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Bethulia

Bethulia is a fortified town central to the narrative of the deuterocanonical Book of Judith, a book in the Catholic and Orthodox Old Testaments considered apocryphal by Protestants and not part of the Jewish canon, where it serves as the home of the Jewish widow Judith and faces a dire siege by the Assyrian general Holofernes, only to be liberated through her courageous intervention.^[1]^[2] In the story, Bethulia is strategically positioned in the hill country, near locations such as Betomasthaim, Dothan, and the plain of Esdraelon, controlling a narrow mountain pass leading toward Jerusalem from the north, with a vital spring of water situated just below the town that becomes a target during the 34-day Assyrian blockade.^[2]^[1] The town's elders, facing desperation from thirst and internal discord, prepare to capitulate unless divine aid arrives, prompting Judith's bold plan to infiltrate the enemy camp, seduce Holofernes, and decapitate him, thereby routing the Assyrian forces and securing Bethulia's deliverance.^[1] The historical location of Bethulia remains uncertain and is widely regarded as fictional or symbolically constructed by the author, possibly inspired by real sites in Samaria such as Shechem (modern Nablus), though no archaeological evidence definitively identifies it; the Book of Judith, dated to around 100 BCE, blends anachronistic elements like Assyrian invasions with Hellenistic-era concerns, emphasizing themes of faith, resistance, and female heroism.^[2]

Biblical Role

The Book of Judith

The Book of Judith is a deuterocanonical text included in the Septuagint and the Old Testaments of Catholic and Orthodox Bibles, though regarded as apocryphal by most Protestant denominations.^[3] Composed by an anonymous Jewish author, it is believed to have been written around 100 BCE, with scholarly consensus placing its origin in the second century BCE based on linguistic features such as Hebraisms alongside Greek stylistic elements and allusions to the Septuagint.^[3]^[4] The work was likely originally composed in Greek, though some debate suggests a possible Hebrew precursor; its genre is classified as historical fiction or a didactic parable that underscores themes of faith, piety, and divine intervention in the face of oppression.^[4]^[5] The narrative unfolds in a post-exilic Jewish context, ostensibly during the 6th century BCE amid Assyrian threats, but it deliberately blends anachronistic elements from Babylonian, Persian, and Hellenistic periods—such as portraying Nebuchadnezzar as an Assyrian king ruling from Nineveh—to create an allegorical framework encouraging faithfulness under foreign domination.^[3] This setting reflects the challenges faced by Jewish communities in the Hellenistic era, using typological history to affirm God's providence without claiming strict historicity.^[4] In the plot, King Nebuchadnezzar dispatches his general Holofernes with a vast army to conquer rebellious nations, including Israel, leading to the siege of the town of Bethulia where the pious widow Judith resides.^[3] Disguising herself and entering the Assyrian camp, Judith seduces Holofernes with her beauty and wisdom, then beheads him in his tent after he becomes intoxicated, sparking panic among the invaders and enabling the Israelites to rout them decisively.^[5] The tale culminates in Judith's triumphant return, celebrated as a heroine, and a hymn praising divine deliverance, reinforcing the book's message of empowerment through religious devotion.^[3]

Siege and Deliverance

In the Book of Judith, the Assyrian general Holofernes initiates the siege of Bethulia by positioning his vast army—comprising 170,000 infantry and 12,000 cavalry—in the valley near Bethulia, beside the spring, effectively blocking access to the city's water supply from the valley below.^[6]^[7] This strategic blockade, intended to force submission without direct assault, rapidly escalates into a humanitarian crisis as the inhabitants endure thirst and famine for over a month. The elders Uzziah, Chabris, and Charmis oversee the defenses, but the mounting desperation among the people underscores the vulnerability of Bethulia's elevated position, which had previously offered natural protection.^[7] As the siege intensifies, the citizens of Bethulia, weakened by 34 days of hardship, gather at the town gate and demand that the leaders surrender to the Assyrians to avert total annihilation, prompting Uzziah to propose a five-day reprieve in hopes of divine intervention. Judith, a wealthy and pious widow renowned for her fasting and prayer, publicly rebukes the elders for their lack of faith in God's covenant, arguing that such compromise endangers the entire Judean sanctuary and population. She asserts that Bethulia's fate as the gateway to Judea places a moral imperative on its defenders, then reveals her confidential plan to act alone with divine guidance, leaving the city under cover of night accompanied only by her loyal maid.^[7]^[3]^[8] Judith adorns herself in fine garments and jewels to appear alluring, then approaches the Assyrian outpost, where she is brought before Holofernes after claiming to be fleeing her people's impending doom. Using her wisdom, she deceives the general by professing admiration for Nebuchadnezzar's power and promising to lead his forces to victory once Bethulia falls, thus gaining permission to camp nearby under the pretense of ritual purity. Over three days, she impresses Holofernes with her beauty and intellect during meals, culminating in a private banquet where, after he drinks heavily and retires in a drunken stupor, Judith seizes his scimitar and decapitates him in his tent. She and her maid then escape with the head, concealing it in a food bag upon their return to Bethulia before dawn.^[7]^[3] Upon displaying Holofernes' severed head from Bethulia's walls, the inhabitants are invigorated, launching a counterattack that sows panic among the Assyrians, who flee in disarray upon discovering their leader's fate, allowing the Israelites to pursue and plunder their camp. The deliverance prompts communal purification rituals, including the burning of unclean spoils, followed by a joyous procession led by Judith to Jerusalem, where the people celebrated a three-month festival of thanksgiving. This resolution highlights themes of divine providence overriding human despair, with Judith's morally complex actions—deception and violence—justified within the narrative as patriotic piety essential for communal survival.^[7]^[3]^[8]^[9]

