Old Tobias and his sonne offer the half of al the goodes which they had newly receiued to Raphael, for his wages. 6. VVho then declareth to them that he was sent from God to helpe them, 15. and that he is an Angel, •0. He parteth • way, and they render thankes to God.
1Then Tobias called to him his son and said to him: What can we give to this holy man, that is come with thee?Allora Tobia chiamò a se il suo figliuolo, e gli disse: Che possiam noi dare a quest'uomo santo, che è venuto con te?THEN Tobias called to him his sonne, and sayd to him: What may we geue to this holie man, that is come with thee.Tunc vocavit ad se Tobias filium suum, dixitque ei: Quid possumus dare viro isti sancto, qui venit tecum ? 2Tobias answering, said to his father: Father, what wages shall we give him? or what can be worthy of his benefits?E Tobia rispose, e disse a suo padre: Padre, qual ricompensa gli darem noi? o che vi sarà egli, che possa agguagliare i suoi benefizi?Tobias answering, sayd to his father: Father what reward shal we geue him? or what can be worthie of his benefittes.Respondens Tobias, dixit patri suo: Pater, quam mercedem dabimus ei ? aut quid dignum poterit esse beneficiis ejus ? 3He conducted me and brought me safe again, he received the money of Gabelus, he caused me to have my wife, and he chased from her the evil spirit, he gave joy to her parents, myself he delivered from being devoured by the fish, thee also he hath made to see the light of heaven, and we are filled with all good things through him. What can we give him sufficient for these things?Egli mi ha condotto, e rimenato in sanità, egli ha riscosso il denaro da Gabelo, egli mi ha fatto avere la moglie, e ha tenuto lungi da lei il Demonio, ha consolati i genitori di lei, me stesso egli salvò, che non fossi divorato dal pesce; a te pure ha dato di vedere la luce del cielo, e di ogni sorta di beni siamo stati ricolmati per mezzo di lui: che potrem noi dargli, che sia proporzionato a tanto bene?He hath led me and brought me agayne safe, he receiued the money of Gabelus, he caused me to haue my wife, and the euil spirit he chased from her, he made ioy vnto her parentes, my self he deliuered from being deuoured of the fish, thee also he hath made to see the light of heauen, and we are replenished with al good things by him. What can we geue him worthie for these things?Me duxit et reduxit sanum, pecuniam a Gabelo ipse recepit, uxorem ipse me habere fecit, et dæmonium ab ea ipse compescuit: gaudium parentibus ejus fecit, meipsum a devoratione piscis eripuit, te quoque videre fecit lumen cæli, et bonis omnibus per eum repleti sumus. Quid illi ad hæc poterimus dignum dare ? 4But I beseech thee, my father, to desire him, that he would vouchsafe to accept of one half of all things that have been brought.Ma io ti prego, padre mio, che lo preghi se mai si degnasse di prendersi la metà di tutto quello, che si è portato.But I beseech thee my father, that thou desire him, if perhaps he wil voutsafe to take vnto him the one halfe of al thinges, which are brought.Sed peto te, pater mi, ut roges eum, si forte dignabitur medietatem de omnibus quæ allata sunt, sibi assumere.
5So the father and the son calling him, took him aside: and began to desire him that he would vouchsafe to accept of half of all things that they had brought,Così il padre, e il figliuolo lo chiamarono, e presolo a parte cominciarono a pregarlo, che si degnasse di accettare la metà di tutto quello, che avean portato.And they calling him, to wit the father and the sonne, tooke him aside: & began to desire him that he would voutsafe to accept the halfe part of al thinges, that they had brought.Et vocantes eum, pater scilicet et filius, tulerunt eum in partem: et rogare cœperunt ut dignaretur dimidiam partem omnium quæ attulerant acceptam habere. 6Then he said to them secretly, Bless ye the God of heaven, give glory to him in the sight of all that live, because he hath shewn his mercy to you.Allora egli disse loro in segreto: Benedite Dio del cielo, e date a lui laude dinanzi a tutti i viventi, per chè egli ha usato con voi di Sua misericordia.Then he sayd to them secretely: Blesse ye the God of heauen, and before al that liue confesse to him, because he hath done mercie with you.Tunc dixit eis occulte: Benedicite Deum cæli, et coram omnibus viventibus confitemini ei, quia fecit vobiscum misericordiam suam. 7For it is good to hide the secret of a king: but honourable to reveal and confess the works of God.Imperocchè egli è ben fatto di tener nascosi i segreti dei re, ma è cosa lodevole di rivelare, e annunziare le opere di Dio.For to hide the secrete of a king is good: but to reueale & confesse the workes of God is an honorable thing.Etenim sacramentum regis abscondere bonum est: opera autem Dei revelare et confiteri honorificum est. 8Prayer is good with fasting and alms more than to lay up treasures of gold.Buona cosa ell'è l'orazione col digiuno, e colla limosina, più che il mettere a parte tesori di oro:Prayer is good with fasting and almes, rather then to lay vp treasures of gold:Bona est oratio cum jejunio, et eleemosyna magis quam thesauros auri recondere: 9For alms delivereth from death, and the same is that which purgeth away sins, and maketh to find mercy and life everlasting.Perocchè la limosina libera dalla morte, ed ella e che purga i peccati, e fa trovare la misericordia, e la vita eterna.because almes deliuereth from death, and that is it which purgeth sinnes, and maketh to finde mercie and life euerlasting.quoniam eleemosyna a morte liberat, et ipsa est quæ purgat peccata, et facit invenire misericordiam et viam æternam. 10But they that commit sin and iniquity, are enemies to their own soul.Ma quei che commettono il peccato, e l'iniquità, sono nemici dell'anima propria.But they that committe sinne and iniquitie, are enemies to their owne soule.Qui autem faciunt peccatum et iniquitatem, hostes sunt animæ suæ.
