The prayer of Tobias, and of Sara, in their several afflictions, are heard by God, and the angel Raphael is sent to relieve them.
The prayer of Tobias, 7. and Sara, in their seueral afflictions, 24. are heard by God, and the Angel Raphael is sent to releeue them.
1Then Tobias sighed, and began to pray with tears,Allora Tobia sospirò, e cominciò a far orazione con lacrime,THEN Tobias lamented, and began to pray with teares,Tunc Tobias ingemuit, et cœpit orare cum lacrimis, 2Saying, Thou art just, O Lord, and all thy judgments are just, and all thy ways mercy, and truth, and judgment:E disse: Giusto se tu, o Signore, e sono giusti tutti i giudizi tuoi, e tutte le tue vie sono misericordia, e verità, e giustizia.saying: Thou art iust ô Lord, & al thy iudgementes are iust, and al thy waies, mercie, & truth, and iudgement.dicens: Justus es, Domine, et omnia judicia tua justa sunt, / et omnes viæ tuæ, misericordia, et veritas, et judicium. 3And now, O Lord, think of me, and take not revenge of my sins, neither remember my offences, nor those of my parents.Ed ora o Signore, ricordati di me, e non far vendetta de' miei peccati, e non aver in memoria i miei delitti, nè quelli de' miei genitori.And now Lord be mindful of me, and take not reuenge of my sinnes, neither remember the sinnes of me, or of my parentes.Et nunc Domine, memor esto mei, / et ne vindictam sumas de peccatis meis, / neque reminiscaris delicta mea, vel parentum meorum. 4For we have not obeyed thy commandments, therefore are we delivered to spoil and to captivity, and death, and are made a fable, and a reproach to all nations, amongst which thou hast scattered us.Perchè noi non obbedimmo a tuoi comandamenti per questo siamo stati depredati, menati schiavi, e uccisi, divenuti favola, e obbrobrio per tutte le nazioni, tralle quali tu ci hai dispersi.Because we haue not obeyed thy commandmentes, therfore we are deliuered in spoile, and captiuitie, and death, and into a fable, and into reproch to al nations, in which thou hast dispersed vs.Quoniam non obedivimus præceptis tuis, / ideo traditi sumus in direptionem, / et captivitatem, et mortem, / et in fabulam, et in improperium omnibus nationibus / in quibus dispersisti nos. 5And now, O Lord, great are thy judgments, because we have not done according to thy precepts, and have not walked sincerely before thee.E adesso, o Signore, i giudizi tuoi sono grandi, perchè noi non ponemmo in opera i tuoi precetti, e non camminammo con sincerità dinanzi a te.And now Lord great are thy iudgementes, because we haue not done according to thy preceptes, & haue not walked sincerely before thee:Et nunc Domine, magna judicia tua, / quia non egimus secundum præcepta tua, / et non ambulavimus sinceriter coram te. 6And now, O Lord, do with me according to thy will, and command my spirit to be received in peace: for it is better for me to die, than to live.Ed ora, o Signore, fa di me quel, che ti piace, e comanda, che sia ricevuto in pace il mio spirito; perocchè è meglio per me il morire, che il vivere.and now Lord according to thy wil do with me, & command my spirite to be receiued in peace: for it is expedient for me to die, rather then to liue.Et nunc Domine, secundum voluntatem tuam fac mecum, / et præcipe in pace recipi spiritum meum: / expedit enim mihi mori magis quam vivere.
7Now it happened on the same day, that Sara daughter of Raguel, in Rages a city of the Medes, received a reproach from one of her father’s servant maids,Nello stesso tempo egli avvenne, che Sara figliuola di Raguele dimorante in Rages città de' Medi si sentì oltraggiare da una delle serve del padre suo:The verie same day therfore it chanced that Sara the daughter of Raguel in Rages a citie of the Medes, she also heard reproch of one of her fathers handmaydes,Eadem itaque die, contigit ut Sara filia Raguelis in Rages civitate Medorum et ipsa audiret improperium ab una ex ancillis patris sui, 8Because she had been given to seven husbands and a devil named Asmodeus had killed them, at their first going in unto her.Perocché ella era stata sposata a sette mariti, i quali appena accostatisi a lei erano stati uccisi dal demonio chiamato Asmodeo.because she had beene deliuered to seuen husbandes, & the diuel named Asmodeus had killed them, forth with as they were entred in vnto her.quoniam tradita fuerat septem viris, et dæmonium nomine Asmodæus occiderat eos, mox ut ingressi fuissent ad eam. 9So when she reproved the maid for her fault, she answered her, saying: May we never see son, or daughter of thee upon the earth, thou murderer of thy husbands.Or avendo ella sgridata la serva per qualche suo fallo, le rispose questa, e disse: Non si vegga giammai da noi sulla terra figliuolo, o figliuola nata da te, uccisora de' tuoi mariti.Therfore when she rebuked the wench for her fault, she answered her, saying: Let vs no more see sonne of thee, or daughter vpon the earth, thou murderer of thy husbandes.Ergo cum pro culpa sua increparet puellam, respondit ei, dicens: Amplius ex te non videamus filium aut filiam super terram, interfectrix virorum tuorum. 10Wilt thou kill me also, as thou hast already killed seven husbands? At these words, she went into an upper chamber of her house: and for three days and three nights did neither eat nor drink:Vuoi tu forse far morire anche me, come uccidesti sette uomini? A queste voci se n'andò ella alla stanza più alta della sua casa, e per tre dì, e tre notti non mangio, e non bevve:What wilt thou kil me also, as thou hast now killed seuen husbandes? At this voice she went into an higher chamber of her house: and three dayes, and three nightes did not eate, nor drinke:Numquid et occidere me vis, sicut jam occidisti septem viros ? Ad hanc vocem perrexit in superius cubiculum domus suæ: et tribus diebus, et tribus noctibus non manducavit, neque bibit: 11But continuing in prayer with tears besought God, that he would deliver her from this reproach.Ma perseverando nell'orazione, con lacrime pregava Dio, che la liberasse da questo obbrobrio.but continewing in prayer with teares besought God, that he would deliuer her from this reproch.sed in oratione persistens cum lacrimis deprecabatur Deum, ut ab isto improperio liberaret eam.
