and against the top of Sion, and against the house of the possession of thy children. 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. CHAPTER X. 3 Judith doth set forth herself. 10 She and her maid go forth into the camp. 17 The watch take and conduct her to Holofernes. nivp, Gen. xlii. 7, 30) against thy covenant.] A similar phrase occurs in Dan. xi. 28, “His heart shall be against the holy covenant"another indication that our author is writing in Maccabean times. Cf. also Ps. lxxxiii. 3 sqq. the top of Sion.] This phrase, not found elsewhere, is like Num. xxiii. 28," the top of Peor; " Amos i. 2, "the top of Carmel." Instead of κopupǹ E. (N7, caput) the usual expression was opos E. (1, mons), and so the Syriac here. 14. And make every nation and tribe to acknowledge.] Lit. And make upon (=in) every nation and every tribe knowledge, that it may know, &c. Fritzsche edits ènì TavTÒS ἔθνους σου, confining the reference to the Jewish people. But the universal scope is surely much more appropriate; cf. 2 Kings xix. 19, when Hezekiah prays for deliverance, "that all the kingdoms of the earth may know that thou art the Lord God, even thou only." Cf. also Ps. lxxxiii. 18. Codd. 58, 248, 249, and the Old Lat. omit the pronoun. The common text, found also in Cod. x., is ἐπὶ πᾶν τὸ ἔθνος κ.τ.λ. The Syriac has: "make thou unto all thy people and unto all the tribes, that they may know," &c. But the Vulgate : Ut omnes gentes agnoscant quia tu es Deus, et non est alius praeter te, protecteth.] inераσπiçшv, for which see chaps. v. 20; vi. 5 supra. .... CHAPTER X. 1. Now after that.] Lit. and it came to pass when. The narrative of chaps. X., xi. 1-5, is apparently modelled on the Greek Esth. v. 1-15. made an end of all these words.] It is not necessary to supply λαλοῦσα or λαλῆσαι with σVVETÉλeσe: cf. 1 Sam. xxiv. 17; 2 Sam. xi. 19; 1 Chron. xvi. 2; 2 Chron. vii. 1. The verb here takes a direct accusative, as in Matt. vii. 28; Gen. ii. 2; 1 Kings vi. 9. The Vulgate omits the clause. 2. She rose.] The Greek is καὶ ἀνέστη; p. Codd. 58, 44, al. and the Syriac and Old Lat. omit the conjunction. where she had fallen down.] Lit. from her fall-ȧñò τŷs πтwσεws—i.e. her prostrate attitude (bodily posture, not local position). See ch. ix. I. But the Syr. has Zoo fci,, "from where she was prostrate;" and Vulg. Surrexit de loco in quo jacuerat prostrata ad Dominum. went down.] From the roof: see ch. viii. 5. the house.] Codd. x. 23, 55, 44, 58, and the Syriac and Old Lat. read "her house." Midrash J. ii. “the palace () of her house," which is suitable enough, if Judith is intended to suggest Salome the queen. in the which she abode.] Greek, év ing the relative, see note on ch. vii. 10. διέτριβεν ἐν αὐτῷ. For this mode of expressShe used to spend the sacred festivals in her house; ch. viii. 5. The Vulgate omits "and went . . feast days." 3. pulled of:] περιειλά(ε)το or περιεῖλε (Codd. 19, 108, 44, &c.). Cf. Hdt. ii. 151, π. Tην KUVÉŋV, "to take off one's helmet." The verb means "to strip off all round," not "to roll up" (Churton). Vulg. abstulit a se cilicium. So the Midrash. With the verse generally, cf. 2 Sam. xiv. 2; Ruth iii. 3. she had on.] évededúKEL, "she had put on." But Codd. iii. 52, 64, al. évedidúσketo, "she was wearing;" cf. ch. ix. 1. precious ointment.] μúpa Taxe, "with thick oil, or unguent." Syriac, "and anointed (with) oil, with choice (oil); " cf. Wisd. ii. 7, where olvos Toureλns is rendered "choice wine"(L). Fritzsche quotes Pliny, 'Hist. Nat.' xiii. 2: "Prodigiosa cinnamomino pretia. Adjicitur cinnamo balaninum oleum ...; unguentorum hoc crassissimum." Cf. Isa. xxviii. 1. 4 And she took sandals upon her feet, and put about her 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. put on would naturally be a beautiful pair; see the special mention of "her sandal" in ch. xvi. 9. put about her her bracelets.] Or anklets. The Greek word xλidwv (not xhidov. See Dindorf ad Aristoph. Fragm. 