11I discover then the truth unto you, and I will not hide the secret from you.Io pertanto manifesto a voi la verità, e non terrò ascoso a voi questo misterio.I open therfore vnto you the truth, and I wil not hide from you the secrete word.Manifesto ergo vobis veritatem, et non abscondam a vobis occultum sermonem. 12When thou didst pray with tears, and didst bury the dead, and didst leave thy dinner, and hide the dead by day in thy house, and bury them by night, I offered thy prayer to the Lord.Quando tu facevi orazione con lacrime, e seppellivi i morti, e lasciavi il tuo pranzo, e nascondevi di giorno i morti in casa tua, e di notte tempo li seppellivi, io presentai al Signore la tua orazione.When thou didst pray with teares, and didst burie the dead and leaft thy dinner, and didest hide the dead by day in thy house, and by night didst burie them, I offered thy prayer to our Lord.Quando orabas cum lacrimis, et sepeliebas mortuos, et derelinquebas prandium tuum, et mortuos abscondebas per diem in domo tua, et nocte sepeliebas eos, ego obtuli orationem tuam Domino. 13And because thou wast acceptable to God, it was necessary that temptation should prove thee.E perchè tu eri caro a Dio, fu necessario, che la tentazione ti provasse.And because thou wast acceptable to God, it was necessarie that tentation should proue thee.Et quia acceptus eras Deo, necesse fuit ut tentatio probaret te. 14And now the Lord hath sent me to heal thee, and to deliver Sara thy son’s wife from the devil.E adesso il Signore mi ha mandato a guarirti, e a liberare dal Demonio Sara moglie di tuo figliuolo.And now our Lord sent me to cure thee, and to deliuer Sara thy sonnes wife from the diuel.Et nunc misit me Dominus ut curarem te, et Saram uxorem filii tui a dæmonio liberarem. 15For I am the angel Raphael, one of the seven, who stand before the Lord.Perocchè io sono l'Angelo Raphaele, uno dei sette, che stiamo dinanzi al Signore.For I am Raphael an Angel, one of the seuen, which assist before our Lord.Ego enim sum Raphaël angelus, unus ex septem qui adstamus ante Dominum. 16And when they had heard these things, they were troubled, and being seized with fear they fell upon the ground on their face.Udite tali cose, si conturbarono, e caddero tremanti boccone per terra.And when they had heard these thinges, they were trubled, & trembling fel vpon the ground on their face.Cumque hæc audissent, turbati sunt, et trementes ceciderunt super terram in faciem suam. 17And the angel said to them: Peace be to you, fear not.E l'Angelo disse loro: La pace con voi, non temete:And the Angel sayd to them: Peace be to you, feare not.Dixitque eis angelus: Pax vobis: nolite timere.
18For when I was with you, I was there by the will of God: bless ye him, and sing praises to him.Perocchè quando io era con voi, io ci era per volere di Dio: benedite lui, e cantate sue lodi.For when I was with you, by the wil of God I was so: blesse ye him, and sing to him.Etenim cum essem vobiscum, per voluntatem Dei eram: ipsum benedicite, et cantate illi. 19I seemed indeed to eat and to drink with you but I use an invisible meat and drink, which cannot be seen by men.Sembrava veramente che io mangiassi, e bevessi con voi; ma io mi servo di cibo invisibile, e di bevanda, che non può essere veduta dagli uomini.I seemed indeede to eate with you, and to drinke: but I vse an inuisible meate and drinke, which can not be seene of men.Videbar quidem vobiscum manducare et bibere: sed ego cibo invisibili, et potu qui ab hominibus videri non potest, utor. 20It is time therefore that I return to him that sent me: but bless ye God, and publish all his wonderful works.Or egli è tempo ch'io torni a lui, che mi mandò: e voi benedite Dio, e raccontate tutte le sue meraviglie.It is time therfore that I returne to him, that sent me: but blesse ye God, and tel al his maruelous workes.Tempus est ergo ut revertar ad eum qui me misit: vos autem benedicite Deum, et narrate omnia mirabilia ejus. 21And when he had said these things, he was taken from their sight, and they could see him no more.E detto questo, sparì dagli occhi loro, e non poterono più vederlo.And when he had sayd these things, he was taken from their sight, and they could see him no more.Et cum hæc dixisset, ab aspectu eorum ablatus est, et ultra eum videre non potuerunt. 22Then they lying prostrate for three hours upon their face, blessed God, and rising up, they told all his wonderful works.Allora prostrati per tre ore bocconi per terra, benedissero Dio, e alzati che furono, raccontarono tutte queste sue meraviglie.Then prostrate for three houres vpon their face, they blessed God: and rysing vp they told al his maruelous workes.Tunc prostrati per horas tres in faciem, benedixerunt Deum: et exsurgentes narraverunt omnia mirabilia ejus.
12:1
Year of the World 3299.
Haydock
What. Greek, Hebrew and Syriac (Calmet), "See thou give the man who has come with thee his hire, and something must be added to it;" (Haydock) as he had promised (chap. 7:19.) a drachm a day, (Calmet) and more if they returned safe. (Haydock)
12:2
Said. Greek, "Father, I shall not be hurt if I give him half of what I have brought, since he has conducted me safe back to thee, and has healed my wife, and brought my money, and likewise has cured thee. And the old man said, he justly deserves it. And he called the angel, and said to him, Take half of what you have brought, and depart in health. Then," ver. 6.
12:6
Said. Greek, "Calling the two, in private, he said to them."