12And it came to pass on the third day when she was making an end of her prayer, blessing the Lord,Or avvenne il terzo giorno, che avendo terminato la sua orazione, benedicendo il Signore,And it came to passe the third day, whiles she accomplished her prayer, blessing our Lord,Factum est autem die tertia, dum compleret orationem, benedicens Dominum 13She said: Blessed is thy name, O God of our fathers, who when thou hast been angry, wilt shew mercy, and in the time of tribulation forgivest the sins of them that call upon thee.Disse: Benedetto egli e il nome tuo, o Dio de' padri nostri, il quale dopo esserti sdegnato fai misericordia, e nel tempo della tribolazione perdoni i peccati a quei, che ti invocano.she sayd: Blessed is thy name ô God of our fathers: who when thou hast bene angrie, wilt doe mercie, & in the time of tribulation forgeuest them their sinnes, that inuocate thee.dixit: Benedictum est nomen tuum, Deus patrum nostrorum: qui cum iratus fueris, misericordiam facies, et in tempore tribulationis peccata dimittis his qui invocant te. 14To thee, O Lord, I turn my face, to thee I direct my eyes.A te, o Signore, rivolgo la mia faccia, in te fisso gli occhi miei.To thee ô Lord I turne my face, to thee I direct myne eyes.Ad te, Domine, faciem meam converto; ad te oculos meos dirigo. 15I beg, O Lord, that thou loose me from the bond of this reproach, or else take me away from the earth.Io ti prego, o Signore, che tu mi sciolga dal laccio di questa ignominia, o almeno mi levi dalla terra.I desire Lord that thou loose me from the bond of this reproch, or els take me away from the earth.Peto, Domine, ut de vinculo improperii hujus absolvas me, aut certe desuper terram eripias me. 16Thou knowest, O Lord, that I never coveted a husband, and have kept my soul clean from all lust.Tu sai, o Signore, che io giammai ho desiderato alcun uomo, e ho serbata pura l'anima mia da ogni concupiscenza.Thou knowest Lord that I neuer coueted a husband, and haue kept my soule cleane from al concupiscence.Tu scis, Domine, quia numquam concupivi virum, et mundam servavi animam meam ab omni concupiscentia. 17Never have I joined myself with them that play: neither have I made myself partaker with them that walk in lightness.Io non mi sono mai addimesticata con quelli, che aman gli scherzi; nè ho avuta amistà con quei che trattano con leggerezza,Neuer haue I companied my self with sporters: neither haue I made my selfe partaker with them that walke in lightnesse.Numquam cum ludentibus miscui me, neque cum his qui in levitate ambulant, participem me præbui. 18But a husband I consented to take, with thy fear, not with my lust.? io acconsentii a prender marito nel tuo timore, non per effetto di passione.But a husband I consented to take, with thy feare, not with my lust.Virum autem cum timore tuo, non cum libidine mea, consensi suscipere.
19And either I was unworthy of them, or they perhaps were not worthy of me: because perhaps thou hast kept me for another man,E io fui indegna di loro, o forse quelli non eran degni di me, perchè tu ad altro marito forse m'hai riserbata.And either I was vnworthie of them, or they perhaps were not worthie for me: because perhaps thou hast kept me for an other man.Et, aut ego indigna fui illis, aut illi forsitan me non fuerunt digni, quia forsitan viro alii conservasti me. 20For thy counsel is not in man’s power.Perocchè nulla può l'uomo contro de' tuoi consigli.For thy counsel is not in mans power.Non est enim in hominis potestate consilium tuum. 21But this every one is sure of that worshippeth thee, that his life, if it be under trial, shall be crowned and if it be under tribulation, it shall be delivered: and if it be under correction, it shall be allowed to come to thy mercy.Ma questo è tenuto per certo da chiunque ti onora, che se la sua vita sarà messa alla prova, ci sarà coronato; e s'ei farà in tribolazione, sarà liberato; e se sarà sotto la verga, potrà pervenire alla tua misericordia.But this hath euerie one for certayne, that worshippeth thee, that his life, if it be in probation, shal be crowned: and if it be in tribulation, it shal be deliuered: and if it be in correction, it shal be lawful to come to thy mercie.Hoc autem pro certo habet omnis qui te colit: quod vita ejus, si in probatione fuerit, coronabitur; si autem in tribulatione fuerit, liberabitur; et si in correptione fuerit, ad misericordiam tuam venire licebit. 22For thou art not delighted in our being lost, because after a storm thou makest a calm, and after tears and weeping thou pourest in joyfulness.Perocchè tu della perdizione mostra non hai diletto, e dopo la tempesta fai la bonaccia, e dopo le lacrime, e i sospiri infondi il giubilo.For thou art not delighted in our perditions: because after a tempest thou makest a calme, and after teares and weeping thou powrest in ioyfulnesse.Non enim delectaris in perditionibus nostris: quia post tempestatem tranquillum facis, et post lacrimationem et fletum, exultationem infundis. 23Be thy name, O God of Israel, blessed for ever,Sia il nome tuo, o Dio d'Israele, benedetto pe' secoli.Be thy name God of Israel blessed foreuer.Sit nomen tuum, Deus Israël, benedictum in sæcula. 24At that time the prayers of them both were heard in the sight of the glory of the most high God:Nello stesso tempo furono esaudite le orazioni dell'uno e dell'altra nel cospetto della Maestà del sommo Iddio:At that time the prayers of both were heard in the sight of the glorie of the high God:In illo tempore exauditæ sunt preces amborum in conspectu gloriæ summi Dei:
25And the holy angel of the Lord, Raphael was sent to heal them both, whose prayers at one time were rehearsed in the sight of the Lord.E fu spedito il santo Angelo del Signore Raphaele a liberare l'uno, e l'altra, essendo state le orazioni loro presentate a un tempo al cospetto del Signore.and the holie Angel of our Lord Raphael was sent, to cure them both, whose prayers at one time were recited in the sight of our Lord.et missus est angelus Domini sanctus Raphaël ut curaret eos ambos, quorum uno tempore sunt orationes in conspectu Domini recitatæ.
