to gain access to Jerusalem. This is a detail borrowed from the story of the battle of Thermopylae.”[11]
Historical anachronisms. Metzger points out that the “author places Nebuchadnezzar’s reign over the Assyrians (in reality he was king of Babylon) at Ninevah (which fell seven years before his accession!) at a time when the Jews had only recently returned from the captivity (actually at this time they were suffering further deportations)!”[12] The author also dates the rebuilding of the Temple about a century too early (4:13).[13] The author also pictures the Sanhedrin ruling over Israel (6:6-14; 15:8) which is “compatible only with a post-exilic date several hundred years after the book’s presumed historical setting.”[14]
Historical errors. Nebuchadnezzar never fought Media (1:7) and never captured Ecbatana (1:14).
Canonicity
Several church fathers cite from the book of Judith, including Clement of Rome (1 Clement 55:4-5), Origen (Judith 9:11; Commentarii in evangelium Joannis, 2.22.16), and Clement of Alexandria (Judith 8:27; Stromata 2:7). Most Western church fathers believed that the book was canonical, but several major church fathers denied its inspiration. Jerome, Melito of Sardis, Origen, Athanasius, and Cyril of Jerusalem denied its canonicity.[15]
Important content in this book
What is this book about? This story (while fictional, unhistorical, and uninspired) is a very fun and interesting tale about a widower defeating a mighty general of a world empire.
Nebuchadnezzar’s general Holofernes tries to invade Israel. Judith—a chaste widow—appears half way through the story to save the nation. The general lusts after Judith, and he tries to seduce her. Judith lies to him, draws him in, and waits for the right opportunity to get him drunk and decapitate him. This leads to Israel defending her land, and overtaking over the invading Assyrian army.
(Chapter 1) Nebuchadnezzar destroys Arphaxad and goes home to Ninevah (?) to celebrate his victory.
(Chapter 2) Nebuchadnezzar’s general (Holofernes) goes on a conquest of the ancient world, defeating everyone.
(Chapter 3) The nations categorically surrender to Nebuchadnezzar as a “god” (3:8).
(Chapter 4) The Israelites are very afraid when they hear about this, and worry when Holofernes comes to Israel. They block the mountain passes, so that they can stop the invading army of Holofernes (4:7). They also pled with God to save them.
(Chapter 5) Achior (a Gentile and leader of the Ammonites) tells the story of Israel to Holofernes. Then Achior makes his conclusion:
“So now, my master and lord, if there is any oversight in this people and they sin against their God and we find out their offense, then we can go up and defeat them. But if they are not a guilty nation, then let my lord pass them by; for their Lord and God will defend them, and we shall become the laughingstock of the whole world” (5:20-21).
(Chapter 6) Holofernes is obviously upset about this, and throws down the gauntlet: “What god is there except Nebuchadnezzar? He will send his forces and destroy them from the face of the earth. Their God will not save them” (6:2). Holofernes hands Achior over to the Israelites—to die with them (6:10).
(Chapter 7) Holofernes attacks Israel. He conquers the water supply (7:17). Uzziah calls on the people to wait five more days before surrendering (7:30).
Enter Judith—the protagonist of the story
(Chapter 8) Judith is a widower (8:2). She was a beautiful and wealthy woman (8:7). She summons the rulers to rebuke them for their willingness to surrender in five days’ time (8:11ff). Judith promises that God will rescue the nation through her in five days’ time (8:33).
(Chapter 9) Judith prays for God’s power.
(Chapter 10) Judith dresses herself up to look beautiful, leaves the city, and is promptly captured by an Assyrian patrol. She pretends to be a traitor to Israel (8:13), and meets with Holofernes.
(Chapter 11) Judith lies to Holofernes, pretending that Nebuchadnezzar is the god of all the Earth. She also convinces him that he can defeat Israel.
(Chapter 12) Judith asks if she can go out to pray each night (12:6-7). This turns out to be her alibi for later in the account. Holofernes tries to seduce her (12:12). Judith gets Holofernes massively drunk until he passes out (12:20).
(Chapter 13) Judith asks God for strength and chops off Holofernes’ head (13:8), while they were alone in his tent. Judith stuffed the head in her maid’s bag (13:10). She takes the head back to her people, and they all rejoice.
(Chapter 14) Judith tells the Jewish leaders to put the head of Holofernes on display. Then, the Jewish soldiers should attack the Assyrians. When the Assyrians find their general decapitated, they will panic and flee (14:3). Judith asks to see Achior, who gets circumcised and believes in God (14:10).
(Chapter 15) Israel defeats the Assyrian army, and they reward Judith with Holofernes’ tent and plunder.
(Chapter 16) Judith prays to God giving him the credit. She also offers the plunder as a votive offering to God (16:19). She never remarries (16:22).
[1] David A. deSilva, Introducing the Apocrypha (Grand Rapids, MI: Baker Academic, 2002), 90.
[2] Bruce M. Metzger, An Introduction to the Apocrypha (New York: Oxford University Press, 1977), 43.
[3] David A. deSilva, Introducing the Apocrypha (Grand Rapids, MI: Baker Academic, 2002), 91.
[4] David A. deSilva, Introducing the Apocrypha (Grand Rapids, MI: Baker Academic, 2002), 91.
[5] David A. deSilva, Introducing the Apocrypha (Grand Rapids, MI: Baker Academic, 2002), 91.
[6] David A. deSilva, Introducing the Apocrypha (Grand Rapids, MI: Baker Academic, 2002), 90.
[7] David A. deSilva, Introducing the Apocrypha (Grand Rapids, MI: Baker Academic, 2002), 90.
[8] Bruce M. Metzger, An Introduction to the Apocrypha (New York: Oxford University Press, 1977), 50.
[9] David A. deSilva, Introducing the Apocrypha (Grand Rapids, MI: Baker Academic, 2002), 93.
[10] Bruce M. Metzger, An Introduction to the Apocrypha (New York: Oxford University Press, 1977), 50.
[11] David A. deSilva, Introducing the Apocrypha (Grand Rapids, MI: Baker Academic, 2002), 93.
[12] Bruce M. Metzger, An Introduction to the Apocrypha (New York: Oxford University Press, 1977), 51.
[13] Bruce M. Metzger, An Introduction to the Apocrypha (New York: Oxford University Press, 1977), 51.
[14] Bruce M. Metzger, An Introduction to the Apocrypha (New York: Oxford University Press, 1977), 51.
[15] David A. deSilva, Introducing the Apocrypha (Grand Rapids, MI: Baker Academic, 2002), 109.