Then the men of Israel came down from their city: Good News Translation begins the paragraph with “Later,” which suggests a greater lapse of time than the author really had in mind. Revised Standard Version‘s Then shows a temporal progression—the next event in the story. Other possible introductory words or phrases are “When the Assyrians had returned,” “Not long after that,” or simply “After that.” For a comment on men of Israel, see 6.10. Where the Greek has their city … Bethulia, Good News Translation has “Bethulia … the town.” This is a helpful reversal. Since the Israelites came down the hill to get Achior, the downward movement should be kept.

Found him; and they untied him: Both Good News Translation and Contemporary English Version combine these two clauses; “they untied Achior” implies that they found him.

And placed him before the magistrates of their city: Placed him does not mean they had been carrying him and then put him down. It simply means they “took him.” Magistrates translates a very general term in Greek, meaning “leaders.” Magistrates suggests officials with a judicial function, which is not in fact implied. However, these “leaders” will need to be distinguished from the “elders” in verse 16; obviously they have greater authority than the “elders.” When translators select terms for these two categories, the authority level should be considered. In some languages “chiefs” may be the more natural equivalent for Good News Translation and Contemporary English Version‘s “town officials.”

Revised Standard Version and Good News Translation have only one sentence in this verse, but some translators may wish to divide this verse into two sentences. Contemporary English Version begins a new sentence near the end with “They took him to the town officials.”

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.

We call to witness against you heaven and earth may be rendered “Heaven and earth are witnesses against you” (Good News Translation) or “We ask heaven and earth to see what you are doing.” See also the note above on 7.24.

Our God, the Lord of our fathers may be translated “the Lord God our ancestors worshiped” (Contemporary English Version).

Who punishes us according to our sins and the sins of our fathers: Two understandings of the present tense here are possible. It can be a timeless present; for example, “God whose practice it is to punish….” Far more likely it describes the immediate situation; for example, “God … who is punishing us for their sins [our ancestors’ sins] as well as ours” (Good News Translation) or “he is punishing us because they [our ancestors] sinned against him and because we have done the same thing.”

Let him not do this day the things which we have described: There is a complicated textual problem at the end of this verse. Good News Translation and Revised Standard Version are translating the same standard text. The Greek text does not make as good sense as either translation suggests. A more literal rendering would be “… that/in order that he not do according to these words/things on this day.” With this rendering, at least four points are not clear:

(1) Is the Greek conjunction to be understood as introducing a purpose clause (in order that) or a noun clause (that)? Both Good News Translation and Revised Standard Version seem to opt for the latter.
(2) Is the subject of the clause “he” (him)? The Greek verb do is a second person singular form, in which case the people are addressing Uzziah. How the statement would then be translated depends on the solution given to textual question 1 below.
(3) If it is third person, who is “he?” God or Holofernes? Presumably God, but it is not clear.
(4) What are the “words/things” referred to? The final useless resistance referred to in verse 24? The surrender proposed in verse 26? It is presumably not the terrible conditions described in 25 since these conditions already existed.

These questions defy solution.

Even though the Good News Translation text and the translation in the Good News Translation footnote are very different, the textual problem itself involves only two words of Greek. There are basically two questions:

(1) Does the negative not in Let him not belong here or not? Some manuscripts, including one important one, lack it, as do several versions. Omitting it virtually forces one to assume that the verb is second person, whether singular or plural.
(2) Should the verb form be second person plural? There is textual evidence for this as well both in Greek texts and in versions. If this is assumed, two possibilities open:
(a) If not is actually in the text, “words/things” leans toward “things” and refers to the policy of resistance mentioned in verse 24: “We call on heaven … to witness … that you [leaders] not continue these policies.”
(b) If not is omitted, “words/things” then refers to the words being spoken, the wishes of the protesting people, the surrender urged in verse 26: “We call on heaven … to witness … that you do these things we ask of you today.” This seems to be confirmed by 8.9, where “the wicked words spoken by the people against the ruler” are referred to.

The problems that come with translating the received text are impossible to solve. By far the simplest approach is to emend the text by omitting not and by translating the verb as second person plural. This is the direction taken by New Revised Standard Version, New Jerusalem Bible, Gonzáles and Alonso-Schöckel, Traduction œcuménique de la Bible, as well as the Good News Translation footnote. Moore omits not, but prefers to keep the verb as it is, identifying it as second person singular. This is clever, yet possible. In verse 31 Uzziah certainly replies in the first person singular. No Latin evidence supports this however; in Latin the distinction would be clear.

This Handbook suggests that translators follow the solution used in Good News Translation‘s footnote, so a possible model for this verse is:

• We ask heaven and earth, and our God the Lord whom our ancestors worshiped, to witness against you. He is punishing us for our sins and the sins of our ancestors. We demand that you surrender, as we have asked you to do today.”

A footnote at the end of the verse would be appropriate: “We demand … today; some manuscripts have May God not do today the things we have described.”

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.

Took her into custody: Good News Translation has “They arrested Judith.”