3:1
Then, retiring, ver. 25.
Calmet
Tears. He manifests no degree of impatience. (Calmet)
3:2
Judgment. Even in punishing, God remembers mercy, (Haydock) and never fails to perform what he has promised.
3:3
Menochius
Parents, so as to punish me on their account. (Menochius)
Calmet
The Scripture frequently seems to indicate that this is the case; (Exodus 20:5.) and the Church still prays, Remember not, O Lord, our offences, nor those of our parents. (Calmet)
Haydock
But children are only punished when they imitate the wicked conduct of their ancestors: they may be afflicted, though innocent, as their virtue will thus be tried, and shine more gloriously. (Haydock)
Calmet
The pagans, being convinced that God can be guilty of no injustice, and perceiving that people who appeared to be free from sin were yet unhappy, concluded that they were explaining the sins committed in another world. (Plotin. 2:13.; Origen, prin. iii.) (Calmet)
Haydock
This might arise from a confused notion of original sin. (Pascal's Thoughts.) (Haydock)
3:6
Haydock
Peace. Greek, "that I may be dissolved, and return to the earth; (literally, become earth) because it is more advantageous for me to die than to live, since I have heard false reproaches, and am much grieved. Command that I may be freed from this necessity, to go to my eternal place." (Haydock)
3:7
Challoner
Rages. In the Greek it is Ecbatana which was also called Rages. For there were two cities in Media of the name of Rages: Raguel dwelt in one of them and Gabelus in the other. (Challoner; Menochius)
Profane authors mention a Rages in the vicinity of Ecbatana. (Diod. Bib. 19.)
Worthington
It may here denote the province. (Worthington)
3:8
Worthington
Asmodeus, "the fire of Media." Hebrew, "king of the devils," of that country, exciting people to lust, (Menochius; Serarius, q. 8.) and destroying them. (Worthington)
Unto her. Greek and Hebrew intimate, when they first entered the nuptial chamber, Tobias 6:14.
3:9
Haydock
Murder. Greek, "Dost thou not understand that thou hast suffocated thy husbands. Thou hast already had seven husbands, and hast not received the name of any of them. Why dost thou strike us on their account? If they be dead, go along with them. May we," etc. (Haydock)
3:10
Calmet
At. Greek And Hebrew, "Hearing these things she was much grieved, so as to be unable to breath; (Haydock; oste apagxasthai) or, on the point of strangling herself." (Grotius) (Calmet)
Haydock
But this interpretation is groundless, (Houbigant) and very injurious to Sara. (Haydock)
Calmet
She could not entertain the thought without sin. Yet the Jews had very relaxed notions on this head, Judges 16:30., and 1Kings 31:4. God approved of the conduct of Sara. (Calmet)
Haydock
Greek continues, "and she said, I am the only daughter of my father. If I do this thing, (as the servants suggested) it will be a disgrace for him....and she prayed before the window; and said, Blessed," ver. 13. (Haydock)
Calmet
There is no mention of the three days. Hebrew and Syriac also omit ver. 16 to 24. (Calmet)
3:13
Haydock
Name. Greek, "Blessed art thou O Lord, my God, and blessed the name of thy glory, holy and glorious for ever. May all thy works praise thee for ever." (Haydock)
Menochius
As she prayed for a long time, the Vulgate gives some sentences; and the Greek and Hebrew others. (Serarius; Salien) (Menochius)
3:15
3:16
Haydock
Coveted, through impure love. Greek, "I am pure from all the sin of a man, and I have not defiled my name, nor the name of my father, in the land of our captivity. I am an only child, " etc. (Haydock)
3:17
Play, lasciviously, (Menochius) or dance. (Hugo.) (Exodus 32:1.)
3:21
Crowned. James 1:12.
Haydock
Delivered from falling, (Menochius) and in due time from affliction. (Haydock)
3:25
Calmet
Raphael, "the medicine of God." He is invoked not only for health, but also in journeys. (Calmet)
Haydock
Both. Greek and Hebrew of Fagius add, "Tobit, by taking away the white film, and to give Sara....for a wife to Tobias....and to bind Asmodeus, the wicked devil; because Tobias was to have her. At the same hour, Tobit returning entered his own house, and Sara....descended from her upper room." (Haydock)
Worthington
Lord, by the angel, Acts 10., and Apocalypse 5. (Worthington)
3:7
3:7
In a prouince of the Medes wherof Rages was the head citie, for when they came where Raguel dwelt, Tobias stayed there, and the Angel went to the citie of Rages where Gabelus dwelt. c. 9. As one may say: such a one dwelleth in Rome, that dwelleth in anie part of Romania: in Yorck, Lincolne, or Mum moth, that dwelleth in one of those shires.
3:8
Asmod•os, signifying Destroyer is a captaine or king of those diuels which specially destroy soules by the sinnes of the flesh, & afterward tormenteth both soules and bodies for the same sinnes.
3:25
Act. 10. An Angel shewed Cornelius that his prayers were heard Apoc. 5. prayers of the faithful are offered to God by Angels. & other Sainctes.
