Tobias’s early piety: his works of mercy, particularly in burying the dead.
Tobias of the tribe of Nephthali, neuer communicateth in Ierobams scisme. 9. teacheth his sonne to feare God, and flee sinne. 11. Being in captiuitie cateth not forbidden meates, as others do. 13 Amongst other workes of mercie, he lendeth tenne talentes of siluer to Gabelus. 2•. Is persecuted and spoyled. 24. Shorty the king being slaine, he recouereth libertie and his goodes.
1Tobias of the tribe and city of Nephtali, (which is in the upper parts of Galilee above Naasson, beyond the way that leadeth to the west, having on the right hand the city of Sephet,)Tobia della tribù, e della città di Nephthali (la quale è nella parte superiore della Galilea di là da Naaflon, dietro alla strada, che mena a ponente, ed ha a sinistra la città di Sepbet),TOBIAS of the tribe, and cirie of Nepthali (which is in the vpper partes of Galilee aboue Naaslon, beyond the way, that leadeth to the weast, hauing on the right hand the citie Sephet)Tobias ex tribu et civitate Nephthali (quæ est in superioribus Galilææ supra Naasson, post viam quæ ducit ad occidentem, in sinistro habens civitatem Sephet) 2When he was made captive in the days of Salmanasar king of the Assyrians, even in his captivity, forsook not the way of truth,Essendo stato fatto prigioniero a tempo di Salmanasar re degli Assiri, nella stessa sua schiavitù non abbandono la via della verità,when he was captiue in the daies of Salmanasar the king of the Aslyrians, yet being in captiuitie, he forsooke not the way of truth,cum captus esset in diebus Salmanasar regis Assyriorum, in captivitate tamen positus, viam veritatis non deseruit, 3But every day gave all he could get to his brethren his fellow captives, that were of his kindred.Talmente che di tutto quel, che poteva avere, ne faceva parte ogni dì ai fratelli compagni di sua schiavitù, che eran della sua stirpe.so that he imparted al things that he could make, dayly to his brethren captiues with him, which were of his kinred.ita ut omnia quæ habere poterat, quotidie concaptivis fratribus, qui erant ex ejus genere, impertiret. 4And when he was younger than any of the tribe of Nephtali, yet did he no childish thing in his work.Ed essendo egli dei più giovani tra tutti quelli della tribù di Nephthali, nulla fece di puerile nelle sue azioni.And whereas he was yonger then al the tribe of Nephthali, yet did he no childish thing in his worke.Cumque esset junior omnibus in tribu Nephthali, nihil tamen puerile gessit in opere. 5Moreover when all went to the golden calves which Jeroboam king of Israel had made, he alone fled the company of all,E finalmente quando tutti andavano ai vitelli di oro fatti da Jeroboam re d'Israele, egli solo fuggiva la compagnia di tutti,Finally when al went to the golden calues, which Ieroboam the king of Israel had made, he alone fled the companies of al,Denique, cum irent omnes ad vitulos aureos quos Jeroboam fecerat rex Israël, hic solus fugiebat consortia omnium. 6And went to Jerusalem to the temple of the Lord, and there adored the Lord God of Israel, offering faithfully all his firstfruits, and his tithes,Ma se n'andava a Gerusalemme al tempio del Signore ad adorarvi il Signore Dio d'Israele, offerendo puntualmente tutte le sue primizie, e le sue decime,and went into Ierusalem to the temple of our Lord, and there adored our Lord God of Israel, offering faithfully al his first fruites, and his tithes,Sed pergebat in Jerusalem ad templum Domini, et ibi adorabat Dominum Deum Israël, omnia primitiva sua et decimas suas fideliter offerens, 7So that in the third year he gave all his tithes to the proselytes, and strangers.In guisa tale che il terzo anno dava ai proseliti, e ai forestieri tutta la decima.so that in the third yeare he ministred al the tithing to the proselytes, and strangers.ita ut in tertio anno proselytis et advenis ministraret omnem decimationem.
