JUDITH
JUDITH
The issues Irenaeus evinces for Baruch (and Susanna, etc.) are but a piece of the problem that the earliest Fathers present. Clement of Rome’s Epistle (1 Clement) is a letter addressed to the Christians in the city of Corinth and is one of the earliest, if not the earliest, extra-Biblical Christian writing still extant. It may, in fact, have been written when disciples were still alive and before several Books of the New Testament were completed. Its audience included people who were alive when Paul preached in Corinth.
Clement is thought to have been a disciple of Peter (as Luke was a disciple of Paul); and possibly, he is also the Clement mentioned as working with Paul in Philippians 4:3. One reason to think that Clement’s Epistle dates to before 70 AD is that it mentions the Temple and its sacrifices in the present tense.[1]
The Epistle references Wisdom (Chapters 3 and 27), Sirach (Chapter 59), and Tobit (Chapter 61)—but those are allusions and not citations. So, let’s focus on the ladies, as it mentions by name both Judith and the Apocryphal additions to Esther (Chapter 55):
To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them.
We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who sees all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril.
These are references to Judith and Esther as people, and no mention is made of the Books. However, we often see such references counted as references to Scripture. Recall the discussion of New Testament references from Don Stewart of the Blue Letter Bible,[2] in which three of the five alleged references to Books of the Pentateuch actually do not mention a Book at all. In the case of Nehemiah, he accepts a reference to something mentioned in several other Books, as well.[3]
Consider also the audience of the Epistle. In Corinth, Paul had “reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks” (Acts 18:4) and “was pressed in the spirit, and testified to the Jews that Jesus was Christ: (Acts 18:5) and “Then spake the Lord to Paul in the night by a vision, Be not afraid…for I have much people in this city.” Acts 18:9-10. In fact, “Crispus, the chief ruler of the synagogue, believed on the Lord with all his house”—he may well have been one of the recipients. Clement and this audience in Corinth must have both believed that Judith was blessed and that “the Lord delivered Holofernes into her hands.”
There are also five possible New Testament references to Judith, and two of the five come in Paul’s own Epistle to that same audience in Corinth.
1 Corinthians 1:27: “But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;”
Judith 16:7: “For the mighty one did not fall by the young men, neither did the sons of the Titans smite him, nor high giants set upon him: but Judith the daughter of Merari weakened him with the beauty of her countenance.”
And:
1 Corinthians 2:11: “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.”
Judith 8:14: “For ye cannot find the depth of the heart of man, neither can ye perceive the things that he thinketh: then how can ye search out God, that hath made all these things, and know his mind, or comprehend his purpose?”
Those are two possible references to the Book of Judith in the span of 16 verses, in an Epistle to the same audience that would soon (before 70 AD?) receive the Epistle from Clement, which specifically names the blessed Judith and discussed the story set forth in the Book of Judith.
An additional two references come from Paul’s disciple Luke. The “we” passages of Acts begin in Acts Chapter 16, and Paul arrives in Corinth in Chapter 18, which would seem to indicate that Luke was with Paul in Corinth.
Elizabeth honors Mary with the words, “Blessed art thou among women,” (Luke 1:42) which may be referring to Judith 13:18 “O daughter, blessed art thou of the most high God above all the women upon the earth.” Judith was seen as an Old Testament “type” of the New Testament’s Mary and the Church in other ways. In fact, we will see Jerome using such typology below.
That possible reference might be paired with another: Mary replies in Luke 1:48 “behold, from henceforth all generations shall call me blessed.” Judith 8:32 says that “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.”
So, within seven verses, we have two possible references to Judith in the Gospel written by a disciple of Paul. Both of them may have worked in Corinth together. Paul himself may also make two references to Judith in his own Epistle to the Corinthians. And Clement, who may also have worked with Paul, clearly references the Blessed Judith in his Epistle to the Corinthians. All this may have come before the fall of Jerusalem, and a generation before Josephus claims the 22 Book canon of the Jews.[4]
The evidence that the Christians in Corinth accepted Judith as Scripture is pretty strong.[5] And they would have been taught it was Scripture by Paul, Luke, and Clement, in which case Judith was Scripture, period.[6]
The fifth possible New Testament reference is from Mark 9:46: “And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44Where their worm dieth not, and the fire is not quenched. 45And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46Where their worm dieth not, and the fire is not quenched.”
The references to worms and fire are from Judith 16:17: “Woe to the nations that rise up against my kindred! the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh; and they shall feel them, and weep for ever.”
Otherwise, I hate to come off as sexist, but there are pretty good reasons to note how comparable Judith is to Esther in the canon debate. They are both “historical” Books, with relatively few citations from the Fathers (www.biblindex.org/citation_biblique/search gives 143 for Esther, 120 for Judith).[7] But then many of the references to the higher ranking books are allusions, whereas (because the ladies themselves are often specifically named) we actually have remarkably clear references to Esther and Judith (at least as people) very early on, from 1 Clement (96 AD at the latest, possibly before some of the New Testament had been written) and, in the case of Judith, also from Ignatius (117 AD: Letter to the Philadelphians (Long Version) IV).[8]
Other comparables include the canon lists, because inclusion is neither unanimous nor free from disagreement for either of them. Neither Book is listed in the first two centuries because Melito does not mention them. In the middle period, Origen notes in his letter that the Churches use Judith (while knowing that the Jews do not accept it), and Eusebius then mentions that letter with approval; and Jerome tells us that the Nicene Council accepted Judith (if we believe that, but we probably should not).
When we get to the main era of lists after 350 AD, we find that (as with Melito’s list) Esther gets treatment more comparable to Judith than other canonical Books would be. So, Athanasius denies both Books’ canonicity and places them in his third category; Hilary of Poitiers accepts Esther and says “some” accept Judith (and that appears to include himself, judging from his citations to it); Gregory of Nazianzus rejects both, while Amphilochius of Iconium rejects Judith and says only “some” include Esther.
Later, no matter what we think of Jerome’s personal view or his mistake about Nicea, we see that he clearly evidences that the Church accepted Judith. In fact, in Letter 79, 10,[9] Jerome would write that “Judith renowned in Hebrew story … was a type of the Church which cuts off the head of the devil (referring to Genesis 3:15, the proto-Evangelium)…” This was in 400 AD (if the dating is correct), between saying “the Church also reads the books of Judith… but does not receive them among the canonical Scriptures…” and later saying that “this book is found by the Nicene Council to have been counted among the number of the Sacred Scriptures.” Referring to Judith as a “type” might be evidence that he had already softened his personal view and accepted Judith as Scripture by 400 AD.[10]
We know that Judith was used in the Churches long before 248 AD (as mentioned by Origen in his letter), with later confirmations that Judith remained part of the liturgy until the end of our inquiry in 450 AD (e.g., the sermons from Chromatius, Rufinus notes that it is read in the Churches, etc.). Judith also gets mention in sermons on monogamy, virginity, widowhood, etc.
Meanwhile, Jerome obtained texts of Judith in Aramaic/Chaldee, which he presumably obtained from the Jews in or around Bethlehem, and says that Judith had a status (“hagiographa,” which has a debatable meaning) among the Jews that is higher than Tobit (which he says is not hagiographa). Origen had already told us that the Jews did not accept either, even as Apocrypha. But between the different words, centuries, and geography, it is hard to compare that to what Jerome says with any certainty. Jews living in the Diaspora seem to have considered Judith scriptural, since it is found in the Greek Septuagint, and perhaps the connections with Corinth evidence that as well.
Also, while beyond my scope, although Judith would disappear from Judaism, it then returned to prominence among Jews in the Middle Ages.[11]
When discussing Tobit, I gave a chart of citations to all historical books, which placed Judith dead last. However, the bottom of that chart is somewhat overwhelmed by one man: Eusebius. He wrote the great Church History and several related books (e.g., the Chronicon/Chronicle) to which we owe so much of our knowledge of the early Church. However, Eusebius distorts the data for the little-cited historical Books, and in fact, 54%—a majority of all citations, 138 of 256—to Nehemiah are actually just from Eusebius. Without Eusebius (effectively, “cites by everyone else”), Judith is not at the bottom. It is cited 120 times, more than Nehemiah (118) and Esther (111), and was cited more per verse (0.35) than Nehemiah (0.29) and almost as often as Esther (0.41). (All data is from www.biblindex.org/citation_biblique/search).
I was able to review 63 citations to Judith from 19 Fathers (including four of the ten on Kruger’s list) and 30 of their works. (19 Fathers cited to Nehemiah as well, per Biblindex; 16 cited to Esther.)
Twenty of 63 citations occurred before 350 AD—and the first certain council or clearly Christian canon list—notably including cites from 1 Clement (Listed as written in 96 AD, but arguably, it was written before 70 AD since 1 Clement speaks of the Temple as still in existence. Either way, it may have been written before the last books of the New Testament were, and before Josephus claimed there were 22 Books in the Jewish canon). Additional early citations are from Clement of Alexandria and Origen.
Forty-eight citations (a large majority) specifically refer to Judith as Scripture, and a majority of the remainder refer to her as a saint, “blessed,” etc.
Only one Father, when citing to Judith, ever distinguished it with warnings or labels or claimed it was in a third category of books that should only be read: Jerome’s Letter 54, where he says “In the book of Judith—if any one is of opinion that it should be received as canonical—we read …” That occurs in 394 AD, which is right in the middle of the eight-year period where Jerome claimed Judith, et al., “are not in the canon” and before he claimed “the Church … does not receive them among the canonical Scriptures, so also one may read … for the strengthening of the people, (but) not for confirming the authority of ecclesiastical dogmas,” and before he finally said that “this book is found by the Nicene Council to have been counted among the number of the Sacred Scriptures.” (Jerome and his three views on Judith will be discussed in the section on 350 AD-450 AD Canon Lists below.)
Judith: Annotated
Augustine 426 AD City of God 18, 26: During the same time also those things were done which are written in the book of Judith, which, indeed, the Jews are said not to have received into the canon of the Scriptures. [Refers to the Jewish canon, not the Christian. His canon list in “On Christian Doctrine,” identified Judith as Christian Scripture 30 years earlier.] www.newadvent.org/fathers/120118.htm
1:1 In the twelfth year of the reign of Nabuchodonosor, who reigned in Nineve, the great city; in the days of Arphaxad, which reigned over the Medes in Ecbatane,
Sulpitius Severus 420 AD Sacred History 2, 14: … the sacred history is opposed to this opinion; for Judith is described as having lived in the twelfth year of the king in question. www.newadvent.org/fathers/35052.htm
1:2 And built in Ecbatane walls round about of stones hewn three cubits broad and six cubits long, and made the height of the wall seventy cubits, and the breadth thereof fifty cubits: 1:3 And set the towers thereof upon the gates of it an hundred cubits high, and the breadth thereof in the foundation threescore cubits: 1:4 And he made the gates thereof, even gates that were raised to the height of seventy cubits, and the breadth of them was forty cubits, for the going forth of his mighty armies, and for the setting in array of his footmen: 1:5 Even in those days king Nabuchodonosor made war with king Arphaxad in the great plain, which is the plain in the borders of Ragau. 1:6 And there came unto him all they that dwelt in the hill country, and all that dwelt by Euphrates, and Tigris and Hydaspes, and the plain of Arioch the king of the Elymeans, and very many nations of the sons of Chelod, assembled themselves to the battle. 1:7 Then Nabuchodonosor king of the Assyrians sent unto all that dwelt in Persia, and to all that dwelt westward, and to those that dwelt in Cilicia, and Damascus, and Libanus, and Antilibanus, and to all that dwelt upon the sea coast, 1:8 And to those among the nations that were of Carmel, and Galaad, and the higher Galilee, and the great plain of Esdrelom, 1:9 And to all that were in Samaria and the cities thereof, and beyond Jordan unto Jerusalem, and Betane, and Chelus, and Kades, and the river of Egypt, and Taphnes, and Ramesse, and all the land of Gesem, 1:10 Until ye come beyond Tanis and Memphis, and to all the inhabitants of Egypt, until ye come to the borders of Ethiopia. 1:11 But all the inhabitants of the land made light of the commandment of Nabuchodonosor king of the Assyrians, neither went they with him to the battle; for they were not afraid of him: yea, he was before them as one man, and they sent away his ambassadors from them without effect, and with disgrace. 1:12 Therefore Nabuchodonosor was very angry with all this country, and sware by his throne and kingdom, that he would surely be avenged upon all those coasts of Cilicia, and Damascus, and Syria, and that he would slay with the sword all the inhabitants of the land of Moab, and the children of Ammon, and all Judea, and all that were in Egypt, till ye come to the borders of the two seas. 1:13 Then he marched in battle array with his power against king Arphaxad in the seventeenth year, and he prevailed in his battle: for he overthrew all the power of Arphaxad, and all his horsemen, and all his chariots, 1:14 And became lord of his cities, and came unto Ecbatane, and took the towers, and spoiled the streets thereof, and turned the beauty thereof into shame. 1:15 He took also Arphaxad in the mountains of Ragau, and smote him through with his darts, and destroyed him utterly that day.
