Throughout the old English poem Judith, the poet strives to paint a clear and decisive picture of providential history. A providential view of history leaves no doubt that God is involved and clearly favors one side over the other. In Judith, it is overwhelmingly evident that God took an interest in the conflict at hand and was personally invested in Judith's cause: granting her the wisdom to develop a successful plan and lending her the strength to carry it out. carry out and bless his people during the battle. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an original essay The poem, as it exists today, opens by praising God as a “renowned ruler,” who “bestowed an astonishing gift” to Judith who sorely needed his divine intervention (4, 6). The evil Holofernes orders Judith to be brought to his tent in the middle of the night. Knowing that Holofernes planned to “delight” her, “the brilliant lady” anticipated his seduction and planned to capitalize on his weak state by decapitating him. The poet explains that Judith's actions are not simply sanctioned by the Lord, but he suggests that she is carrying out the Lord's orders, acting as "the servant of the Savior" and the "defender of heaven" (75, 81). By assigning these seraphic titles to Judith, the poet surrounds the “bright girl” with language that describes her as innocent and justified in her actions (44). Beheading Holofernes is not simply a necessary act in war, but rather the divine will of the Almighty God carried out by a willing and able vessel: Judith. Before the actual beheading, Judith is filled with “strength and zeal” which she receives directly from God (96). This borrowed vigor allows Judith to “take control of the wicked” Holofernes, and ultimately end his life (102). This part of the poem is thematically important, not only because it offers an example of God's active engagement in the struggle, but also because it subverts language that vividly describes Holofernes and the dichotomy between the characters. As Holofernes is decapitated, he is described as having a "hateful neck" and as resembling a "pagan dog" (105, 110). Holofernes' miserable appearance serves to distance him from the noble Judith, who commits what would normally be described as a brutal act; in fact, the poet goes so far as to dehumanize him, which causes the reader to both identify with Judith and distance himself from Holofernes. Even as this adversary's head rolls to the ground, the poet takes no time to lament, proclaiming that Holofernes will be "bound to torment" and "bound to torture" in hell for all eternity (114 ). God granted Judith “glory in war,” while condemning Holofernes’ soul to writhe in hell. These results differ radically and leave no room for interpretation; the result was decidedly providential and greatly in favor of Judith. God's favor was not limited to Judith's efforts alone, but extended to those of the Hebrews as well. Inspired by Judith's actions, the Hebrew army prepared for war. The army planned to attack as the sun rose, believing that God was sending "his shining light" from east to west (190). This language insinuates that the sun will act as a beacon for the Hebrew army, pushing them forward and leading them toward their enemies. As the battle unfolds, a clear picture emerges: one side appears fearsomely ready for battle, the Hebrews, while the other, the Assyrian army, is clearly unfit and unprepared for the "game.".