8These and such like things did he observe when but a boy according to the law of God.Queste, e simili cose a norma della legge di Dio facea da fanciullo.These thinges and the like to these did he obserue being a childe according to the law of God.Hæc et his similia secundum legem Dei puerulus observabat. 9But when he was a man, he took to wife Anna of his own tribe, and had a son by her, whom he called after his own name,Divenuto poi uomo, prese per moglie Anna di sua tribù, e di lei ebbe un figliuolo, a cui diede il suo nome,But when he was a man, he tooke to wife Anna of his owne tribe, and he begat a sonne of her, geuing him his owne name,Cum vero factus esset vir, accepit uxorem Annam de tribu sua, genuitque ex ea filium, nomen suum imponens ei: 10And from his infancy he taught him to fear God, and to abstain from all sin.Al quale ancor fanciullo insegnò a temere Dio, e guardarsi da ogni peccato.whom from his infancie he taught to feare God, and to abstayne from al sinne.quem ab infantia timere Deum docuit, et abstinere ab omni peccato. 11And when by the captivity he with his wife and his son and all his tribe was come to the city of Ninive,Quando adunque egli colla moglie, e col figliuolo fu condotto schiavo nella, città di Ninive con tutta la sua tribù,Therfore when by the captiuitie he was come with his wife and sonne into the citie of Niniue, with al his tribe, (Igitur, cum per captivitatem devenisset cum uxore sua et filio in civitatem Niniven cum omni tribu sua 12(When all ate of the meats of the Gentiles) he kept his soul and never was defiled with their meats.Tutti gli altri mangiando de' cibi de' Gentili, egli custodì l'anima sua, e giammai si contaminò colle loro vivande.when al did eate of the meates of the Gentiles) he kept his soule, and neuer was contaminated in their meates.(cum omnes ederent ex cibis gentilium), iste custodivit animam suam, et numquam contaminatus est in escis eorum. 13And because he was mindful of the Lord with all his heart, God gave him favour in the sight of Salmanasar the king.E perchè egli ebbe in cuor suo memoria del Signore, fecegli Dio trovar grazia dinanzi al re Salmanasar,And because he was mindful of our Lord in al his hart, God gaue him grace in the sight of Salmanasar the king,Et quoniam memor fuit Domini in toto corde suo, dedit illi Deus gratiam in conspectu Salmanasar regis, 14And he gave him leave to go whithersoever he would, with liberty to do whatever he had a mind.Il quale gli diè permissione di andare dovunque volesse, e di fare tutto quello, che gli piaceva.and he gaue him leaue to goe whithersoeuer he would, hauing libertie to doe what thinges soeuer he would.et dedit illi potestatem quocumque vellet ire, habens libertatem quæcumque facere voluisset.
15He therefore went to all that were in captivity, and gave them wholesome admonitions.Egli adunque andava visitando tutti quelli, che erano in cattività, e dava loro ricordi di salute.He therfore went to al that were in the captiuitie, and gaue them holesome admonitions.Pergebat ergo ad omnes qui erant in captivitate, et monita salutis dabat eis. 16And when he was come to Rages a city of the Medes, and had ten talents of silver of that with which he had been honoured by the king:or Essendo egli arrivato a Rages città dei Medi, e avendo riscosso dicci talenti di argento di quello, ond'era stato graziato dal re,And when he was come into Rages a citie of the Medes, and had ten talentes of siluer of these wherwith he had beene honoured of the king:Cum autem venisset in Rages civitatem Medorum, et ex his quibus honoratus fuerat a rege, habuisset decem talenta argenti: 17And when amongst a great multitude of his kindred, he saw Gabelus in want, who was one of his tribe, taking a note of his hand he gave him the aforesaid sum of money.E in una gran frotta di gente della sua stirpe avendo veduto in miseria Gabelo, che era della sua tribù, mediante una ricevuta di pugno gli fidò la detta somma di danaro.and when in a great multitude of his kinred, he saw Gabelus stand in nede, who was of his tribe, vnder a bil of his hand he gaue him the sayd weight of siluer.et cum in multa turba generis sui Gabelum egentem videret, qui erat ex tribu ejus, sub chirographo dedit illi memoratum pondus argenti. 18But after a long time, Salmanasar the king being dead, when Sennacherib his son, who reigned in his place, had a hatred for the children of Israel:Passato poi molto tempo, morto il re Salmanasar, a e succeduto a lui nel regno Sennacherib suo figliuolo, il quale non potea vedere i figliuoli d'Israele,But after much time, Salmanasar the king being dead, when Sennacherib his sonne reigned for him, and estemed the children of Israel odious in his sight:Post multum vero temporis, mortuo Salmanasar rege, cum regnaret Sennacherib filius ejus pro eo, et filios Israël exosos haberet in conspectu suo, 19Tobias daily went among all his kindred and comforted them, and distributed to every one as he was able, out of his goods:Tobia andava attorno visitando i suoi parenti, e li consolava, e faceva loro parte de' suoi beni secondo le sue forze:Tobias dayly went through al his kinred, and conforted them, and diuided to euerie one, as he was able, of his goods:Tobias quotidie pergebat per omnem cognationem suam, et consolabatur eos, dividebatque unicuique, prout poterat, de facultatibus suis:
20He fed the hungry, and gave clothes to the naked, and was careful to bury the dead, and they that were slain.Dava da mangiare agli affamati, vestiva gl`ignudi, e dava con sollecitudine sepoltura a morti, e agli uccisi.the hungrie he nourished, and to the naked he gaue clothes, and the dead, and them that were slayne, he buryed carefully.esurientes alebat, nudisque vestimenta præbebat, et mortuis atque occisis sepulturam sollicitus exhibebat. 21And when king Sennacherib was come back, fleeing from Judea by reason of the slaughter that God had made about him for his blasphemy, and being angry slew many of the children of Israel, Tobias buried their bodies.E finalmente essendo tornato il re Sennacherib fuggitivo dalla Giudea per ragion del flagello, onde lo avea percosso Iddio per le sue bestemmie, e molti per ira mettendo a morte de' figliuoli d'Israele, Tobia seppelliva i loro corpi.Finally when king Sennacherib was returned fleing from Iewrie the shaughter, that God had made about him for his blasphemie, and being angrie slewe manie of the children of Israel, Tobias buryed their bodies.Denique cum reversus esset rex Sennacherib, fugiens a Judæa plagam quam circa eum fecerat Deus propter blasphemiam suam, et iratus multos occideret ex filiis Israël, Tobias sepeliebat corpora eorum. 22But when it was told the king, he commanded him to be slain, and took away all his substance.La qual cosa essendo stata riferita al re, comandò che fosse ucciso, e confiscò tutto il suo:But when it was told the king, he commanded him to be slayne, and tooke al his substance.At ubi nuntiatum est regi, jussit eum occidi, et tulit omnem substantiam ejus. 23But Tobias fleeing naked away with his son and with his wife, lay concealed, for many loved him.Ma Tobia fuggitosi ignudo col suo figliuolo, e colla moglie, stette nascosto, perchè era amato da molti.But Tobias fleing with his sonne and with his wife, nakedly lay hid, because manie loued him.Tobias vero cum filio suo et cum uxore suo fugiens, nudus latuit, quia multi diligebant eum. 24But after forty-five days, the king was killed by his own sons.Ma di lì a quarantacinque giorni il re fu ucciso da suoi figliuoli.But after fourtie fiue dayes the king was slayne of his owne sonnes,Post dies vero quadraginta quinque occiderunt regem filii ipsius, 25And Tobias returned to his house, and all his substance was restored to him.E Tobia se ne tornò a casa sua, e gli furon restituiti tutti i suoi beni.and Tobias returned into his house, and al his substance was restored to him.et reversus est Tobias in domum suam, omnisque facultas ejus restituta est ei.
1:1
Calmet
Tobias, "good God," (Tirinus) is styled Tobis, by the ancient Latin version and St. Ambrose, and Tobit by the Greek and Syriac. These copies and the Hebrew give a genealogy which does not agree. (Calmet)
Haydock
Grabe's edition, "The book of the words (or transactions) of Tobit, Son of Tobiel, son of Ananiel, son of Adouel, (manuscript has Nave) son of Galael, (manuscript, Gamael) of the seed of Asiel, of the tribe of Nephthali, (2) who was made captive in the days of Enemessar, king of the Assyrians, from Thisbe, (manuscript, Thibe) which is on the right properly (manuscript, of Kudis; Haydock) or Cades, capital (Calmet) of Nephthali in Galilee, above Aser. I, Tobit, walked in the ways of truth and of justice all the days of my life." (Haydock)
Du Hamel
Nehemias and the prophets frequently speak of themselves in the first person. The truth of the history is the same. (Du Hamel)
Beyond, or behind; (post; Haydock) as the Hebrews speak with reference to a man turned towards the east. Hence this way would be on the west, and Sephet on the north.
1:2
Year of the World 3283, Year before Christ 721.
Salmanasar. When Osee was conquered, in the year of the world 3283. See 4 Kings 17:6.
Calmet
Truth. His constancy in the observance of the true religion was so much the more wonderful, as he was rich, and lived among the wicked. (Calmet)
1:3
Kindred. Greek adds, "who went along with me....to Ninive."
1:4
Calmet
Younger. "Very young," (Haydock) or the youngest of those who administered their own affairs. The parents of Tobias were deceased. (Calmet)
Greek, "when I was young in my country, in the land of Israel, all the tribe," etc.
1:5
Haydock
All, or the greatest part; (Haydock) for some still feared God; (chap. 2:2.; Worthington) and the Greek of Tobias 5:14 or 19 informs us that Ananias and Jonathan accompanied Tobias. (Haydock)
Calmet
Greek is more diffuse. (Calmet)
Menochius
(4) "All the tribe of Nephthali, of my father, departed from the house of Jerusalem, which city had been chosen from all the tribes of Israel, for all the tribes to offer sacrifice; and the temple of the tabernacle of the most High was sanctified, and was built for ever; (5) and all the tribes, apostatizing together, sacrificed to Baal, to the heifer; (Comp. ed., to the power of Baal) and the house of Nephthali, of my father, likewise. (6) And I alone went frequently to Jerusalem, at the feasts" (Haydock) of the Passover, ete. (Menochius)
Calmet
The other versions are nearly similar. (Calmet)
Haydock
But we cannot specify all these variations. (Haydock)
Justiniani
The number has induced some to conclude, not improbably, that there were two originals; (Tirinus) the Syriac by the elder, and the Chaldee by the younger Tobias. (Justiniani.)