To what people do you belong?: Good News Translation has “What is your nationality” (similarly Contemporary English Version), or one may translate “What country do you belong to?”

I am a daughter of the Hebrews is literal, but is only a Hebrew idiom for a woman to use when saying “I am a Hebrew” (Good News Translation). The significant point here is that she describes herself as a Hebrew rather than an Israelite. When the word “Hebrew” is used in the Old Testament, it is almost always a term used by foreigners to refer to the Israelites. Its use in Judith is consistent with that; compare 12.11; 14.18. It also seems to have been a natural term for Israelites to use in identifying themselves to foreigners, perhaps with a hint of submissiveness. In Jonah 1.8-9, the sailors ask Jonah almost the same questions the Assyrians put to Judith here, and Jonah, who like Judith is running away, answers, “I am a Hebrew.” In Php 3.5 Paul refers to himself as a “Hebrew of the Hebrews.” Judith’s choice of words here seems deliberate. To describe herself as a Jew would be out of the question; she is from the tribe of Simeon, not Judah.

They are about to be handed over to you to be devoured: The men have probably heard these words before. Judith is echoing the words of Holofernes’ officers in 5.24 (see the note there). Literally, she says “they are about to be given to you as food.” Good News Translation here is too weak, and suffers from not reflecting in some way the phrase be devoured from 5.24. Not all translations make the connection, but it is surely intentional on the author’s part, and if the translator can preserve it, it would serve the narrative well. Judith does not actually say that God is going to let the Assyrians use the Israelites for food; there is simply a passive verb here with no agent expressed. But it certainly helps to express the agent, and there is no reason not to, as will be necessary in languages that do not have the passive voice. Judith will be quite explicit about God’s part when she speaks with Holofernes in 11.6. It is not part of the built-in suspense. An alternative model introducing the agent is “Because God is going to let you swallow them alive.”

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.

Wise in speech is literally “you are good in your words.” Good News Translation has “you know how to make a speech.” This may be too idiomatic and colloquial. Contemporary English Version is better with “you also speak wisely.” Since Holofernes joins this to his complimenting Judith on her beauty, he probably means that she is eloquent, has a way with words, and not specifically that the content of what she has said is good. He could well mean both. Translators should find an expression that means “eloquence.”

If you do as you have said contains a promise; for example, “I promise you that if you do everything that you have just said to us, your god….”

Your God shall be my God: This obviously recalls Ruth 1.16. Perhaps, as some have suggested, Holofernes is so moved by Judith’s presentation that he is thinking of at least incorporating worship of Israel’s God into his own system of gods. Perhaps he does not mean this, and is simply flattering her. Or perhaps he means it the reverse of how it strikes us: that Judith will adopt Nebuchadnezzar as her own god. In any case, the ironic point is clear. Judith’s God is in fact his God; he just doesn’t recognize it. Since it is difficult to decide which of the above interpretations is the more likely one, translators should keep the translation general, as Revised Standard Version and Good News Translation have done. However, as mentioned under verse 22, Holofernes considers God to be just another god among many, so translators will be justified to use a small god here: “Your god shall be my god.”

You shall live in the house of King Nebuchadnezzar and be renowned: Good News Translation has “You will live in King Nebuchadnezzar’s palace and will be famous.”

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.

They all ran together, both small and great: The “elders” are the ones called for, but the Greek says literally “everyone, small and great” came. This means absolutely everyone (see verse 4). New American Bible has “All the people, from the least to the greatest”; this is stated more idiomatically by Moore with “everyone, regardless of status.” The picture, however, is one of great excitement, not one of sociological commentary, so Good News Translation‘s “young and old” serves the purpose just as well. Other languages will find other equally adequate ways of amplifying “everyone.”

For it was unbelievable that she had returned: “No one could believe that Judith had come back” is well stated in Good News Translation, but New English Bible is also good: “… hardly able to believe that Judith had returned.” Contemporary English Version expands it a bit with “no one could believe that Judith had returned safely.”

They opened the gate and admitted them, and they kindled a fire for light, and gathered around them: There is pronoun trouble in the rest of the verse. In the first part of the sentence They is clearly enough the people in town; them refers to the two women, and this needs to be made clear since the maid has not been in focus. The same applies to they … them in the last part of the sentence. Contemporary English Version‘s model for the final part of the verse is helpful:

• They opened the gate and greeted Judith and her servant woman. Someone started a bonfire, and everyone gathered around the two women.

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 rest of the people of Bethulia fell upon the Assyrian camp: The rest of the people would be the women, children, and old men who were not out pursuing the enemy. Fell upon means that they “violently entered” the camp of their enemies. With no danger to themselves they could loot at will. This is in marked contrast to the book of Esther, where the Jews kill their enemies, but refrain from looting (Est 9.10, 15-16).

Plundered means that they “took [or, carried off] the possessions” of the Assyrians.

And were greatly enriched may be rendered “became very rich” (similarly Good News Translation).

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.