Tobias burneth part of the fish’s liver, and Raphael bindeth the devil. Tobias and Sara pray.
Tobias bruling part of the fishes liuer, Raphael bindeth the diuel. 4. Tobias and Sara pray. 11. Raguel fearing that Tobias is dead, maketh a graue for him, but vnderstanding that he is wel, filleth it vp againe, 21. prepareth a feast, geueth the half of his goodes presently for Saraes dawrie, the other halfe after her parents death.
1And after they had supped, they brought in the young man to her.E Quand'ebber cenato, condussero il giovane nella camera di lei.AND after they had supped, they brought in the yong man to her.Postquam vero cœnaverunt, introduxerunt juvenem ad eam. 2And Tobias remembering the angel’s word, took out of his bag part of the liver, and laid it upon burning coals.E Tobia, memore delle parole dell'Angelo, cavò fuori della sua bisaccia un pezzo di quel fegato, e lo mise sopra accesi carboni.Tobias therfore remembring the Angels word, brought forth out of his bag, part of the liuer, and layd it vpon liue coales.Recordatus itaque Tobias sermonum angeli, protulit de cassidili suo partem jecoris, posuitque eam super carbones vivos. 3Then the angel Raphael took the devil, and bound him in the desert of upper Egypt.Allora l'Angelo Raphaele prese il Demonio, e lo confinò nel deserto dell'Egitto superiore.Then Raphael the Angel tooke the diuel, and bound him in the desert of higher Aegypt.Tunc Raphaël angelus apprehendit dæmonium, et religavit illud in deserto superioris Ægypti. 4Then Tobias exhorted the virgin, and said to her: Sara, arise, and let us pray to God to day, and to morrow, and the next day: because for these three nights we are joined to God: and when the third night is over, we will be in our own wedlock.Allora Tobia ammonì la vergine, e le disse: Sara, levati, e facciamo orazione a Dio oggi, e domane, e il dì seguente, perchè in queste tre notti ci uniremo con Dio, passata poi la terza notte, saremo marito, e moglie:Then Tobias exhorted the virgin, & sayd to her: Sara arise, and let vs pray to God to day, and to morow, and the next morow: because these three nights we are ioyned to God: and when the third night is past, we wil be in our wedlocke.Tunc hortatus est virginem Tobias, dixitque ei: Sara, exsurge, et deprecemur Deum hodie, et cras, et secundum cras: quia his tribus noctibus Deo jungimur; tertia autem transacta nocte, in nostro erimus conjugio. 5For we are the children of saints, and we must not be joined together like heathens that know not God.Perocchè noi siamo figliuoli di Santi, e non possiamo congiungerci come i Gentili, che non conoscono Dio.For we are the children of holie men, & we may not be ioyned together as gentiles, that know not God.Filii quippe sanctorum sumus, et non possumus ita conjungi sicut gentes quæ ignorant Deum. 6So they both arose, and prayed earnestly both together that health might be given them,E alzatisi ambedue pregavano istantemente l'uno, e l'altra, affinchè fosse loro conceduta la sanità.And they rising together, prayed both together that health might be geuen them.Surgentes autem pariter, instanter orabant ambo simul, ut sanitas daretur eis. 7And Tobias said: Lord God of our fathers, may the heavens and the earth, and the sea, and the fountains, and the rivers, and all thy creatures that are in them, bless thee.E Tobia disse: Signore Dio de' padri nostri, benedicano te i cieli, e la terra, e il mare, e le fontane, e i fiumi, e tutte le tue creature, che sono in que'luoghi.And Tobias sayd: Lord God of our fathers, the heauens & the earth, and the sea & fountaynes, and riuers, and al thy creatures that are in them, blesse thee.Dixitque Tobias: Domine Deus patrum nostrorum, benedicant te cæli et terræ, mareque et fontes, et flumina, et omnes creaturæ tuæ quæ in eis sunt.