3:17
St Hippolytus † AD 235 On Daniel 6
55. “For even now the angel of God.” He shows also, that when Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias
3:1
1. Then Tobias groaned, and began to pray with tears. — In Greek, with groaning and tears; in Hebrew, with great sorrow undertaken, and also with a certain bodily infirmity. For sorrow of mind creates pain of body, and sickness of mind begets sickness of flesh. For passion and affection of mind spreads itself into the body through sympathy. See here how true is that saying from Ecclesiastes vii, 8: "Reproach troubles the wise man." Behold, blindness did not trouble Tobias, but reproach from his wife troubled him. For he knew that blindness had been sent upon him by God for a just reason; but he felt that reproach was being done to him by his wife not for a just reason, but from an unjust passion, which was therefore a grave sin, and on that account afflicted him greatly. For the offense against God his Creator tormented him more than his own injury. Began to pray with tears, — from the inmost sense of his heart, with devotion and contrition: and therefore he as it were forced God to hear him and console him. Hear St. Augustine, sermon 226 On the Seasons, which is concerning Tobias: "The prayer of the just is the key of heaven. Prayer ascends and God's mercy descends. Although the earth be high, the heaven high, yet God hears the tongue of man, if he have a clean conscience. He speaks with the senses, if our groaning alone be heard. The rain of eyes suffices for ears, tears are heard more quickly than voices." Hear also St. Bernard, On the Manner of Living Well, sermon 10: "Anna, mother of Samuel, through contrition and tears merited to have a son; moreover she obtained the gift of prophecy from God. David through contrition and tears obtained pardon for the murder and adultery he had committed. For thus he heard through the prophet: Thou shalt not die, because the Lord hath taken away thy sin. Father Tobias through contrition and tears merited to receive the cure of his blindness and consolation for his poverty. For thus the angel Raphael said to him: Let joy be always with thee; and he added: Be of good courage, it is near that thou shalt be cured by God. Even Mary Magdalene through contrition and tears merited to hear from the Lord: Thy sins are forgiven thee."
3:2
2. And all thy ways are mercy, and truth, and judgment. — The ways of God are ordinances, counsels, decrees, governances, actions, works. For by these as it were by ways He proceeds, and descends to ruling creatures and men; as if to say all God's works are mercy, true and just; mercy, because to our thousand miseries He brings a thousand mercies. Again, because when He punishes our sins, He punishes less than they deserve, and tempers justice with mercy. Likewise He punishes with light penalties in this life, so that by measuring and fearing them, we may avoid the most terrible torments of hell by declining from sins. Finally, He punishes one or a few, so that all the rest may become wise from their example. These same ways are true, because they are conformed to wisdom and primary truth; and because what He promised and what He threatened, He truly performs. For He Himself is most truthful and most constant in words and deeds. These same ways are judgment, because they flow from the eternal law, which is in the mind of God, and from primary justice and divine judgment, and therefore most just. Tropologically, God wills that we imitate Him in these three things. He desires therefore that in all our actions there be a certain "mercy," so that we either help others or certainly ourselves: "truth," so that we act in accordance with nature and reason, and also in accordance with our end, and if we have said anything to anyone, we act in accordance with those very words: "judgment," so that we give to each what is his own, to God, to our neighbor, to ourselves, and live prudently. Thus Serarius.
3:6
6. Command that my spirit be received in peace. — The Greek texts add: Because I have heard undeserved reproaches; whence it is clear how gravely the reproaches of his wife and others wounded the soul of Tobias, so that he wished to die. For he says: "It is better for me to die than to live." For life in continual and great sorrow is not life, but death, indeed worse than death; wherefore right reason dictates that then it is better to die than to live, if indeed it should so please God. Thus Job, chapter vii, verse 15: "My soul, he says, hath chosen hanging, and my bones death." And Elias, book III of Kings, chapter xix, verse 4, enduring persecutions from Jezabel, "requested for his soul that he might die, and said: It is enough for me, O Lord, take away my soul." And St. Paul, II Corinthians i, 8: "Beyond measure, he says, we were pressed, beyond our strength, so that we were weary even of living." Yet it is of a stronger and more generous mind not to wish for death, but to bear and overcome any adversities with an unconquered spirit. Whence St. Augustine, besieged by the Vandals at Hippo: "Know, he said, that at this time of our calamity, I ask God either to deign to free this city surrounded by enemies, or, if it seems otherwise to Him, to make His servants strong to bear His will; or certainly, to take me from this world to Himself." And he obtained this third thing. For three months before the city was captured, he departed from life.
3:7
7. On the same day therefore it happened to Sarah. — Note here the wonderful providence of God toward His faithful. For He combined the calumny of Tobias with the calumny of Sarah, and the prayer and contrition of Tobias with the prayer and contrition of Sarah, so that He might console both through mutual marriage. And this is what the word "therefore" signifies, which looks to the future narrative of the marriage. This is what Solomon says, Proverbs xix, 14: "A house and riches are given by parents: but a prudent wife is properly from the Lord." Similar things are found in the lives of the Saints. John Moschus in the Spiritual Meadow, chapter ccl, relates that the son of a certain most distinguished man of Constantinople, who had distributed all things to the poor, and dying left to his son no guardian but Christ, when the son, now impoverished, entered the temple and devoutly invoked God, was seen by a certain very wealthy Patrician, who on account of this piety betrothed his daughter to him with a large dowry. In the city of Rages of the Medes. — The Greek texts have, in Ecbatana; for the city of Rages was situated on the mountain of Ecbatana, as is said in chapter v, verse 8, and it was the metropolis and royal seat of the Medes.
