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This enables him to refer the events to the time of the captivity of Manasses under Assur-bani-pal (2 Chronicles ; cf.Sayce, "Higher Criticism and the Verdict of the Monuments", 4th ed., p. It is further maintained that the campaign conducted by Holofernes is well illustrated in the records of Assur-bani-pal which have come down to us.

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The book closes with a hymn to the Almighty by Judith to celebrate her victory. in Lib.) says that he translated it from the Chaldaic in one night, "magis sensum e sensu, quam ex verbo verbum transferens" (aiming at giving sense for sense rather than adhering closely to the wording).

The book exists in distinct Greek and Latin versions, of which the former contains at least eighty-four verses more than the later. He adds that his codices differed much, and that he expresses in Latin only what he could clearly understand of the Chaldaic.

Again in iv, 5, the high priest is Eliachim, which name is later changed into Joachim (xv, 9) — an allowable change but somewhat misleading: the Septuagint is consistent in using the form Joachim.

Some of the historical statements in the Septuagint directly conflict with those of the Vulgate; for example, the thirteenth year (Vulgate) of Nabuchodonosor becomes the eighteenth in the Septuagint, which also adds a long address of the king to Holofernes. Jerome has also frequently condensed the original-always on the supposition that the Septuagint and the longer Hebrew version do really represent the original.

Calmet insists that the Biblical Nabuchodonosor is meant, while in Arphaxad he sees Phraortes whose name, as Vigoroux (Les Livres Saints et La Critique Rationaliste, iv, 4th ed.) shows, could easily have been thus perverted.

Vigoroux, however, in accordance with recent Assyrian discoveries, identifies Nabuchodonosor with Assur-bani-pal, the contemporary of Phraortes.

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And these facts will undoubtedly afford an explanation of the apparent allusion to the captivity; it was indeed a Restoration, but that of Manasses, not that under Esdras.

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