Sulpitius Severus 420 AD Sacred History 2, 15: [Referred to as “recorded in the sacred writings. The spirit of God thus took care that the histories…” in 2, 14]: The Jews, then, having returned, as we have narrated above, to their native land, … the king of the Persians made war on the Medes, and engaged in a successful battle against their king, who was named Arphaxad. That monarch being slain, he added the nation to his empire. www.newadvent.org/fathers/35052.htm
1:16 So he returned afterward to Nineve, both he and all his company of sundry nations being a very great multitude of men of war, and there he took his ease, and banqueted, both he and his army, an hundred and twenty days.
2:1 And in the eighteenth year, the two and twentieth day of the first month, there was talk in the house of Nabuchodonosor king of the Assyrians that he should, as he said, avenge himself on all the earth. 2:2 So he called unto him all his officers, and all his nobles, and communicated with them his secret counsel, and concluded the afflicting of the whole earth out of his own mouth. 2:3 Then they decreed to destroy all flesh, that did not obey the commandment of his mouth. 2:4 And when he had ended his counsel, Nabuchodonosor king of the Assyrians called Holofernes the chief captain of his army, which was next unto him, and said unto him.
Origen 231 AD On Prayer 11: [Referred to as Scripture in 8] wisely does He will, even though we are unable to describe a cause and reason worthy of the Giver for each of His gifts….Mightier was the prince that sought to ruin her soul, whose power Judith had cut through than he whom she met in Holophermes. www.tertullian.org/fathers/origen_on_prayer_02_text.htm
2:5 Thus saith the great king, the lord of the whole earth, Behold, thou shalt go forth from my presence, and take with thee men that trust in their own strength, of footmen an hundred and twenty thousand; and the number of horses with their riders twelve thousand. 2:6 And thou shalt go against all the west country, because they disobeyed my commandment. 2:7 And thou shalt declare unto that they prepare for me earth and water: for I will go forth in my wrath against them and will cover the whole face of the earth with the feet of mine army, and I will give them for a spoil unto them: 2:8 So that their slain shall fill their valleys and brooks and the river shall be filled with their dead, till it overflow: 2:9 And I will lead them captives to the utmost parts of all the earth. 2:10 Thou therefore shalt go forth. and take beforehand for me all their coasts: and if they will yield themselves unto thee, thou shalt reserve them for me till the day of their punishment. 2:11 But concerning them that rebel, let not thine eye spare them; but put them to the slaughter, and spoil them wheresoever thou goest. 2:12 For as I live, and by the power of my kingdom, whatsoever I have spoken, that will I do by mine hand. 2:13 And take thou heed that thou transgress none of the commandments of thy lord, but accomplish them fully, as I have commanded thee, and defer not to do them. 2:14 Then Holofernes went forth from the presence of his lord, and called all the governors and captains, and the officers of the army of Assur; 2:15 And he mustered the chosen men for the battle, as his lord had commanded him, unto an hundred and twenty thousand, and twelve thousand archers on horseback;
Sulpitius Severus 420 AD Sacred History 2, 15: [Referred to as “recorded in the sacred writings. The spirit of God thus took care that the histories…” in 2, 14]: He did the same to other nations, having sent before him Holofernes whom he had appointed master of his host, with a hundred and twenty thousand foot-soldiers, and twelve thousand cavalry. www.newadvent.org/fathers/35052.htm
2:16 And he ranged them, as a great army is ordered for the war. 2:17 And he took camels and asses for their carriages, a very great number; and sheep and oxen and goats without number for their provision: 2:18 And plenty of victual for every man of the army, and very much gold and silver out of the king’s house. 2:19 Then he went forth and all his power to go before king Nabuchodonosor in the voyage, and to cover all the face of the earth westward with their chariots, and horsemen, and their chosen footmen. 2:20 A great number also sundry countries came with them like locusts, and like the sand of the earth: for the multitude was without number. 2:21 And they went forth of Nineve three days’ journey toward the plain of Bectileth, and pitched from Bectileth near the mountain which is at the left hand of the upper Cilicia. 2:22 Then he took all his army, his footmen, and horsemen and chariots, and went from thence into the hill country; 2:23 And destroyed Phud and Lud, and spoiled all the children of Rasses, and the children of Israel, which were toward the wilderness at the south of the land of the Chellians. 2:24 Then he went over Euphrates, and went through Mesopotamia, and destroyed all the high cities that were upon the river Arbonai, till ye come to the sea. 2:25 And he took the borders of Cilicia, and killed all that resisted him, and came to the borders of Japheth, which were toward the south, over against Arabia. 2:26 He compassed also all the children of Madian, and burned up their tabernacles, and spoiled their sheepcotes. 2:27 Then he went down into the plain of Damascus in the time of wheat harvest, and burnt up all their fields, and destroyed their flocks and herds, also he spoiled their cities, and utterly wasted their countries, and smote all their young men with the edge of the sword. 2:28 Therefore the fear and dread of him fell upon all the inhabitants of the sea coasts, which were in Sidon and Tyrus, and them that dwelt in Sur and Ocina, and all that dwelt in Jemnaan; and they that dwelt in Azotus and Ascalon feared him greatly.
3:1 So they sent ambassadors unto him to treat of peace, saying, 3:2 Behold, we the servants of Nabuchodonosor the great king lie before thee; use us as shall be good in thy sight. 3:3 Behold, our houses, and all our places, and all our fields of wheat, and flocks, and herds, and all the lodges of our tents lie before thy face; use them as it pleaseth thee. 3:4 Behold, even our cities and the inhabitants thereof are thy servants; come and deal with them as seemeth good unto thee. 3:5 So the men came to Holofernes, and declared unto him after this manner. 3:6 Then came he down toward the sea coast, both he and his army, and set garrisons in the high cities, and took out of them chosen men for aid. 3:7 So they and all the country round about received them with garlands, with dances, and with timbrels. 3:8 Yet he did cast down their frontiers, and cut down their groves: for he had decreed to destroy all the gods of the land, that all nations should worship Nabuchodonosor only, and that all tongues and tribes should call upon him as god. 3:9 Also he came over against Esdraelon near unto Judea, over against the great strait of Judea. 3:10 And he pitched between Geba and Scythopolis, and there he tarried a whole month, that he might gather together all the carriages of his army.
Origen 231 AD On Prayer 8: … from the Scriptures… that we may … like … Judith be delivered from plotting enemies… www.tertullian.org/fathers/origen_on_prayer_02_text.htm
4:1 Now the children of Israel, that dwelt in Judea, heard all that Holofernes the chief captain of Nabuchodonosor king of the Assyrians had done to the nations, and after what manner he had spoiled all their temples, and brought them to nought. 4:2 Therefore they were exceedingly afraid of him, and were troubled for Jerusalem, and for the temple of the Lord their God: 4:3 For they were newly returned from the captivity, and all the people of Judea were lately gathered together: and the vessels, and the altar, and the house, were sanctified after the profanation. 4:4 Therefore they sent into all the coasts of Samaria, and the villages and to Bethoron, and Belmen, and Jericho, and to Choba, and Esora, and to the valley of Salem: 4:5 And possessed themselves beforehand of all the tops of the high mountains, and fortified the villages that were in them, and laid up victuals for the provision of war: for their fields were of late reaped. 4:6 Also Joacim the high priest, which was in those days in Jerusalem, wrote to them that dwelt in Bethulia, and Betomestham, which is over against Esdraelon toward the open country, near to Dothaim, 4:7 Charging them to keep the passages of the hill country: for by them there was an entrance into Judea, and it was easy to stop them that would come up, because the passage was straight, for two men at the most. 4:8 And the children of Israel did as Joacim the high priest had commanded them, with the ancients of all the people of Israel, which dwelt at Jerusalem. 4:9 Then every man of Israel cried to God with great fervency, and with great vehemency did they humble their souls: 4:10 Both they, and their wives and their children, and their cattle, and every stranger and hireling, and their servants bought with money, put sackcloth upon their loins. 4:11 Thus every man and women, and the little children, and the inhabitants of Jerusalem, fell before the temple, and cast ashes upon their heads, and spread out their sackcloth before the face of the Lord: also they put sackcloth about the altar, 4:12 And cried to the God of Israel all with one consent earnestly, that he would not give their children for a prey, and their wives for a spoil, and the cities of their inheritance to destruction, and the sanctuary to profanation and reproach, and for the nations to rejoice at.
Sulpitius Severus 420 AD Sacred History 2, 15: [Referred to as “recorded in the sacred writings. The spirit of God thus took care that the histories…” in 2, 14]: … since they had previously known from experience the miseries of slavery, they betook themselves in crowds to the temple. There … they implored the divine assistance; … begging him to spare the remnant of them who had recently been delivered from slavery. www.newadvent.org/fathers/35052.htm
4:13 So God heard their prayers, and looked upon their afflictions: for the people fasted many days in all Judea and Jerusalem before the sanctuary of the Lord Almighty. 4:14 And Joacim the high priest, and all the priests that stood before the Lord, and they which ministered unto the Lord, had their loins girt with sackcloth, and offered the daily burnt offerings, with the vows and free gifts of the people, 4:15 And had ashes on their mitres, and cried unto the Lord with all their power, that he would look upon all the house of Israel graciously.
5:1 Then was it declared to Holofernes, the chief captain of the army of Assur, that the children of Israel had prepared for war, and had shut up the passages of the hill country, and had fortified all the tops of the high hills and had laid impediments in the champaign countries: 5:2 Wherewith he was very angry, and called all the princes of Moab, and the captains of Ammon, and all the governors of the sea coast, 5:3 And he said unto them, Tell me now, ye sons of Chanaan, who this people is, that dwelleth in the hill country, and what are the cities that they inhabit, and what is the multitude of their army, and wherein is their power and strength, and what king is set over them, or captain of their army; 5:4 And why have they determined not to come and meet me, more than all the inhabitants of the west. 5:5 Then said Achior, the captain of all the sons of Ammon, Let my lord now hear a word from the mouth of thy servant, and I will declare unto thee the truth concerning this people, which dwelleth near thee, and inhabiteth the hill countries: and there shall no lie come out of the mouth of thy servant. 5:6 This people are descended of the Chaldeans:
Gregory of Nazianzus 389 AD Orations 45, 15: … which are also called in the Scripture the Seed of the Chaldeans… www.newadvent.org/fathers/310245.htm.