8Thou madest Adam of the slime of the earth, and gavest him Eve for a helper.Tu facesti Adamo di fango della terra, e gli desti Eva in aiuto.Thou madest Adam of the slime of the earth, & gauest him Eue an helper.Tu fecisti Adam de limo terræ, dedistique ei adjutorium Hevam. 9And now, Lord, thou knowest, that not for fleshly lust do I take my sister to wife, but only for the love of posterity, in which thy name may be blessed for ever and ever.Or tu sai, o signore, com'io prendo questa mia sorella per moglie non per principio di passione, ma per solo amore della prole, in cui si benedica il nome tuo per tutti i secoli.And now Lord thou knowest, that not for fleshlie lust doe I take my sister to wife, but only for the loue of posteritie, in the which thy name may be blessed for euer & euer.Et nunc Domine, tu scis quia non luxuriæ causa accipio sororem meam conjugem, sed sola posteritatis dilectione, in qua benedicatur nomen tuum in sæcula sæculorum. 10Sara also said: Have mercy on us, O Lord, have mercy on us, and let us grow old both together in health.E Sarà parimente disse: Abbi pietà di noi, o Signore, abbi pietà di noi e fa, che invecchiamo ambedue in sanità.Sara also sayd: Haue mercie on vs Lord, haue mercie vpon vs and let vs grow old both together in health.Dixit quoque Sara: Miserere nobis Domine, miserere nobis, et consenescamus ambo pariter sani. 11And it came to pass about the cockcrowing, Raguel ordered his servants to be called for, and they went with him together to dig a grave.Or quando fu preso al cantare de' galli, Raguele diede ordine, che venissero i suoi servi, i quali andarono insieme con lui a scavare un sepolcro.And it came to passe about the cock crowing, Raguel bad his seruantes to be called for, & they went with him together to digge a graue.Et factum est circa pullorum cantum, accersiri jussit Raguel servos suos, et abierunt cum eo pariter ut foderent sepulchrum. 12For he said: Lest perhaps it may have happened to him, in like manner as it did to the other seven husbands, that went in unto her.Perocchè egli diceva: Chi sa che non sia avvenuto a lui la stessa cosa, che a quegli altri sette mariti, che si accostarono a lei?For he sayd: Lest perhaps it may chance to him, as also to the other seuen husbandes, that went in vnto her.Dicebat enim: Ne forte simili modo evenerit ei, quo et ceteris illis septem viris qui sunt ingressi ad eam. 13And when they had prepared the pit, Raguel went back to his wife, and said to her:E preparata la fossa, tornò Raguelle in casa; e disse alla sua moglie:And when they had prepared the pitte, Raguel returning to his wife, sayd to her:Cumque parassent fossam, reversus Raguel ad uxorem suam, dixit ei:
14Send one of thy maids, and let her see if he be dead, that I may bury him before it be day.Manda una delle tue serve a vedere se egli è morto affinchè io lo seppellisca prima che il dì si rischiari.Send one of thy handmaydes, and let her see if he be dead, that I may burie him before it be day.Mitte unam de ancillis tuis, et videat si mortuus est, ut sepeliam eum antequam illucescat dies. 15So she sent one of her maidservants, who went into the chamber, and found them safe and sound, sleeping both together.E quella mandò una delle sue serve, la quale essendo entrata nella camera, li trovò sani, e salvi, che dormivano insieme.But she sent one of her handmaydes, who going into the chamber, found them safe and sound, sleeping both together.At illa misit unam ex ancillis suis. Quæ ingressa cubiculum, reperit eos salvos et incolumes, secum pariter dormientes. 16And returning she brought the good news: and Raguel and Anna his wife blessed the Lord,E tornò a portare la buona nuova, e tanto Raguel, come Anna sua moglie benedissero Dio.And returning she brought good tydings: and they blessed our Lord, to witte, Raguel & Anna his wife,Et reversa nuntiavit bonum nuntium: et benedixerunt Dominum, Raguel videlicet et Anna uxor ejus, 17And said: We bless thee, O Lord God of Israel, because it hath not happened as we suspected.E dissero: Noi ti benediciamo, o Signore Dio d'Israele, non è avvenuto quello, che noi pensavamo.and sayd: We blesse thee Lord God of Israel, because it hath not chanced as we thought.et dixerunt: Benedicimus te, Domine Deus Israël, quia non contigit quemadmodum putabamus. 