12:7
Haydock
Hide. Greek, "To bless God, and to extol his name, exposing with honour the words of God, and delay not to confess unto him. For," etc. (Haydock)
Haydock
The Old Vulgate greatly abridges the remainder of this book, having only, "Then Raphael having called the two Tobies, said to them, Since thou hast not delayed to arise, and to leave thy meals to bury the dead, I have been sent to try thee to heal thee, and to deliver thy daughter-in-law. I am Raphael, one of the angels who assist and appear before the brightness of God. Hereupon the two Tobies were startled, and fell prostrate on the ground, and were seized with fear. And Raphael said, Fear not, Peace be with you. Bless the Lord all the days of your life, and sing his praises. You thought that I eat when I was at table with you. But you saw with your eyes; (Haydock; only a vision, Calmet) wherefore bless the Lord upon the earth, and praise his goodness. As for me, I return to him who sent me. Write down all that has happened. The angel having spoken thus to Tobias, the latter wrote this prayer as a monument of his joy, and said, Blessed be the Lord, who is great in eternity, because his reign endures for ever. It is He who strikes, and who shews mercy, who conducts to the grave, and who, by his majesty, rescues from the greatest miseries; and no one can withdraw himself from his hands. End of Tobias the just." (Haydock)
Calmet
King. Secrecy is the soul of human councils, to prevent an enemy from thwarting our designs: but nothing can withstand the divine power. It is therefore proper to testify our gratitude for favours received, as the ancient saints have done by their canticles. (Calmet)
12:8
Haydock
Alms. Greek adds, "and justice. Better is a little with justice, than much with iniquity." (Haydock)
Fasting and alms are like the wings of prayer. (Worthington) See Tobias 4:11.
12:9
Calmet
Everlasting. This word is not found in Greek, though sufficiently implied; as liberality does not always secure a person's life, or temporal happiness. (Calmet)
Greek, "Those who perform alms-deeds and justice, shall be filled with life. But sinners are enemies," etc.
12:10
12:11
Haydock
1:Greek, "I will not hide from you any word or thing. I said then, It is good to conceal the mystery of the king, but glorious to manifest the works of God. And now, when thou and thy daughter-in-law, Sarra, did pray, I brought forward the memorial of your prayer before the holy one." (Haydock)
Worthington
The angels are represented as God's ministers, offering our prayers to him, Apocalypse 8:3. (Calmet) (St. Augustine) (Worthington)
Plutarch
Philo styles them ambassadors. Socrates says, "every demon (or good spirit) is between God and mortals." (Plutarch)
Calmet
Inter homines caelicolasque, vectores hinc precum, inde donorum. (Apuleius de Deo Socrat.) (Calmet)
Haydock
Greek continues, "and when thou didst bury the dead, in like manner, I was present with thee; when thou didst not delay to rise and leave thy dinner, that going thou mightest cover the dead; in thy good work, thou wast not hidden from me: but I was with thee. And," etc., ver. 14. (Haydock)
12:13
Thee. This rule is invariable, that the good may advance in virtue, and set a pattern to the world, (Hebrews 2:18., and 12:6., and Acts 14:21.; Calmet) and cancel their smallest faults.
12:14
Haydock
From the devil, is not in Greek. (Haydock)
Worthington
In this history, as well as in other parts of Scripture, we have convincing proofs of the good which each one receives from his angel guardian, and from the other blessed spirits. See St. Luke xv., and xvi.; St. Chrysostom in col. hom. 3.; St. Augustine, City of God 11:31., etc. (Worthington)
12:15
Raphael. We know also the names of Michael and Gabriel. All others are apocryphal; such as Uriel, Saltiel, Jeadriel Barachiel, etc.
Calmet
Seven. This number is clearly specified by St. John, Apocalypse 1:4. A mass in their honour was approved by Pius 4:It is supposed that the seven deacons in the Church of Rome, and of Jerusalem, were instituted in imitation of them. The kings, Assuerus, etc., had seven chief officers, Esther 1:10. (Calmet)
Lord, ready to fulfil his orders, as innumerable other angels, of inferior degree, are likewise. (Menochius) (Daniel 7:10.)
Calmet
These were the princes of the heavenly court. St. Jerome (contra Jovin.) admits only seven orders of angels. (Calmet)
Haydock
Greek, "I am Raphael, one of the seven holy angels who offer up the prayers of the saints, and go out before the glory of the Holy One. And they were both troubled," etc., (Haydock) at so unusual a thing, (Menochius) and filled with reverential awe. (Haydock)
They might also suspect that death would shortly follow. (Calmet) (Genesis 16:13.)
12:17
Be. Greek, "shall be with you. But praise God: for I came not of my own accord, but by the will of our God. Wherefore praise him for ever."
12:19
Haydock
1:Greek, "I appeared to you all the days; yet I did not eat nor drink. But you beheld a vision." (Haydock)
Calmet
Having an aerial body, he made the provisions disappear, as the sun melts snow, Genesis 18:9. (Calmet)
Menochius
He might swallow, though he had no need of meat, (St. Augustine, City of God 13:22.) or digestion, (Grotius) so as to convert it into his substance. (Menochius)
Calmet
Men. I constantly enjoy the beatific vision, Matthew 18:10. (Calmet)
12:20
Haydock
It. Greek, "And now confess to God, because I ascend to him who sent me. Write ye all these occurrences in a book. And they arose, and beheld him no longer; and they proclaimed the great and wonderful works of God, and how the angel of the Lord had appeared to them." (Haydock)
Haydock
Almost all interpreters infer from this injunction, (Calmet) that the work before us was originally composed by these holy men. (Haydock)
12:3
Concordanza 1 2. 3 4. 5 6 7
Concordanza 1 2. 3 4. 5 6 7
Concordanza 1 2. 3 4. 5 6 7
Concordanza 1 2. 3 4. 5 6 7
Concordanza 1 2. 3 4. 5 6 7
Concordanza 1 2. 3 4. 5 6 7
Gratful Tobias recounteth seuen benefites receiued by the companion of his iourney, & that they haue receiued (not manie but) al good things by him.