309) may mean TT: = either. The list of female ornaments here may be compared with the much longer one Múpov is probably the Heb. : Amos vi. 6; that passage (v. 20) xλidwv: in the prophetic satire, Isa. iii. 16-24. In = ПTY, "a stepCant. i. 2. The reading of Codd. 19, 108, ping-chain;" but in Num. xxxi. 50 xλídwv μúp kaλ, points to the "of Ps., an armlet or bracelet, and so the Vulg. cxxxiii. 2. The Greek μúpov may be connected with the Heb., myrrh, which was used in making ointment: Esth. ii. 12; Cant. v. 5. The Midrash actually has: "with ointment of myrrh." braided.] Arranged, ordered. The Gk. is diétage; but Codd. 19, 108 have dige(n) vaτo, pectinavit (so Old Lat.), and Cod. x. διέξανε. The Old Lat. (cod. Corb.) has discriminavit-i.e. she parted. Midrash: and she braided" ותקלע את קלעת שערותיה the braids of her hair." The Syriac repeats a tire.] An old English word, probably connected with German zier, ornament; zieren, to adorn:" cf. Isa. iii. 18. The Greek is μirpa (see ch. fix. 2), and probably the Heb. was (Zech. iii. 5; Isa. iii. 20), though the Midrash has . The woman's turban is meant. In classical Greek, μirpa denotes a beadband, or snood, with which females tied up their hair, and also a certain Persian headdress or turban: see Liddell and Scott, s. v.; cf. ch. xvi. 8 infra. The Syriac transposes this clause with the first clause of v. 4 (μirpa = 20). her garments of gladness.] Lit. the gar- 4. And she took sandals upon her feet.] TT: (dextraliola) and the Syriac (o) here. The Old Lat. has periscelides, “anklets." chains.] rà véλia (so Codd. iii. x.; vulgo, Védia). In Isa. iii. 20, as here, this term armlet or anklet. Lat. armilla. follows τοὺς χλίδωνας. The word means xxxi. 50 év = 7; cf. Gen. xxiv. 22, In Num. "bracelets for her hands." Syriac: ool; i.e. periscelides or armillae ejus. earrings.] Tà évória. The Heb. Di is so rendered by LXX. and Vulgate (inaures), even in Gen. xxiv. 47 and Isa. iii. 21, where it means a nose-ring. It may have had that meaning in the Heb. here. The Syriac has , inaures ejus. Midrash: Dy. ornaments.] Or adornment-кóσμos = ". Exod. xxxiii. 4-6. Midrash: 'Diep 731, "and her twenty-four ornaments" (vid. Isa. iii. 18 sqq.). On the other hand, Codd. iii. x. els ànávrŋow, "to meet," an easier reading. Ch. xvi. 9, "Her sandal ravished his eye" (prаσev), confirms ἁρπαγὴν here. 5. a bottle of wine.] dσKоπvτívny olvov, a leathern canteen of wine: Antiph. Mel. i.; Menander Kapx. 6, and LXX. Πυτίνη (i) was a flask covered with plaited osier, like a Florence oil-flask. See Pollux, x. 73; vii. 174. Codd. X., 58, ἀσκόν. Vulg. ascoperam = doкónηpav, "a leather travelling-bag" (Suet. 'Nero,' 45). Old Lat. ascopam. Syriac, less, utrem. Midrash: ", “a skin of milk and a bottle of wine." The "skin of milk" may be a trace of an older narrative. cruse of oil.] kaуáкην (Codd. ii. iii. x. 71, 74, 76 ; vulgo, καμψάκην ἐλαίου. 66 The word is related to κάψα or κάμψα, and occurs in Kings xvii. 12, 14, 16, as the rendering of Heb. л, ampulla, “ vial” or cruse" for oil. Káμya is a basket, casket (Hesych.). Photius and Suidas write κάψα. Cf. Lat. capsa, capsula. Midrash: nimby. 66 standing there Ozias, and the ancients of the city, Chabris and Charmis. 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, 8 The God, the God of our fathers, 74, 76, Syr., Old Lat., Vulg., but is certainly genuine.' Everything belonging to the heathen was considered "unclean:" cf. ch. xii. 1, 2; Dan. i. 8; Tobit i. 11; Gen. xliii. 32; Amos vii. 17 (“a polluted land,” i.e. a heathen or foreign land). so she folded all these things together.] Rather, And she packed up all her vessels or things. After the "pure loaves," Codd. 19, 108 add "and cheese;" so Vulg. et caseum; 58, "and she threw into it cheese" (so Syr. and Old Lat.). Heb. (Job x. io, "Packed up” is only); so the Midrash. Tepiedinλwσe, for which Liddell and Scott refer to this passage only. The Syr. renders "bound up,' Aop, "" tied round;" the Vulg. omits the whole clause. 