3:8
8. Because she had been given (successively) to seven men, and a demon named Asmodaeus had killed them, as soon as they had gone in to her. — We shall hear the cause of their death from Raphael in chapter vi, verse 17: "Demon" in Greek is added τὸ πονηρόν, that is that evil and wicked one, namely the worst and most wicked, as St. Prosper says, part II of the Promises, xxxix. Plato in the Cratylus says demons are called, as it were δαήμονες, that is knowing ones, because they have full knowledge of nature and natural things, and this is proved by Lactantius, book II of the Divine Institutions, chapter xiv, and St. Augustine, book IX of the City of God, chapter xx. Secondly, others derive the etymology of daemon from δαμάσθαι, that is to rule, because demons are governors of men; whence Plutarch wrote a book on the genius of Socrates, which directed him. Thirdly, Eusebius, book IV of the Preparation for the Gospel: Daemon, he says, is called from δαμαίνειν, that is to terrify, because it terrifies men. For: "If," says St. Antony in St. Athanasius, "demons find in the hearts of the wicked the seed of evil mind and fear, like robbers who occupy deserted places, they heap up terrors upon those who receive them, and cruelly threatening they punish the wretched soul." St. Athanasius adds: To holy Antony was brought a young man "having a principal demon," whom sending to his disciple he said: "This is not my work. For against this order of demons," namely the principal one, "I have not yet been given grace; but this is the grace of Paul the simple," as Palladius relates in chapter xxviii. Fourthly, Eugubinus, in book VIII of Perennial Philosophy, chapter xix, derives the Greek δαίμων from the Hebrew שדים sedim, or by crasis sdaim, that is destroyers, devastators; for such they are, and such especially is Asmodaeus. You will ask who Asmodaeus is: The Rabbis according to Elijah in the Thisbi assert first that Asmodaeus was born of Noemah, who was the sister of Tubalcain and the wife of Schimron, Genesis iv, 22. For there are four mothers of demons, namely Noemia, or as they call it, Nahema, Lilith, Ogereth, and Machlath. Secondly, that Asmodaeus is he who in the Chaldean paraphrase of Job xxviii is called Samael, who tempted and overcame Eve, and harasses wives, and is the author of all quarrels. With him Sarah had a contest, who aided by the angel of God went away victorious: whence she herself received her name from conquering and prevailing. For Sara in Hebrew is the same as ruling and lady. This latter explanation is apt and true. Thirdly, Ecclesiastes i, 1: "I Ecclesiastes was king"; the Chaldean renders it: Aschmedai malca deschedim, that is Asmodaeus king of demons. The Zohar adds that Solomon was cast out from his kingdom by Asmodaeus and held in the desert; and that Asmodaeus meanwhile assumed the appearance of Solomon and administered justice to the Hebrews in Jerusalem. But these are the commentaries of the Rabbis, and therefore fictions. I say therefore that Asmodaeus is a demon who incites men to lust, and those overcome by him he punishes and afflicts grievously, just as he grievously afflicted the seven husbands of Sarah on account of their impurity. That this is so is gathered from the power granted to Asmodaeus in chapter vi, verse 17: "For those who take up marriage in such a way that they exclude God from themselves and from their mind, and give themselves over to their lust as a horse and mule, which have no understanding, the demon has power over them." Now demons are accustomed to be the executioners of those whom they have deceived: "For by whom a man is overcome, of him also he is the slave," II Peter ii, 19. Upon them therefore, as upon guilty parties and his own slaves, Asmodaeus rages with his torments. Whence Asmodaeus, or a companion or subordinate of Asmodaeus, was that demon whom Cyprian, first a magus but afterwards faithful and a martyr, stirred up by his incantations, so that he might bend St. Justina, a virgin and martyr, into love for the young man who desired her, but in vain. For St. Justina conquered him by the sign of the cross, by prayer and by constancy. Such also was that demon who, besieging a girl enchanted by a young magus, when asked by St. Hilarion why he had not rather besieged the young magus himself, answered: "Why should I enter into him, who had my colleague, the demon of love?" as St. Jerome relates in the Life of St. Hilarion. Finally, hear St. Athanasius in the Life of St. Anthony: "That demon, throwing himself at Anthony's knees, wept with a human voice, saying: I have brought back many, I have deceived very many; but now, as by the other Saints, so also by your labour am I overcome. When Anthony asked him who he was who spoke such things, he said: I am the friend of fornication, I have taken up manifold weapons of turpitude against all young men, hence I am also called the spirit of fornication. How many disposed to live chastely have I deceived! How many beginning gently have I persuaded to return to their former filthiness! I am he on account of whom the prophet rebukes the fallen, saying: Ye have been seduced by the spirit of fornication; and truly through me they were overthrown, I am he who have often tempted you yourself, and have always been repulsed." You will ask secondly, why is he called Asmodaeus? Serarius answers first: Asmodaeus is called as it were אש מד, that is, fire of Medai, that is, of Media, because he was king of all demons who then inhabited Media (in which was Rages, where Sarah dwelt, and her seven husbands were slain by Asmodaeus) and the neighbouring provinces. For since he dwelt in Media, where would a king dwell except in that very region? He himself therefore incited all the Medes to lust, and those overcome by him he afflicted. For there are demons Persian, Median, African, Southern, Meridional, sepulchral, aerial, fiery, aqueous, terrestrial, as Rhodiginus teaches, lib. II, cap. iv and v, the Chaldean, Cant. cap. iv, verse 6, and Thomas of Cantimpré, lib. II of the Bees, cap. lvii, num. 9. Secondly, Asmodaeus, or as it is said in Hebrew Asmodai, signifies an abundance of sin; אשם ascam, for it is sin, די dai is abundance; for where lust burns, there sins abound. For as St. Gregory says in lib. I Kings cap. xv: "After the manner of fire lust is kindled, and if it is negligently extinguished, the adjacent stubble is swiftly inflamed." Thirdly, Asmodaeus is the same as אש es, that is, fire, or אשם ascam, that is, sin, מודד modad, that is, measuring and weighing, so that he might explore how great the concupiscence is, and inflict a punishment commensurate with the guilt. Fourthly, Asmodaeus is the same as destroyer, desolator, from אשם ascam, that is, he desolated, or from שמד scamad, that is, he destroyed. Fifthly and most aptly, Asmodaeus is called as it were אש es, that is, fire, or ascam, that is, of sin, שומד scomed, that is, destroyer. For he is introduced here as the avenger of lust and the slayer of the unchaste husbands. As soon as they had entered unto her. — In Greek, before they themselves were with her, as in wives, that is, before they should come together. For God did not permit Sarah, so chaste, to be touched by such unchaste men, but before the contact he slew them through Asmodaeus, because they wished to assail her with unbridled lust.