Calmet
But this is destitute of proof. (Calmet)
1:7
Calmet
Strangers. See Deuteronomy 14:28., (Menochius) Leviticus 27:30. (Calmet)
Haydock
Greek, "And the third I gave to whom it belonged, as Debbora, my father's mother, ordered me, as I was left an orphan by my father; (9) and when I was," etc. (Haydock)
1:9
Calmet
Man. The Jews married young: but the time was not fixed. (Calmet)
Haydock
After. Greek, "Tobias." They always style the father Tobit. (Haydock)
1:11
Menochius
Ninive, called Ninus by Pliny, etc. (Menochius)
Calmet
It was so large, as easily to receive a whole tribe, which was sold for slaves. (Calmet)
1:12
Calmet
Meats, such as had been immolated to idols, (Menochius) or were forbidden to the Jews. (Calmet)
1:14
Munster
And he. Greek, "I was his marketter," (Haydock) to provide provisions for the palace. "He set me over all he had, till the day of his death." (Munster.)
1:16
Rages means "rupture," by frequent earthquakes, and was (Menochius; Calmet) the residence of the Parthian kings, in spring, (Athen. 12:2.) in the mountain, separating their country from Media.
Calmet
Honoured for his salary. (Calmet)
1:17
Ulpian
Money. People might formerly make use of what was merely deposited in their hands. (Ulpian.)
The old Latin version has, "I committed to him ten talents in gold."
1:18
Year of the World 3287.
Calmet
Time. Salmanasar reigned fourteen years; seven after the captivity, which to people in distress would appear long. (Calmet)
Haydock
Greek, "And after Enemessar was dead, Sennacherib, his son, reigned in his stead; and his ways ceased, (or his high roads were stopped) and I could no longer go into Media." (Haydock)
Haydock
We find nothing in history to confirm this stoppage: (Calmet) but it might be in consequence of the wars. (Houbigant) See the preface. (Haydock)
Israel. This hatred was augmented, after the unfortunate expedition into Palestine. (Calmet) (Menochius) (4 Kings 19:35.)
1:19
Calmet
Goods, under Sennacherib; though he was now deprived of his place. (Calmet)
Haydock
Greek, Syriac, and Hebrew insinuate, that this happened under his predecessor. (Haydock)
1:20
Menochius
Slain, by order or connivance of Sennacherib. (Menochius)
Calmet
Tobias buried the dead, out of charity, and the belief of a future resurrection. Hence arises the respect for tombs and the relics of the saints. (Calmet)
Calmet
The pagans imagined that the souls could not rest till their bodies were interred. (Homer, Virgil vii., etc.) (Calmet)
1:21
Year of the World 3294.
1:23
Menochius
Loved him, even of the Assyrians. The Jews were not able to afford him shelter. (Menochius)
1:24
Forty. Arabic, twenty-five; Greek and Syriac, fifty; other Greek copies, fifty-five days. Fagius says Tobias was hidden nineteen days. It seems, therefore, we should date these forty-five days from the return of Sennacherib.
Calmet
Sons. See 4 Kings 19:37., and Isaias 37:38. (Calmet)
Haydock
Greek adds, "and they fled to the mountains of Ararat, and Sacherdoc, (our Assaraddon) his son, reigned in his stead; and he appointed Achiachar Anael, the son of my brother, over all the accounts of his kingdom, and over all his government. And Achiachar petitioned for me; and I came to Ninive. But Achiachar was cup-bearer, (Alexandrian manuscript, receiver of wine) and keeper of the ring, and governor and keeper of accounts; and Sacherdonosos gave him the second place. But he was my nephew. And when I returned to my house, and my wife Anna, and my son Tobias, were restored to me, at the feast of Pentecost," etc. (Haydock)
Calmet
This seems contrary to ver. 23. Yet the Hebrew copies agree in this particular, and mention the dignity of Akikar. But we may judge what credit these additions deserve. (Calmet)
Haydock
They merit some attention, as they may be original. See Preface. (Haydock)
1:5
Not absolutly al, but very manie: for some of the same tribe and kinred did also feare God. c. •. v. 2.
1:12
Origen † AD 254 A Letter from Origen to Africanus 1
… Tobias himself says, “Because I remembered God with all my heart; and the Most High gave me grace and beauty in the eyes of Nemessarus, and I was his purveyor; and I went into Media, and left in trust with Gabael, the brother of Gabrias, at Ragi, a city of Media, ten talents of silver.”
1:19
Origen † AD 254 A Letter from Origen to Africanus 1
… any when he came fleeing from Judea, I buried them privily (for in his wrath he killed many).” Think whether this great catalogue of Tobias’s good deeds does not betoken great wealth and much property, especially when he adds, “Understanding that I was sought for to be put to death, I withdrew myself for fear, and all my goods were forcibly taken away.”
1:22
Origen † AD 254 A Letter from Origen to Africanus 1
And another captive, Dachiacharus, the son of Ananiel, the brother of Tobias, was set over all the exchequer of the kingdom of king Acherdon; and we read, “Now Achiacharus was cup-bearer and keeper of the signet, and steward and overseer of the accounts.”
