sumptuous entertainment invites her to remain within his tent over night. No sooner is he overcome with sleep than Judith, seizing his sword, strikes off his head and gives it to her maid; both now leave the camp (as they had previously been accustomed to do, ostensibly for prayer) and return to Bethulia, where the trophy is displayed amid great rejoicings and thanksgivings. Achior now publicly professes Judaism, and at the instance of Judith the Israelites make a sudden victorious onslaught on the enemy. Judith now sings a song of praise, and all go up to Jerusalem to worship with sacrifice and rejoicing. The book concludes with a brief notice of the closing years of the heroine.
Versions.—Judith was written originally in Hebrew. This is shown not only by the numerous Hebraisms, but also by mistranslations of the Greek translation, as in ii. 2, iii. 9, and other passages (see Fritzsche and Ball in loc.), despite the statement of Origen (Ep. ad Afric. 13) that the book was not received by the Jews among their apocryphal writings. In his preface to Judith, Jerome says that he based his Latin version on the Chaldee, which the Jews reckoned among their Hagiographa. Ball (Speaker’s Apocrypha, i. 243) holds that the Chaldee text used by Jerome was a free translation or adaptation of the Hebrew. The book exists in two forms: the shorter, which is preserved only in Hebrew (see under Hebrew Midrashim below), is, according to Scholz, Lipsius, Ball and Gaster, the older; the longer form is that contained in the versions.
Greek Version.—This is found in three recensions: (1) in A B, א; (2) in codices 19, 108 (Lucian’s text); (3) in codex 58, the source of the old Latin and Syriac.
Syriac and Latin Versions.—Two Syriac versions were made from the Greek—the first, that of the Peshito; and the second, that of Paul of Tella, the so-called Hexaplaric. The Old Latin was derived from the Greek, as we have remarked above, and Jerome’s from the Old Latin, under the control of a Chaldee version.
Later Hebrew Midrashim.—These are printed in Jellinek’s Bet ha-Midrasch, i. 130–131; ii. 12–22; and by Gaster in Proceedings of the Society of Biblical Archæology (1894), pp. 156–163.
Date.—The book in its fuller form was most probably written in the 2nd century B.C. The writer places his romance two centuries earlier, in the time of Ochus, as we may reasonably infer from the attack made by Holofernes and Bagoas on Judaea; for Artaxerxes Ochus made an expedition against Phoenicia and Egypt in 350 B.C., in which his chief generals were Holofernes and Bagoas.
Recent Literature.—Ball, Speaker’s Apocrypha (1888), an excellent piece of work; Scholz, Das Buch Judith (1896); Löhr, Apok. und Pseud. (1900), ii. 147–164; Porter in Hastings’s Dict. Bible, ii. 822–824; Gaster, Ency. Bib., ii. 2642–2646. See Ball, pp. 260–261, and Schürer in loc., for a full bibliography. (R. H. C.)
JUDSON, ADONIRAM (1788–1850), American missionary, was
born at Malden, Massachusetts, on the 9th of August 1788,
the son of a Congregational minister. He graduated at Brown
University in 1807, was successively a school teacher and an actor,
completed a course at the Andover Theological Seminary in
September 1810, and was at once licensed to preach as a Congregational
clergyman. In the summer of 1810 he with several of
his fellows students at Andover had petitioned the general association
of ministers to be sent to Asiatic missionary fields. This
application resulted in the establishment of the American board
of commissioners for foreign missions, which sent Judson to
England to secure, if possible, the co-operation of the London
Missionary Society. His ship fell into the hands of a French
privateer and he was for some time a prisoner in France, but
finally proceeded to London, where his proposal was considered
without anything being decided. He then returned to America,
where he found the board ready to act independently. His
appointment to Burma followed, and in 1812, accompanied by
his wife, Ann Hasseltine Judson (1789–1826), he went to
Calcutta. On the voyage both became advocates of baptism
by immersion, and being thus cut off from Congregationalism,
they began independent work. In 1814 they began to receive
support from the American Baptist missionary union, which had
been founded with the primary object of keeping them in the
field. After a few months at Madras, they settled at Rangoon.