18For thou hast shewn thy mercy to us, and hast shut out from us the enemy that persecuted us.Perchè tu hai fatta a noi misericordia, ed hai rimosso da noi il nemico, che ci perseguitava;For thou hast done thy metcie with vs, & hast excluded from vs the enemie, that persecuted vs.Fecisti enim nobiscum misericordiam tuam, et exclusisti a nobis inimicum persequentem nos. 19And thou hast taken pity upon two only children. Make them, O Lord, bless thee more fully: and to offer up to thee a sacrifice of thy praise, and of their health, that all nations may know, that thou alone art God in all the earth.Ed hai avuto pietà di due unigeniti, fa, Signore, che essi ti abbiano a benedire ancor più, e offeriscano a te sacrifizio di laude per la loro salute, affinché conoscano tutte quante le genti, che tu solo se Dio in tutta la terra.And thou hast taken pitie vpon two the only children. Make them Lord blesse thee more fully: and to offer vp to thee a sacrifice of thy prayse, and of their health, that al nations may know, that thou art God onlie in al the earth.Misertus es autem duobus unicis. Fac eos, Domine, plenius benedicere te, et sacrificium tibi laudis tuæ et suæ sanitatis offerre, ut cognoscat universitas gentium quia tu es Deus solus in universa terra.
20And immediately Raguel commanded his servants, to fill up the pit they had made, before it was day.E Raguele ordinò subito a' suoi servi, che riempissero prima che si facesse giorno la fossa, che avevano scavata.And forth with Raguel commanded his seruantes, that they should fil vp the pitte, which they had made, before it were day.Statimque præcepit servis suis Raguel ut replerent fossam quam fecerant priusquam elucesceret. 21And he spoke to his wife to make ready a feast, and prepare all kind of provisions that are necessary for such as go a journey.E ordinò alla moglie, che ammannisse il banchetto, e preparasse tutto quello, che è necessario per vivere a quelli, che fan viaggio:And he bad his wife make readie a feast, and prepare al thinges, that for victuals were necessarie to them that goe a iourney.Uxori autem suæ dixit ut instrueret convivium, et præpararet omnia quæ in cibos erant iter agentibus necessaria. 22He caused also two fat kine, and four wethers to be killed, and a banquet to be prepared for all his neighbours, and all his friends,E fece anche uccidere due grasse vacche, e quattro arieti, fece invitare tutti i suoi vicini, e gli amici.He caused also two fatte kyne, and foure wethers to be killed, and great chere to be prepared for al his neighbours, and al his freindes.Duas quoque pingues vaccas, et quatuor arietes, occidi fecit, et parari epulas omnibus vicinis suis, cunctisque amicis. 23And Raguel adjured Tobias, to abide with him two weeks.E Raguele pregò istantemente Tobia, che si trattenesse seco per due settimane.And Raguel adiured Tobias, that he should abide with him two weekes.Et adjuravit Raguel Tobiam ut duas hebdomadas moraretur apud se. 24And of all things which Raguel possessed, he gave one half to Tobias, and made a writing, that the half that remained should after their decease come also to Tobias.E di tutto quello, che aveva, diede Raguele a Tobia la metà, e dell'altra metà dichiarò per iscritto erede Tobia dopo la morte sua, e della moglie.And of al thinges which Raguel possessed, he gaue the halfe part to Tobias, and made this writing, that the halfe part, which was remayning after their decease, should come to the dominion of Tobias.De omnibus autem quæ possidebat Raguel, dimidiam partem dedit Tobiæ, et fecit scripturam, ut pars dimidia quæ supererat, post obitum eorum Tobiæ dominio deveniret.
8:1
Year of the World 3299.
To her, in the nuptial chamber. See Genesis 29:23.