5:7 And they sojourned heretofore in Mesopotamia, because they would not follow the gods of their fathers, which were in the land of Chaldea. 5:8 For they left the way of their ancestors, and worshipped the God of heaven, the God whom they knew: so they cast them out from the face of their gods, and they fled into Mesopotamia, and sojourned there many days. 5:9 Then their God commanded them to depart from the place where they sojourned, and to go into the land of Chanaan: where they dwelt, and were increased with gold and silver, and with very much cattle.
Augustine 426 AD City of God 16, 13: Why, then, did the Scripture [Genesis] not mention [Nahor, Abraham’s brother] … The only reason we can think of is, that perhaps he had lapsed from the piety of his father and brother, and adhered to the superstition of the Chaldeans… For in the book called Judith, when Holofernes, the enemy of the Israelites, inquired what kind of nation that might be, and whether war should be made against them, Achior, the leader of the Ammonites, answered him thus: Let our lord now hear a word from the mouth of your servant, … and go into the land of Canaan; and they dwelt, etc., as Achior the Ammonite narrates. www.newadvent.org/fathers/120116.htm.
5:10 But when a famine covered all the land of Chanaan, they went down into Egypt, and sojourned there, while they were nourished, and became there a great multitude, so that one could not number their nation. 5:11 Therefore the king of Egypt rose up against them, and dealt subtilly with them, and brought them low with labouring in brick, and made them slaves. 5:12 Then they cried unto their God, and he smote all the land of Egypt with incurable plagues: so the Egyptians cast them out of their sight. 5:13 And God dried the Red sea before them, 5:14 And brought them to mount Sina, and Cades-Barne, and cast forth all that dwelt in the wilderness. 5:15 So they dwelt in the land of the Amorites, and they destroyed by their strength all them of Esebon, and passing over Jordan they possessed all the hill country. 5:16 And they cast forth before them the Chanaanite, the Pherezite, the Jebusite, and the Sychemite, and all the Gergesites, and they dwelt in that country many days. 5:17 And whilst they sinned not before their God, they prospered, because the God that hateth iniquity was with them.
Sulpitius Severus 420 AD Sacred History 2, 15: [Referred to as “recorded in the sacred writings. The spirit of God thus took care that the histories…” in 2, 14]: …when they sinned, they were chastised by the attacks of enemies or by being sent into captivity, but were always unconquerable when they enjoyed the divine favor. www.newadvent.org/fathers/35052.htm
5:18 But when they departed from the way which he appointed them, they were destroyed in many battles very sore, and were led captives into a land that was not their’s, and the temple of their God was cast to the ground, and their cities were taken by the enemies. 5:19 But now are they returned to their God, and are come up from the places where they were scattered, and have possessed Jerusalem, where their sanctuary is, and are seated in the hill country; for it was desolate. 5:20 Now therefore, my lord and governor, if there be any error against this people, and they sin against their God, let us consider that this shall be their ruin, and let us go up, and we shall overcome them. 5:21 But if there be no iniquity in their nation, let my lord now pass by, lest their Lord defend them, and their God be for them, and we become a reproach before all the world.
Augustine 417 AD On Nature and Grace 42 His opponent lists Judith among the biblical examples of those who (he says) lived justly without sin. Augustine disagrees (they were holy yet stilled sinned), and notes the inquiry as “why has not the Scripture mentioned any sins in the persons to whom reference has been made, especially when it has carefully recorded the eminent goodness of their faith?” www.newadvent.org/fathers/1503.htm.
5:22 And when Achior had finished these sayings, all the people standing round about the tent murmured, and the chief men of Holofernes, and all that dwelt by the sea side, and in Moab, spake that he should kill him. 5:23 For, say they, we will not be afraid of the face of the children of Israel: for, lo, it is a people that have no strength nor power for a strong battle 5:24 Now therefore, lord Holofernes, we will go up, and they shall be a prey to be devoured of all thine army.
6:1 And when the tumult of men that were about the council was ceased, Holofernes the chief captain of the army of Assur said unto Achior and all the Moabites before all the company of other nations, 6:2 And who art thou, Achior, and the hirelings of Ephraim, that thou hast prophesied against us as to day, and hast said, that we should not make war with the people of Israel, because their God will defend them? and who is God but Nabuchodonosor? 6:3 He will send his power, and will destroy them from the face of the earth, and their God shall not deliver them: but we his servants will destroy them as one man; for they are not able to sustain the power of our horses. 6:4 For with them we will tread them under foot, and their mountains shall be drunken with their blood, and their fields shall be filled with their dead bodies, and their footsteps shall not be able to stand before us, for they shall utterly perish, saith king Nabuchodonosor, lord of all the earth: for he said, None of my words shall be in vain. 6:5 And thou, Achior, an hireling of Ammon, which hast spoken these words in the day of thine iniquity, shalt see my face no more from this day, until I take vengeance of this nation that came out of Egypt. 6:6 And then shall the sword of mine army, and the multitude of them that serve me, pass through thy sides, and thou shalt fall among their slain, when I return.
Sulpitius Severus 420 AD Sacred History 2, 15: [Referred to as “recorded in the sacred writings. The spirit of God thus took care that the histories…” in 2, 14]: Upon this, Holofernes, flushed with many victories, and thinking that everything must give way before him, was roused to wrath, because victory on his part was regarded as principally depending on the sin of the Jews, and ordered Achior to be pushed forward into the camp of the Hebrews, that he might perish in company with those who he had affirmed could not be conquered. www.newadvent.org/fathers/35052.htm
6:7 Now therefore my servants shall bring thee back into the hill country, and shall set thee in one of the cities of the passages: 6:8 And thou shalt not perish, till thou be destroyed with them. 6:9 And if thou persuade thyself in thy mind that they shall be taken, let not thy countenance fall: I have spoken it, and none of my words shall be in vain. 6:10 Then Holofernes commanded his servants, that waited in his tent, to take Achior, and bring him to Bethulia, and deliver him into the hands of the children of Israel. 6:11 So his servants took him, and brought him out of the camp into the plain, and they went from the midst of the plain into the hill country, and came unto the fountains that were under Bethulia. 6:12 And when the men of the city saw them, they took up their weapons, and went out of the city to the top of the hill: and every man that used a sling kept them from coming up by casting of stones against them. 6:13 Nevertheless having gotten privily under the hill, they bound Achior, and cast him down, and left him at the foot of the hill, and returned to their lord. 6:14 But the Israelites descended from their city, and came unto him, and loosed him, and brought him to Bethulia, and presented him to the governors of the city: 6:15 Which were in those days Ozias the son of Micha, of the tribe of Simeon, and Chabris the son of Gothoniel, and Charmis the son of Melchiel. 6:16 And they called together all the ancients of the city, and all their youth ran together, and their women, to the assembly, and they set Achior in the midst of all their people. Then Ozias asked him of that which was done. 6:17 And he answered and declared unto them the words of the council of Holofernes, and all the words that he had spoken in the midst of the princes of Assur, and whatsoever Holofernes had spoken proudly against the house of Israel. 6:18 Then the people fell down and worshipped God, and cried unto God. saying, 6:19 O Lord God of heaven, behold their pride, and pity the low estate of our nation, and look upon the face of those that are sanctified unto thee this day. 6:20 Then they comforted Achior, and praised him greatly. 6:21 And Ozias took him out of the assembly unto his house, and made a feast to the elders; and they called on the God of Israel all that night for help.
7:1 The next day Holofernes commanded all his army, and all his people which were come to take his part, that they should remove their camp against Bethulia, to take aforehand the ascents of the hill country, and to make war against the children of Israel.
John Chrysostom 407 AD Homilies on John, 61, 4: Cited along with Judges, etc. without qualification: Women have preserved whole nations; for Deborah and Judith exhibited successes worthy of men; so also do ten thousand other women. www.newadvent.org/fathers/240161.htm
7:2 Then their strong men removed their camps in that day, and the army of the men of war was an hundred and seventy thousand footmen, and twelve thousand horsemen, beside the baggage, and other men that were afoot among them, a very great multitude. 7:3 And they camped in the valley near unto Bethulia, by the fountain, and they spread themselves in breadth over Dothaim even to Belmaim, and in length from Bethulia unto Cynamon, which is over against Esdraelon. 7:4 Now the children of Israel, when they saw the multitude of them, were greatly troubled, and said every one to his neighbour, Now will these men lick up the face of the earth; for neither the high mountains, nor the valleys, nor the hills, are able to bear their weight. 7:5 Then every man took up his weapons of war, and when they had kindled fires upon their towers, they remained and watched all that night. 7:6 But in the second day Holofernes brought forth all his horsemen in the sight of the children of Israel which were in Bethulia, 7:7 And viewed the passages up to the city, and came to the fountains of their waters, and took them, and set garrisons of men of war over them, and he himself removed toward his people. 7:8 Then came unto him all the chief of the children of Esau, and all the governors of the people of Moab, and the captains of the sea coast, and said, 7:9 Let our lord now hear a word, that there be not an overthrow in thine army. 7:10 For this people of the children of Israel do not trust in their spears, but in the height of the mountains wherein they dwell, because it is not easy to come up to the tops of their mountains. 7:11 Now therefore, my lord, fight not against them in battle array, and there shall not so much as one man of thy people perish. 7:12 Remain in thy camp, and keep all the men of thine army, and let thy servants get into their hands the fountain of water, which issueth forth of the foot of the mountain: 7:13 For all the inhabitants of Bethulia have their water thence; so shall thirst kill them, and they shall give up their city, and we and our people shall go up to the tops of the mountains that are near, and will camp upon them, to watch that none go out of the city.
Sulpitius Severus 420 AD Sacred History 2, 15: [Referred to as “recorded in the sacred writings. The spirit of God thus took care that the histories…” in 2, 14]: Well, Holofernes, perceiving the difficulty of the localities, because he could not reach the heights, surrounded the mountains with soldiers, and took the greatest pains to cut off the Hebrews from all water supplies. www.newadvent.org/fathers/35052.htm
7:14 So they and their wives and their children shall be consumed with fire, and before the sword come against them, they shall be overthrown in the streets where they dwell. 7:15 Thus shalt thou render them an evil reward; because they rebelled, and met not thy person peaceably. 7:16 And these words pleased Holofernes and all his servants, and he appointed to do as they had spoken. 7:17 So the camp of the children of Ammon departed, and with them five thousand of the Assyrians, and they pitched in the valley, and took the waters, and the fountains of the waters of the children of Israel. 7:18 Then the children of Esau went up with the children of Ammon, and camped in the hill country over against Dothaim: and they sent some of them toward the south, and toward the east over against Ekrebel, which is near unto Chusi, that is upon the brook Mochmur; and the rest of the army of the Assyrians camped in the plain, and covered the face of the whole land; and their tents and carriages were pitched to a very great multitude. 7:19 Then the children of Israel cried unto the Lord their God, because their heart failed, for all their enemies had compassed them round about, and there was no way to escape out from among them. 7:20 Thus all the company of Assur remained about them, both their footmen, chariots, and horsemen, four and thirty days, so that all their vessels of water failed all the inhabitants of Bethulia. 7:21 And the cisterns were emptied, and they had not water to drink their fill for one day; for they gave them drink by measure. 7:22 Therefore their young children were out of heart, and their women and young men fainted for thirst, and fell down in the streets of the city, and by the passages of the gates, and there was no longer any strength in them. 7:23 Then all the people assembled to Ozias, and to the chief of the city, both young men, and women, and children, and cried with a loud voice, and said before all the elders, 7:24 God be judge between us and you: for ye have done us great injury, in that ye have not required peace of the children of Assur. 7:25 For now we have no helper: but God hath sold us into their hands, that we should be thrown down before them with thirst and great destruction. 7:26 Now therefore call them unto you, and deliver the whole city for a spoil to the people of Holofernes, and to all his army. 7:27 For it is better for us to be made a spoil unto them, than to die for thirst: for we will be his servants, that our souls may live, and not see the death of our infants before our eyes, nor our wives nor our children to die.