Etymology

Linguistic Origins

The name Bethulia derives from the Hebrew term betulah (בְּתוּלָה), which signifies "virgin" or "maiden," potentially evoking themes of purity central to the narrative.^[10] This etymological link suggests an intentional symbolic construction, as the term aligns with the protagonist Judith's portrayal as a chaste widow whose virginity remains intact throughout her mission.^[1] Scholars propose it may form a compound with Yah (a shortened form of Yahweh), yielding "Yhwh's virgin," underscoring a theological dimension rather than a literal place name. Alternative etymologies include derivation from Beth-el ("house of God") or a possible corruption of "Bethalagan."^[10] In the Septuagint, the Greek translation of the Book of Judith, Bethulia appears as Βαιτυλουα (Baituloua), a transliteration that preserves the Hebrew phonetic structure while adapting it to Greek orthography.^[7] This form, standardized in critical editions such as R. Hanhart's (1979), shows minor orthographic variations across manuscripts, including Βαιτουλοόα or Βαιτυλία, reflecting scribal preferences in pronunciation.^[10] The adaptation may represent an intentional alteration from familiar Hebrew toponyms like Bethel ("House of God"), which shares the beth- prefix meaning "house," yet Bethulia remains distinct in lacking direct attestation in the Hebrew Bible, indicating its coinage as a post-biblical invention for the apocryphal text.^[10] Textual variants in medieval Hebrew manuscripts of the Book of Judith further illuminate the name's fluidity. In shorter recensions, such as the one documented by M. Gaster (1894), the besieged city is identified as Jerusalem, implying Bethulia served as an allegorical substitute that could be omitted or altered without disrupting the core story.^[10] These variants often shorten or modify the name slightly—e.g., to Betulia or similar forms—affecting pronunciation and emphasizing its symbolic rather than historical roots, as preserved in Syriac and Latin traditions like the Vulgate's Bethulia.^[10]

Symbolic Interpretations

In the Book of Judith, Bethulia serves as an allegorical representation of virginity, with the city's name derived from the Hebrew betulah, meaning "virgin," symbolizing the purity and integrity of Israel threatened by foreign invasion and preserved through Judith's defense.^[11] This imagery parallels broader themes in the narrative where the city embodies the undefiled state of the Jewish people against Assyrian defilement, emphasizing spiritual chastity over physical conquest.^[11] Theologically, Bethulia symbolizes Jerusalem or the collective Jewish community under existential threat, its deliverance illustrating divine protection and the triumph of faith over imperial power.^[12] Scholars interpret the city's role as a metaphorical stand-in for the holy city, where the siege represents historical perils to Jewish sovereignty, and Judith's intervention signifies God's providential safeguarding of the covenant people.^[13] In patristic literature, early Church Fathers such as Jerome viewed Bethulia and the events surrounding it as a typological prefiguration of the Church, with Judith embodying ecclesiastical virtue and resistance against pagan forces.^[14] Rabbinic and midrashic traditions, though limited due to the book's apocryphal status, link the narrative to moral fortitude, associating Judith's story with Hanukkah observances to highlight themes of pious defiance and communal resilience against oppression.^[15] Modern symbolic readings, particularly feminist interpretations, recast Bethulia as a metaphor for female agency within patriarchal structures, where the city's vulnerability underscores the empowerment of women like Judith to enact salvation and challenge male-dominated narratives of heroism.^[16] These analyses emphasize how the fortified yet endangered city reflects the constrained yet potent roles of women in ancient Jewish texts, transforming traditional symbols of purity into emblems of subversive strength.^[17]