1:1
1. Tobias from the tribe and city of Nephtali. — In the Greek the genealogy of Tobias is added in this manner: The book of the words of Tobias, son of Tobiel, son of Ananiel, son of Adiel, son of Gabael of the seed of Asiel, the Hebrew adds son of Nenathiel; therefore the father of Tobias was Tobiel, his grandfather Ananiel, his great-grandfather Aduel, or perhaps Adiel, his great-great-grandfather Gabael, his great-great-great-grandfather Asiel, his great-great-great-great-grandfather Nenathiel. His paternal grandmother was Debbora, for thus it is read in vers. 8, in the Hebrew and Greek: As my mother Debbora, mother of my father, commanded me, because I was left an orphan by my father. This grandmother therefore educated Tobias well and piously, so that he himself owes his probity to her. Thus Macrina, disciple of St. Gregory Thaumaturgus, grandmother of St. Basil, educating him with his brothers and sister Macrina, formed him distinguished in all virtue, and made him great. In a similar manner Ludmilla, nourishing St. Wenceslaus duke of Bohemia, made him a saint and a martyr. Furthermore, Tobias had a brother named Anaeles, whose two sons are named Achiacharus and Nasbas, or Nabac in the Greek, vers. 8, of whom more is said vers. ult. Finally, from the fact that the book of the words of Tobias makes it clear that Tobias is the author of this book, and therefore Tobias here in the Greek and Hebrew henceforth always speaks in the first person, saying: I Tobias walked in the ways of truth, etc. Again from this it is evident that this book was written by him twice; first in Chaldean, but briefly, from which St. Jerome translated our Vulgate Latin; secondly also in Chaldean (although Serarius prefers Hebrew, and that twice, namely once by the father Tobia, and secondly by his son), but more fully, from which the Greek version was translated, unless you prefer that it was written more fully at first, then abbreviated somewhat by the author himself, or by some other. From the tribe and city — which received the same name from the tribe, and therefore properly, as the Greek Complutensian texts have it (although the Romans have kyriac, what word means, is unknown), that is properly, is called "Nephtali," from which many disciples and Apostles of Christ were born, as is evident from Isaiah ix, 1, whose type and perhaps ancestor was our Tobias. In the upper (regions) of Galilee — from which namely the Jordan, flowing forth as it were from a higher place to a lower, is therefore called one Galilee upper, the other lower. Just as Upper Germany is called that which is adjacent to the Rhine at its source, and thence as it were from a higher to a lower place (which is thence called Lower Germany) flowing, says Serarius. Upper Galilee is also called Galilee of the Gentiles, because a part of it was given by Solomon to the gentile king of Tyre Hiram, and thence was inhabited by the Tyrians and other gentiles. The same is also called Samaria, because the kings of Israel ruling in Samaria, as it were the metropolis, had Galilee subject to them; otherwise Samaria properly was not Galilee, but was interposed between Galilee and Judea. Furthermore, this city of Nephtali, in which Tobias was born, is called in the Greek Thesbe, in which Elias was born, and thence called Thesbites. Thus Salianus, Serarius and others, although Adrichomius places Thesbe in the tribe of Gad not Nephtali.
1:2
2. When he was taken captive in the days of Salmanasar. — In Greek it is corruptly called Enemassar. Tobias was therefore taken captive in the sixth year of Ezechias, king of Juda, which was the ninth and last year of Osee, king of Israel, in which Salmanasar led away the ten tribes, and among them Tobias, into Assyria, IV Kings xviii and xviii, for although the father of Salmanasar, namely Teglatphalasar, had already led away many of the ten tribes before, nevertheless he left many likewise in Samaria and Nephtali, all of whom Salmanasar finally led away. He did not abandon the way of truth (namely the way of true faith and religion, as well as of charity and virtue), — that is to say, among idolaters Tobias alone remained, as it were, a true and pious worshipper of God. This was a matter of great constancy and virtue, which Catholics in England, Scotland, Saxony, etc., now imitate, and are therefore worthy of a heavenly crown, as noble and illustrious athletes of faith. "Plato was not made noble by philosophy, but philosophy was made noble by Plato," says Seneca, epistle 44. It is a proverb of the Hebrews: "Myrtle is always myrtle, even if it be among nettles." See St. Gregory, book I of the Morals, chapter 1: "Just as," he says, "it is a grave fault among the good not to be good, so it is of immense praise to have been good even among the wicked." St. Bernard, sermon 48 on the Canticles: "It is no small," he says, "title of perfect virtue to live good among the wicked and to retain the brightness of innocence among the malignant." Examples are in the Machabees, Job, Lot, whom St. Peter therefore praises, II Epistle, chapter ii, in Noe and Abraham, and in Philippians chapter ii, in the Pergamenes, Apocalypse ii.