12:8
Fasting and almes are as two wingues with which prayer flyeth into heauen.
12:12
12. I offered thy prayer to our Lord.] Here the Angel Raphael reporteth certaine good offices, which he had done for Tobias. He did other like for his Offices of Angels towardes men. sonne, and for Raguel, and his daughter, which are likewise recorded in this booke. And the whole world, especially Gods seruantos, receiue continual great benefites by holie Angeles, as partly may be gathered in this holie historie, and more els where. For first the office of Angeles is, to assist, or be alwayes Readic to helpe al. readie, as most diligent seruitoures of God, expecting what his diuine goodnes wil appoint them, whither to goe, and what to doe for the benefite of men: as holie Raphael was sent, when yong Tobias wanted a guide. Secondly, Angels Offer mens prayers and good workes. Ayde the godlie. offer the prayers of the faithful, or as the Greke text •eadeth, v. 15 Angels present the prayers of Sainctes, that is, of godlie men and wemen to God: so Raphael testifieth here him self, that he offered Tobias prayers to our Lord. Thirdly, Angeles ayde and assist those that loue puritie of life, sincere seruice of God, hate vice, embrace vertue, & do workes of mercie; so Raphael assisted Tobias, when he traueled to butie the dead, fleing from the kings furie, and hiding himself, ch •. v. 21. 23. Fourthly Angels exhort to good workes, as in this 12. Exhort to good. Instruct. chapter. v. 6 8 9 10 18 Fiftly they suggest ••d instruct what to do, ch 6. v. 4. 5. Raph••• •••ght yong Tobias to •ake the fish, v•b wel him, reserue partes therof, 〈…〉 〈◊〉 aduised him to lodge at Raguels house, to demand Sara to wife, and v. 16. 17. instructed him, against whom diuels haue powre. Sixthly, they Expel euil spirites. Deliuer from euils and dangers. Procure temporal commodities for the soules good. expel diuels from persons, and places, ch. 8. v. 3. Raphael tooke and bound the diuel Asmodeus in the desert of hiegher Egypt. Seuenthly, they deliuer men from dangers and euiles, c. 6. v. 3 as when the great fish assaulted Tobias, and Sara from molestation, and slaunder, and old Tobias from blindnes. chap. 3. v. 10. ch. 11. v. 8. ch. 12. v. 14. Eightly. VVhen it redoundeth to the honour and more seruice of God, and good of the soule, Angeles procure riches, and worldly commodities, ch. 12. v. 3. Yong Tobias gratfully confessed the great benefites receiued by his guide, concluding generally, by him vve are replenished (sayth he) vvith al good thinges. Ninthly, Good Angels also proue men, for their more merite, so the Angel witnesseth ch. 12. v. 13. Because thou vvast acceptable to God, it vvas necessarie, that tentation should proue thee. Tenthly, and finally (for we Proue the good by trib⸢e⸣ lations. remite the reader to larger documentes of others) after proofe of patience, fortitude, and other vertues, holie Angeles comforte good men; so Raphael encoraged old Tobias, saying, ch. 5. v. 13. his blindenes should shortly be cured, ch. 12. v. 12. shewed him how gratful his prayers with teares and woorkes of mercie were in Gods fight. He comforted Raguel and his familie by bringing Comforte the patient and a• vertuous. yong Tobias to their house, ch. 7. v. •. Much more, ch. 8. v. 16. both them and al Tobias his familie, by driuing away the diuel; and lastly by reuealing himselfe vnto them. So holie Angeles, especially the proper gardian patrones of euerie one, are alwayes readie to helpe men; guard them, exhort them to good, do instruct them, do expel euil spirites, and deliuer men from many euils Angeles guardians haue special care of soules committed to their charge. & dangers, do procure them temporal commodities, proue their vertues, offer their prayers and good workes, assist them al their liues, and at their deathes, then also bring their soules to the Iudgement seate, and (if they die in good state) to eternal ioy and glorie, wherof the ancient fathers writinges are ful. S. Gregorie the great in his Dialogue, li. 4. c. 58. S. Athanasius li. de communi essentia. S. Chrisostom. ho. 3. in Epist. ad Colloss. li. 6. de Sacerdotio. Gregorius Turonen. li. de gloria Martyrum, & Confessorum. S. Augustin Epist. ad probam. c. 9. Epist. 68. ad fratres in eremo. li. 11. c. 31. ciuit. & octoginta trium. qq. q. 79. Our Sauiour himself testifieth that Angels reioyce at the conuersion of a sinner. Luc. 15. and therfore, they know and haue care of mens states in this life, and finally Angeles caried the soule of poore Lazarus into Abrahams bosome. Luc. 16.
O how swete (or excellent) a thing is it (saith S. Augustin ser. 3. de Natiuit.) when Angeles guardianes of our life offer our vowes (or resolution to flee vices and embrace vertues) before the sight of Gods Maiesty?