Ambrose 397 AD Duty of the Clergy 3, 13, 82-85; 88: [teaching of Sacred writings, per 1, 1, 3] Judith then followed the call of virtue, and as she follows that, she wins great benefits. It was virtuous to prevent the people of the Lord … from betraying their native rites and mysteries … It was virtuous for her to be willing to encounter danger on behalf of all, so as to deliver all from danger… www.newadvent.org/fathers/34013.htm
7:28 We take to witness against you the heaven and the earth, and our God and Lord of our fathers, which punisheth us according to our sins and the sins of our fathers, that he do not according as we have said this day. 7:29 Then there was great weeping with one consent in the midst of the assembly; and they cried unto the Lord God with a loud voice. 7:30 Then said Ozias to them, Brethren, be of good courage, let us yet endure five days, in the which space the Lord our God may turn his mercy toward us; for he will not forsake us utterly. 7:31 And if these days pass, and there come no help unto us, I will do according to your word. 7:32 And he dispersed the people, every one to their own charge; and they went unto the walls and towers of their city, and sent the women and children into their houses: and they were very low brought in the city.
8:1 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.
Tertullian 240 AD On Monogamy 17: cited without qualification: … or a John, a noted voluntary celibate of Christ’s; or a Judith, daughter of Merari; or so many other examples of saints. www.newadvent.org/fathers/0406.htm.
8:2 And Manasses was her husband, of her tribe and kindred, who died in the barley harvest. 8:3 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.
Ambrose 397 AD Concerning Widows 7, 37-42: … such as was in her who was named Judith, … But in order to learn the dispositions of ripe widowhood, run through the course of the Scriptures. From the time when her husband died she… www.newadvent.org/fathers/3408.htm.
8:4 So Judith was a widow in her house three years and four months. 8:5 And she made her a tent upon the top of her house, and put on sackcloth upon her loins and ware her widow’s apparel.
Ignatius 117 AD Letter to the Philadelphians (Long Version) IV Cited along with Luke, etc. without qualification: Let not the widows be wanderers about, nor fond of dainties, nor gadders from house to house; but let them be like Judith, noted for her seriousness; and like Anna … www.earlychristianwritings.com/text/ignatius-philadelphians-longer.html
8:6 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.
Ambrose 397 AD Concerning Widows 7, 38: … run through the course of the Scriptures. From the time when her husband died she laid aside the garments of mirth, and took those of mourning. Every day she was intent on fasting …. So then, holy Judith, strengthened by lengthened mourning and by daily fasting… www.newadvent.org/fathers/3408.htm
The Apostolic Constitutions 400 AD Book V, 3, XX [Defined as Scripture in Book VIII, 5, XLVII 85]: Him therefore do we [the “Apostles”] also preach to you, … Therefore, after you have kept the festival of Pentecost, keep one week more festival, and after that fast; for it is reasonable … And Esther, and Mordecai, and Judith, by fasting, escaped the insurrection of the ungodly Holofernes and Haman. … www.newadvent.org/fathers/07155.htm
Ambrose 397 AD Letter 58, 29 [Citing Scriptural proof for the practice of fasting]: And why should I speak of men? Judith, in no way moved by the luxurious banquet of Holophernes… A clear proof both that his luxury had enervated that warrior, terrible to the nations, and that temperance made this woman stronger than men. In this case it was not in her sex that nature was surpassed, but she overcame by her diet. … Not available online
8:7 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. 8:8 And there was none that gave her an ill word; as she feared God greatly.
Didymus the Blind 386 AD Commentary on Zechariah 8:4-5: points to Judith as an “Old Testament” example of chaste widowhood per Gary G. Michuta in The Case of the Deuterocanon. Not available online
Didymus the Blind: 398 AD Commentary on Zechariah 12:1-3: [referred to as “Old Testament” in 8:4-5] uses Judith as an example in demonstrating a triecomus anthropology [I have absolutely no idea what that means, but include it in case you do] per Gary G. Michuta in The Case of the Deuterocanon. Not available online
8:9 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; 8:10 Then she sent her waitingwoman, that had the government of all things that she had, to call Ozias and Chabris and Charmis, the ancients of the city. 8:11 And they came unto her, and she said unto them, Hear me now, O ye governors of the inhabitants of Bethulia: for your words that ye have spoken before the people this day are not right, touching this oath which ye made and pronounced between God and you, and have promised to deliver the city to our enemies, unless within these days the Lord turn to help you.
Ambrose 397 AD Duty of the Clergy 3, 13, 82-85; 88: [teaching of Sacred writings, per 1, 1, 3] How great must have been the power of her virtue, that she, a woman, should claim to give counsel on the chiefest matters and not leave it in the hands of the leaders of the people! How great, again, the power of her virtue to reckon for certain upon God to help her! How great her grace to find His help!… www.newadvent.org/fathers/34013.htm
8:12 And now who are ye that have tempted God this day, and stand instead of God among the children of men? 8:13 And now try the Lord Almighty, but ye shall never know any thing. 8:14 For ye cannot find the depth of the heart of man, neither can ye perceive the things that he thinketh: then how can ye search out God, that hath made all these things, and know his mind, or comprehend his purpose? Nay, my brethren, provoke not the Lord our God to anger.
1 Corinthians 2:10-11 (But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.)
8:15 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. 8:16 Do not bind the counsels of the Lord our God: for God is not as man, that he may be threatened; neither is he as the son of man, that he should be wavering.
Athanasius 335 AD Four Discourses against the Arians 2, 35: But God is not as man, as Scripture has said;… www.newadvent.org/fathers/28162.htm
8:17 Therefore let us wait for salvation of him, and call upon him to help us, and he will hear our voice, if it please him. 8:18 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. 8:19 For the which cause our fathers were given to the sword, and for a spoil, and had a great fall before our enemies. 8:20 But we know none other god, therefore we trust that he will not despise us, nor any of our nation. 8:21 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. 8:22 And the slaughter of our brethren, and the captivity of the country, and the desolation of our inheritance, will he turn upon our heads among the Gentiles, wheresoever we shall be in bondage; and we shall be an offence and a reproach to all them that possess us. 8:23 For our servitude shall not be directed to favour: but the Lord our God shall turn it to dishonour. 8:24 Now therefore, O brethren, let us shew an example to our brethren, because their hearts depend upon us, and the sanctuary, and the house, and the altar, rest upon us. 8:25 Moreover let us give thanks to the Lord our God, which trieth us, even as he did our fathers. 8:26 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. 8:27 For he hath not tried us in the fire, as he did them, for the examination of their hearts, neither hath he taken vengeance on us: but the Lord doth scourge them that come near unto him, to admonish them.
Clement of Alexandria 198 AD The Stromata, Bk II, Ch 7: Referred to as having heard from God in Bk IV, Ch 19: Now the commandment works repentance; inasmuch as it deters from what ought not to be done, and enjoins good deeds. … And he that is near the Lord is full of stripes. www.newadvent.org/fathers/02102.htm
8:28 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.
Origen 230 AD On First Principles 1.2.13: …And if there be any other things which in Scripture are called good, whether … a good heart, … all these are so termed catachrestically, having in them an accidental, not an essential goodness. … [possible reference, as Origen considered Judith to be Scripture in other works. Other references to a person having a good heart (Wisdom 1:1, Sirach 26:4, Luke 8:15) are generic and not to a specific person.] www.newadvent.org/fathers/04121.htm. Used to confirm the doctrine that God alone is truly good
8:29 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. 8:30 But the people were very thirsty, and compelled us to do unto them as we have spoken, and to bring an oath upon ourselves, which we will not break. 8:31 Therefore now pray thou for us, because thou art a godly woman, and the Lord will send us rain to fill our cisterns, and we shall faint no more. 8:32 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.
Luke 1:48: (For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed).
8:33 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. 8:34 But enquire not ye of mine act: for I will not declare it unto you, till the things be finished that I do.
Clement of Rome 96 AD, 1 Clement 55:2-6: Cited along with Esther, etc. without qualification: The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. www.newadvent.org/fathers/1010.htm.
The Apostolic Constitutions 400 AD Book VIII, 2, III [Defined as Scripture in Book VIII, 5, XLVII 85]: … women prophesied also. Of old, … Judith… www.newadvent.org/fathers/07158.htm
8:35 Then said Ozias and the princes unto her, Go in peace, and the Lord God be before thee, to take vengeance on our enemies. 8:36 So they returned from the tent, and went to their wards.
9:1 Judith fell upon her face, and put ashes upon her head, and uncovered the sackcloth wherewith she was clothed; and about the time that the incense of that evening was offered in Jerusalem in the house of the Lord Judith cried with a loud voice, and said, 9:2 O Lord God of my father Simeon, to whom thou gavest a sword to take vengeance of the strangers, who loosened the girdle of a maid to defile her, and discovered the thigh to her shame, and polluted her virginity to her reproach; for thou saidst, It shall not be so; and yet they did so:
Origen 253 AD Commentary on John 2, 16: … He is also the God of Elijah, 2 Kings 2:14 and, as Judith says, of her father Simeon, and the God of the Hebrews. By analogy of reasoning, then, if nothing prevents Him from being the God of others, nothing prevents the light of men from being the light of others besides men. www.newadvent.org/fathers/101502.htm
9:3 Wherefore thou gavest their rulers to be slain, so that they dyed their bed in blood, being deceived, and smotest the servants with their lords, and the lords upon their thrones; 9:4 And hast given their wives for a prey, and their daughters to be captives, and all their spoils to be divided among thy dear children; which were moved with thy zeal, and abhorred the pollution of their blood, and called upon thee for aid: O God, O my God, hear me also a widow. 9:5 For thou hast wrought not only those things, but also the things which fell out before, and which ensued after; thou hast thought upon the things which are now, and which are to come.
Basil the Great 379 AD On the Holy Spirit, 18: Cited along with Hebrews and John without qualification: So as Judith says, “You have thought, and what things you determined were ready at hand.” www.newadvent.org/fathers/3203.htm.
9:6 Yea, what things thou didst determine were ready at hand, and said, Lo, we are here: for all thy ways are prepared, and thy judgments are in thy foreknowledge. 9:7 For, behold, the Assyrians are multiplied in their power; they are exalted with horse and man; they glory in the strength of their footmen; they trust in shield, and spear, and bow, and sling; and know not that thou art the Lord that breakest the battles: the Lord is thy name. 9:8 Throw down their strength in thy power, and bring down their force in thy wrath: for they have purposed to defile thy sanctuary, and to pollute the tabernacle where thy glorious name resteth and to cast down with sword the horn of thy altar. 9:9 Behold their pride, and send thy wrath upon their heads: give into mine hand, which am a widow, the power that I have conceived. 9:10 Smite by the deceit of my lips the servant with the prince, and the prince with the servant: break down their stateliness by the hand of a woman. 9:11 For thy power standeth not in multitude nor thy might in strong men: for thou art a God of the afflicted, an helper of the oppressed, an upholder of the weak, a protector of the forlorn, a saviour of them that are without hope.
Clement of Rome 96 AD, 1 Clement, 59: Cited along with Genesis, Deuteronomy, etc. without qualification: …You … who layest low the insolence of the haughty, Isaiah 13:11 … who settest the low on high and bringest low the exalted; who makest rich and makest poor, 1 Samuel 2:7 who killest and makest to live, Deuteronomy 32:39 … who beholdest the depths, the eye-witness of human works, the help of those in danger, the Saviour of those in despair… www.newadvent.org/fathers/1010.htm.
Origen 253 AD Commentary on the Gospel of John 13.167-68: Cited along with Genesis, Psalms, etc. without qualification: We forget that the words “Let us make man according to our image and according to our likeness” apply to each person. … God is a helper of those who are lowly and inferior, a protector of the weak, a provider of shelter of those who have been given up in despair and Savior of those who have been given up as hopeless. [Per Ancient Christian Commentary on Scripture]. Not available online.