3:9
9. Furthermore (henceforth; for he had begotten no son up to this point), let us not see from thee a son, or a daughter upon the earth, thou murderess of thy husbands. — This was a grave insult hurled by the handmaid, or as it is in Greek by the handmaids at Sarah; the Greeks elaborate it more; for thus they have it: "And they said to her: Dost thou not understand that thou art suffocating men? Behold thou hast had seven, and thou art not named after one of them. Why dost thou scourge us? If they are dead, go with them: let us not see thy son, or thy daughter for ever." Note here three reproaches cast at Sarah by the handmaid; first, that she had killed, nay suffocated, seven bridegrooms, when she herself had done this not at all, but Asmodaeus had. For what is more shameful, what more atrocious to a bride, than to say: Thou hast killed thy bridegroom? Second, that she corrupts his name; for "Sarah," namely lady, she calls her צרם tsaram, that is, troubled and wretched. Third, she imprecates upon her perpetual sterility. Thus St. Monica, called by a handmaid a wine-bibber, was greatly afflicted, as St. Augustine relates, book IX of the Confessions, chapter viii. Thus also Sarah here was so tormented, that in verse 15 she prays: "I beseech thee, O Lord, that thou wouldst deliver me from the bond of this reproach, or at least take me away from the earth."
3:10
10. At this voice she went up into the upper chamber. — In Greek it is: She was saddened, ὥστε ἀπάγξασθαι, which Vatablus translates: so that she thought to strangle herself: but recovering, and correcting herself she said: I am the only one to my father; if I do that, it will be eternal shame to him, and a most present occasion of death, because I shall bring down his old age with sorrow to the underworld, that is to death, or the grave, as in chapter vi, verse 7. Thus also the Hebrew which has: She was so afflicted that she desired to strangle herself; which indeed she would have done, had she not thought again, thus I shall bring down the grey hairs of my father and mother with sorrow to the grave. Better the Interpreter of the Greek Royal Bibles translated it: She was saddened, so that she was suffocated, namely by the anguish of sorrow and grief.
3:11
11. And three days, and three nights she ate not, nor drank; but persisting in prayer. — See here the fruit of the insult; for it itself brought forth compunction; this brought forth a three-day fast and prayer. For, as Lyra says: "The fervor of prayer, and its length induces forgetfulness of food and drink." And the Gloss: "Alone," it says, "she grows fat on prayer, whom the leanness of the body feeds."
3:13
13. Blessed is thy name, O God. — The Greek has more abundantly: Blessed art thou, O Lord my God, and blessed is thy holy name, and glorious for ever. Let all thy works bless thee for ever. By this three-day prayer Sarah obtained from God resignation and tranquility of mind with great confidence in God, so that beginning a new prayer she burst forth into the blessing and praise of God; for, as St. Ambrose says, in chapter ii of the Instruction of Virgins: "Good prayer, which observes order, so that we begin first with divine praises. For if, when we deal with a man, we wish to make him a benevolent judge, how much more when we beseech our Lord? First therefore let us offer to God a sacrifice of praise." And in the time of tribulation thou remittest sins (on account of which they are troubled, and consequently the tribulation itself; for when guilt is remitted, often the punishment is also remitted) to those who call upon thee; — for as it says in Ecclesiasticus chapter ii, verse 13: "God is merciful and compassionate, and will remit sins in the day of tribulation." And again chapter iii, verse 17: "In the day of tribulation thou shalt be remembered, and as in fair weather ice, thy sins shall be loosed."
3:16
16. Thou knowest, O Lord, that I have never coveted a man, — so as to desire him from lust and concupiscence, but I took him only for the sake of offspring, so that I might obey my parents, and beget for them grandsons and heirs. I have kept my soul pure from all concupiscence, — not only of lust, but also of gluttony, pride, avarice, and other enticements. Great was this purity and continence of Sarah, on account of which she merited to be heard by God, and to be blessed.
3:17
17. Never have I mingled myself with those that play: — First the Rabbis understand by play an immodest game, such as obscene fornicators play. And thus they explain that passage of Exodus chapter xxxii, verse 6: "The people sat down to eat and drink, and rose up to play," that is to fornicate. Better Hugo and others understand by play any game familiar to maidens, especially dancing and the dance, which Hugo says a wise and upright man calls, according to Caesarius, book IV, chapter xi, "the play of the devil." And Matthew Clingius in Common Places, chapter On dancing and the dance: "What," he says, "is a dance? It is a circle whose center is the devil, and whose circumference is all his Angels." Wherefore the Blessed Virgin, as testified by St. Gregory, IV Dialogues, chapter xvii, admonished Musa the virgin, "that she do nothing beyond what is light or girlish, and abstain from jests and games." Hence also Jeremiah, chapter xv, verse 17: "I sat not," he says, "in the council of those that play." On which passage St. Jerome: "Would that," he says, "the Lord would grant us also not to sit in the council of those that play, and of those who think not of the future!" Thus also Psalm xxv, David: "I have not sat with the council of vanity."
3:21
21. Now this every one who worships thee holds for certain, that his life, if it shall be in trial, shall be crowned, — namely if he shall remain faithful and steadfast to God in temptation and trial. For, as St. James says, cap. i, vers. 12: "Blessed is the man that endureth temptation; for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him." And if in correction (thus it must be read with the Romans and Greeks, not "corruption," as some read it) it shall be permitted to come to thy mercy, — that is to say, If thy worshipper, O Lord, be corrected and chastised by thee on account of some sin, seeking pardon through penance, he shall obtain it from thee. For to this end thou didst correct and chastise him, that thou mightest impel him to penance for his sin, and spare the penitent, and reconcile him to thyself.