12:7
Origene † 254 d.C. Origen Against Celsus 5.19
… “It is good to keep close the secret of a king, but honourable to reveal the works of God,”
Origene † 254 d.C. Origen Against Celsus 5.29
… “Moreover, the nations in their wicked conspiracy being confounded, she found out the righteous, and preserved him blameless unto God, and kept him strong in his tender compassion towards his son.” But on these subjects much, and that of a mystical kind, might be said; in keeping with which is the following: “It is good to keep close the secret of a king,”
san Dionigi di Alessandria † 265 d.C. Containing Epistles, or Fragments of Epistles 10.4
4. I fear that I run the risk of being charged with great folly and senselessness, placed as I am under the necessity of giving a narrative of the wonderful dispensation of God’s providence in our case. Since, however, as one says, it is good to keep close the secret of a king, but it is honourable to reveal the works of God,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 7.11.2
2. “Truly I am in danger of falling into great folly and stupidity through being forced to relate the wonderful providence of God toward us. But since it is said that ‘it is good to keep close the secret of a king, but it is honorable to reveal the works of God,’
sant'Atanasio di Alessandria † 373 d.C. Defence Against the Arians (Apologia Contra Arianos) 1.11
… However, they attribute the origin of the offence to him; although it ought not to be imputed even to Macarius who is clear of it. And they are not ashamed to parade the sacred mysteries before Catechumens, and worse than that, even before heathens : whereas, they ought to attend to what is written, ‘It is good to keep close the secret of a king
12:8
san Tascio Cecilio Cipriano † 258 d.C. On Works and Alms 5
… Raphael the angel also witnesses the like, and exhorts that alms should be freely and liberally bestowed, saying, “Prayer is good, with fasting and alms; because alms doth deliver from death, and it purgeth away sins.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.16
… Finally, Moses received the Law when he was fasting; and so Peter when fasting was taught the grace of the New Testament. Daniel too by virtue of his fast stopped the mouths of the lions and saw the events of future times. And what safety can there be for us unless we wash away our sins by fasting, since Scripture says that fasting and alms do away sin?
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 130.31
… and I need, incomparably more than Peter and Paul did, the help of the prayers of the brethren. Emulate each other in prayer with a holy rivalry, with one heart, for you wrestle not against each other, but against the devil, who is the common enemy of all the saints. “By fasting, by vigils, and all mortification of the body, prayer is greatly helped.”
12:9
san Policarpo di Smirne † 155 d.C. Epistle to the Philippians 10
… When you can do good, defer it not, because “alms delivers from death.”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 4
… xvi. 4 .) And in every place, turn where you will, ye see him anxious about this very thing. And again, “And let our people also learn to maintain good works.” ( Tit. iii. 14 .) And again, “These things are good and profitable unto men.” ( Tit. iii. 8 .) Listen to a certain other one who saith, “Alms do deliver from death” (
12:11
san Tascio Cecilio Cipriano † 258 d.C. On the Mortality 10
… And God again hath sent me to heal thee and Sara thy daughter-in-law. For I am Raphael, one of the seven holy angels, who are present, and go in and out before the glory of God.”
12:12
Tertulliano † 220 d.C. On Prayer 16
… If, on the one hand, it is irreverent to sit under the eye, and over against the eye, of him whom you most of all revere and venerate; how much more, on the other hand, is that deed most irreligious under the eye of the living God, while the angel of prayer is still standing by
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 33
… And when thou didst bury the dead in simplicity, and because thou didst not delay to rise up and to leave thy dinner, but didst go out and cover the dead, I was sent to prove thee; and again God has sent me to heal thee, and Sarah thy daughter-in-law. For I am Raphael, one of the seven holy angels which stand and go in and out before the glory of God.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 130.18
… God, that these beings may in some way present them to God, and consult Him concerning them, and may bring to us, either manifestly or secretly, that which, hearkening to His commandment, they may have learned to be His will, and which must be fulfilled by them according to that which they have there learned to be their duty; for the angel said to Tobias:
sant'Agostino d'Ippona † 430 d.C. City of God 1.13
… and they themselves, while yet alive, gave commandment to their sons about the burial, and, on occasion, even about the removal of their bodies to some favorite place. And Tobit, according to the angel’s testimony, is commended, and is said to have pleased God by burying the dead.
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sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 158.6
… This is not, however, an unanswerable objection, for the angels, who are like our souls invisible, have at times desired to appear in bodily forms and be seen, and (whatever might be the form of body worthy to be assumed by these spirits) they have appeared, for example, to Abraham and to Tobias.
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sant'Agostino d'Ippona † 430 d.C. City of God 13.22
… For neither are we to suppose, when men receive them as guests, that the angels eat only in appearance, though to any who did not know them to be angels they might seem to eat from the same necessity as ourselves. So these words spoken in the Book of Tobit, “You saw me eat, but you saw it but in vision;”
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Vers. 3. ME DUXIT ET REDUXIT SANUM. — Septem hic ingentia Raphaelis beneficia recenset Tobias. Primum est, quod eum in Mediam duxerit et reduxerit incolumem. Secundum, quod uxorem probam et divitem, scilicet Saram ei procurarit. Tertium, quod Asmodaeum a se et Sara expulerit. Quartum, quod gaudium parentibus tam Tobiae, quam Sarae attulerit. Quintum, quod se a devoratione piscis eripuerit. Sextum, quod patri caeco visum restituerit. Septimum, quod bonis omnibus corporalibus et spiritualibus eum cumularit. Eadem cuilibet homini praestat Angelus custos, cujus personam et officium hic in se suscepit et repraesentavit Raphael, uti ex Meditat. P. Vincentii Bruni fuse hic ostendit Serarius, quaest. XX.
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5. TULERUNT IN PARTEM, — id est revocarunt eum seorsim in secretiorem domus partem, ut secretius, liberius et confidentius cum eo agerent. Ita Lyranus. Unde Raphael sevocatus «dixit eis occulte,» ut sequitur: volebat enim sevocari, ut seorsim se et secreta Dei eis panderet.
