The Book of Judith (2009), conference

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The Book of Judith (2009) is a conference in the series of International Conference on the Deuterocanonical Books, chaired by Géza G. Xeravits.

History

The conference is organised by the Department of Bible, Sapientia College of Theology, Budapest (Hungary), in 14-16 May, 2009. The proceedings of the conference has been published: A Pious Seductress. Studies in the Book of Judith (2012 Xeravits), edited volume

Official Program

Eszter Balassa, The Consequences of Dinah’s Rape -- Gabriele Boccaccini, The Armenian King Tigranes the Great as Nebuchadnezzar in the Book of Judith: A Hasmonean Eulogy of Queen Alexandra -- Ellen Juhl Christiansen, Judith: Defender of Israel—Preserver of the Temple -- Jeremy Corley, Imitation of Septuagintal Narrative and Greek Historiography in the Portrait of Holofernes -- József Gátas, Herodotean Influence on the Book of Judith? -- Thomas Hieke, Torah in Judith. Dietary Laws, Purity and Other Torah Issues in the Book of Judith -- Judith Lang, The Lord Who Crushes Wars. Studies on Judith 9:7, Judith 16:2 and Exodus 15:3 -- Angelo Passaro, The Book of Judith: Between Historical Fiction and Theology of History -- Friedrich V. Reiterer, “The Light of my Brother”—The Role of Achior -- Karin Schöpflin, Judith on Stage. The Dramatic Career of a Biblical Heroine -- Michal Wojciechowski, Moral Teaching of the Book of Judith -- Géza G. Xeravits, The Supplication of Judith (Jud 9:1–14) -- József Zsengellér, Hermeneutical Procedures and the Book of Judith

Abstracts of the Lectures

  • Eszter Balassa (Gáspár Károli Reformed University, Budapest): The Consequences of Dinah’s Rape

Judith in her prayer praises Simeon’s God for the bloody vengeance on Shechemits for Dinah’s rape, while in the Genesis’ account of the story Jacob rebukes Simeon and Levi and it is because of their anger that they have no inheritance in the land of Israel. The corresponding chapter of the Book of Jubilees tells us that Levi is consecrated priest after this massacre and because of it. My paper will examine these different interpretations of the same event in the Second Temple period and in rabbinic literature with an outlook on the further life of Dinah who becomes a key-figure of the question of intermarriage with Gentiles.

  • Gabriele Boccaccini (University of Michigan): The Armenian King Tigranes the Great as Nebuchadnezzar in the Book of Judith: A Hasmonean Eulogy of Queen Alexandra

It has been claimed that along with 1 Maccabees, Judith is an important witness of Hasmonean propaganda. The pseudo-historical "post-exilic" setting serves to reiterate the Hasmonean claim that God’s punishment, which was justified in the past because of the people’s transgressions, has now ended thanks to a new righteous generation’s coming to power. Contrary to Daniel and the Enochic and Essene literature, Judith proclaims that Israel is no longer in exile but lives safely under God’s protection in its land, where the temple is legitimately run. The defeat of Holofernes and the conversion and circumcision of the Ammonite Achior strengthen the Hasmonean policy of internal religious unity within the boundaries of the Jewish kingdom against external foreign enemies. Judith however echoes also some distinctive elements of the theology of 2 Maccabees, especially in the admission that some evil may come for the correction (not the destruction) of the people. The search for ideological compromise between Maccabean and "Pharisaic" viewpoints, as well as the royal and military features given to the widow Judith and the reference to the politically subordinate role of the High Priest and the Sanhedrin, seem to fit well with the political and intellectual climate in Judaea at the time of Salome Alexandra (76–67 BCE).

The aim of this paper is to explore how Judith acts as God’s instrument, how her violent act is justified, what political and religious reasons lie behind it, and, finally, how Judith is perceived as defender of Israel and the temple.

  • Jeremy Corley (Ushaw College, Durham): Imitation of Septuagintal Narrative and Greek Historiography in the Portrait of Holofernes

Whereas recent studies have focused on the portrayal of Judith (and also Achior), less attention has been devoted to the portrait of the villain. Hence this paper will sketch aspects of the depiction of Holofernes, showing how it echoes characters from Septuagintal narrative and from Greek historiography. Major Septuagintal models include Shechem son of Hamor, the Pharaoh of the exodus, the Canaanite commander Sisera, the Philistine warrior Goliath, the Assyrian aggressor Sennacherib, and the Seleucid general Nicanor. Holofernes also has similarities to Cyrus, Darius, and Xerxes (Persian attackers of the Greeks, known from texts such as the Histories of Herodotus), and to the fourth-century Orophernes and the second-century Orophernes (known from the Histories of Diodorus Siculus).

  • József Gátas (Péter Pázmány Catholic University): Herodotean Influence on the Book of Judith?

Finding exact and true literary influence of the Greek historiography in Judea or Israel is a very problematic question. The direct dependence of the historical works in the age of ancient Judaism from the Greek historical writings is not easy to find, but after Alexander the Great, in the hellenistic era, this infuence is evident. The stories of Esther, Daniel and Judith show elements from the Histories of Herodotus. My aim is to collect the resources of the Book of Judith with focus on the possible Herodotean traces.