Geographical Context

Biblical Descriptions

Bethulia is depicted in the Book of Judith as a fortified town perched on a high mountain, strategically positioned to overlook the plain and the valley of Dothan. This elevated location features a narrow pass that serves as the primary access route, flanked by steep terrain that enhances its defensibility, with the town itself situated in the midst of the hill and no alternative paths available except those closely guarded by sentries.^[18] The fortifications include walls, gates, and cisterns, which the inhabitants reinforced in preparation for invasion by storing food supplies and blocking mountain passes.^[19] The social structure of Bethulia centers on a council of elders, notably led by Uzziah son of Micah of the tribe of Simeon, along with Chabris son of Gothoniel and Charmis son of Melchiel, who convene assemblies with the residents to deliberate on communal matters. The population comprises priests, warriors, young men, women, and civilians, all united in piety through practices such as fasting, wearing sackcloth, and collective prayer before the temple, including even the cattle in acts of penance.^[20]^[21] Bethulia's strategic importance lies in its control over the mountain passes leading into Judea, positioning it as a critical bulwark against northern invaders like the Assyrian forces under Holofernes. This role became evident during the siege, where the enemy blockaded the springs and cisterns at the base of the mountain, causing severe water shortages that threatened the town's endurance after many days.^[22]

Proposed Locations

Scholars have proposed various locations for Bethulia based on criteria derived from the Book of Judith's descriptions, emphasizing topographical features such as a commanding position on a mountain ridge with a narrow pass that could block an invading army's approach to Judea, access to water sources like cisterns, and alignment with historical contexts of Assyrian military campaigns in the 7th century BCE, particularly routes through Samaria during threats like Sennacherib's invasion.^[23] These proposals evaluate how well sites match the narrative's geography, where Bethulia overlooks valleys and controls access to higher Judean terrain, while considering the story's possible setting in the hill country of Ephraim or Manasseh. One prominent hypothesis identifies Bethulia with Shechem (modern Nablus), supported by its strategic location in a narrow valley pass near Samaria, which aligns with the Assyrian army's described route through the Esdraelon plain and up the Wadi Balut toward Judea. Charles C. Torrey argued that Shechem's topography, including its position blocking the ascent to Jerusalem and historical associations with inter-tribal conflicts, fits the narrative's emphasis on a defensible hilltop town with surrounding valleys vulnerable to siege.^[23] This identification also draws on the site's historical significance during Assyrian threats, as Shechem lay along potential invasion paths from the north.^[24] Another candidate is the village of Meselieh (or Mithilia), located south of Jenin in the northern Samarian hills, proposed by Claude Reignier Conder due to phonetic similarity between "Mithilia" and "Bethulia" and its placement in a narrow defile that could guard the approach to Judea via the Dothan valley. Conder noted the site's elevated position with nearby springs and cisterns, matching the biblical account of water scarcity during the siege, and its alignment with 7th-century BCE Assyrian movements through the region.^[25] This location emphasizes the tactical chokepoint described, where an enemy army would be funneled into a vulnerable position below the town.^[26] Bethel, near modern Beitin and approximately 10 km north of Jerusalem, has been suggested by some scholars for its linguistic resemblance to "Bethulia" (possibly a variant or allegorical form of "Beth-el," meaning "house of God") and its Judean hill-country setting with mountainous terrain suitable for defense. This proposal highlights Bethel's proximity to Jerusalem, aligning with the story's focus on a Jewish stronghold facing northern threats, and its access to water sources in a region historically affected by Assyrian incursions.^[27] However, the identification remains tentative, as Bethel's valley surroundings do not perfectly match the narrow pass emphasized in the text. Additional hypotheses include sites in the Dothan valley area, such as el-Kharaiyyeq on the ridge between the Dothan and Jezreel valleys, proposed by Adam Zertal and Nivi Mirkam for its oversight of key passes and alignment with the Assyrian advance route through Samaria. Zertal's survey identified the site's fortified potential and water features, suggesting it as a fictionalized overlay on real topographical elements to dramatize the siege narrative. These proposals collectively underscore the challenges of pinpointing Bethulia, often viewing it as a composite or idealized location blending historical geography with literary invention.