9:12 I pray thee, I pray thee, O God of my father, and God of the inheritance of Israel, Lord of the heavens and earth, Creator of the waters, king of every creature, hear thou my prayer: 9:13 And make my speech and deceit to be their wound and stripe, who have purposed cruel things against thy covenant, and thy hallowed house, and against the top of Sion, and against the house of the possession of thy children. 9:14 And make every nation and tribe to acknowledge that thou art the God of all power and might, and that there is none other that protecteth the people of Israel but thou.
Origen 253 AD Commentary on John 2, 16: …He, then, who infers from the saying, The life was the light of men, that the light is for no other than for men, ought also to conclude that the God of Abraham and the God of Isaac and the God of Jacob is the God of no one else but these three patriarchs. But He is also the God of Elijah, 2 Kings 2:14 and, as Judith says, of her father Simeon, and the God of the Hebrews. By analogy of reasoning, then, if nothing prevents Him from being the God of others, nothing prevents the light of men from being the light of others besides men. www.newadvent.org/fathers/101502.htm
10:1 Now after that she had ceased to cry unto the God of Israel, and had made an end of all these words. 10:2 She rose where she had fallen down, and called her maid, and went down into the house in the which she abode in the Sabbath days, and in her feast days, 10:3 And pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water, and anointed herself with precious ointment, and braided the hair of her head, and put on a tire upon it, and put on her garments of gladness, wherewith she was clad during the life of Manasses her husband. 10:4 And she took sandals upon her feet, and put about her bracelets, and her chains, and her rings, and her earrings, and all her ornaments, and decked herself bravely, to allure the eyes of all men that should see her.
Chromatius 407 AD Tractate on Matthew 29, II, 2: Cited along with Esther, Matthew, etc. without qualification: We read examples of this matter, even according to history, prefigured in saints of past times. For the most holy Judith, when she was afflicted with great grief on behalf of the people, after the solemnity of a three-day fast, so covered up the sadness of her internal affliction by anointing her head and washing her face, that she seemed to delight her enemies by her feigned joy. And what is more, when she covered up her fasting by her glad countenance, she brought back a triumph of victory over the enemy. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]. Not available online
Ambrose 397 AD Concerning Widows 7, 37 [Referred to as Scripture in 7, 38]: But bravery … such as was in her who was named Judith… For she, as we read, when Holofernes, dreaded after his success in so many battles, had driven countless thousands of men within the walls; when the armed men were afraid, and were already treating about the final surrender, went forth outside the wall, both excelling that army which she delivered, and braver than that which she put to flight. www.newadvent.org/fathers/3408.htm
10:5 Then she gave her maid a bottle of wine, and a cruse of oil, and filled a bag with parched corn, and lumps of figs, and with fine bread; so she folded all these things together, and laid them upon her. 10:6 Thus they went forth to the gate of the city of Bethulia, and found standing there Ozias and the ancients of the city, Chabris and Charmis. 10:7 And when they saw her, that her countenance was altered, and her apparel was changed, they wondered at her beauty very greatly, and said unto her. 10:8 The God, the God of our fathers give thee favour, and accomplish thine enterprizes to the glory of the children of Israel, and to the exaltation of Jerusalem. Then they worshipped God. 10:9 And she said unto them, Command the gates of the city to be opened unto me, that I may go forth to accomplish the things whereof ye have spoken with me. So they commanded the young men to open unto her, as she had spoken. 10:10 And when they had done so, Judith went out, she, and her maid with her; and the men of the city looked after her, until she was gone down the mountain, and till she had passed the valley, and could see her no more. 10:11 Thus they went straight forth in the valley: and the first watch of the Assyrians met her, 10:12 And took her, and asked her, Of what people art thou? and whence comest thou? and whither goest thou? And she said, I am a woman of the Hebrews, and am fled from them: for they shall be given you to be consumed:
Ambrose 397 AD Duty of the Clergy 3, 13, 82-85; 88: [teaching of Sacred writings, per 1, 1, 3] See! Judith presents herself to you as worthy of admiration. … The Persians were terrified at her daring. And so what is admired in the case of those two Pythagoreans deserves also in her case our admiration, for she trembled not at the danger of death, nor even at the danger her modesty was in, which is a matter of greater concern to good women. She feared not the blow of one scoundrel, nor even the weapons of a whole army. She, a woman, stood between the lines of the combatants — right amidst victorious arms — heedless of death. As one looks at her overwhelming danger, one would say she went out to die; as one looks at her faith, one says she went but out to fight…. www.newadvent.org/fathers/34013.htm
10:13 And I am coming before Holofernes the chief captain of your army, to declare words of truth; and I will shew him a way, whereby he shall go, and win all the hill country, without losing the body or life of any one of his men. 10:14 Now when the men heard her words, and beheld her countenance, they wondered greatly at her beauty, and said unto her, 10:15 Thou hast saved thy life, in that thou hast hasted to come down to the presence of our lord: now therefore come to his tent, and some of us shall conduct thee, until they have delivered thee to his hands. 10:16 And when thou standest before him, be not afraid in thine heart, but shew unto him according to thy word; and he will entreat thee well. 10:17 Then they chose out of them an hundred men to accompany her and her maid; and they brought her to the tent of Holofernes.
Sulpitius Severus 420 AD Sacred History 2, 16: [Referred to as “recorded in the sacred writings. The spirit of God thus took care that the histories…” in 2, 14]: She was immediately conducted to Holofernes, and tells him that the affairs of her countrymen were desperate, so that she had taken precautions for her life by flight. www.newadvent.org/fathers/35052.htm
10:18 Then was there a concourse throughout all the camp: for her coming was noised among the tents, and they came about her, as she stood without the tent of Holofernes, till they told him of her. 10:19 And they wondered at her beauty, and admired the children of Israel because of her, and every one said to his neighbour, Who would despise this people, that have among them such women? surely it is not good that one man of them be left who being let go might deceive the whole earth. 10:20 And they that lay near Holofernes went out, and all his servants and they brought her into the tent. 10:21 Now Holofernes rested upon his bed under a canopy, which was woven with purple, and gold, and emeralds, and precious stones. 10:22 So they shewed him of her; and he came out before his tent with silver lamps going before him. 10:23 And when Judith was come before him and his servants they all marvelled at the beauty of her countenance; and she fell down upon her face, and did reverence unto him: and his servants took her up.
11:1 Then said Holofernes unto her, Woman, be of good comfort, fear not in thine heart: for I never hurt any that was willing to serve Nabuchodonosor, the king of all the earth. 11:2 Now therefore, if thy people that dwelleth in the mountains had not set light by me, I would not have lifted up my spear against them: but they have done these things to themselves. 11:3 But now tell me wherefore thou art fled from them, and art come unto us: for thou art come for safeguard; be of good comfort, thou shalt live this night, and hereafter: 11:4 For none shall hurt thee, but entreat thee well, as they do the servants of king Nabuchodonosor my lord. 11:5 Then Judith said unto him, Receive the words of thy servant, and suffer thine handmaid to speak in thy presence, and I will declare no lie to my lord this night. 11:6 And if thou wilt follow the words of thine handmaid, God will bring the thing perfectly to pass by thee; and my lord shall not fail of his purposes. 11:7 As Nabuchodonosor king of all the earth liveth, and as his power liveth, who hath sent thee for the upholding of every living thing: for not only men shall serve him by thee, but also the beasts of the field, and the cattle, and the fowls of the air, shall live by thy power under Nabuchodonosor and all his house. 11:8 For we have heard of thy wisdom and thy policies, and it is reported in all the earth, that thou only art excellent in all the kingdom, and mighty in knowledge, and wonderful in feats of war. 11:9 Now as concerning the matter, which Achior did speak in thy council, we have heard his words; for the men of Bethulia saved him, and he declared unto them all that he had spoken unto thee. 11:10 Therefore, O lord and governor, respect not his word; but lay it up in thine heart, for it is true: for our nation shall not be punished, neither can sword prevail against them, except they sin against their God. 11:11 And now, that my lord be not defeated and frustrate of his purpose, even death is now fallen upon them, and their sin hath overtaken them, wherewith they will provoke their God to anger whensoever they shall do that which is not fit to be done: 11:12 For their victuals fail them, and all their water is scant, and they have determined to lay hands upon their cattle, and purposed to consume all those things, that God hath forbidden them to eat by his laws: 11:13 And are resolved to spend the firstfruits of the tenths of wine and oil, which they had sanctified, and reserved for the priests that serve in Jerusalem before the face of our God; the which things it is not lawful for any of the people so much as to touch with their hands. 11:14 For they have sent some to Jerusalem, because they also that dwell there have done the like, to bring them a licence from the senate. 11:15 Now when they shall bring them word, they will forthwith do it, and they shall be given to thee to be destroyed the same day. 11:16 Wherefore I thine handmaid, knowing all this, am fled from their presence; and God hath sent me to work things with thee, whereat all the earth shall be astonished, and whosoever shall hear it. 11:17 For thy servant is religious, and serveth the God of heaven day and night: now therefore, my lord, I will remain with thee, and thy servant will go out by night into the valley, and I will pray unto God, and he will tell me when they have committed their sins:
Origen 253 AD Homily 20 on Jeremiah, 7.3: I want to give an example from Scripture of righteous lack of faith in an agreement in order to demonstrate that man can call upon faithlessness in act. Judith made an agreement with Holophernes that though she would leave for certain number of days to pray to God, she also would present herself after these days at the marriage bed of Holophernes. www.vivacatholic.wordpress.com/2007/08/14/origen-and-canon-of-old-testament/
The Apostolic Constitutions 400 AD Book III, Ch VII [Defined as Scripture in Book VIII, 5, XLVII 85]: As therefore Judith, most famous for her wisdom, and of a good report for her modesty, “prayed to God night and day for Israel;” so also the widow who is like to her …. www.newadvent.org/fathers/07153.htm
11:18 And I will come and shew it unto thee: then thou shalt go forth with all thine army, and there shall be none of them that shall resist thee. 11:19 And I will lead thee through the midst of Judea, until thou come before Jerusalem; and I will set thy throne in the midst thereof; and thou shalt drive them as sheep that have no shepherd, and a dog shall not so much as open his mouth at thee: for these things were told me according to my foreknowledge, and they were declared unto me, and I am sent to tell thee. 11:20 Then her words pleased Holofernes and all his servants; and they marvelled at her wisdom, and said, 11:21 There is not such a woman from one end of the earth to the other, both for beauty of face, and wisdom of words.
Ambrose 397 AD Duty of the Clergy 3, 13, 82-85; 88: [teaching of Sacred writings, per 1, 1, 3] …She approaches Holophernes, a man feared by the people, and surrounded by the victorious troops of the Assyrians. At first she makes an impression on him by the grace of her form and the beauty of her countenance. Then she entraps him by the refinement of her speech. … www.newadvent.org/fathers/34013.htm
11:22 Likewise Holofernes said unto her. God hath done well to send thee before the people, that strength might be in our hands and destruction upon them that lightly regard my lord. 11:23 And now thou art both beautiful in thy countenance, and witty in thy words: surely if thou do as thou hast spoken thy God shall be my God, and thou shalt dwell in the house of king Nabuchodonosor, and shalt be renowned through the whole earth.
12:1 Then he commanded to bring her in where his plate was set; and bade that they should prepare for her of his own meats, and that she should drink of his own wine. 12:2 And Judith said, I will not eat thereof, lest there be an offence: but provision shall be made for me of the things that I have brought.
