She was beautiful in appearance … very lovely face: These two clauses are used to describe Judith’s beauty. Beautiful in appearance is the same clause used to describe Rachel in the Greek of Gen 29.17. Good News Translation combines the two clauses into “very beautiful woman.” Translators should use language to describe Judith that is natural in the receptor language.

Her husband Manasseh had left her gold and silver …: The estate Manasseh left his wife is described in three pairs of nouns:

gold and silver
male and female slaves
livestock and fields

The second pair states that there were slaves of both sexes, not that there were “servants and slaves” (Good News Translation). The usual Greek word for “slave” is not used here. Contemporary English Version brings out what is implicit here: “she was … rich.” It translates the second sentence “And she was also very rich, because her husband had left her a lot of gold and silver, as well as male and female servants, property and livestock.”

She maintained this estate is literally “she remained on/over them.” Some take the preposition in the sense of “on,” and interpret this to mean that she continued to live on her estate. But this limits the reference of “on them” to the fields only. Most assume that this means she remained “over” all six items mentioned, that is, in charge of managing the money, the servants, and the farm. In this way she would be like the wife of Pro 31.10-31, competent in many ways. Note, however, that 8.10 speaks of a slave woman who managed Judith’s business affairs.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Judith. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

For thou hast done: At first it is a bit surprising to see Good News Translation introducing the metaphor “Your hand,” where the Greek text has simply “you.” Ordinarily Good News Translation moves in the other direction. But a closer look shows what it intends. The “you” is emphatic as subject of this sentence, and the figure of speech “Your hand” draws attention to it. New American Bible accomplishes the same end by a slight grammatical twist: “It is you who were the author of….” Contemporary English Version has “I know that you caused….”

These things and those that went before and those that followed … things that are now, and those that are to come: Translators should beware here. The text is awkward, though clear enough; it would be easy to produce a confusing translation. The Greek reads literally “For you did the things before those things and those things and the things afterward and the things now and the things afterward you designed.” It is clear enough that a sentence break belongs after “afterward.” It is also clear that “those things,” which is used twice, refers to the incidents involving Simeon in Gen 34 and spoken of in verses 2-4. The chronological order (pre-Simeon things, Simeon things, post-Simeon things) is given in the text, but it is hard to express that clearly in English. Both Good News Translation and Revised Standard Version bring “those things” forward (Revised Standard Version these things), so as to connect more clearly with the events of verses 2-4. Then they speak of events before and after that time. Any pronouns used here must make a definite connection with the events of verses 2-4. Judith’s survey of God’s acts in history speak of God active in the past, present, and future, but this is a time span with two focal points centering on two individuals: Simeon and his descendant Judith.

Yea, the things thou didst intend came to pass may also be expressed as “You also control what [or, those things that] will take place in the future.”

An alternative translation model for this verse is:

• I know that you caused all of these things to happen, and all other things in the past as well. You planned everything. You control what is happening now and what will take place in the future.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Judith. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

When Judith came into the presence of Holofernes may be rendered “As Judith came forward to meet Holofernes” (Contemporary English Version).

They all marveled at the beauty of her face: Compare verses 14 and 19.

She prostrated herself and made obeisance to him: Virtually the same language is used in 1 Sam 25.23 when Abigail comes before David, and in Ruth 2.10 when Ruth meets Boaz. Very much the same language is also used in Jdt 6.18, where the people of Bethulia fall down in worship before God. For prostrated herself, see “fell upon her face” in 9.1. Made obeisance means that when “she bowed down to the ground” (prostrated herself) she was showing respect for Holofernes.

And his slaves raised her up: The conjunction “but” (Good News Translation) is much more appropriate than and to connect Judith’s bowing to the ground with the servants raising her up. These are not simply two actions in sequence. Judith does the correct thing by showing obeisance to Holofernes, but she is honored by being allowed to stand in his presence. His own servants “helped her to her feet” (Good News Translation). Revised Standard Version has slaves in this final clause, but uses servants earlier in the verse. These refer to the same people and should be translated “servants” in both instances, as in Good News Translation. This is a highly appropriate place for a paragraph break and chapter break. Judith has done a great deal in this chapter. Now it is Holofernes’ turn to respond.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Judith. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

The eunuch who had charge of all his personal affairs: Eunuchs were men who had been castrated in youth. They were often used as royal servants, sometimes even in positions of high state authority (compare Acts 8.27). They were often in charge of harems. Here Bagoas appears as a trusted servant who is entrusted with seeing to Judith’s needs, and the focus is on his elevated position, not his sexual status. If a language does not have a term for this kind of person, one may say “the trusted head of his servants,” and we may translate this first sentence as “He said to Bagoas, the trusted servant in charge of his servants” or “Bagoas was the trusted servant in charge of his personal business. Holofernes said to him…” (similarly Contemporary English Version).

Go now and persuade the Hebrew woman who is in your care: Contemporary English Version has a helpful alternative translation: “Since you are the one taking care of the Hebrew woman, I want you to talk her into coming to the banquet.” In this verse we learn, almost incidentally, that Judith has been placed in the care of Bagoas.

Join us and eat and drink with us: The use of the first person plural here does not rule out the idea that this is really a private party. In the next verse the first person plural continues, but there it is quite obvious that Holofernes is talking of himself and himself only. Good News Translation and Gonzáles and Alonso-Schöckel render this usage plural in this verse, but switch to singular in verse 12. The only reason for doing this is that they have established that a good many guests will be present. Holofernes is using the plural to refer to himself as a person in authority, and in a number of languages this will need to be a singular pronoun.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Judith. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

You and all who live within the borders of Israel is literally “you and all those inhabiting every region of Israel.” Good News Translation‘s “you and all the other Israelites” is perhaps not clear enough. Judith is bringing in all of Israel, just as Deborah tried to do. “You and every other Israelite in the whole country” would do nicely enough. It is implied that only able-bodied men are to be involved in the attack, so one may translate “you and the rest of Israel’s army.”