Historical and Archaeological Evidence

The Madaba Map

The Madaba Map is a Byzantine-era floor mosaic dating to approximately 560 CE, located in the Church of Saint George in Madaba, Jordan. Created during the reign of Emperor Justinian I, it represents the oldest surviving cartographic depiction of the Holy Land, spanning from the Nile Delta in Egypt to Lebanon in the north, and including detailed illustrations of cities, villages, roads, and natural features across Palestine and surrounding regions. The mosaic, measuring about 15 by 6 meters in its preserved form, served as a visual aid emphasizing Christian pilgrimage sites and biblical landscapes.^[28]^[29] The map's depiction of a settlement appears as a labeled site named Betylium (Ancient Greek: Βητυλίον), positioned on the Mediterranean coast southwest of Rafah, near the Egyptian border with Gaza. It is illustrated as a fortified walled town, complete with defensive structures, surrounded by coastal terrain. Scholars debate whether this Betylium represents the biblical Bethulia, as its southern location contrasts with the book's description of a northern hilltop site overlooking the Jezreel Valley; some early sources like Archdeacon Theodosius linked it to the Judith narrative despite inconsistencies.^[27] This representation marks the earliest known extra-biblical cartographic reference potentially linked to Bethulia, indicating that the name endured in Byzantine Christian tradition long after the biblical period. The inclusion suggests the site's recognition as a point of historical or religious interest, potentially tied to pilgrimage routes.^[30]^[31] The mosaic was partially damaged over time, with significant sections lost, particularly along the edges and in the northern areas; only about a third of the original survives today. It was excavated in 1896 during the construction of the modern church on the site of its original Byzantine structure and has since been preserved under protective flooring in St. George's Church.^[29]^[30]

Scholarly Debates on Historicity

Scholars have long debated the historicity of Bethulia, the fortified town central to the Book of Judith, with the prevailing view treating it as a literary invention rather than a verifiable historical site. Arguments for its fictionality emphasize the absence of any reference to Bethulia in the Hebrew Bible, extrabiblical Jewish texts, or Assyrian imperial records, which meticulously document conquests but omit any such settlement or siege.^[32] Prominent anachronisms further undermine claims of literal history, such as the portrayal of Nebuchadnezzar II—a sixth-century BCE Babylonian king—as ruler of Nineveh in Assyria, an empire that had collapsed nearly a century earlier in 612 BCE, and the anachronistic depiction of Holofernes as an Assyrian general with no historical counterpart.^[33] The name "Bethulia," derived from Hebrew roots suggesting "virginity" or "betrothal," is interpreted by many as symbolically linked to the protagonist Judith's purity and role, reinforcing the narrative's parabolic intent rather than geographic reality.^[34] Counterarguments for some degree of historicity point to the text's topographical details, which align closely with the rugged terrain of the Judean hills south of the Esdraelon Plain, including references to passes, springs, and nearby sites like Dothan and Balbaim that match known ancient landscapes.^[35] Some researchers propose that the story draws inspiration from the Assyrian king Sennacherib's 701 BCE campaign against Judah, where sieges of hilltop towns and water blockades echo the Bethulia narrative, potentially preserving folk memories of resistance despite the displaced timeline.^[36] Additionally, a settlement labeled Betylium on the sixth-century CE Madaba Map has been tentatively identified with Bethulia by some, suggesting an enduring tradition in early Christian cartography, though the location discrepancy fuels ongoing debate about the identification.^[32] Nineteenth-century scholars like Otto Fritzsche viewed the Book of Judith, including Bethulia, primarily as an allegory for Jewish faithfulness amid persecution, prioritizing moral instruction over historical fact.^[37] In contrast, modern consensus, as articulated by Toni Craven, regards it as historical fiction—a Hellenistic-era novella blending real geographic elements with invented drama to inspire during the Maccabean period (ca. 150–100 BCE).^[34] Other key figures, such as Deborah Gera, highlight the deliberate pseudo-historical stylization, dating the composition to around 100 BCE and noting inconsistencies as artistic choices rather than errors.^[32] Methodological challenges in resolving these debates stem from the scarcity of direct archaeological evidence, as proposed sites for Bethulia—such as near Shechem (modern Nablus) or others—remain undug due to political sensitivities in the Israeli-Palestinian conflict zones, limiting excavations in the West Bank. As of November 2025, no new archaeological findings have definitively identified the site. Consequently, analysis relies heavily on textual criticism, comparing the Greek Septuagint version with potential Hebrew Vorlagen and evaluating intertextual echoes with biblical sieges, though this approach yields interpretive rather than empirical conclusions.^[24]^[35]

