Judith takes the head of her enemy and delivers a speech to galvanize an army that saves her city from the invading Assyrians. She demonstrates apparent heroism through these accomplishments. However, the text in Sid Bradley's translation of “Judith” reveals that she does not achieve these feats on her own. God supernaturally intervenes – imbuing her with His power, giving her the necessary courage to slay Holofernes, transforming her into the hero.
The diction used to describe her actions infers that the heroism Judith portrays is indeed the result of the power of God coursing through her. And when juxtaposing this angelic Judith against the satanic Holofernes, the many elements of extreme contrasts and imagery infer that Holofernes not only embodies all the evil satanic vices, but likely operates under the agency of Satan as well. If Holofernes truly is the incarnate of Satan, then we can reason that God has a desire to exterminate him and all the more reason to team up with Judith. Foreshadowing, as a literary mechanism, parallels this blueprint of God's for killing Holofernes and purging the world of evil, and Judith is merely acting as God's instrument of judgment in this case. Her transformation throughout the story is, therefore, not merely a triumph of her own strength or will, but also a process of God's will and infusion of courage into her. From the canonical perspective, this story illustrates that God alone provides true strength.
However, the secular audience will see a less literal meaning. The tale of Judith reminds the audience that greatness is often borne from the least likely places, that people are capable of more than what they deem possible, and that one can be victorious despite seemingly impossible challenges. This discourse endeavors to analyze these interpretations through a textual scrutiny of Bradley's translation of “Judith” (143-147).
[...] She breaks all stereotypes of heroism. She faces overwhelming odds, and yet, effectively mobilizes an army. God does not just magically dismiss evil and distress. He advocates a sense of personal responsibility in man's life. Similarly, the secular interpretation may imply that one simply cannot expect spontaneity in personal transformation, that one must create the possibility with an inner resolve and will, then find the drive and take action, especially in the face of despair or tribulation. In addition to motivation, one must also have faith, like Judith does when she visits the Assyrian camp with a heart full of fear and a mind void of strategy. [...]
[...] She becomes a permanently changed person. Before this transformation, the poet refers to Judith only as a wise beauty. During the transformation, the joins her and once inspire[s] her with courage” to decapitate Holofernes, a process during which the author refers to her only by the pronouns and lower capitalized words, and and the generic names, “ringletted and “handmaid of the Lord” (Bradley 145). The selection of pronouns and lower cased pseudonyms suggests the removal of Judith's personal identity as the Lord strips her of her old self and divinely inhabits her in His power. [...]
[...] New American Standard Bible (NASB). www.biblegateway.com Bradley, SAJ. "Judith." The Longman Anthology of British Literature Volume 1A 4th ed. 143-147. [...]
[...] She demonstrates apparent heroism through these accomplishments. However, the text in Sid Bradley's translation of reveals that she does not achieve these feats on her own. God supernaturally intervenes imbuing her with His power, giving her the necessary courage to slay Holofernes, transforming her into the hero. The diction used to describe her actions infers that the heroism Judith portrays is indeed the result of the power of God coursing through her. And when juxtaposing this angelic Judith against the satanic Holofernes, the many elements of extreme contrasts and imagery infer that Holofernes not only embodies all the evil satanic vices, but likely operates under the agency of Satan as well. [...]
[...] In a society of such turmoil and unrest, the author might have intended for to encourage men to keep their calm and face their fears. The society needed such men because courage was a means to survival. Regardless of the author's intent, the story illustrates that taking action and seeking help through external forces can lead to transformation, growth and potentially even miracles. Cengage, Gale. "Judith - Introduction." Classical and Medieval Literature Criticism. Ed. Janet Witalec. Vol Gale Cengage eNotes.com Oct BibleGateway.com. [...]
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