1:3
3. So that all things which he was able to have, he distributed daily to his fellow captives and brethren (Israelites) who were of his kindred, — both that he might console their captivity, and that he might succour their hunger and poverty, and that he might preserve them in true faith and religion, lest they should fall away to the idols of the Assyrians, that they might obtain from them the means of life. Tobias is here praised before his marriage by seven virtues: first, by constancy in faith; second, by charity towards his fellow citizens and countrymen, verse 3; third, in that he fled the company of the wicked, verse 5; fourth, by observance of the divine law, verse 6; fifth, by piety towards God, in the same place; sixth, in that he faithfully offered all tithes and first-fruits to God, in the same place; seventh, in that from boyhood he kept the other precepts of the law, verse 8.
1:4
4. And although he was younger than all (of all), nevertheless he did nothing childish in his work. — St. Malachias, Bishop of Ireland, did the same; for as St. Bernard writes in his Life: "He acted with the manners of an old man, a boy in years, free from childish wantonness." And he adds one particular thing: "Which indicates not only good, but also some great hope in the boy. For when, moved by the opinion of a certain master, he came to him for the sake of learning letters, and the master saw him playing with a stylus and making, I know not what, furrows in the wall, the boy, offended by that sight alone, which smelled of levity, withdrew more seriously from him." The Nazianzen likewise describes such a one, oration 20, in St. Basil. It is a golden saying of St. Augustine in Psalm ciii: "Let," he says, "your old age be childlike, and let your childhood be mature, that is, so that neither your wisdom be with pride, nor your humility without wisdom, that you may praise the Lord from now and even unto the age." For as Seneca complains of some, epistle 4: "We have the authority of old men, the vices of boys, and not only of boys, but of infants. Those fear light things, these false things, we both."
1:5
5. When all went to the golden calves (erected and set up by Jeroboam, the first king of Israel as gods, III Kings xii, 28), he alone fled the company of all, but went to Jerusalem,—to adore the true God in the temple. "Alone," that is, almost alone, for the Hebrew and Greek add that Ananiah and Jonathan went with him. Tobias therefore was as it were the sun of Israel; for he is called the sun because he alone shines. St. Epiphanius, in heresy 30, praises Joseph, whom Constantine the Great made his companion, because he alone at Scythopolis "was orthodox," while all the others were Arians. St. Gregory Nazianzen, oration 20, praises St. Basil because he avoided with him the corrupted customs of the Athenian Academy. "And who," he says, "is the river that flows sweet through the salt sea, or is believed, if what animal leaps in the fire by which all things are consumed, that we among all youths, namely depraved and corrupted ones, were?" And because the laughter and reproaches of many are to be heard, let Epictetus be heard, Enchiridion cap. xix: "Do you wish to undertake the study of wisdom? Prepare yourself at once for this, that you may be mocked, as if many were about to ridicule you, and as if they were to say: This man has suddenly become a philosopher for us: and whence comes this superciliousness to us?" Nazianzen adds in the place cited, "They associated with companions, not the most wanton, but the most temperate; not the most quarrelsome, but the most peaceful, and with whom it was most useful to deal, knowing that it is easier to receive disease from companions than to give virtue to them, since it is also more prone to become a partaker of disease than to bestow health." He went to Jerusalem,—the Greek adds, namely in the three principal feasts of the year, to wit, Passover, and Pentecost, and Tabernacles, as the law commands, Exodus xxiii, 24.
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7. In the third year. — This was the third kind of tithes prescribed by the law, Deut. xiv, 22. See what I have noted there concerning the three tithes. These were seven illustrious virtues of Tobias before marriage, and as many shall follow after marriage, namely first, the pious instruction of his son, vers. 9; second, abstinence from gentile foods, vers. 12; third, that he was mindful of God in his whole heart, vers. 13; fourth, that he gave wholesome counsel to his fellow captives, vers. 15; fifth, that he lent a great weight of silver to Gabelo in his need, vers. 17; sixth, that in the persecution of Sennacherib he encouraged his own people and helped them with all his strength and works, vers. 19; seventh, that he fed the hungry, clothed the naked, and buried the dead, vers. 20.
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9. But when he had become a man, he took a wife, Anna,—for indeed marriage requires manly age and strength, both for generating robust offspring, and for manfully undertaking the labors and burdens of marriage and family. Wisely Pindar, and from him Athenaeus, book XI On the Banquets of the Wise: "Do not," he says, "pursue any action more mature in mind than in the number of your years," that is, do not enter into marriage before a fitting age. Hear Aristotle, book VII of the Politics, chapter xvi: "But the union of youths is unsuitable for the procreation of children, for in all animals the offspring of the young are imperfect, and females more frequently than males, and are born with small bodily form: wherefore it is necessary that the same thing happen in men. A conjecture of this would be, that in whatever cities it is customary for adolescent males and girls to be joined in marriage, in those same cities useless and small human bodies exist, and moreover girls labor more in childbirth and more perish." And a little later: "Moreover for continence it is useful that marriages be made later; for they seem to be more intemperate, when girls become accustomed to Venus. But the bodies of males are hindered from growing, if while the seed is still increasing they contract the habit." Yet on account of the ardors of youth and the danger of incontinence, for many it is more salutary not to wait for such an age, but to take a wife sooner.
