226 S. Van Den Eynde utterly (Jdt 7,30) and that God will answer a devout woman’s prayer for rain (Jdt 8,31). All these prayers confirm the partiality of the God of Israel and his power to come to the rescue of his people. Also, the prayers build up the portrait of Israel as relying upon their God of the humiliated rather than upon military strength. The people gradually loose the hope that God will intervene. This is explained by another aspect of the relationship between God and his people: if the people sin, God may punish them (cf. Achior in Jdt 5), though even in such a context, the hope is kept alive that this God will not forsake his people for ever. b) The prayer of Judith (Jdt 9; 10,1) The introduction of Judith’s prayer situates Judith as in line with the concerns of her people. Judith’s actions of falling upon her face, putting ashes upon her head, uncovering her sackcloth are similar to the actions of the inhabitants of Jerusalem (Jdt 4,11-12). Moreover, the time of prayer is that of the offering of evening’s incense in Jerusalem. By praying, Judith not only fits the image of a pious widow (cf. Jdt 8,1-8), but also fulfils the request of her leader Uzziah to intercede for the people in Bethulia (Jdt 8,31). In Jdt 9,2-4, Judith is characterised implicitly through the similarities between Simeon and Judith. Just as her forefather Simeon, she is zealous for God and will act out of abhorrence for the threatening defilement of the temple. By praying that God may act through her, she acknowledges the power of YHWH, and expresses her willingness to become God’s instrument. Judith’s prayer characterises God in several ways: by giving him titles, by describing his deeds of the past, by describing God’s power and what it exists in, and by asking him to act. God is thus characterised as: Lord God of my father Simeon (Jdt 4,2); my God (Jdt 9,4); the Lord who crushest wars, the Lord is thy name (Jdt 9,7); God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, saviour of those without hope, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation (Jdt 9,11-12). With all these titles, God is on the one hand presented as the God of his people, with special concern for the weak. On the other hand, his power is emphasised: he is the Lord of heaven and earth (and not Nebuchadnezzar, cf. Jdt 2,5); he is the Creator and King over his creation. This God YHWH has the power to crush wars (Jdt 9,7, see Exod 15,3LXX). The description of God’s deeds in the past concerns his