Cultural Representations

In Art and Literature

Bethulia's depiction in medieval art frequently appeared in illuminated manuscripts, where the city's siege by Assyrian forces served as a dramatic backdrop to Judith's heroic intervention. In Byzantine and Gothic traditions, 13th-century Bibles illustrated siege scenes to emphasize the fortified town's vulnerability and the ensuing deliverance, as seen in the English Bible (ca. 1240, Pierpont Morgan Library, Ms. G18, fol. 151v), where initial letters portray the beleaguered walls and Judith's approach.^[38] Similarly, the Hortus Deliciarum (ca. 1180) by Herrad of Landsberg features continuous narrative cycles showing Bethulia's gates and ramparts under assault, symbolizing communal peril and divine rescue.^[39] These illuminations, often in moralized Bibles like the Biblia Pauperum (13th-14th centuries), integrated Bethulia into typological schemes linking Old Testament events to Christian salvation.^[38] During the Renaissance, Bethulia's role transitioned to more symbolic and implied representations in visual arts, underscoring themes of civic virtue and resistance. Artemisia Gentileschi's painting Judith Beheading Holofernes (c. 1614-1620, Uffizi Gallery) centers on the assassination in Holofernes' tent but evokes Bethulia's walls through the narrative context of saving the besieged city from Assyrian domination.^[40] Donatello's bronze sculpture Judith and Holofernes (c. 1457-1464, Palazzo Vecchio, Florence) captures the moment of decapitation as an allegory for Florence's own political triumphs, with inscriptions referencing Bethulia's liberation as a model for republican defense.^[41] These works highlight Bethulia not as a literal landscape but as an emblem of endangered piety, aligning with the biblical deliverance theme of collective salvation through individual courage.^[42] In literary adaptations, Bethulia functioned as a potent symbol of virtue and communal threat, particularly in dramatic works that amplified the city's desperation. Dante Alighieri's Divine Comedy invokes Judith's deed—saving Bethulia from Holofernes—as an exemplar of moral fortitude, associating the city with triumphant humility in the broader allegorical framework (Paradiso 30).^[43] Later, in 19th-century plays like Friedrich Hebbel's Judith (1840), Bethulia is vividly portrayed as a hilltop stronghold on the verge of capitulation due to famine and siege, heightening the tension around Judith's resolve to infiltrate the enemy camp.^[44] Hebbel's tragedy emphasizes the elders' despair over the city's water blockade, transforming Bethulia into a microcosm of human frailty redeemed by bold action.^[45] Iconographic motifs consistently rendered Bethulia as a fortified hill town in the background of Judith's story, reinforcing its role as a sacred bastion. In medieval frescoes, such as those at Santa Maria Antiqua (8th century, Rome), the city's walls frame Judith's return with Holofernes' head, while Renaissance panels like Sandro Botticelli's Return of Judith to Bethulia (c. 1470, Uffizi) depict it atop a rugged elevation, its towers evoking isolation and resilience amid the Assyrian horde.^[38] This recurring imagery, drawn from the apocryphal text, positioned Bethulia as the "House of God" under existential threat, a motif echoed in stained glass at Sainte-Chapelle (13th century, Paris).

