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About this book

Judith

About this book

Judith's Prayer

Chapter 9

1 But Judith fell upon her face, and put ashes upon her head, and uncovered the sackcloth with which she was clothed. The incense of that evening was now being offered at Jerusalem in the house of God, and Judith cried to the Lord with a loud voice, and said, 2 “O Lord God of my father Simeon, into whose hand you gave a sword to take vengeance on the strangers who loosened the belt of a virgin to defile her, uncovered her thigh to her shame, and profaned her womb to her reproach; for you said, ‘It shall not be so;’ and they did so.⁠ 3 Therefore you gave their rulers to be slain, and their bed, which was ashamed of the deceit they practiced, to be dyed in blood, and struck the servants with their masters, and the masters upon their thrones; 4 and gave their wives for a prey, and their daughters to be captives, and all their spoils to be divided among your dear children; which were moved with zeal for you, and abhorred the pollution of their blood, and called upon you for aid. O God, O my God, hear me also who am a widow. 5 For you did the things that were before those things, and those things, and such as come after; and you planned the things which are now, and the things which are to come. The things which you planned came to pass.⁠ 6 Yes, the things which you determined stood before you, and said, ‘Behold, we are here; for all your ways are prepared, and your judgment is with foreknowledge.’ 7 For, behold, the Assyrians are multiplied in their power. They are exalted with horse and rider. They were proud of the strength of their footmen. They have trusted in shield, spear, bow, and sling. They don’t know that you are the Lord who breaks the battles. ‘The Lord’ is your name.⁠ 8 Break their strength in your power, and bring down their force in your wrath; for they intend to profane your sanctuary, and to defile the tabernacle where your glorious name rests, and to destroy the horn of your altar with the sword. 9 Look at their pride, and send your wrath upon their heads. Give into my hand, which am a widow, the might that I have conceived. 10 Strike by the deceit of my lips the servant with the prince, and the prince with his servant. Break down their arrogance by the hand of a woman. 11 For your power does not stand in numbers, nor your might in strong men, but you are a God of the afflicted. You are a helper of the oppressed, a helper of the weak, a protector of the forsaken, a savior of those who are without hope. 12 Please, please, God of my father, and God of the inheritance of Israel, Lord of the heavens and of the earth, Creator of the waters, King of all your creation, hear my prayer. 13 Make my speech and deceit to be their wound and bruise, who intend hard things against your covenant, your holy house, the top of Zion, and the house of the possession of your children. 14 Make every nation and tribe of yours to know that you are God, the God of all power and might, and that there is no other who protects the race of Israel but you.”

Texts in conversation

Compare LXX Exodus 15:3 and Judith 9:7

Septuagint · Deuterocanon

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Summary

Judith demonstrates how it uses the Greek Septuagint version of Exodus by describing God as the one who "shatters wars," instead of the original Hebrew version, which calls God a "man of war."

Passages

LXX Exodus 15:3

Septuagint
1 Then sang Moses and the children of Israel this song to God, and spoke, saying, Let us sing to the Lord, for he is very greatly glorified: horse and rider he has thrown into the sea. 2 He was to me a helper and protector for salvation: this is my God and I will glorify him; my father's God, and I will exalt him. 3 The Lord crushing wars, the Lord is his name. 4 He has cast the chariots of Pharaoh and his host into the sea, the chosen mounted captains: they were swallowed up in the Red Sea. 5 He covered them with the sea: they sank to the depth like a stone.
300–201 BCE (scholarly estimate) Read in LXX Exodus

Judith 9:7

Deuterocanon
5 For you did the things that were before those things, and those things, and such as come after; and you planned the things which are now, and the things which are to come. The things which you planned came to pass. 6 Yes, the things which you determined stood before you, and said, ‘Behold, we are here; for all your ways are prepared, and your judgment is with foreknowledge.’ 7 For, behold, the Assyrians are multiplied in their power. They are exalted with horse and rider. They were proud of the strength of their footmen. They have trusted in shield, spear, bow, and sling. They don’t know that you are the Lord who breaks the battles. ‘The Lord’ is your name. 8 Break their strength in your power, and bring down their force in your wrath; for they intend to profane your sanctuary, and to defile the tabernacle where your glorious name rests, and to destroy the horn of your altar with the sword. 9 Look at their pride, and send your wrath upon their heads. Give into my hand, which am a widow, the might that I have conceived.
100 BCE (scholarly estimate) Read in Judith

References

"... In 2010, Johann Maier examined the problem by focusing on the verb employed in the phrase, which he understood as “to rub together” (i.e. to light a fire)”, “to shatter”, and, thus, having the figurative meaning of “waging war”. Hence, according to the LXX version of Exodus 15:3, God is by no means a pacifist and does not make an end to war. In her 2012 article, Judith Lang raised this issue again, contesting the traditional exegesis (comparing Judith 9:7, Judith 16:2, and Exodus 15:3). Like Larry Perkins, she focuses on the context and concludes “The Greek text perpetuates the idea of God’s powerful and destructive capability”. Concretely, the LXX does not say that God refrains from fighting but underlines exactly the contrary:Excluding Israel from fighting, God “fights (for the benefit of Israel) in the warfare.” ..."
Eberhard Bons, "The Lord is the One Who Crushes Wars – A Fresh Look at the Septuagint Translation of Exod 15:3" in Meiser, M. et al (eds.), Die Septuaginta – Geschichte, Wirkung, Relevanz (Tübingen: Mohr Siebeck, 2018), 158–167.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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LXX Exodus 15:3 and Judith 9:7

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