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7. ETENIM SACRAMENTUM REGIS ABSCONDERE BONUM EST: OPERA AUTEM DEI REVELARE ET CONFITERI (laudare, celebrare et gratias agere), HONORIFICUM EST. — «Sacramentum,» Graece μυστήριον, id est arcanum, sive secretum regis celare bonum est; quia a secreto pendet felix rei exsecutio, juxta illud Gellii, lib. X, cap. XXV: «Taciturnitas consiliorum thesaurus:» Eximia est virtus praestare silentia rebus. Tiberius Caesar, rogatus cur sua consilia cum amicis non communicaret, respondit: Principis animum, aut nemini, aut paucis cognitum esse oportere; quia multi rimarum pleni sunt, et secreta quae audierunt, effutiunt, ut Principem periclitari, aut prodi necesse sit. Ita Dionysius in Tiberio. Antigonus rex Macedoniae Philippo filio roganti: «Quando castra movebimus? Quid, inquit? num metuis ne solus tubam non audias?» Ita Plutarchus in Apoph. regum. Metellus Macedonius amico cuidam roganti: «Quidnam aggredi animo destinasset? Tunicam, inquit, meam exuerem, si eam consilium meum scire existimarem.» Ita Plinius, cap. LXI De Viris illustribus. OPERA AUTEM DEI REVELARE ET CONFITERI HONORIFICUM EST, — ut ea caeteri audientes Dei clementiam, sapientiam et magnificentiam agnoscant, revereantur, colant et adorent. Unde S. Severus Episcopus Minoricae, epist. De Judaeorum conversione: «Cum Dei, inquit, opera revelare et confiteri honorificum esse Raphael Angelus moneat, profecto silere, vel celare opera Christi periculosum est.» Stephanus Pontifex apud Rheginonem, anno Domini 753: «Sicut, ait, nemo se debet jactare de suis meritis; sic nec debent opera Dei, quae in illo per suos sanctos fiunt sine suis meritis sileri, sed praedicari, sicut Angelus monet Tobiam.»
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8. Bona (melior) EST ORATIO CUM JEJUNIO ET ELEEMOSYNA, QUAM THESAUROS AURI RECONDERE. — Graeca etiam addunt: Bonum est parum cum justitia, quam multum cum injustitia. Hinc Patres et Theologi docent tria esse bonorum operum genera, scilicet orationem, jejunium et eleemosynam, ad quae quasi capita caetera omnia reducantur. Oratio enim solvit debitum Deo, jejunium sibi, eleemosyna proximo. Rursum orationem solam invalidam esse, sed validam et efficacem fieri, si duabus alis, quibus in coelum ad Deum evolet, scilicet jejunio et eleemosyna armetur. Audi S. Cyprianum, tract. De opere et eleemosyna. Apud Salomonem legimus: «Conclude eleemosynam in corde pauperis, et haec pro te exorabit ab omni malo.» Et iterum: «Qui obturat aures, ne audiat imbecillum, et ipse invocabit Deum, et non erit qui exaudiat eum. Neque enim promereri misericordiam Domini poterit, qui misericors ipse non fuerit, aut impetrabit de divina pietate aliquid in precibus, qui ad precem pauperis non fuerit humanus. Quod item in psalmis Spiritus Sanctus declarat et probat, dicens: Beatus qui intelligit super egenum et pauperem, in die mala liberabit eum Dominus. Quorum praeceptorum memor Daniel, cum rex Nabuchodonosor adverso somnio territus aestuaret pro avertendis malis, ad divinam opem impetrandam remedium dedit, dicens: Propterea, rex, consilium meum placeat tibi, et peccata tua eleemosynis redime, et injustitias tuas miserationibus pauperum, et erit Deus patiens peccatis tuis. Cui rex non obtemperans, adversa quae viderat et infesta perpessus est; quae evadere et vitare potuisset, si peccata sua eleemosynis redemisset.» Idipsum confirmat, citans praesentem locum: «Raphael quoque Angelus paria testatur, et ut eleemosyna libenter ac largiter fiat, hortatur, dicens: Bona est oratio cum jejunio et eleemosyna; quia eleemosyna a morte liberat, et ipsa purgat peccata. Ostendit orationes nostras, ac jejunia minus posse, nisi eleemosynis adjuventur. Deprecationes solas parum ad impetrandum valere, nisi factorum et operum accessione sarciantur. Revelat Angelus et manifestat, et firmat eleemosynis petitiones nostras efficaces fieri, eleemosynis vitam de periculis redimi, eleemosynis a morte animas liberari.»
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13. ET QUIA ACCEPTUS ERAS DEO, NECESSE FUIT UT TENTATIO PROBARET TE. — Tentatio enim et tribulatio patientiam et virtutem probat, conservat, auget, perficit. Dei enim gratia et amicitia indignus est, qui pro eo pati adversa recusat, solumque in prosperis ei servit. Hinc externa Dei lege sancitum est illud Apostoli: «Omnes qui pie volunt vivere in Christo Jesu persecutionem patientur,» II Tim. III, 12. Vide dicta Jacobi I, 1 et seq. et Eccli. III. Vidit id per umbram Seneca, lib. De Providentia, ubi causas assignat varias et graves, cur Deus viris probis afflictiones immittat, ac inter caetera aureas hasce dat gnomas, quasi gemmas, cap. I: «Deus virum bonum in deliciis non habet: experitur, indurat, sibi illum praeparat,» cap. II: «Sicut tanta Mediterraneorum vis fontium non mutat saporem maris, neque remittit quidem; ita adversarum impetus rerum viri fortis non vertit animum. Manet in statu, et quidquid evenit, in suum colorem trahit. Est enim omnibus externis potentior; nec hoc dico, non sentit illa, sed vincit; et alioquin quietus, placidusque