8:2
Calmet
Bag, (cassidili) resembling a wallet or pannier, for provisions. (Calmet)
Worthington
Liver. (Chap. 6:8.) This mystically represented the Passion of Christ, by which the devil is expelled from men's hearts. (St. Augustine, ser. 28, de Sanct.; Prosper, promis. 2:c. 39.) (Worthington)
Calmet
Greek, "and he took the ashes of incense, and placed thereon the heart of the fish and the liver, causing them to smoke. And when the devil perceived the odour, he fled to the highest parts of Egypt, and the angel bound him," (Haydock) confining his malice to those deserts. Jesus Christ insinuates that the devil walks through dry places, Matthew 12:24. The angel was not seen to absent himself: (Calmet)
Haydock
It was afterwards sanctified by the presence of many Christian solitaries. (Haydock)
Haydock
Our adversaries laugh at this account. But surely Christ has used similar expressions of binding the devil, who cannot molest people, when he is not present; (Houbigant) or do any thing without the divine permission, Tobias 6:17. (Haydock)
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Haydock
Then. Greek, "and when they were shut up together, Tobias ascended the bed, (klines, on which it was customary to sit, (Haydock) or rather according to the Roman edition, he rose from the bed) and said, Arise, sister, and let us pray, that the Lord may take pity on us. And Tobias began to say," ver. 7. (Haydock)
Calmet
The rest is omitted. (Calmet)
8:7
Haydock
Lord. Greek, "Blessed art thou, the God of our fathers, and blessed is thy name, holy and glorious for ever. May the heavens and all thy creatures bless thee." (Haydock)
8:8
Of. Greek, "And gavest him Eve for his wife, an assistant, and a support. From these all the seed of men was formed. Thou didst say, It is not good for man to be alone: Let us make for him a helper like unto himself. And now Lord," etc.
8:9
Haydock
Only. Greek, "for truth," resolving to be ever faithful to her. (Haydock)
Haydock
We cannot read the pure sentiments of Tobias and Sara, brought up in the midst of infidels, without surprise. Nothing more perfect could be required of Christians (Calmet) in the married state. (Haydock)
St. Augustine (Doct. X. and xviii.) adduces this text to shew the true intent of marriage.
8:10
Haydock
And. Greek, "Order pity to be shewn me, and that I may grow old with this woman. And she said along with him, Amen. And they both slept the night," probably on separate beds, ver. 15. (Haydock)
8:11
It. Greek, "Raguel arising, went and dug a grave, saying, lest this man also should die. Then Raguel came to his own house, and said to Edna, his wife."
8:14
Dead. Greek, "alive. But if not, that I may bury him, and no body may know," The custom of burying too soon ought to be avoided, as many have thus been consigned to the tomb before they were really dead!
8:15
Calmet
Together. In the same chamber, (Haydock) or with their clothes on. (Serarius, q. 21.) The Vulgate specifies that the three first nights were to be spent in continence. But the other versions are silent on this head. (Calmet)
Greek, "And the girl entered, having opened the door, and found the two sleeping; and going out, she told them that he was alive. And Raguel blessed," etc.
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And. Greek, "saying, Blessed art thou, O God, in all pure and holy benediction; and may all thy saints, and all thy creatures, bless thee. Yea, may all thy angels, and thy elect, bless thee for all ages. Blessed art thou, because thou hast filled me with joy, and it has not happened as I suspected: but thou hast done unto us according to thy great mercy. And," ver. 19.
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Haydock
Make. Greek, "Shew them mercy, Lord. Perfect their life in health, with gladness and mercy. But he ordered his domestics to fill up the grave, and he made them a marriage feast for fourteen days. And," ver. 23. The ancient Vulgate seems rather more conformable to the present. "Raguel ordered his wife to make several loaves, and going himself to the flock, he brought two cows and four rams, and ordered them to prepare a feast. He called Tobias, and swore to him, saying, Thou shalt not depart hence these 14 days, but remain here eating and drinking with me, and shalt fill with joy me and my daughter, who has been greatly afflicted. Receive half of my goods, and thou shalt return safe and sound to thy father; and after my death, and that of my wife, thou shalt have the other half." (Haydock)
Calmet
Greek and Hebrew mention nothing of the beasts slaughtered, or of Raguel's testament. (Calmet)
8:21
Menochius
Journey. He expected that Tobias would proceed to Rages. (Menochius)
8:23
Haydock
Adjured. Greek, "said to him before the two days of the marriage were accomplished, with an oath, that he should not depart till the 14 days of marriage were over; and then taking half of his goods, he might depart in health to his father, and receive the rest when I and my wife shall be no more." (Haydock)
Menochius
Weeks. The usual term was doubled, (Genesis 29:27.) on account of the mercy shewn to Sara, and her marriage. (Menochius)
8:2
See chap. 6. v. •. Mystically it signified Christs passion whereby the diuel was expelled out of mens hartes. S. Aug ser. 28. de Sanctis. Prosper, li. de promiss. p. 2. c. 39.