Ambrose 397 AD Concerning Widows 7, 39 [Referred to as Scripture in 7, 38]: … How she among thousands of enemies, remained chaste. Why speak of her wisdom… unpolluted, as we read, either by food or by adultery, she gained no less a triumph over the enemy by preserving her chastity than by delivering her country. www.newadvent.org/fathers/3408.htm
12:3 Then Holofernes said unto her, If thy provision should fail, how should we give thee the like? for there be none with us of thy nation. 12:4 Then said Judith unto him As thy soul liveth, my lord, thine handmaid shall not spend those things that I have, before the Lord work by mine hand the things that he hath determined. 12:5 Then the servants of Holofernes brought her into the tent, and she slept till midnight, and she arose when it was toward the morning watch, 12:6 And sent to Holofernes, saving, Let my lord now command that thine handmaid may go forth unto prayer. 12:7 Then Holofernes commanded his guard that they should not stay her: thus she abode in the camp three days, and went out in the night into the valley of Bethulia, and washed herself in a fountain of water by the camp. 12:8 And when she came out, she besought the Lord God of Israel to direct her way to the raising up of the children of her people.
Origen231 AD On Prayer 8: … from the Scriptures… after offering holy prayer that Judith with God’s help overcame Holophernes….many a time indeed does he whose trust is in praise to God—for Judith means praise… www.tertullian.org/fathers/origen_on_prayer_02_text.htm
12:9 So she came in clean, and remained in the tent, until she did eat her meat at evening. 12:10 And in the fourth day Holofernes made a feast to his own servants only, and called none of the officers to the banquet. 12:11 Then said he to Bagoas the eunuch, who had charge over all that he had, Go now, and persuade this Hebrew woman which is with thee, that she come unto us, and eat and drink with us.
Sulpitius Severus 420 AD Sacred History 2, 14: …Now, the inspired history makes mention of this Baguas; for, when Holofernes by the order of the king led an army against the Jews, it has related that Baguas was among the host. www.newadvent.org/fathers/35052.htm.
12:12 For, lo, it will be a shame for our person, if we shall let such a woman go, not having had her company; for if we draw her not unto us, she will laugh us to scorn. 12:13 Then went Bagoas from the presence of Holofernes, and came to her, and he said, Let not this fair damsel fear to come to my lord, and to be honoured in his presence, and drink wine, and be merry with us and be made this day as one of the daughters of the Assyrians, which serve in the house of Nabuchodonosor. 12:14 Then said Judith unto him, Who am I now, that I should gainsay my lord? surely whatsoever pleaseth him I will do speedily, and it shall be my joy unto the day of my death. 12:15 So she arose, and decked herself with her apparel and all her woman’s attire, and her maid went and laid soft skins on the ground for her over against Holofernes, which she had received of Bagoas for her daily use, that she might sit and eat upon them. 12:16 Now when Judith came in and sat down, Holofernes his heart was ravished with her, and his mind was moved, and he desired greatly her company; for he waited a time to deceive her, from the day that he had seen her. 12:17 Then said Holofernes unto her, Drink now, and be merry with us. 12:18 So Judith said, I will drink now, my lord, because my life is magnified in me this day more than all the days since I was born. 12:19 Then she took and ate and drank before him what her maid had prepared.
Ambrose 397 AD Concerning Widows 7, 40 [Referred to as Scripture in 7, 38]: Temperance, indeed, is the virtue of women. When the men were intoxicated with wine and buried in sleep, the widow took the sword, put forth her hand, cut off the warrior’s head, and passed unharmed through the midst of the ranks of the enemy. … if Judith had drunk she would have slept with the adulterer. But because she drank not, the sobriety of one without difficulty was able both to overcome and to escape from a drunken army. www.newadvent.org/fathers/3408.htm
12:20 And Holofernes took great delight in her, and drank more wine than he had drunk at any time in one day since he was born.
13:1 Now when the evening was come, his servants made haste to depart, and Bagoas shut his tent without, and dismissed the waiters from the presence of his lord; and they went to their beds: for they were all weary, because the feast had been long.
Sulpitius Severus 420 AD Sacred History 2, 14: … Wherefore, not without reason may I bring it forward in proof of the opinion I have expressed that that king who was named Nebuchadnezzar was really Ochus, since profane historians have related that Baguas lived in his reign. But this ought not to be felt at all remarkable by any one, that mere worldly writers have not touched on any of those points which are recorded in the sacred writings. … www.newadvent.org/fathers/35052.htm
13:2 And Judith was left alone in the tent, and Holofernes lying alone upon his bed: for he was filled with wine. 13:3 Now Judith had commanded her maid to stand without her bedchamber, and to wait for her. coming forth, as she did daily: for she said she would go forth to her prayers, and she spake to Bagoas according to the same purpose. 13:4 So all went forth and none was left in the bedchamber, neither little nor great. Then Judith, standing by his bed, said in her heart, O Lord God of all power, look at this present upon the works of mine hands for the exaltation of Jerusalem. 13:5 For now is the time to help thine inheritance, and to execute thine enterprizes to the destruction of the enemies which are risen against us. 13:6 Then she came to the pillar of the bed, which was at Holofernes’ head, and took down his fauchion from thence, 13:7 And approached to his bed, and took hold of the hair of his head, and said, Strengthen me, O Lord God of Israel, this day. 13:8 And she smote twice upon his neck with all her might, and she took away his head from him.
Jerome 400 AD Letter 72, 10: Judith renowned in Hebrew story … was a type of the Church which cuts off the head of the devil (Genesis 3:15, the proto-evangelium). www.newadvent.org/fathers/3001079.htm
Athanasius 373 AD Festal Letter 4, 2: For by these means we shall have strength to overcome our adversaries, like blessed Judith, when having first exercised herself in fastings and prayers, she overcame the enemies, and killed Olophernes. And blessed Esther… www.newadvent.org/fathers/2806004.htm
13:9 And tumbled his body down from the bed, and pulled down the canopy from the pillars; and anon after she went forth, and gave Holofernes his head to her maid; 13:10 And she put it in her bag of meat: so they twain went together according to their custom unto prayer: and when they passed the camp, they compassed the valley, and went up the mountain of Bethulia, and came to the gates thereof. 13:11 Then said Judith afar off, to the watchmen at the gate, Open, open now the gate: God, even our God, is with us, to shew his power yet in Jerusalem, and his forces against the enemy, as he hath even done this day.
Methodius 311 AD Banquet of the Ten Virgins, 11, 2: Cited along with Genesis (Japheth) without qualification: Daring Judith, by clever wiles having cut off the head of the leader of the foreign hosts, whom previously she had allured by her beautiful form, without polluting the limbs of her body, with a victor’s shout said:— www.newadvent.org/fathers/062311.htm
13:12 Now when the men of her city heard her voice, they made haste to go down to the gate of their city, and they called the elders of the city. 13:13 And then they ran all together, both small and great, for it was strange unto them that she was come: so they opened the gate, and received them, and made a fire for a light, and stood round about them. 13:14 Then she said to them with a loud voice, Praise, praise God, praise God, I say, for he hath not taken away his mercy from the house of Israel, but hath destroyed our enemies by mine hands this night. 13:15 So she took the head out of the bag, and shewed it, and said unto them, behold the head of Holofernes, the chief captain of the army of Assur, and behold the canopy, wherein he did lie in his drunkenness; and the Lord hath smitten him by the hand of a woman.
Clement of Alexandria 198 AD The Stromata, Bk IV, Ch 19 It is not only Moses, then, that heard from God,… But Judith too, who became perfect among women, … and straightway she obtained the reward of her faith — though a woman, prevailing over the enemy of her faith, and gaining possession of the head of Holofernes. www.newadvent.org/fathers/02104.htm
13:16 As the Lord liveth, who hath kept me in my way that I went, my countenance hath deceived him to his destruction, and yet hath he not committed sin with me, to defile and shame me.
Ambrose 397 AD Duty of the Clergy 3, 13, 82-85; 88: [teaching of Sacred writings, per 1, 1, 3] Judith[‘s] … first triumph was that she returned from the tent of the enemy with her purity unspotted. www.newadvent.org/fathers/34013.htm
13:17 Then all the people were wonderfully astonished, and bowed themselves and worshipped God, and said with one accord, Blessed be thou, O our God, which hast this day brought to nought the enemies of thy people. 13:18 Then said Ozias unto her, O daughter, blessed art thou of the most high God above all the women upon the earth; and blessed be the Lord God, which hath created the heavens and the earth, which hath directed thee to the cutting off of the head of the chief of our enemies.
Luke 1:42 (And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb).
13:19 For this thy confidence shall not depart from the heart of men, which remember the power of God for ever. 13:20 And God turn these things to thee for a perpetual praise, to visit thee in good things because thou hast not spared thy life for the affliction of our nation, but hast revenged our ruin, walking a straight way before our God. And all the people said; So be it, so be it.
Jerome 420 AD Letter 54, 16: In the book of Judith — if any one is of opinion that it should be received as canonical — we read of a widow wasted with fasting and wearing the sombre garb of a mourner, whose outward squalor indicated not so much the regret which she felt for her dead husband as the temper in which she looked forward to the coming of the Bridegroom. I see her hand armed with the sword and stained with blood. I recognize the head of Holofernes which she has carried away from the camp of the enemy. Here a woman vanquishes men, and chastity beheads lust. Quickly changing her garb, she puts on once more in the hour of victory her own mean dress finer than all the splendours of the world. www.newadvent.org/fathers/3001054.htm
14:1 Then said Judith unto them, Hear me now, my brethren, and take this head, and hang it upon the highest place of your walls. 14:2 And so soon as the morning shall appear, and the sun shall come forth upon the earth, take ye every one his weapons, and go forth every valiant man out of the city, and set ye a captain over them, as though ye would go down into the field toward the watch of the Assyrians; but go not down. 14:3 Then they shall take their armour, and shall go into their camp, and raise up the captains of the army of Assur, and shall run to the tent of Holofernes, but shall not find him: then fear shall fall upon them, and they shall flee before your face. 14:4 So ye, and all that inhabit the coast of Israel, shall pursue them, and overthrow them as they go. 14:5 But before ye do these things, call me Achior the Ammonite, that he may see and know him that despised the house of Israel, and that sent him to us as it were to his death. 14:6 Then they called Achior out of the house of Ozias; and when he was come, and saw the head of Holofernes in a man’s hand in the assembly of the people, he fell down on his face, and his spirit failed. 14:7 But when they had recovered him, he fell at Judith’s feet, and reverenced her, and said, Blessed art thou in all the tabernacles of Juda, and in all nations, which hearing thy name shall be astonished. 14:8 Now therefore tell me all the things that thou hast done in these days. Then Judith declared unto him in the midst of the people all that she had done, from the day that she went forth until that hour she spake unto them. 14:9 And when she had left off speaking, the people shouted with a loud voice, and made a joyful noise in their city. 14:10 And when Achior had seen all that the God of Israel had done, he believed in God greatly, and circumcised the flesh of his foreskin, and was joined unto the house of Israel unto this day.
Africanus 240 AD The Epistle to Aristides, V Cited along with Ruth, etc. without qualification: … those, too, which were traced back to the proselytes –as, for example, to Achior the Ammanite, and Ruth the Moabitess, … https://bkv.unifr.ch/en/works/cpg-1693/versions/the-epistle-to-aristides/divisions/6
Sulpitius Severus 420 AD Sacred History 2, 15: [Referred to as “recorded in the sacred writings. The spirit of God thus took care that the histories…” in 2, 14]: …those to whom the business had been assigned, proceeded to the foot of the mountains, and there left Achior in chains. … I may add that, after the victory, he was circumcised and became a Jew. www.newadvent.org/fathers/35052.htm
14:11 And as soon as the morning arose, they hanged the head of Holofernes upon the wall, and every man took his weapons, and they went forth by bands unto the straits of the mountain. 14:12 But when the Assyrians saw them, they sent to their leaders, which came to their captains and tribunes, and to every one of their rulers. 14:13 So they came to Holofernes’ tent, and said to him that had the charge of all his things, Waken now our lord: for the slaves have been bold to come down against us to battle, that they may be utterly destroyed. 14:14 Then went in Bagoas, and knocked at the door of the tent; for he thought that he had slept with Judith. 14:15 But because none answered, he opened it, and went into the bedchamber, and found him cast upon the floor dead, and his head was taken from him. 14:16 Therefore he cried with a loud voice, with weeping, and sighing, and a mighty cry, and rent his garments. 14:17 After he went into the tent where Judith lodged: and when he found her not, he leaped out to the people, and cried, 14:18 These slaves have dealt treacherously; one woman of the Hebrews hath brought shame upon the house of king Nabuchodonosor: for, behold, Holofernes lieth upon the ground without a head. 14:19 When the captains of the Assyrians’ army heard these words, they rent their coats and their minds were wonderfully troubled, and there was a cry and a very great noise throughout the camp.