3:22
22. Because after the tempest thou makest calm: and after weeping and tears thou pourest in exultation, — namely after clouds Phoebus, after night dawn, after winter summer, after sickness health, after desolation consolation, after the cross glory, after death resurrection, and as Tertullian says in the Apology, Christ, after gall, tasted honeycomb and honey. Truly Solomon, Prov. xiv, 10: "The heart," he says, "that knoweth the bitterness of its own soul, in its joy a stranger shall not be mixed." See the sayings there. And the Psalmist, Psalm. xciii, 19: "According to the multitude of my sorrows in my heart, thy consolations have given joy to my soul."
3:25
25. And the holy Angel of the Lord Raphael was sent to heal them both, whose prayers at one and the same time were presented in the sight of the Lord—that is, presented and offered through the Angels of each as guardians, indeed through St. Raphael himself, as he himself asserts to Tobias in chapter xii, verse 12: "When, he says, thou didst pray with tears, I offered thy prayer to the Lord." Hence in the Apocalypse viii, 3, it is said that an Angel stood with a golden censer, and offered to God incense therein, that is, the prayers of the saints. "Raphael" in Hebrew is said to be as it were רפא אל rophe el, that is, the physician of God, or the medicine and healing of God. Thus St. Gregory, homily 34 in the Gospel, and St. Jerome in chapter viii of Daniel. Thus God himself is called rophe, that is, thy physician, healer and saviour, in Greek ὁ ἰώμενός σε, that is, healing thee and curing thee, in Exodus xv, 26, Psalm xxxix, 5, and elsewhere often. Raphael therefore is the vicar, executor and operator of the healing of God the physician. Whence the Church in the office of Michael prays to Christ: Send us the Angel, the physician of salvation, Raphael from the heavens, that he may heal all the sick, and likewise direct our deeds. In St. Augustine, sermon 226, Raphael himself says: "I am the minister of healing, God is the author of health." St. Jerome, in the place cited: "Wherever, he says, medicine and healing is necessary, Raphael is sent, who is interpreted as the healing or medicine of God, this namely by the interpretation of the name signifying that in God there is true medicine." The Hebrew text a little below: "The Lord sent, he says, the Angel Raphael, the Prince appointed over healings, or he who is the overseer of health." Whence in the Roman Missal, which was published in Paris in the year 1520, there is a Mass of St. Raphael for the sick and for travellers. Furthermore, the Hebrew has it thus in this place: At that time the prayer of both was heard in the sight of Seconah, and in the sight of the throne of the glory of Jehovah; the prayer indeed of Tobias for the blindness of his eyes; the prayer moreover of Sarah for the humiliation of her parents. Seconah is the Holy Spirit, says Rabbi Elias, thus called because he dwells in the saints: for שכן sachan means to dwell. The Greek and Roman versions have: The prayer of both was heard in the sight of the glory of the great Raphael, that is, of the great God, who is the supreme Raphael, that is, the physician and healer, as I have already said; or, as if to say, The prayer was heard in the sight of God, as Our translator renders it, who is the glory of the great Raphael. For God is the honour and glory of all Angels and men, according to that in Psalm iii, 4: "Thou, O Lord, art my protector, my glory, and the lifter up of my head." Or thirdly and best, as if to say, The prayer of both was heard by God, in the sight of the glorious and great Raphael, who had offered the same to the divine majesty. For although Raphael was present to Tobias, and therefore absent from Sarah, nevertheless he saw and heard the prayers of the absent one; indeed he was able in the twinkling of an eye to fly away from Tobias to Sarah, and thence to fly back to Tobias, and thus to God in the empyrean heaven. For Angels are most swift, and like lightning they dart from heaven to earth. Allegorically the Gloss: "Mystically, it says, by Raphael can be understood our Lord Jesus Christ, who is called the Angel of great counsel according to the translation of the Seventy, in Isaiah ix. And he came into the world to heal in both sexes the human race." Moreover in the Greek texts certain things are stated somewhat more clearly: Raphael was sent to heal both; to wipe away the dimness from the eyes of Tobias himself, and to give Sarah the daughter of Raguel to Tobias, the son of Tobit, as a wife, and to bind Asmodaeus, the evil demon, because it pertained to Tobias to receive that inheritance, that is, Sarah, who was owed to him as it were as the best inheritance, and this because, as the Hebrew says: Tobias had the right of kinship, that is, by the right of kinship he was able to claim her for himself. You will ask from which hierarchy Raphael is: Dominicus Bannes in the First Part, Question cxii, article 4, thinks he is from the lowest order of Angels, because he himself appears to have been the guardian Angel of Tobias; but guardian Angels are from the lowest order. Whence St. Thomas, First Part, Question cxiii, article 3, says that Michael is from the order of Principalities, Gabriel from the order of Archangels, Raphael from the order of Angels. Secondly, Serarius here, Question II, thinks he is from the penultimate order, which is that of Archangels. For St. Isidore, book VII, Origen, chapter v, Prosper, part II of the Promises, chapter xxix, and others call Raphael an Archangel. Thirdly, others in John Eck, homily 3 on the feast of St. Michael, judge that Raphael is from the order of Powers. For these exercise the dominion of their power over demons, as Raphael did here, binding Asmodaeus. Others think he is from the order of Virtues. Fourth and most excellently, many hold that Raphael is from the first order of the Seraphim, and therefore is one of the seven first Seraphim. For these stand nearest to God, as Raphael says he stands, chapter xii, 15. Thus Gregory of Valencia, I part. in Question cxii of St. Thomas, Question vi, Viegas, commentary II, section xviii, on chapter xii of the Apocalypse, Nazianzenus and Cyrillus, whom our Ribadeneira cites and follows in the feast of St. Michael. Hence also the Ethiopian Mass constitutes both Raphael and Michael and Gabriel as one of the more excellent Angels. Whence the Roman Septuagint calls Raphael great in this verse: Before the glory, they say, of the great Raphael. The Hebrews, as is found in Lyra, chapter xviii of Genesis, call