8:19
In the one familie there were no more children but one sonne, in the other one onlie daughter.
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St Augustine of Hippo † AD 430 On Christian Doctrine 3.18
… For he says: “Blessed art Thou, O God of our fathers, and blessed is Thy holy and glorious name for ever; let the heavens bless Thee, and all Thy creatures. Thou madest Adam, and gavest him Eve his wife for an helper and stay. . . . And now, O Lord, Thou knowest that I take not this my sister for lust, but uprightly: therefore have pity on us, O Lord.”
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St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.35
… We learn from Scripture that, among the ancients, it was customary to call cousins brothers and sisters. Thus Tobias says in his prayer to God, before having intercourse with his wife, "And now, O Lord, Thou knowest that not in wantonness I take to wife my sister;"
8:2
2. He brought forth from the cassidile,—that is, from the traveling bag of wayfarers, made in the manner of a net or snare, such as fowlers and fishermen use. For cassidilis is a diminutive name from cassis, as if to say a small net, or small snare, namely a netted sack, in which wayfarers put their provisions and food. Thus Lyra, Dionysius and Budaeus. Or cassidula is said to be derived from cassis, that is a helmet, because it bears the likeness of a helmet. A part of the liver, and he laid it upon live coals,—that is, burning and flaming ones: for fire, moving itself by flame and as if breathing, seems to live. The Greek texts more fully have thus: and he placed the heart of the fish and the liver, and made smoke; and when the demon smelled the odors, he fled to the uttermost parts of Egypt. But the Hebrew: Asmodeus perceived the odor and fled. Therefore this smoke of the liver and heart was effecting something physically, by which the demon was put to flight: what this was I have said in chapter VI, verse 8. To which add that the holiness, piety, blessing, and prayers both of Raphael and of Tobias, joined with that smoke, gave it the power to drive away Asmodeus: just as by the striking of bells blessed by the Church the demon is put to flight, exciting storms and tempests, not by the force of the striking, but by the force of the prayer of the Church, by which they are blessed. The same happens through lustral water, through blessed lambs and candles, and through other consecrated things. Thus formerly St. Jerome, St. Anthony, and other Anchorites, giving to the possessed person bread or oil blessed by themselves, would expel the demon. Josephus recounts something altogether similar, in book VIII of the Antiquities, chapter II, concerning a root called Baaras shown by Solomon, by the odor of which the demon was put to flight: "I saw," he says, "from among my people a certain Eleazar in the presence of Vespasian, and his sons, and many tribunes and other soldiers, curing the possessed. Now the manner of the cure was this: When a ring, under whose seal was enclosed a species of root indicated by Solomon, was brought to the nostrils of the possessed; at the smell of it through the nose he would draw out the demon, and when the man had collapsed, he would adjure it not to return again: meanwhile making mention of Solomon, and reciting the incantations invented by him." If these things are true and approved, not magical, as Jansenius and Francis Lucas in chapter XII of Matthew, Toletanus in chapter XI of Luke, Salmeron, tome VIII, treatise 15, judge them to be approved, it must be said what was said by St. Thomas, Question VI On Power, article 10, to the third point, and used by Victoria in his lecture on Magic, that Solomon, while still holy, could indeed have instituted a certain pious formula for casting out demons, which God would confirm by His peculiar authority for putting demons to flight. In this there is nothing magical, nothing from friendship and covenant with the demon. But if ever such exorcisms were written down by Solomon the idolater and later devoted to the magical arts, these ought to have been magical, and supported by no divine or angelic virtue for driving away demons, but only by impious pact and nefarious magic. This root of Josephus enclosed in a ring certainly smells of this, in which there is no power over spirit, says our Pineda, in book III On the Affairs of Solomon, chapter XXIX. For even Serarius here, Question V, chapter VII, is displeased with these two things. First, that in book VII of the War, chapter V, he asserts that the root Baaras cannot be pulled from the earth unless he who pulls it dies, whether he be man or dog. Second, that he calls demons the spirits of evil men. Indeed, Delrio in Magic, book VI, chapter II, Question III, section 2, with Pineda judges it false that these roots and exorcisms of demons are ascribed to Solomon. Therefore they are suspect, and of uncertain and doubtful credibility. For the Jews, who boast of them, abound more, and perhaps that Eleazar of Josephus was a magician. More holy, and therefore more secure, and more formidable to the demon was the rod of St. Benedict, concerning which St. Gregory, book II of the Dialogues, chapter IV. For indeed a Monk who was struck, whom often a little black boy would lead away from prayer, "thereafter remained immobile in the study of prayer, and thus the ancient enemy did not dare to rule in his thought, as if he had been struck by a blow."