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10. (His) son from infancy he taught to fear God, and to abstain from all sin. — David likewise taught his sons, Psalm xxxiii, 12, and Solomon, Prov. iv, 4, and Ecclesiasticus cap. xxx, vers. 1 et seq. Thus St. Blanche to her son St. Louis, King of France, frequently inculcated this: "Flee from sin: I would rather see you dead than committing a mortal sin against your God."
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12. When all were eating from the food of the Gentiles (namely from things sacrificed to idols, that is, those things which had been sacrificed to idols, or forbidden by the Mosaic law, such as pork, etc.), he was never defiled. — Daniel did the same, cap. 1, Eleazar, and the Maccabees, lib. II Mach. cap. vi and vii, who preferred to be flayed by Antiochus and fried in a pan rather than to eat pork forbidden by the law.
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13. And because he was mindful of the Lord (and of all his commandments) with his whole heart, — so that he might apply his whole heart, and give himself to knowing and fulfilling in all things God's law and will, therefore God repaid him in return and with grace; for, as follows: God gave him grace in the sight of Salmanasar the king. — From this grace of the king he received three notable benefits from him. The first is expressed in verse 14: "And he gave," he says, "him power to go whithersoever he would, having liberty to do whatsoever he wished," which liberty Tobias used most excellently, visiting the houses of the Hebrews, and giving them counsels of salvation, as follows. The second were ample gifts and presents, so much so that from them he gave ten talents to Gabelo, and made abundant alms to the poor Hebrews, as appears in verses 19 and 20. Tobias was therefore rich and opulent from the royal gifts and office, of which presently, and from his position. The third the Greek texts add, which have, and I was a buyer of the King, in Greek agorastes, that is a buyer and procurator of all things that pertained to the king, whether it were grain, or clothes, or horses, or arms, or lands, etc.; Tobias was therefore steward of the royal household, as Joseph was of Pharaoh, Genesis xxv, whence the Hebrew texts have: He was set over all that Salmanasar had. Tobias was therefore the king's steward, which is the first dignity in the royal court, and therefore honored, and of great stipend and profit: from which Tobias accordingly became wealthy, so that he might succor all the poor Hebrews with his liberality.
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16. And from these things by which he had been honored (that is rewarded and enriched) by the king, he had ten talents of silver. — Some, says Serarius, think that these ten talents made 3072 French crowns; others six thousand, because they give to one talent six hundred crowns; others, as Cardanus, in his book On His Books, give to one talent five hundred ducats, whence ten talents would make five thousand ducats. For nothing certain can be assigned here, because we do not know whether this talent was Babylonian, or Persian, or Hebrew: but it is certain that it was an enormous sum of many thousands of gold pieces; whence the wealth of Tobias is evident, as much as his charity and liberality toward Gabelo and other poor Hebrews.
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17. And when he saw much of his kindred (of his nation) Gabelo poor, who was of his tribe (Nephthali) under a written bond (prudently, so that he might be secure concerning the debt) he gave him the aforesaid weight of silver. — For "gave," in Greek it is aparithmei, that is he deposited, as if this money were a deposit given to Gabelo so that he might keep it, until Tobias should reclaim it, and distribute it among the poor Jews dwelling in Rages and Media; yet so that he gave Gabelo power to use it for his urgent necessity: wherefore this deposit was at once both a loan; but Tobias exacted no usury for this loan, indeed he asked nothing for profit accruing to him or loss incurred, as St. Ambrose says, in his book On Tobias, chapter xxiv: "He sought no pledge, he demanded no surety." And chapter ii: "Consulting more to honesty than to necessity, to him who lacked his own, he had lent sustenance to his neighbor, which throughout the whole time of his life in such great want he did not reclaim. When he saw himself worn out, as it were a deposit in old age, he intimated to his son: not so much desiring to reclaim the loan, as anxious lest he should defraud his heir." See here the charity and liberality of Tobias.
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18. But after a long time, when Salmanasar died, and Sennacherib his son reigned in his stead, and he held the children of Israel in hatred, — from the beginning of his reign, but especially after he received the defeat of 185,000 slain by the Angel in Judaea, in the fourteenth year of Hezekiah king of Juda.