Modern Interpretations

In the 20th century, Bethulia served as a key dramatic setting in Italian cinematic adaptations of the Book of Judith, particularly in Fernando Cerchio's 1959 peplum film Giuditta e Oloferne (also known as Head of a Tyrant), where the city is portrayed as a fortified Jewish stronghold under siege by Assyrian forces led by Holofernes, emphasizing themes of communal desperation and heroic intervention.^[46] This portrayal aligns with the biblical narrative's depiction of Bethulia's strategic hilltop position, using expansive sets to heighten the tension of the ultimatum and starvation faced by its inhabitants.^[47] Scholarly interpretations in the late 20th and early 21st centuries have reframed Bethulia through feminist and gender studies lenses, with Amy-Jill Levine examining the city as a microcosm of communal identity and female agency in the Book of Judith, where Judith's actions extend beyond individual valor to represent collective salvation and subversion of patriarchal norms.^[48] Levine's analysis in works like A Feminist Companion to Esther, Judith and Susanna (1995) highlights how Bethulia's elders' faltering leadership amplifies Judith's role, transforming the siege into a narrative of empowered community response rather than passive victimhood. Modern literary retellings echo these motifs, as seen in feminist reinterpretations that emphasize Bethulia's communal bonds. Theological analyses post-World War II have positioned Bethulia as a symbol of Jewish resistance and survival, viewing Judith's triumph as an archetype of defiant faith amid oppression. Feminist retellings in this vein, such as those in Elena Ciletti and Henrike Lahnemann's edited volume The Sword of Judith (2010), stress Bethulia's role in fostering communal solidarity, portraying the city not merely as a backdrop but as an active participant in themes of liberation and ethical defiance against aggressors.^[49] In popular culture, Bethulia appears in 21st-century biblical adaptations like the 2011 graphic novel Judith: Captive to Conqueror by Gabrielle Gniewek and Sean Lam, which reimagines the siege as a historical fantasy narrative, blending action sequences with moral dilemmas centered on the city's defense and Judith's infiltration of the enemy camp.^[50] This manga-style work uses Bethulia's rugged terrain and fortifications to evoke epic stakes, appealing to younger audiences while maintaining fidelity to the apocryphal source. Such representations extend the city's legacy into interactive media, though direct video game adaptations remain scarce.^[51] Recent scholarly works, such as Raymond F. Person Jr.'s Envisioning the Book of Judith: How Art Illuminates Minor Characters (2022), continue to explore Bethulia's role through interdisciplinary lenses, analyzing how visual arts highlight the narrative's communal dynamics and minor figures in the siege.^[52]

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The Jews are besieged in Bethulia and rapidly lose all hope of victory. Famine further undermines their courage and they begin considering surrender. Judith, ...
[41]
Artemisia Gentileschi, Judith Slaying Holofernes - Smarthistory
... Bethulia, beheads Holofernes, general of the ... Violence and Virtue: Artemisia Gentileschi's Judith Slaying Holofernes (from the Art Institute of Chicago) ...
[42]
Alighieri, Dante (1265–1321) - The Divine Comedy: Index EFGH
Purgatorio Canto V:64-84. He ordered the murder of Jacopo del Cassero. Este ... Judith, the Jewish widow, gained access to his tent and cut off his ...
[43]
Judith | play by Hebbel - Britannica
Hebbel's powerful prose play Judith, based on the biblical story, brought him fame in 1840 upon its performance in Hamburg and Berlin. His poetic drama Genoveva ...
[44]
A Sixteenth-Century Judith-Drama - jstor
with Achior's capture by the Bethulians, Holofernes' preparations for besieging Bethulia, and his order to cut off the city's water supply.Missing: 16th | Show results with:16th
[45]
Giuditta e Oloferne (Movie, 1959) - MovieMeter.com
An Assyrian king lays siege to the Christian city of Bethulia and sets a three-day ultimatum: surrender and allegiance to the idol or destruction. A dancing ...
[46]
Giudetta e Oloferne [Head of a Tyrant], (Fernando ... - Bible Films Blog
Oct 3, 2023 · It's an Italian peplum film shot just after the genre exploded with the release of Le Fatiche di Ercole (Hercules, Pietro Francisci, 1958).Missing: Bethulia 1950s
[47]
Feminist Companion to Esther, Judith and Susanna
Free delivery over $35Jan 1, 1995 · Part I Esther: When Gender Politics Represent Power Politics / Susan Niditch · Part II Judith: On Power, Leadership and Knowledge / Amy-Jill ...
[48]
The Hidden Hand and the Book of Judith - jstor
The resulting tensions manifest in ambiguities that correlate with feminist theologians' disparate interpret- ations of Judith, particularly those that note a ...
[49]
Judith and Wonder Woman - Bible Odyssey
Jan 4, 2022 · Judith and Wonder Woman both exemplify the power and danger of female beauty in male imaginations, but they also have the potential to offer more liberatory ...Missing: adaptations | Show results with:adaptations
[50]
The Sword of Judith: Judith Studies Across the Disciplines
Jul 1, 2010 · The Book of Judith tells the story of a fictitious Jewish woman beheading Holofernes, the general of a powerful army, to free her people.
[51]
https://beneaththetangles.com/2011/09/12/review-of-judith-captive-to-conqueror-volume-1/
[52]
Manga Review of Judith: Captive to Conqueror, Volume 1
Dec 9, 2011 · Based on The Book of Judith, part of Catholic scripture, the manga follows the beautiful title character and her role in trying to prevent ...