There Judson mastered Burmese, into which he translated part
of the Gospels with his wife’s help. In 1824 he removed to
Ava, where during the war between the East India Company and
Burma he was imprisoned for almost two years. After peace had
been brought about (largely, it is said, through his exertions)
Mrs Judson died. In 1827 Judson removed his headquarters to
Maulmain, where school buildings and a church were erected,
and where in 1834 he married Sarah Hall Boardman (1803–1845).
In 1833 he completed his translation of the Bible; in succeeding
years he compiled a Burmese grammar, a Burmese dictionary,
and a Pali dictionary. In 1845 his wife’s failing health decided
Judson to return to America, but she died during the voyage,
and was buried at St Helena. In the United States Judson
married Emily Chubbuck (1817–1854), well-known as a poet
and novelist under the name of “Fanny Forrester,” who was
one of the earliest advocates in America of the higher education
of women. She returned with him in 1846 to Burma, where
the rest of his life was devoted largely to the rewriting of his
Burmese dictionary. He died at sea on the 12th of April 1850,
while on his way to Martinique, in search of health. Judson
was perhaps the greatest, as he was practically the first, of the
many missionaries sent from the United States into foreign
fields; his fervour, his devotion to duty, and his fortitude in
the face of danger mark him as the prototype of the American
missionary.
The Judson Memorial, an institutional church, was erected on Washington Square South, New York City, largely through the exertions of his son, Rev. Edward Judson (b. 1844), who became its pastor and director, and who prepared a life of Dr Judson (1883; new ed. 1898). Another biography is by Francis Wayland (2 vols., 1854). See also Robert T. Middleditch’s Life of Adoniram Judson, Burmah’s Great Missionary (New York, 1859). For the three Mrs. Judsons, see Knowles, Life of Ann Hasseltine Judson (1829); Emily C. Judson, Life of Sarah Hall Boardman Judson (1849); Asahel C. Kendrick, Life and Letters of Emily Chubbuck Judson (1861).
JUEL, JENS (1631–1700), Danish statesman, born on the 15th
of July 1631, began his diplomatic career in the suite of Count
Christian Rantzau, whom he accompanied to Vienna and Regensburg
in 1652. In August 1657 Juel was accredited to the court
of Poland, and though he failed to prevent King John Casimir
from negotiating separately with Sweden he was made a privy
councillor on his return home. But it was the reconciliation
of Juel’s uncle Hannibal Sehested with King Frederick III. which
secured Juel’s future. As Sehested’s representative, he concluded
the peace of Copenhagen with Charles X., and after the
Danish revolution of 1660 was appointed Danish minister at
Stockholm, where he remained for eight years. Subsequently the
chancellor Griffenfeldt, who had become warmly attached to him,
sent him in 1672, and again in 1674, as ambassador extraordinary
to Sweden, ostensibly to bring about a closer union between the
two northern kingdoms, but really to give time to consolidate
Griffenfeldt’s far-reaching system of alliances. Juel completely
sympathized with Griffenfeldt’s Scandinavian policy, which
aimed at weakening Sweden sufficiently to re-establish something
like an equilibrium between the two states. Like Griffenfeldt,
Juel also feared, above all things, a Swedo-Danish war.
After the unlucky Seaman War of 1675–79, Juel was one of the
Danish plenipotentiaries who negotiated the peace of Lund.
Even then he was for an alliance with Sweden “till we can do
better.” This policy he consistently followed, and was largely
instrumental in bringing about the marriage of Charles XI. with
Christian V.’s daughter Ulrica Leonora. But for the death of
the like-minded Swedish statesman Johan Gyllenstjerna in June
1680, Juel’s “Scandinavian” policy might have succeeded, to
the infinite advantage of both kingdoms. He represented
Denmark at the coronation of Charles XII. (December 1697),
when he concluded a new treaty of alliance with Sweden. He
died in 1700.
Juel, a man of very few words and a sworn enemy of phrase-making, was perhaps the shrewdest and most cynical diplomatist of his day. His motto was: “We should wish for what we can get.” Throughout life he regarded the political situation of Denmark with absolute pessimism. She was, he often said, the cat’s-paw of the Great Powers. While Griffenfeldt would have obviated this danger by an elastic political system, adaptable to all circumstances, Juel preferred seizing whatever he could get in favourable conjunctures. In domestic affairs Juel was an