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19. Tobias went daily through all his kindred, and comforted them, and divided to each one, as he was able, of his substance. 20. He fed the hungry, gave clothing to the naked, and was careful to give burial to the slain. — Behold these are the works of piety, and of mercy both corporal and spiritual, in which Tobias piously and holily exhausted his riches and strength, for which he obtained the hope of martyrdom, and almost the reality, and the crown; as St. Januarius, St. Marius and Martha with their sons, and many others visiting, feeding and burying the bodies of martyrs, obtained the crown of martyrdom. The emulator of Tobias was St. Malachias Bishop of Ireland, of whom St. Bernard thus writes in his Life after the beginning: "Finally his greatest care was in burying the poor dead, which seemed to him no less to savor of humility than of humanity. Nor was there lacking to our new Tobias a temptation renewed by a woman, indeed by a serpent through a woman. His sister, abhorring the unworthiness (as it seemed to her) of the office: What are you doing (she said) O madman? Leave the dead to bury their dead. And this she was reproaching him with daily, but the foolish woman was answered according to her folly. Wretched woman, you hold the voice of chaste eloquence, but you know not virtue. Thus the ministry to which he had been forced to come, he held devoutly, and exercised it tirelessly."
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22. And when it was reported to the king (Sennacherib), he commanded him to be put to death, and took all his substance. — Tobias therefore willingly accepted the spoiling of all his goods, and flight, and exile, and even the sentence of death for his faith and charity, was therefore himself a confessor, and by vow a martyr. Hear St. Ambrose, book On Tobias, chapter 1: "On account of the virtues, namely, which were to be practiced and with which he was endowed, he underwent the hardship of captivity, which he bore humbly and patiently, grieving more over the common injury than over a private one; nor lamenting that the aid of his virtues availed him nothing, but rather reckoning that injury as less than the price of his sins." Piously and wisely St. Bernard in the Sentences: "Martyrdom without blood, he says, is threefold: Frugality in abundance, which David and Job had; generosity in poverty, which Tobias exercised, and the widow in the Gospel; chastity in youth, which Joseph used in Egypt."
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23. And Tobias with his son and with his wife fleeing, hid himself naked. — The Hebrew texts have Tobias hiding for nineteen days.
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24. And after 45 days (from the disaster received and flight from Judaea) his sons killed the king. — See the words in IV Kings xxxii, 21.
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25. And Tobias returned to his house and all his substance (wealth) was restored to him. — Which certainly still remained. For much was consumed, plundered, dispersed, and scattered by the king's officials, attendants and soldiers, it is clear from the fact that Anna the wife of Tobias earned her living by weaving, as is said in chapter ii, 19. Whence St. Ambrose, chapter 1: "Scarcely at last, he says, through a friend could he, his patrimony plundered, be restored poor and an exile to his own." Where note through a friend; for the Hebrew and Greek texts add that Tobias was restored to his goods through Achiacharus, or Akakarus, his nephew, who was in great favor and honor with Asarhaddon (whom the Greek texts call Sarchedon) the son and successor of Sennacherib. For Achiacharus (whom Our author, chapter xi, verse 20, calls Achior) was the son of Anael, who was the brother of Tobias, whom Asarhaddon appointed first, his cupbearer; second, from the royal ring, so that as it were a signet-bearer he might seal the king's letters with it, such as Mordecai was with Ahasuerus, Esther, chapter iii; third, governor of all the empire of the Assyrians, that is, administrator; fourth, prefect over all accounts, or Comptroller; fifth, second to himself or his vicar, as the Hebrew and Greek texts have.
Machine translation from the Latin, not reviewed.
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Achaemenids (Old Persian Hakhāmanishiya, Greek *Achaemenidae*)
At Susa (v.) the palaces of the A. and their citadel have been explored by M. Dieulafoy and by J. de Morgan, from 1884 onward (Neh. 1:1; Tob. 1:2). At Persepolis E. Herzfeld discovered in 1933 the archives of the A. kings with over 30,000 tablets, of which 500 in Aramaic.
1. Canaanite stronghold, which Joshua captured and burned (Josh. 11:1, 10, 13), called Aser in Tob. 1:2 (Greek text), assigned to the tribe of Naphtali (Josh. 19:36). Situated near Kedesh of Naphtali (1 Macc. 11:63, 67, 73), north of the lake of Semechonitis or Huleh (Flavius Josephus, Ant. …
1:6
… 18:13, 19; Deut. 18:4; Neh. 10:36[37]; Ez. 44:30). No offering is so attested and recommended as this one of the first fruits (I Sam. 2:29; II Chron. 31:5: Hezekiah restores it to honor; Neh. 10:36: it is resumed after the exile; Ez. 44:30; Mal. 3:8; Tob. 1:6; Prov. 3:9; Ezel. 7:34 [31]; 35:10; I Mach. 3:49). Later rabbis, basing themselves on Deut. 8:8, determined the offering of the first fruits in the seven common fruits of Palestine: …
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Ahiqar (Aramaic Ahia-Iaqar: 'The Brother Is Precious' or 'Dear')
… He is mentioned by the Vulgate, under the name Achior (v.) only in Tob. 11:20 (joined with Nabath), as a kinsman of Tobit; six other times (Tob. 1:21-22; 2:10; 11:17-18; 14:10, 15) by the Greek Septuagint Bible (under the name Achiacharos, Codex Sin. Achicharos) and by the ancient Latin versions (under the name Achichar).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.