6. Thus they went forth.] Codd. 19, 108, καὶ ἐξῆλθον ἀμφότεραι. Cod. 58, καὶ ἐξήλθοσαν οἱ δύο ἅμα καὶ ἐπορεύθησαν. So Syr. and Old Lat. Cf. Gen. xxii. 6-8; 2 Kings ii. 6. For "the ancients," see ch. viii. 10. 7. The Greek of this verse stands thus in Fritzsche : Ως δὲ εἶδον αὐτὴν, καὶ ἦν ἠλλοιωμένον τὸ πρόσωπον αὐτῆς, καὶ τὴν στολὴν μεταβεβληκυῖαν αὐτῆς, καὶ ἐθαύμασαν κ.τ.λ. He explains the clause kaì hy ηλλοi. тò прóσ. avτηs as a parenthesis, giving the reason for the following ἐθαύμασαν. But the construction is in that case decidedly awkward, as Tv oroληy μeraßeß. evidently depends on eidov, and is equally part of the reason for the elders' wonder. If y be omitted, and ueraßeß. avrns be transposed (according to Codd. x. 19, 108, 236, 76), we get the sense: "Now when they saw her, and her countenance altered and her apparel changed, they wondered, &c." The Kai introduces the apodosis, as so often: see ch. v. 20. Meraßeß. is passive; cf. the middle use in classical Greek, e.g. Plat. 'Rep.' 553 A; Hdt. viii. 109. The Syr. is: "And they saw the change of her countenance and the covering of her garments, and they wondered greatly at her beauty." Wolff says they did not expect to find her still so charming, as she was from thirty to forty-five years old (?). 8. The God, the God of our fathers.] The first ó eòs should be omitted, with Codd. ii. iii. x. 55, 58, 44, al., the Syr., and Old Lat. Neh. i. 11 and ch. ix. 13 supra; Gen. xvii, 20, xlviii. 4. enterprizes.] τὰ ἐπιτηδεύματα = studia, instituta; Heb. D, "actions," Deut. actions," Deut. xxviii. 20. Syr.,, "thy deed of craft." Vulg. omne consilium tui cordis. IO 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. II Thus they went straight forth in the valley and the first watch of the Assyrians met her, 12 And took her, and asked her, Of what people art thou? and whence her pass through, saying: 'The God of our fathers give thee favour, and confirm all the purpose of thy heart with His courage, that Jerusalem may make her boast of thee, and thy name be in the number of the holy ones and the just.' And they that were there said all with one voice: So be it! so be it!" 10. looked after her.] Were, or, continue looking; ἀπεσκόπευον. Cod. 58 has kai ÉTEσкÓπevσav oi ävdρes K.T.λ. The forms in -euw for -éw are post-classical: Lobeck, 'Phryn.' p. 591. 'AπоσкоTÉ∞ means to look The word does not away from all things else and at a single object. "contain the idea of looking down from above" (Bissell). Cf. Soph. Oed. Tyr.' 746; 'Oed. Col.' 1195. to the glory.] eis yavpíapa, i.e. resulting in the "glory or pride of Israel. For the word see ch. xv. 9, ix. 9 (the verb); Isa. Ixii. 7. For pa, "exaltation "—i—see and till she had passed.] The and is wantch. xiii. 6, xv. 9; Isa. xxxiii. 3. The Syr. ing in the Greek, except in Codd. 19, 108, 249, has, “praise," and "exaltation." which read kai dinλe, omitting ews. Fritzsche Then they worshipped God.] So Codd. 23, explains dine" bis sie hindurchging, hin44, 52, 55, al. But 58, Syr., Old Lat. refer durchzugehen anfing;" and this is doubtless the action to Judith only. She prob. bowed right. The Heb. was probably an imperfect her head or prostrated herself in pious. See Gen. xxvii. 