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3. And he bound him in the desert. — Note: Raphael bound Asmodeus in the desert by divine decree and power, confining him in the desert, so that he could not move from place, nor depart thence. Now this can happen in three ways; first, by commanding on God's part that he not move, and if he do otherwise, threatening him with severe punishments and stripes: indeed if he depart, by force and stripes compelling him to return. Thus the law binds man, that is, obligates man, and therefore the law is said to be derived from binding, as many wish, according to that: Words bind men, the horns of bulls bind ropes. Secondly, by impressing upon the demon some detaining quality, for example a permanent impulse and force, which keeps him in place. For thus a strong force holds the weak in its arms, and fixes him in a certain place. Why could not the Angel do the same to the devil? Thirdly and most efficaciously by praying to God, that he withdraw from the demon his concurrence, which is necessary for local motion, so that he might depart. Thus demons are bound in hell, so that they cannot depart. Thus Lucifer was bound there for a thousand years, Apoc. XX, 2. Thus four Angels were bound in the Euphrates, Apoc. IX, 14. See the things said there. Furthermore, how long Asmodeus was bound by Raphael is not certain. It is probable that he was bound throughout the whole life of Tobias and Sarah, lest he ever be able to harm them: for their sake indeed he was bound. Thus Sanchez and Serarius. Much more is the demon bound by Christ, as St. Antony says in St. Athanasius: "By the hook of the cross, like a dragon, he is caught by the Lord, and bound with a bridle, as a beast of burden, and like a fugitive slave bound with a circle, and his lips pierced with a ring, he is not permitted to devour any of the faithful at all. Now, wretched as a sparrow, he is ensnared by Christ for sport, withdrawn from the heel of Christians he groans. He, who clapped his hands at all the seas being cleared by him, he, who boasted that the whole world was held in his hand, behold he is bound by us, behold he cannot prevent himself from opposing me in disputation." In the desert of upper Egypt, — namely in the southern part of Egypt, which is high and mountainous, from which the Nile flows, and which is called Thebais, says John Leo, lib. VIII On Africa, cap. II. St. Jerome gives the reason in Ezekiel, cap. XXX: "Because there the Nile is not navigable, and the roar of cataracts, and all things are impassable and full of serpents and venomous animals." For such a place befits a demon, lest he be able to harm any man. Wherefore demons complained grievously before SS. Antony, Macarius, and other hermits of Thebais, that they themselves had invaded their place and filled their Thebais with Monks, as St. Athanasius relates in the Life of St. Antony, Palladius in the Lausiac History, cap. X, Cassian, Collat. VII, cap. XXIII. Tropologically the demon is bound by many virtues, as if by ropes, lest he approach us and harm us. The first is abstinence and fasting; the second, prayer; the third, chastity. I know, says Serarius, a certain one, who, whenever he feels Asmodeus creeping in and beguiling, immediately repeats a vow of chastity, from a formula: so that, while the demon wishes to inflict a wound, he himself receives a most brilliant one. Thus Goliath is slain by his own sword as it were: and the wicked man falls into the pit which he made. The fourth is serious meditation on the passion and cross of Christ. The fifth is reading and study of Holy Scripture. The sixth is sacred synaxis and frequent communion: "Like lions," says St. Chrysostom, serm. 61 to the People, "breathing fire, let us depart from that table, made terrible to the devil, and turning over in our mind our head, and the charity which he showed us." And a little later: "This mystical blood indeed expels demons, and causes them to be far off; but it calls Angels to us, and the Lord of Angels. For wherever they see the Lord's blood, demons flee; but Angels come together." And St. Bernard, serm. 1 in cana Dom.: "If any of you feels not so often, not so bitter movements of anger, envy, lust, or others of this kind, let him give thanks to the body and blood of the Lord, because the virtue of the Lord works in him: and let him rejoice, that the worst wound approaches health." The seventh is almsgiving, and the pious offices of charity, which Serarius treats at length here.
