Judith

Judith, whose name literally means “Jewess,” is devout, seductive, beautiful, and wily. She hatches and executes an ingenious plan to save not only her fictional town Bethulia but also Jerusalem and the Temple from Assyrian destruction. When it seems to the people of Bethulia that all hope of saving themselves and Jerusalem is lost, it is the pious widow Judith who reminds them of God’s power to save them; this is where the excerpt here begins. The city’s leadership asks Judith to pray on their behalf, and she then takes matters into her own hands, telling them to trust her. She infiltrates the Assyrian camp; seduces their general, Holofernes; decapitates him; and saves her people, Jerusalem, and the Temple. Her character echoes the types of biblical heroines who also saved Israel and the Jews from destruction, including Yael, Deborah, and Esther (see BIBLICAL CHARACTERS AND STORIES).

The fictional novella of Judith is one of the best-known texts in the Apocrypha. The work itself contains puzzling and contradictory information, contributing to the challenge of determining when and where it was composed. It likely originated in the land of Israel around the year 100 BCE. Although early rabbinic texts do not mention the story of Judith, the text was preserved in Greek and found its way back to the Jewish community in the early medieval period. Later, the story developed a strong traditional Jewish association with the events of Hanukkah and the Hasmonean dynasty, likely because of the work’s echoes of Judah the Maccabee’s beheading of the general Nicanor (1 Maccabees 7:47 and 2 Maccabees 15:30–33; see also “Mordecai’s Day and Nicanor’s Day”). To read Judith’s prayer of thanks after her success in saving her town and Jerusalem, see “Judith’s Hymn of Thanksgiving.”

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Judith, whose name literally means “Jewess,” is devout, seductive, beautiful, and wily. She hatches and executes an ingenious plan to save not only her fictional town Bethulia but also Jerusalem and the Temple from Assyrian destruction. When it seems to the people of Bethulia that all hope of saving themselves and Jerusalem is lost, it is the pious widow Judith who reminds them of God’s power to save them; this is where the excerpt here begins. The city’s leadership asks Judith to pray on their behalf, and she then takes matters into her own hands, telling them to trust her. She infiltrates the Assyrian camp; seduces their general, Holofernes; decapitates him; and saves her people, Jerusalem, and the Temple. Her character echoes the types of biblical heroines who also saved Israel and the Jews from destruction, including Yael, Deborah, and Esther (see BIBLICAL CHARACTERS AND STORIES).

The fictional novella of Judith is one of the best-known texts in the Apocrypha. The work itself contains puzzling and contradictory information, contributing to the challenge of determining when and where it was composed. It likely originated in the land of Israel around the year 100 BCE. Although early rabbinic texts do not mention the story of Judith, the text was preserved in Greek and found its way back to the Jewish community in the early medieval period. Later, the story developed a strong traditional Jewish association with the events of Hanukkah and the Hasmonean dynasty, likely because of the work’s echoes of Judah the Maccabee’s beheading of the general Nicanor (1 Maccabees 7:47 and 2 Maccabees 15:30–33; see also “Mordecai’s Day and Nicanor’s Day”). To read Judith’s prayer of thanks after her success in saving her town and Jerusalem, see “Judith’s Hymn of Thanksgiving.”

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