44, 45. The assent to the prayer of the Elders. Kai пeσоÛσа èì πрóσшпov прoσεkúvησe (Cod. 58): Movers thinks the Greek translator mistook Dan, “and she bowed herself unto them," i.e. to the elders, for "and she bowed herself unto God." is unlikely. Cf. ch. viii. 10 seq., 28 seq. 66 ", This unto 9. to accomplish the things whereof.] eis τελείωσιν τῶν λόγων ὧν ἐλαλήσατε, fulfilment of the words which ye have spoken." Cf. Luke i. 45. as she had spoken.] Rather, as they spake (i.e. promised): see ch. viii. 35. "She spake" is the reading of Codd. iii. x. 64, al. and the Syriac. "She spake unto them :" Codd. 19, 108. The Vulgate gives the passage vv. 6-9 thus: "And when they had come to the gate of the city, they found Özias in waiting and the elders of the city, who, when they had seen her, were lost in admiration of her beauty; yet without asking her any questions, they let the valley, they saw her no more." The inciSyr. has: "And when the twain had come to dent of the townsfolk gazing after the departing heroine is highly dramatic; and the way in which "the mountain" and "the valley are spoken of seems to indicate a real locality known to the author. Cod. 58 reads: ws de dinλooσav enì TÒV vλava (an error for auλ@va; repeated in πυλώνα αὐλῶνα; Old Lat. atrium. The Syriac has it correctly). 11. Thus they went straight forth.] And they were going straight on. The phrase is evoeîav, i.e. ódóv, occurs in Gen. xxxiii. 12; Jer. iii. 2. Cf. ch. xiii. 20: ἐπ ̓ εὐθεῖαν. the first watch.] An outpost, or picket, or to be preferable; but cf. Gen. xxxii. 1. V. 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: 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. 14 Now when the men heard her words, and beheld her countenance, they wondered greatly at her beauty, and said unto her, a woman.] A daughter. Cf. the Syriac <6 sons of the city" "men of the city," "sons of Asshur" 10, and Assyrians," v. II. The old designation "Hebrews" is used in imitation of such passages as Gen. xl. 15, xli. 12; Exod. i. 15, ii. 6, iii. 18. See also Ewald, 'Hist. Isr.' iii. 2, 562. am fled.] I am running away. - ἀποδι Spáσ кw. Cf. Gen. xvi. 6-8, 7. This begins the ȧnárη of which she spoke in ch. ix. 10 (cf. v. 13). for they shall be given you, c.] Lit. Because they are about (péλovo) to be given to you for food. Cf. Num. xiv. 9; ch. vi. 3 supra. 13. I will shew him a way.] Lit., I will shew before his face a way; i.e. explain in his presence. win.] Kupievoel, "he shall become lord of," "gain possession of " (Polyb. i. 7, 11, &c.). Cf. 1 Macc. vi. 63; viii. 16; xi. 8; xv. 29. without losing, &c.] This is a fair paraphrase of the Greek, which is sufficiently curious. Literally : “ and there shall not be missing (or perish) of his men one flesh, nor yet (one) living spirit." The verb diapoyev, "to be discordant," "to disagree," has in later Greek the further meanings, "to be missing or lost,"-e.g. of books, Diod. Sic. xvi. 3, eg wv (ßißBwv OKTW) TEVTE diapovovou, and "to fail," deficere, "breathe one's last," 99 66 die;" e.g. Clem. Rom. Hom. ix. 17, 18, xii. 4, &c. See 1 Sam. xxx. 19; Heb. 77,"nothing was missing;" errabit=peribit) from him one of the sons of flesh, nor a spirit of life." 14. beheld.] KaTevónσav, “ observed well;" either 2 or simply 7. they wondered greatly at her beauty.] Literally, "And it (i.e. her countenance) was before them (= in their sight) exceeding wonderful in beauty"—a sort of parenthesis -"then (kai) they said unto her." So Fritzsche: but it seems simpler to suppose the apodosis to begin with Kai Karevóŋoav. "Now when the men heard her words, they observed her countenance, and it was in their sight and they said.” So the wonderful.. Syriac. 15. Thou hast saved thy life.] Mark iii. 4; Ps. lxxii. 13. Cod. 58 adds eis ayabòv, unto good;" Syriac. So Old Lat. until they have delivered.] So Codd. ii. x. 19, 108. ἕως (Codd. 19, 108, αν) παραδωσί σε. Fritzsche edits ἕως παραδώσουσι, “ until they shall deliver," which is the Heb. construction. 16. when .... shea.] Rather, if.... declare (v. 13). 17. an hundred men.] This escort, as Fritzsche remarks, is somewhat large. But the writer may have intentionally named a large number, to suggest the idea of the multitude of the besiegers. to accompany her.] Gk. καὶ παρέζευξαν aUT K.T.A," and they yoked them beside," i.e. "set them on either side of her and her maid." Cf. Eurip. ‘Ion, 22: φρουρὼ π. φύλακε σώματος. Old Lat. adjunxerunt; Syriac, "and they delivered her and her maid (unto |