  • Thomas Hieke (Universität Mainz): Torah in Judith. Dietary Laws, Purity and Other Torah Issues in the Book of Judith

The Book of Judith, an ingenious piece of narrative theology, time and again urges the reader to refer back to the Torah. An intertextual, reader-oriented and text-centered method sheds light on these allusions. The paper focuses especially on the Halakhic aspects in the book of Judith, i.e., the normative passages that influence the deeds and behavior of Jewish daily life. The main points will cover the issue of food (dietary laws and the eating of sacra), the question of purity, and the sacrifices. Other topics play a minor role (e.g., endogamy, the prohibition of putting God to the test, the difference between God and man, the exception of Achior’s admission to the house of Israel) and will be addressed briefly. The intertextual connections reveal a concept of subtle paraenesis, in fact, the book of Judith teaches Torah—as a major side effect of this fascinating and thrilling story. There are many references within the Book of Judith to narrative passages of the Torah, especially the first part of the Book of Exodus, but these intertextual connections go beyond the scope of this paper and deserve separate studies.

  • Judith Lang (Universität Mainz): The Lord Who Crushes Wars. Studies on Judith 9:7, Judith 16:2 and Exodus 15:3

In the Book of Judith the description of God as the “Lord, who crushes wars” occurs in two prayers (Jdt 9:7 and Jdt 16:2). This qualification is an important aspect of the idea about God in this biblical story. The declaration is a quotation taken from the Septuagint version of the Song of Moses (Exod 15:3). A closer look at Exod 15:3 offers one considerable detail: The Greek translation shows a significant difference to its Hebrew Vorlage. While the Hebrew text characterizes God as "the Lord, a man of war" the Septuagint praises God as "the Lord, when he shatters wars." Does the Septuagint concept of God turn the "Lord of war" into a peacemaker? Do Moses and the Israelites (and later Judith) worship a God who fights as a party in the warfare or a God who is dissociated from war? It is possible to bring these ostensible contradictions together—e.g. by the idea of bringing war to an end through taking part in activities of war. Both in Exodus and in the Book of Judith armed conflicts are definitely broken down in a peculiar and unusual way: Once through divine intervention by the use of water floods and once through the hand of a woman—actually one of the most inappropriate weapons for winning wars.

  • Angelo Passaro (Theological Faculty of Sicily, Palermo): The Book of Judith: Between Historical Fiction and Theology of History

A reading of the book of Judith reveals a stylstic code characteristic of the whole narrative: it is clearly historical fiction. However, behind this literary choice, we find a worked out theology of history, which, although adopting features of past tradition, seems to put itself in a dialectic position with regard to the deuteronomistic theology of history. It is within this frame of reference that we can explain the emphasis on the mysterious dimension of the divine activity (cf. Judith 8-9) to which can also be attributed the universality of salvation.

Achior plays a role in several and longer passages within the book of Judith. One can tell the content without a hint to Achior. One can enumerate the most important events without mentioning Achior. The question is therefore what is the role of Achior. What would happen if one takes off the sections of Achior? What is the aim of the author who has written the long sections about him? What is the significance of the name? - Does the name inform about the intention of the author? Are there any references to the situation of the people? We are looking for an answer to the questions just asked. Achior has been repeatedly investigated. We find very interesting results. A satisfactory response was still not given.

  • Stephen D. Ryan (Pontifical Faculty of the Immaculate Conception, Washington): The Ancient Versions of Judith and the Place of the Septuagint in the Catholic Church

This paper explores some of the historical, theological, and inter-religious questions surrounding the status of the Greek and Latin texts of the Book of Judith in the life of the Church. Adrian Schenker’s recent proposals about the status of the Septuagint are presented and evaluated in light of the work of A.M. Dubarle and D. K. Kranz. Several passages from Judith are examined to illustrate how Catholic magisterial teaching, textual criticism, and theories of inspiration may be applied to particular texts. Finally consideration is given to the text(s) of Judith to be translated in Catholic translations, in particular the new edition of the Jerusalem Bible: La Bible en ses Traditions.

  • Karin Schöpflin (Universität Göttingen): Judith on Stage. The Dramatic Career of a Biblical Heroine

The paper will present a selection of dramatizations of Judith’s story. After a glimpse at a Latin learned 16th century play Friedrich Hebbel’s drama will be compared to the parody written by Johann Nestroy. In addition Jean Giraudoux’ tragedy composed in 1931 will be considered. In the light of the reception history the biblical heroine will be reconsidered.

  • Michael Wojciechowski (Olsztyn University): Moral Teaching of the Book of Judith

The Book of Judith is relatively often discussed nowadays, mainly because of its interest for feminist studies. However, the subject of its ethical attitudes in this book is rarely mentioned, although this book raises important moral questions, even if indirectly. They concern the problem what is good or evil in war and public life. The moral teaching of Judith is communicated mainly by the narrative and personal examples, but also by some direct comments. The book condemns aggression and praises patriotism and piety of freedom fighters. It shows responsibility of kings and generals for the aggression and the difficult choices standing before the leaders of the defence. It seems moreover that for the author lies, illicit sex (which is clearly alluded to) and terrorist killing—things Judith is guilty of—are allowed if they serve good cause. In the context of the whole Bible it cannot be sustained, as in the case of extermination practices described in Joshua and 1-2 Maccabees. However, such acts committed in desperate situation deserve some understanding.

  • Géza G. Xeravits (Sapientia Theological College): The Supplication of Judith (Judith 9:2–14)

Throughout in the narrative part of the deuterocanonical corpus, the reader finds a tendency to supplement the stories in prose with various prayers—which are shaped in a poetic manner. One cannot wonder then, when discovers that within the Book of Judith, a considerable manner of prayers, benedictions or hints to praying characters can be found. 9:2–14, the longest prayer text in the Book of Judith—an artistically arranged and highly scripturalised passage—gives a theological reasoning for Judith’s fight with the mighty Assyrian general, Holophernes. The present lecture will explore some theological and structural characteristics of this supplication.


External links

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