15:1 And when they that were in the tents heard, they were astonished at the thing that was done. 15:2 And fear and trembling fell upon them, so that there was no man that durst abide in the sight of his neighbour, but rushing out all together, they fled into every way of the plain, and of the hill country. 15:3 They also that had camped in the mountains round about Bethulia fled away. Then the children of Israel, every one that was a warrior among them, rushed out upon them.
Ambrose 397 AD Duty of the Clergy 3, 13, 82-85; 88: [teaching of Sacred writings, per 1, 1, 3] … she gained a victory over a man, and put to flight the people by her counsel…. www.newadvent.org/fathers/34013.htm
15:4 Then sent Ozias to Betomasthem, and to Bebai, and Chobai, and Cola and to all the coasts of Israel, such as should tell the things that were done, and that all should rush forth upon their enemies to destroy them. 15:5 Now when the children of Israel heard it, they all fell upon them with one consent, and slew them unto Chobai: likewise also they that came from Jerusalem, and from all the hill country, (for men had told them what things were done in the camp of their enemies) and they that were in Galaad, and in Galilee, chased them with a great slaughter, until they were past Damascus and the borders thereof. 15:6 And the residue that dwelt at Bethulia, fell upon the camp of Assur, and spoiled them, and were greatly enriched. 15:7 And the children of Israel that returned from the slaughter had that which remained; and the villages and the cities, that were in the mountains and in the plain, gat many spoils: for the multitude was very great. 15:8 Then Joacim the high priest, and the ancients of the children of Israel that dwelt in Jerusalem, came to behold the good things that God had shewed to Israel, and to see Judith, and to salute her. 15:9 And when they came unto her, they blessed her with one accord, and said unto her, Thou art the exaltation of Jerusalem, thou art the great glory of Israel, thou art the great rejoicing of our nation:
Origen 253 AD Homilies on Judges 9, 1: After talking about Deborah (Judges 4:4) says, “should I recount about Judith, that admirable and most noble of all women?” per Gary G. Michuta in The Case of the Deuterocanon. Not available online
15:10 Thou hast done all these things by thine hand: thou hast done much good to Israel, and God is pleased therewith: blessed be thou of the Almighty Lord for evermore. And all the people said, So be it.
Ambrose 397 AD Duty of the Clergy 3, 13, 82-85; 88: [teaching of Sacred writings, per 1, 1, 3] … whatever is seemly is always useful. For holy Judith by seemly disregard for her own safety put an end to the dangers of the siege, and by her own virtue won what was useful to all in common. www.newadvent.org/fathers/34013.htm
15:11 And the people spoiled the camp the space of thirty days: and they gave unto Judith Holofernes his tent, and all his plate, and beds, and vessels, and all his stuff: and she took it and laid it on her mule; and made ready her carts, and laid them thereon. 15:12 Then all the women of Israel ran together to see her, and blessed her, and made a dance among them for her: and she took branches in her hand, and gave also to the women that were with her. 15:13 And they put a garland of olive upon her and her maid that was with her, and she went before all the people in the dance, leading all the women: and all the men of Israel followed in their armour with garlands, and with songs in their mouths.
16:1 Then Judith began to sing this thanksgiving in all Israel, and all the people sang after her this song of praise. 16:2 And Judith said, Begin unto my God with timbrels, sing unto my Lord with cymbals: tune unto him a new psalm: exalt him, and call upon his name. 16:3 For God breaketh the battles: for among the camps in the midst of the people he hath delivered me out of the hands of them that persecuted me.
Hilary of Poitiers 368 AD Tractate on Psalm 125, 6: quoted Judith 16:3 as being among the “Law and the prophets” per Gary G. Michuta in The Case of the Deuterocanon. Not available online
16:4 Assur came out of the mountains from the north, he came with ten thousands of his army, the multitude whereof stopped the torrents, and their horsemen have covered the hills. 16:5 He bragged that he would burn up my borders, and kill my young men with the sword, and dash the sucking children against the ground, and make mine infants as a prey, and my virgins as a spoil. 16:6 But the Almighty Lord hath disappointed them by the hand of a woman.
Origen 230 AD On Prayer 8: … it is open to everyone to select any number of them for himself from the Scriptures… It was, moreover, after offering holy prayer that Judith with God’s help overcame Holophernes, and thus a single woman of the Hebrews wrought shame upon the house of Nebuchadnezzar…. www.tertullian.org/fathers/origen_on_prayer_02_text.htm
16:7 For the mighty one did not fall by the young men, neither did the sons of the Titans smite him, nor high giants set upon him: but Judith the daughter of Merari weakened him with the beauty of her countenance.
1 Corinthians 1:27 (But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty).
16:8 For she put off the garment of her widowhood for the exaltation of those that were oppressed in Israel, and anointed her face with ointment, and bound her hair in a tire, and took a linen garment to deceive him. 16:9 Her sandals ravished his eyes, her beauty took his mind prisoner, and the fauchion passed through his neck. 16:10 The Persians quaked at her boldness, and the Medes were daunted at her hardiness. 16:11 Then my afflicted shouted for joy, and my weak ones cried aloud; but they were astonished: these lifted up their voices, but they were overthrown. 16:12 The sons of the damsels have pierced them through, and wounded them as fugitives’ children: they perished by the battle of the Lord. 16:13 I will sing unto the Lord a new song: O Lord, thou art great and glorious, wonderful in strength, and invincible.
Augustine 430 AD Letter 227: What shall I say, but, Let us sing a hymn [Judith 16:13] to the Lord, and highly exalt Him for ever! Amen. www.newadvent.org/fathers/1102227.htm
16:14 Let all creatures serve thee: for thou spakest, and they were made, thou didst send forth thy spirit, and it created them, and there is none that can resist thy voice. 16:15 For the mountains shall be moved from their foundations with the waters, the rocks shall melt as wax at thy presence: yet thou art merciful to them that fear thee. 16:16 For all sacrifice is too little for a sweet savour unto thee, and all the fat is not sufficient for thy burnt offering: but he that feareth the Lord is great at all times. 16:17 Woe to the nations that rise up against my kindred! the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh; and they shall feel them, and weep for ever.
Mark 9:43-46 (And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44Where their worm dieth not, and the fire is not quenched. 45And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46Where their worm dieth not, and the fire is not quenched). (Often cross referenced with Isaiah 66:24, however that is an earthly, temporal punishment: “And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” Only Judith and Sirach 7:17 (both Apocrypha) identify this as eternal punishment).
The Apostolic Constitutions 400 AD Book VII, 2, XXXVIII [Defined as Scripture in Book VIII, 5, XLVII 85]: We give You thanks for all things, O Lord Almighty,… for You assisted in the days of Enos and Enoch, … in the days of Judith, … www.newadvent.org/fathers/07157.htm
16:18 Now as soon as they entered into Jerusalem, they worshipped the Lord; and as soon as the people were purified, they offered their burnt offerings, and their free offerings, and their gifts. 16:19 Judith also dedicated all the stuff of Holofernes, which the people had given her, and gave the canopy, which she had taken out of his bedchamber, for a gift unto the Lord. 16:20 So the people continued feasting in Jerusalem before the sanctuary for the space of three months and Judith remained with them. 16:21 After this time every one returned to his own inheritance, and Judith went to Bethulia, and remained in her own possession, and was in her time honourable in all the country. 16:22 And many desired her, but none knew her all the days of her life, after that Manasses her husband was dead, and was gathered to his people. 16:23 But she increased more and more in honour, and waxed old in her husband’s house, being an hundred and five years old, and made her maid free; so she died in Bethulia: and they buried her in the cave of her husband Manasses.
The Apostolic Constitutions 400 AD Book VIII, 3, XV [Defined as Scripture in Book VIII, 5, XLVII 85]: And I Lebbæus, surnamed Thaddæus [in some manuscripts: Judas the Zealot], make this constitution in regard to widows: … if she has lived soberly and unblameably, and has taken extraordinary care of her family, as Judith and Anna — those women of great reputation— let her be chosen into the order of widows. www.newadvent.org/fathers/07158.htm
16:24 And the house of Israel lamented her seven days: and before she died, she did distribute her goods to all them that were nearest of kindred to Manasses her husband, and to them that were the nearest of her kindred. 16:25 And there was none that made the children of Israel any more afraid in the days of Judith, nor a long time after her death.
Origen 231 AD On Prayer 19: [Referred to as Scripture in 8] In what sense then does the Savior bid us pray not to enter into temptation, when God in some sense tempts all men? Think you, says Judith, not only to the elders of that day but also to all readers of her writing, … www.tertullian.org/fathers/origen_on_prayer_02_text.htm
Postscript to Judith: Summarizing the Data
The following is a chronological chart of all these citations from the Fathers, plus all canon lists and Councils and codices (which are in ALL CAPS, and in BOLD IF A COUNCIL and in ITALICS IF A CODEX).