Cut them down as they flee: Cut them down translates a word meaning “to spread about.” It was used in 7.14 (“they will be strewn about in the streets”) and 7.25 (“to strew us on the ground”). It was used in 12.1, where Holofernes ordered a table “set” for Judith. Here any verb suggesting violent death is appropriate; for example, “mow them down” or “cut them all to pieces.” Good News Translation‘s “kill them” is too weak. As they flee translates the literal “in their ways.” Good News Translation‘s “as they retreat” is not quite right. The implication of “in their ways” really seems to be that the Israelites will cut the Assyrians down wherever they try to run. In 15.2, when the rout is actually described, the Assyrians flee “by every path/road/way.”

An alternative translation model for the whole verse is:

• Then you and every Israelite in the whole country can chase after them and slaughter them anywhere they try to run.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Judith. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

He opened it: “He drew the curtain aside” (Good News Translation) is an accurate description of how he opened it; the parting of curtains is implied in the Greek verb used.

And went into the bedchamber: It is not necessary for Good News Translation to mention the bedchamber at this point since Good News Translation established in verse 14 that Bagoas was standing outside the “sleeping quarters.” Consequently “went in” is all that is necessary to describe his action here.

Found him thrown down on the platform dead, with his head cut off and missing: “Sprawled” (Good News Translation) is a good translation of the verb Revised Standard Version renders thrown down. The noun translated platform or “footstool” (Good News Translation; New American Bible “on the floor”; Gonzáles and Alonso-Schöckel “at the entrance”; New Jerusalem Bible “on the threshold”) is a problem. It is a common word, meaning “turtle.” Some scholars speculate there was an actual tortoise shell, or something shaped like one, beside the bed. Perhaps it functioned as a footstool of some kind. It’s as good a guess as anything; there is obviously something here we don’t know about. The notion that it means “threshold” comes from the fourth century commentator, Hesychius, who may well have been guessing himself. If it were clear what the object was, he would not have tried to explain it. Probably “sprawled out [or, lying] on the floor” is as reasonable a solution as one could hope for. After all, in 13.9 Judith did roll the body off the bed. Good News Translation does not include the text’s statement that the body is dead. It goes without saying that a “headless body” is dead, but this would have been obvious to the ancient reader as well. The fact that the author tells us this headless body was dead is emphatic (compare Jdg 5.27), and the translator may want to go along with the author and insist on it; for example, “… found his dead body [or, corpse]—with the head missing—sprawled out on the floor” (compare verse 18). An alternative model is “he found the headless corpse of Holofernes lying on the floor.”

It is interesting that in this description (14.15-16) of the discovery of the body, there is a quick cascade of verbs as in 13.8-9, where Judith cuts the head off.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Judith. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

For every sacrifice as a fragrant offering is a small thing: This means “No sacrifice can smell sweet enough to please you” or “Sacrifices, however sweet their smell, amount to very little.”

All fat for burnt offerings becomes “all the choice meat on the altar” in Good News Translation, which is certainly the meaning of the phrase. Fat means “choice meat,” and burnt offerings is a technical term for a certain type of offering. See 4.14 for burnt offerings. But referring to a specific type of offering is not necessary to make the point here. The point is that fearing God—obeying God—is more important than any kind of sacrificial offering, and a person’s real greatness is measured not by offerings made but by that person’s fear of God. In certain languages the one who makes the sacrifice must be made clear. It is “people.”

He who fears the Lord shall be great for ever: Good News Translation and Contemporary English Version bring the third line of this verse forward to the beginning. It joins very nicely with the “obey” theme of the last line of verse 15. However, Good News Translation changes the original relationships by making the Lord the subject. Refer to Contemporary English Version below for a better model. Again fears means “obeys.” Good News Translation expresses being great for ever as earning the Lord’s pleasure. The idea is that offering sacrifices is of small importance compared to obeying the Lord. That is the greatest thing one can ever do.

Contemporary English Version provides a good model for this verse:

• It is much better
to obey the Lord
than to offer
sweet-smelling sacrifices
or the fat of choice meat.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Judith. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

As I live, and by the power of my kingdom: As I live is an oath put in the mouth of God in Jer 22.24; 46.18, and often in Ezekiel (see Ezek 5.11; 14.20). Once again Nebuchadnezzar is putting himself in the place of God. The ancient readers would know that this could only lead to his downfall, especially if they remembered Deut 32.39, in which God makes an amplified oath on himself and swears destruction on any rival. Many think that the author intends a contrast with this Deuteronomy passage. Good News Translation explains the vow as “at the risk of my life and my royal power,” but this sacrifices Nebuchadnezzar’s unspoken claim to omnipotence. Compare the note on “swore by his throne and kingdom” at 1.12. In this present context the following models are possible: “As surely as I live and rule this powerful kingdom…” or “I live and rule over this great kingdom. So I have….”

What I have spoken my hand will execute: What I have spoken means “as I have solemnly promised.” Nebuchadnezzar is referring to his promise to punish all those who refused to help him, so Contemporary English Version translates “I will keep my solemn promise to punish those nations.” The phrase my hand is a frequent Hebrew figure of speech for “my power,” which Good News Translation captures in a verb: “I am determined.”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Judith. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.