contra incurrentia attollitur. Omnia adversa exercitationes putat.» Et mox: «Athletae gaudent cum fortissimis confligere, caedi, vexarique. Marcet sine adversario virtus. Non fert ullum ictum illaesa felicitas. Deus bonorum amantissimus, qui illos quam optimos et excellentissimos vult, fortunam illis, cum qua exerceantur, assignat. Ecce par Deo dignum, vir fortis cum mala fortuna compositus, utique si et provocavit. Non video, inquam, quid habeat in terris Jupiter pulchrius, si convertere animum velit, quam ut spectet Catonem; jam partibus non semel fractis, stantem nihilominus inter ruinas publicas erectum.» Cap. III: «Nihil infelicius eo cui nihil unquam evenit adversi. Indignus visus est, a quo aliquando vinceretur fortuna, quae ignavissimum quemque refugit, q. d. Quid ego istum mihi adversarium assumam? statim arma submittet. Ignem experitur in Mutio, paupertatem in Fabricio, exilium in Rutilio, tormenta in Regulo, venenum in Socrate, mortem in Catone. Magnum exemplum nisi mala fortuna non invenit. Infelix est Mutius, quod dextera ignes hostium premit; et ipse a se exigit erroris sui poenas? quod regem quem armata manu non potuit, exusta fugat?» Et inferius: «Prospera in plebem, ac vilia ingenia deveniunt; ac calamitates terroresque mortalium sub jugum mittere, proprium magni viri est. Calamitas virtutis occasio est: gaudent magni viri aliquando rebus adversis, non aliter quam fortes milites belli triumpho. Avida est periculi virtus. Gubernatorem in tempestate, in acie militem intelligas. Nihil cogor, nihil patior invitus, nec servio Deo, sed assentio. Quare probi dura patiuntur, ut alios pati doceant. Nati sunt in exemplar. Aliis bona falsa circumdedi, et animos inanes velut longo fallacique somnio lusi. Auro illos, argento et ebore ornavi, intus boni nihil est. Vobis dedi bona certa, mansura; quanto magis versaverit aliquis, et undique inspexerit; tanto videbit meliora, majora, quae permisi vobis, metuenda contemnere, cupienda fastidire. Non egere felicitate, felicitas vestra est.» Ac tandem concludens, ait: «Ferte fortiter, hoc est, quo Deum antecedatis. Ille extra patientiam malorum est, vos supra patientiam. Contemnite paupertatem. Nemo tam pauper vivit, quam natus est. Contemnite dolorem, quia aut solvetur, aut solvet. Contemnite mortem; aut finit, aut transfert vos. Contemnite fortunam; nullum illi telum quo feriret animum, dedi.»
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15. EGO ENIM SUM RAPHAEL ANGELUS UNUS EX SEPTEM QUI ADSTAMUS ANTE DOMINUM. — Hinc patet Raphaelem esse unum e primis Angelis, qui quasi principes aulae coelestis Deo proxime assistunt, de quibus fuse egi Apocal. I, 4. Graeca addunt: Ego sum unus de septem, qui offerunt orationes sanctorum, et ambulant ante majestatem sancti. Hisce ergo incumbit cura generis humani. Alii opponunt: unus e septem, id est, unus e multis. Adstare ante Dominum multa significat, ut recte advertit Andreas Victor, lib. De Custodia Angel. pag. 43. Primo, adstant Angeli, quando loquuntur cum Deo postulantes divinum lumen, ut cognoscant quae sit in aliqua re agenda ejus voluntas. Secundo, adstant Angeli, dum pia opera, sacrificia, eleemosynas, preces humanas offerunt Deo. Tertio, adstant, cum parati sunt ad obsequendum divinae voluntati, quasi milites prompti paratique ad bellum, si bellum ex divino nutu gerendum sit, et quasi servi parati ad munera obeunda ad quodcumque imperium Dei. Quarto, adstant Deo judici, hominum causas contra daemonum accusationes agentes, sententiamque exspectantes. Quinto, adstant, dum Deum laudant, uti Isaias cap. VI, Seraphim stantes aspexit, Deum miris iis vocibus laudantes: Sanctus, Sanctus, etc. Sexto, adstare, est divinum vultum intueri, et inde summae felicitatis latices haurire, quod vel in empyreo accidit coelo, ubi peculiari singularique modo thronus fulget divinus, vel in aliis quibuscumque locis, in quibus omnibus Deus est: et sic ubicumque sint boni Angeli, semper adstant Deo; quia semper Deo fruuntur. Hinc fit ut dicantur recedere et redire; quia ad ministeria missi recedunt quidem ab empyreis sedibus; sed summam felicitatem non amittunt, et illuc ad Dei nutum revertuntur. Septimo, adstare, stricte et presse ad eos Angelos attinet, qui ad ministeria externa mitti non solent; sed rationes rerum faciendarum in Deo contuentes, inferiores Angelos ea munera exsecuturos docent atque illuminant; unde distinguuntur Angeli in assistentes et ministrantes. Assistunt Seraphin, Cherubin, Throni, Dominationes; ministrant quinque alii ordines, et de his alibi agentes probavimus etiam aliquando mitti. Hinc Raphael ait se adstare Deo. Nam adstare ante Deum non tantum significat esse in coelis, quod commune est omnibus Angelis, sed indicat in ministerio quamdam principalitatem, ait Toletus in cap. I Lucae.
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16. CUMQUE HAEC AUDISSENT, TURBATI SUNT, ET TREMENTES CECIDERUNT SUPER TERRAM IN FACIEM SUAM — ex reverentia et sacro horrore. Nam, ut aiebat S. Antonius: «Metus non tantum ex pavore animi, quantum ex magnarum rerum saepe incutitur aspectu.»