| Ch | V | Father | Year? | Work |
| 8 | 34 | Clement of Rome | 96 | 1 Clement 55:2-6 |
| 9 | 11 | Clement of Rome | 96 | 1 Clement, 59 |
| 8 | 5 | Ignatius | 117 | Letter to the Philadelphians (Long Version) IV |
| MELITO OF SARDIS (JEWISH LIST?) | 170 | NOT CANON (FOR JEWS?) | ||
| MURATORIAN CANON (NEW TESTAMENT LIST) | 170 | UNKNOWN | ||
| 8 | 27 | Clement of Alexandria | 198 | The Stromata, Bk II, Ch 7 |
| 13 | 15 | Clement of Alexandria | 198 | The Stromata, Bk IV, Ch 19 |
| CLEMENT OF ALEXANDRIA (MADE BY EUSEBIUS) | 203 | CANON | ||
| ORIGEN (JEWISH LIST) | 220 | NOT CANON FOR JEWS | ||
| 8 | 28 | Origen | 230 | On First Principles 1.2.13 |
| 16 | 6 | Origen | 230 | On Prayer 8 |
| 2 | 4 | Origen | 231 | On Prayer 11 |
| 16 | 25 | Origen | 231 | On Prayer 19 |
| 12 | 8 | Origen | 231 | On Prayer 8 |
| 3 | 10 | Origen | 231 | On Prayer 8 |
| 14 | 10 | Africanus | 240 | The Epistle to Aristides, V |
| 8 | 1 | Tertullian | 240 | On Monogamy 17 |
| ORIGEN (LETTER TO AFRICANUS) | 248 | CANON | ||
| ORIGEN (CITATIONS) | 250 | CANON | ||
| 9 | 2 | Origen | 253 | Commentary on John 2, 16 |
| 9 | 14 | Origen | 253 | Commentary on John 2, 16 |
| 9 | 11 | Origen | 253 | Commentary on the Gospel of John 13.167-68 |
| 15 | 9 | Origen | 253 | Homilies on Judges 9, 1 |
| 11 | 17 | Origen | 253 | Homily 20 on Jeremiah, 7.3 |
| 13 | 11 | Methodius | 311 | Banquet of the Ten Virgins, 11, 2 |
| EUSEBIUS (CITES CANONICITY WITH APPROVAL) | 324 | CANON | ||
| 8 | 16 | Athanasius | 335 | Four Discourses against the Arians 2, 35 |
| CODEX CLAROMONTANUS | 349 | CANON | ||
| CODEX VATICANUS | 350 | CANON | ||
| CODEX SINAITICUS | 350 | CANON | ||
| CYRIL OF JERUSALEM | 350 | NOT CANON | ||
| ST CATHERINE’S SYRIAC LIST MS 10 | 350 | CANON | ||
| CHELTENHAM LIST | 360 | CANON | ||
| ATHANASIUS | 367 | VERSION 3.1 | ||
| HILARY OF POITIERS | 367 | SOME ADD | ||
| 16 | 3 | Hilary of Poitiers | 368 | Tractate on Psalm 125, 6 |
| 13 | 8 | Athanasius | 373 | Festal Letter 4, 2 |
| 9 | 5 | Basil the Great | 379 | On the Holy Spirit, 18 |
| GREGORY OF NAZIANZUS | 380 | NOT CANON | ||
| AMPHILOCHIUS OF ICONIUM | 380 | NOT CANON | ||
| THE APOSTOLIC CANONS/CONSTITUTIONS | 380 | CANON | ||
| EPIPHANIUS PANARION 8.6.1-4 (JEWISH LIST) | 385 | NOT CANON FOR JEWS | ||
| EPIPHANIUS PANARION 76.22.5 (CHRISTIAN LIST) | 385 | NOT CANON | ||
| 8 | 8 | Didymus the Blind | 386 | Commentary on Zechariah 8:4-5 |
| 5 | 6 | Gregory of Nazianzus | 389 | Orations 45, 15 |
| JEROME (KINGS/HELMETED PREFACE) | 390 | NOT CANON | ||
| EPIPHANIUS DE MENSURIS 4-5 (JEWISH LIST) | 392 | NOT CANON FOR JEWS | ||
| THE COUNCIL OF HIPPO – 70 BISHOPS | 393 | CANON | ||
| 10 | 4 | Ambrose | 397 | Concerning Widows 7, 37 |
| 8 | 3 | Ambrose | 397 | Concerning Widows 7, 37-42 |
| 8 | 6 | Ambrose | 397 | Concerning Widows 7, 38 |
| 12 | 1 | Ambrose | 397 | Concerning Widows 7, 39 |
| Ambrose | 397 | Concerning Widows 7, 40 | ||
| 13 | 16 | Ambrose | 397 | Duty of the Clergy 3, 13, 82-85; 88 |
| 11 | 21 | Ambrose | 397 | Duty of the Clergy 3, 82 |
| 15 | 3 | Ambrose | 397 | Duty of the Clergy 3, 82 |
| 10 | 12 | Ambrose | 397 | Duty of the Clergy 3, 82-83 |
| 7 | 27 | Ambrose | 397 | Duty of the Clergy 3, 84 |
| 8 | 11 | Ambrose | 397 | Duty of the Clergy 3, 85 |
| 15 | 10 | Ambrose | 397 | Duty of the Clergy 3, 88 |
| 8 | 6 | Ambrose | 397 | Letter 58, 29 |
| AUGUSTINE | 397 | CANON | ||
| THE COUNCIL OF CARTHAGE – 44-48 BISHOPS | 397 | CANON | ||
| 8 | 8 | Didymus the Blind | 398 | Commentary on Zechariah 12:1-3 |
| JEROME (PREFACE TO SOLOMON) | 398 | VERSION 3.2 | ||
| 13 | 8 | Jerome | 400 | Letter 72, 10 |
| 11 | 17 | The Apostolic Constitutions | 400 | Book III, Ch VII |
| 8 | 6 | The Apostolic Constitutions | 400 | Book V, 3, XX |
| 16 | 17 | The Apostolic Constitutions | 400 | Book VII, 2, XXXVIII |
| 8 | 32 | The Apostolic Constitutions | 400 | Book VIII, 2, III |
| 16 | 23 | The Apostolic Constitutions | 400 | Book VIII, 3, XV |
| RUFINUS | 400 | VERSION 3.3 | ||
| JEROME (PREFACE TO TOBIT/JUDITH) | 404 | CANON | ||
| POPE INNOCENT I | 405 | CANON | ||
| 12, 13 | Chromatius | 407 | Tractate on Matthew 29, II, 2 | |
| 7 | 1 | John Chrysostom | 407 | Homilies on John, 61, 4 |
| 5 | 21 | Augustine | 417 | On Nature and Grace 42 |
| THE COUNCIL OF CARTHAGE – 217 BISHOPS | 419 | CANON | ||
| 13 | 20 | Jerome | 420 | Letter 54, 16 |
| 1 | 1 | Sulpitius Severus | 420 | Sacred History 2, 14 |
| 12 | 11 | Sulpitius Severus | 420 | Sacred History 2, 14 |
| 13 | 1 | Sulpitius Severus | 420 | Sacred History 2, 14 |
| 1 | 15 | Sulpitius Severus | 420 | Sacred History 2, 15 |
| 2 | 15 | Sulpitius Severus | 420 | Sacred History 2, 15 |
| 4 | 12 | Sulpitius Severus | 420 | Sacred History 2, 15 |
| 5 | 17 | Sulpitius Severus | 420 | Sacred History 2, 15 |
| 6 | 6 | Sulpitius Severus | 420 | Sacred History 2, 15 |
| 7 | 13 | Sulpitius Severus | 420 | Sacred History 2, 15 |
| 14 | 10 | Sulpitius Severus | 420 | Sacred History 2, 15 |
| 10 | 17 | Sulpitius Severus | 420 | Sacred History 2, 16 |
| 5 | 9 | Augustine | 426 | City of God 16, 13 |
| 1 | 1 | Augustine | 426 | City of God 18, 26 |
| 16 | 13 | Augustine | 430 | Letter 227 |
| CODEX ALEXANDRINUS | 450 | CANON | ||
| CODEX EPHRAEMI RESCRIPTUS | 450 | UNKNOWN |
CANON LISTS
| FATHER/LIST/BOOK | Year | JUDITH CANONICAL? | OTHER CITATIONS |
| MELITO OF SARDIS | 170 | NOT FOR JEWS? | NONE |
| MURATORIAN CANON | 170 | UNKNOWN | NOT APPLICABLE |
| CLEMENT OF ALEXANDRIA | 203 | CANON | HEARD FROM GOD |
| ORIGEN (JEWISH LIST) | 220 | NOT FOR JEWS | NOT APPLICABLE |
| ORIGEN (LETTER) | 248 | CANON | SCRIPTURE |
| ORIGEN (CITATIONS) | 250 | CANON | SCRIPTURE |
| EUSEBIUS (APPROVAL) | 324 | CANON | ORIGEN LETTER |
| CODEX CLAROMONTANUS | 349 | CANON | NOT APPLICABLE |
| CODEX VATICANUS | 350 | CANON | NOT APPLICABLE |
| CODEX SINAITICUS | 350 | CANON | NOT APPLICABLE |
| CYRIL OF JERUSALEM | 350 | NOT CANON | NONE |
| ST CATHERINE’S SYRIAC | 350 | CANON | NOT APPLICABLE |
| CHELTENHAM LIST | 360 | CANON | NOT APPLICABLE |
| ATHANASIUS | 367 | VERSION 3.1 | SCRIPTURE |
| HILARY OF POITIERS | 367 | SOME ADD | AMONG THE LAW AND THE PROPHETS |
| GREGORY OF NAZIANZUS | 380 | NOT CANON | ONCE (NOT ONLINE) |
| AMPHILOCHIUS | 380 | NOT CANON | NONE |
| THE APOSTOLIC CANONS | 380 | CANON | SCRIPTURE |
| EPIPHANIUS PAN. 8.6.1-4 | 385 | NOT FOR JEWS | NONE |
| EPIPHANIUS PAN. 76.22.5 | 385 | NOT CANON | NONE |
| JEROME (HELMETED) | 390 | NOT CANON | TYPE OF THE CHURCH |
| EPIPHANIUS DE MENS. 4-5 | 392 | NOT FOR JEWS | NONE |
| THE COUNCIL OF HIPPO – 70 BISHOPS | 393 | CANON | NOT APPLICABLE |
| AUGUSTINE | 397 | CANON | SCRIPTURE |
| COUNCIL OF CARTHAGE – 44-48 BISHOPS | 397 | CANON | NOT APPLICABLE |
| JEROME (SOLOMON) | 398 | VERSION 3.2 | TYPE OF THE CHURCH |
| RUFINUS | 400 | VERSION 3.3 | NONE |
| JEROME (TOBIT/JUDITH) | 404 | CANON | TYPE OF THE CHURCH |
| POPE INNOCENT I | 405 | CANON | NONE |
| COUNCIL OF CARTHAGE – 217 BISHOPS | 419 | CANON | NOT APPLICABLE |
| CODEX ALEXANDRINUS | 450 | CANON | NOT APPLICABLE |
| CODEX EPHRAEMI R. | 450 | UNKNOWN | NOT APPLICABLE |
Version 3.1: Judith (and Esther (but not Baruch, which is canon)) not canonical but to be read.
Version 3.2: Judith (unlike Esther (which is canon) or Baruch (which is not canon)) read for strengthening but not canonical or for confirming the authority of ecclesiastical dogmas.
Version 3.3: Judith (unlike Esther or Baruch (both of which are canon)) not canonical but “Ecclesiastical.”
[1] Sections 40-41: www.newadvent.org/fathers/1010.htm
[2]www.blueletterbible.org/Comm/stewart_don/faq/right-books-in-old-testament/question17-new-testament-quote-old-testament.cfm
[3] An oddity to bear in mind is that if Judith is considered a sort of historical fiction, then any reference to Judith is to the Book (since she did not exist outside of the Book); but if it is actual history, then the reference need not be to the Book.
[4] Or 1 Clement is at the latest contemporary with Josephus’ writing.
[5] Historians would conclude that a Greek city worshipped a Pagan goddess on similar evidence.
[6] Note that Elizabeth (whose husband was a Priest) and Mary are the ones speaking in Luke’s possible references. That two women would know and reference Judith the heroine would seem to be exactly what one would expect. In addition, these two references plus another to Tobit are indications that both Mary (traditionally from Sepphoris, one of the two Greektowns in Galilee per Ehrman) and her cousin Elizabeth (wife of a Priest who could write, who raises the Herald instead of a Priest) may come from a bilingual cultural background (the oldest copies of Judith are in Greek), which is further evidence that their menfolk may have been literate in Greek as well. See the discussion of Peter’s literacy above.
[7] Speaking of sexism, the three least-cited historical Books for the Fathers are Ruth (201), Esther, and Judith.
[8] And recall that a reference to Judith would be to the Book if she did not exist outside of it.
[9] www.newadvent.org/fathers/3001079.htm
[10] Which would make sense to me due to my guess that he meant to refer to not Nicea but the African councils (they had voted, and he accepts their decision). But that is just my guess and not a particularly well-informed one. There is no real discussion in the early Church of exactly what is meant by the “third category” of Books that the handful of Fathers like Jerome claim are only read but not received as canonical. Perhaps typology could apply to them, and as far as I know, no Father ever says otherwise. Meanwhile, Gallagher wrote a paper on Jerome’s motivations for making the translations of Judith and Tobit, concluding that Jerome had a more favorable view of them than the other Apocrypha—but not so favorable a view that Jerome thought they were Scripture. www.academia.edu/14345165
[11] https://en.wikipedia.org/wiki/Book_of_Judith, which also notes that Rabbi “Nachmanides (Ramban) [d. 1270] quoted several passages from a Peshitta (Syriac version) of Judith in support of his rendering of Deuteronomy 21:14…”