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4. Let us beseech God today, and tomorrow, and according to tomorrow, — that is after tomorrow, namely for three nights before the union, as Raphael had commanded, cap. VI, vers. 18.
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9. Not for the sake of lust do I take my sister as wife. — Tobias calls Sarah sister, not because she was properly his sister; for thus he could not have taken her as wife, but because she was generically his sister; namely because she was born from the same nation and tribe. "Sister" therefore, that is, fellow-citizen and fellow-tribesman.
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11. Concerning the crowing of chicks (roosters and hens), — namely at dawn before sunrise, about which Pliny, book X, chapter XXI: "Nor do they allow the rising of the sun," he says, "to creep upon the unwary, and they announce the coming day," Song XI. That they might dig a sepulcher. — Although Raguel, comforted by Raphael, hoped that Tobias would be safe with Sara in marriage, nevertheless on the other hand he feared lest he be killed by Asmodeus, as the seven former husbands of Sara had been killed. The rest of this chapter is plain: wherefore it requires no other explanation.
Machine translation from the Latin, not reviewed.
8:3
… the apocryphon Enoch, 'Ažā'zēl is the name of a demon or of Satan (8, 1; 12, 13; 13, 1; 15, 9); add that in Sacred Scripture the desert is often depicted as an image of desolation and death and as the dwelling of demons (Is. 13, 21; Bar. 4, 35; Tob. 8, 3; Mt. 12, 43; Apor. 18, 2; cf. Enoch, 10, 4; 'Ažā'zēl bound in the desert of Dudael). …
8:8
… Adam is considered "the προτόπλαστος, the πατέρα κόσμου, the only one created, the one who came forth from the earth, the seed from which all mankind descends" (Wis. 10, 1; 7, 1; Tob. 8, 8). From a single woman sin has its beginning (Sir. 25, 24). Mankind is a conglomerate of "bènè 'Adhâm" (Deut. 32, 8; Eccl. 3, 21 etc.). …
8:9
… indissolubility: "Quamobrem relinquet homo patrem suum et matrem et adhaerebit uxori suae; et erunt duo in carne una" (ibid., 2:24); c) it is oriented toward the primary end of procreation: "Crescite et multiplicamini et replete terram" (ibid., 1:28; cf. Tob. 8:9) and toward the secondary end of mutual help: "Dixitque quoque Dominus Deus: non est bonum hominem esse solum, faciamus ei adiutorium simile sibi" (Gen. 2:18); d) it carries from its …
8:16
… In the Septuagint (Tob. 7, 2-18; 8, 16) she is called Edna (Hebrew "delight"). …
8:23
… While the wedding is being celebrated for 14 days (ibid. 8:23), R. goes to Rages to collect the sum deposited with Gabael. …
8:24
Although allusions to accessory or ceremonial elements are not lacking (cf. Gen. 29:22, 27; Ecclus. 14:10; Ps. 18:6; Is. 61:10; Jer. 7:34; 16:9; Cant. 3:11; I Mach. 9:37; Mt. 25:1 etc.), in the Bible only in Tob. 8:24 is there mention of a written document drawn up at the time of the marriage.
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.