the three Angels seen by Abraham in masculine form Michael, Gabriel, and Raphael. The first was sent to announce the generation of Isaac as a son; the second to destroy the impure cities with flames; the third to heal Abraham from the wound of circumcision: but the Hebrews are refuted by Tostatus, chapter xviii of Genesis. Moreover, Raphael presides over good health; and therefore was sent to drive away the blindness of Tobias; hence his name sounds, the medicine of God: Michael is placed over the prayers and offerings of the faithful, Gabriel over the wars of men. Toletus in chapter i of Luke, annotation 46, discusses Gabriel as prefect of wars, as St. Jerome does, chapter viii of Daniel, and Rupertus in chapter viii of the Apocalypse. Again, Raphael is the president of journeys, and the guide of those setting out; hence in the Itinerary of the Church he is invoked by them. Concerning which matter, Peter of Natali, Bishop of Aquileia, recounts a remarkable example of a certain pilgrim from Orleans invaded by enemies, invoking St. Raphael, and liberated by him, in book IV, chapter cxli. You ask secondly, whether Raphael was properly the guardian Angel of Tobias? Dominicus Bañez affirms it in the place cited. He proves it because the duty of a guardian Angel is to offer prayers to God; this Raphael did. Again, he himself accompanied Tobias throughout the entire journey and guarded him, and snatched him from all dangers. He was therefore his guardian. But I say with Serarius and Gregory of Valencia that he was not properly the guardian of Tobias: first, because this guardian is from the ninth and lowest order of Angels; but Raphael is from the first order of Seraphim; second, guardian Angels are given to men by God from the beginning of life, or (as some prefer) from conception: but Raphael was sent from heaven when Tobias was in the years of adolescence; third, he was not sent chiefly to govern and protect the younger Tobias; but to heal Tobias the father, and to free Sarah from the demon, as is clear from chapter xii. Hence the answer to the argument is evident; for not only Angels, but also Seraphim offer our prayers to God; "for all are ministering spirits sent in ministry," as the Apostle says, Hebrews i, last verse. Finally, just as Asmodaeus is the king of demons and the president of lust, so his antagonist St. Raphael is the King of Angels and the president of chastity and the guardian of the chaste, as he was here of Tobias and Sarah. Hence he or his followers girded St. Thomas Aquinas with a girdle of chastity, as his life has it, and rewarded St. Equitius, as it were by castrating him, with the gift of chastity, as St. Gregory relates, book I of the Dialogues, chapter iv. Tropologically learn here how great is the dignity of the soul and how great is the condescension of God and the Angels, even of the Seraphim (such as Raphael is), by which they deign to show such great, such particular and provident care for sinful, vile and miserable men, as Raphael showed here for Tobias and Sarah. Read St. Bernard on Psalm xc, sermon 17, where among other things, marveling, he says: "He hath given his angels charge over thee, to keep thee in all thy ways. Let them confess to the Lord his mercies, and his wonderful works to the children of men. Let them confess, and say among the nations, The Lord hath done great things. Lord, what is man that thou art made known to him, or why dost thou set thy heart upon him? Thou settest thy heart upon him, thou carest for him, thou hast care of him. Finally thou sendest to him thine only-begotten, thou sendest thy spirit, thou promisest also thy face. And lest anything in the heavens be empty of the work of our solicitude, those blessed spirits thou sendest on account of us, thou appointest to the ministry of our guardianship, thou commandest them to become our teachers." And with some things interjected: "Wonderful condescension, and truly great love of charity, etc. Therefore the highest majesty commanded his Angels, and commanded his Angels: those certainly most sublime, so blessed, so near to him and clinging to him, and truly domestic to God. He commanded concerning thee. Who art thou, O Lord? what is man, that thou art mindful of him, or the son of man, that thou visitest him? as if truly man were not corruption, and the son of man a worm? But what thinkest thou he commanded concerning thee?" etc.
Machine translation from the Latin, not reviewed.
3:1
… In Sacred Scripture there are many examples of affective vocal prayer; both of souls tried by spiritual desolation, as in the prayer of Tobit (Tob. 3, 1-6), of Sarah (ibid. 3, 13-23), of Christ in Gethsemane (Mt. 26, 39-42; Lk. 22, 42 etc.); and of others in moments of joy and exultation, as in the canticle of Moses (Ex. 15, 1-8), in …
3:7
The northern E. is also mentioned in Tob. 3:7; 7; 8. The text of the Vulgate, which gives the name Rages instead of E., stands alone against all the other versions and must therefore be corrected: this is also required by the context …
3:8
ASMODEUS. - A demon (Tob. 3:8) who caused the death of the seven husbands of Sarah, daughter of Raguel, from the very first nights of marriage (ibid. 6:14-17). Following Raphael's instructions (v.), the young …
3:10
Triduum, Octave (Octiduum), Novena
… Sarah, daughter of Raguel, after the death of the seven husbands, gives herself to fasting for three days and three nights, and the angel Raphael invites the young Tobias, before the wedding, to abstain from his spouse for three days, praying (Tob. 3, 10; 6, 16-22; 8); Judith, in the Assyrian camp, before the great blow meditated against Holofernes, asks to be able to leave the camp for three nights, to adore God (Iud. 12, 6); Queen …
3:13
… In Sacred Scripture there are many examples of affective vocal prayer; both of souls tried by spiritual desolation, as in the prayer of Tobit (Tob. 3, 1-6), of Sarah (ibid. 3, 13-23), of Christ in Gethsemane (Mt. 26, 39-42; Lk. 22, 42 etc.); and of others in moments of joy and exultation, as in the canticle of Moses (Ex. 15, 1-8), in the prayer of Solomon (I Kings …
3:16
the teaching of the Savior (it suffices to cite the sixth beatitude: "blessed are the pure of heart, for they shall see God" [Mt. 5, 8]), and a whole series of praises proclaimed by Sacred Scripture either to the virtue itself (Tob. 3, 16; Wis. 3, 13; Sir. 42, 9-10; Is. 56, 4-5) or to the persons who distinguished themselves in it (Joseph [Gen. 39, 6-12]; Judith [Jud. 16, 26]; Susanna [Dan. 13, 63]); d) …
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.