1–9. Holofernes' response tries, first, to put his God, Nebuchadnezzar, in the place of the God of Israel; secondly, expresses full confidence in the success of the attack on the Israelis. The expression of this conviction was the very method of punishing Achior. Having condemned him to death, Holofernes released him freely to the enemy's side, thus showing the highest degree of confidence that he would not escape his fate, and together with the whole country would fall again into their hands.

"Let not thy face fall," i.e., from sorrow, doubt, faint-heartedness (1 Samuel XVII:32). These words must be understood, apparently, in an ironic sense. Holofernes here represents Achior as if he still wanted to conquer the Israelites, despite the doubts expressed about their victory and the fact that this subjugation, which was to decide the fate of Achior, could hardly have pleased him very much. Holofernes, who did not allow Achior to doubt, tries to "console" him with his own confidence, and this consolation, on the above condition, which made the subjugation of the Israelites the execution of Achior, could certainly sound to the latter only poisonous irony.

The same arrogance of Holofernes alone could have devised such a sensitive revenge on Achior as delivering it into the hands of the enemy, with the prospect of certain death, if not from them, then with them, of whom he gave such a flattering characterization.

10. And Holofernes commanded his servants, who were standing in his tent, to take Achior, to take him to Bethulia, and to deliver him into the hands of the children of Israel. 11. The slaves seized him and led him out of the camp into the field, and from the midst of the plain they went up to the hill country and came to the springs that were under Bethulia. 12. When the inhabitants of the city saw them on the top of the mountain, they took up their weapons, and going out of the city to the top of the mountain, all the slingers guarded their sunrise and threw stones at them.

12. "When the inhabitants of the city saw them on the top of the mountain." The last words "on the top of the mountain" in a cursory reading of this verse sound like a circumstance of the place to the verb "saw" (where?). In fact, these words make up the definition of the word "cities" and should be read in conjunction with it ("cities on the top of a mountain"). As is evident from the following verse 13, those who accompanied Achior could hardly bring him to the foot of the mountain, where they left him bound, and according to the Vulgate, barely tied to a tree with his hands and feet.

13. And they came down the hill and bound Achior, and leaving him abandoned at the foot of the mountain, they went to their master. 14. And the children of Israel, who had gone out of their city, stopped over it, and loosed it, and brought it to Bethula, and presented it to the rulers of their city, 15. who in those days were Uzziah the son of Micah of the tribe of Simeon, Havri the son of Othniel, and Harmiah the son of Melchiel. 16. They called together all the elders of the city, and all their young men and women ran into the congregation, and they set Achior among all their people, and Uzziah asked him what had happened. 17. In response he told them the words of the assembly of Holofernes, and all the words he had spoken among the leaders of the sons of Assyria, and all the haughty words of Holofernes about the house of Israel. 18. Then the people fell, worshipped God, and cried out: 19. O Lord God of Heaven! look upon their pride and have mercy on the humility of our race, and look upon the face of those sanctified to Thee on this day.

19. "Look upon the face of those who are sanctified to Thee" — By these "sanctified" ("Thee") is to be understood here not only the priests and the Nazarenes, but the entire Jewish people as the chosen people of God.

20. And they comforted Achior and praised him.

20. The consolation of Achior, and the praise of his conduct before Holofernes on the part of the people, instead of the torments of the captive supposed by Holofernes, gave a kind of indication of further disappointments that were to befall the enemies of Israel. On the other hand, it is necessary to establish that the truthfulness of Achior, as manifested in the congregation of Uzziah no less than in that of Holofernes, was the result of his marked affection for Jehovah's people, a disposition which was later completed by a formal and convinced adherence to Judaism through circumcision.

21. Then Uzziah took him out of the congregation to his house and made a feast for the elders, and all night long they called on the God of Israel for help.

Chapter VII

1–7. Holofernes approaches Bethulia, and besieges it. 8–18. On the advice of the commanders, in order to avoid the needless loss of soldiers, the city was cut off from the sources that fed it. 19–22. Disasters from thirst. 23–29. The people's demand to surrender the city. 30–32. Uzziah's last effort to defend him. 1. On the morrow Holofernes commanded all his army and all his people who came to his aid to come up to Bethulia, to occupy the heights of the hill country, and to make war against the children of Israel. 2. And on the same day all their mighty men arose: their army consisted of one hundred and seventy thousand soldiers, foot soldiers, and twelve thousand horsemen, besides the baggage train and the foot men who were with them, and these were many in number.

2. The number of troops on different lists is indicated differently: sometimes - 170,000, then 172,000, then 120,000; the latter figure is also indicated in the parallel place of the book itself — II:15 verse.

3. Stopping in a valley near Bethulia, at the spring, they stretched in breadth from Dothaim to Welfem, and in length from Bethilui to Cyamun, which lies opposite Esdraelon.