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17. DIXITQUE EIS ANGELUS: PAX VOBIS, NOLITE TIMERE. — Hinc Patres docent Angelicae apparitionis signum esse, si primo horror incutiatur, deinde consolatio et laetitia ingeratur; nam contrarium facit daemon. Audi Bedam in cap. I Lucae: «Sicut, ait, humanae fragilitatis est spiritalis creaturae visione turbari, ita et Angelicae benignitatis est, paventes de aspectu suo mortales mox blandiendo solari; ast contra daemoniacae est feritatis, quos sua praesentia territos senserint, ampliore semper horrore concutere.» Et S. Antonius, teste S. Athanasio, in ejus Vita: «Cum bonus Angelus, inquit, bonis hominibus apparet, etiamsi initio inusitato aspectu timorem injiciat, ad extremum, consolationem et animi tranquillitatem relinquit.» Et rursum: «Sanctorum Angelorum amabilis et tranquillus aspectus; quia non contendunt, neque clamant, neque audit aliquis vocem eorum. Verum tacite leniterque properantes, gaudium, exultationem, fiduciam pectoribus infundunt, siquidem cum illis est Dominus, qui est fons et origo laetitiae. Tunc mens nostra non turbida, sed lenis et placida Angelorum luce radiatur; tunc anima coelestium premiorum aviditate flagrans, effracto, si posset, humani corporis domicilio, et membris exonerata mortalibus, cum his quos videt, abire festinat ad coelum; horum tanta benignitas est, ut si quis pro conditione fragilitatis humanae, intro fuerit eorum fulgore perterritus, omnem continuo, si modo ex corde auferant metum;» deinde daemonum apparentium contraria haec dat indicia: «pessimorum autem vultus truces, sonitus horridi, sordidi cogitatus, plausus, motusque indisciplinatorum adolescentum, vel latronum, e quibus confestim timor animae, sensibus stupor incutitur, odium Christianorum, monachorum moeror taediumque, suorum recordatio, metus mortis, cupido nequitiae, lassitudo virtutis, cordis hebetatio. Si igitur post timorem horrore concepto successerit gaudium, et ad Deum fiducia, atque ineffabilis charitas, venisse sciamus auxilium, quia securitas animae praesentis majestatis indicium est.»
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Vers. 19. VIDEBAR QUIDEM VOBISCUM MANDUCARE. — Revera enim Raphael non manducabat; quia manducatio est actio vitalis, qua anima cibum in ore vitaliter masticat, ac ex ore in stomachum, ut ab eo concoquatur, vitaliter trajicit. Raphael autem, cum non informaret corpus assumptum, vitaliter in illud non trajiciebat cibum, sed in illud perinde ac in sacculum quemdam cibum injiciebat, quem deinde in vaporem et aerem resolvebat. SED EGO CIBO INVISIBILI, etc., UTOR, — nimirum Deus, Deique visio et fruitio est cibus Angelorum, quo deliciantur, et beantur jugiter.
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Vers. 20. ET NARRATE OMNIA MIRABILIA EJUS. — Graecus habet: Scribite omnia quae facta sunt in libro; unde liquet Tobiam Raphaeli obedientem hanc historiam conscripsisse, ac hujus libri esse auctorem, uti habent Graeca, cap. seq., 1. Hebraea uberius habent: Nunc ergo, ait, scribite vobis omnia haec verba in libro, et erit in testimonium inter vos et Deum vestrum omnibus diebus vitae vestrae. Et hoc verbum sit in signum, et in testimonium in omnem generationem et generationem. Et vos benedicite Dominum, et confitemini memoriae sanctitatis ejus. Et nunc dimitte me, et revertar ad Deum, qui misit me ad vos.
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21. ET CUM HAEC DIXISSET, AB ASPECTU EORUM ABLATUS EST, — corpus a se assumptum dimittendo, ac in aerem, vel vaporem, ex quo condensato illud efformarat, per rarefactionem resolvendo, uti docent Scholastici cum Divo Thoma, I parte, Quaest. LI.
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… (ibid. 11, 4-17). Al vecchio Tobia, che non sapeva come ricompensare il presunto Azaria, figlio di Anania, R. si dà a conoscere e quindi scompare, dopo aver mostrato il dovere di lodare e benedire Dio ed il valore morale del digiuno e dell'elemosina (ibid. 12, 6-14).
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II. IL D. NELLA BIBBIA. - Il d. viene lodato e anche comandato nel Vecchio Testamento (Tob. 12, 8; II Reg. 12, 16; Iud. 8, 6; Ioel. 2, 12; Esth. 14, 2; II Mach. 12, 12).
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… Deut. 15, 11; Tob. 4, 7-12; Ps. 40, 1-4; proclama benedetto chi viene in aiuto del povero (cf., ad es., Ps. 111, 5-9; Prov. 14, 21; 22, 9); afferma che l'e. ottiene tutte le grazie, non esclusa la cancellazione dei peccati (cf., ad es., Tob. 4, 7-9; 12, 9; Eccli. 3, 33; 7, 36; Dan. 4, 24); è preferibile ai digiuni ed agli stessi sacrifici (cf., ad es., Is. 1, 11-17; 58, 5-7). Anzi il Vecchio Testamento stabilisce anche alcune forme …
… Per uscire dal peccato è necessaria anzitutto l'osservanza della Legge, raccomandata da Dio stesso o da Mosè e dai Profeti a nome di Dio (cf. Deut. 4, 1 sgg.; 6, 4 sgg.; 12, 28 sgg.; Lev. 18, 5; Ez. 18, 5 sgg.; cf. Tob. 12, 9). Occorre insieme la fiducia in Dio che salva, come inculcano specialmente i Salmi, e soprattutto la fede in Dio e in Colui che Dio manderà al suo popolo come Messia-Salvatore (cf.: …
Il libro di T. non è incluso nel canone giudaico; i protestanti lo relegano tra gli « apocrifi ». Ma la Chiesa cattolica, sia latina sia orientale, lo venerò sempre sin da principio come ispirato (Policarpo, Ad Phil., 10, 2 cita Tob. 4, 10; 12, 9; Erma, Pastor, mand. …
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Già la Scrittura mostra espliciti casi d'i. di angeli (Zach. 1, 12; Job 5, 1; 33, 23 sg.) e di santi (II Mach. 15, 11-16) e ci fa vedere come essi s'interessino alle sorti del Regno di Dio sulla terra (Apoc. passim, p. es., 6, 10) e offrano le orazioni degli uomini a Dio (Tob. 12, 12; Apoc. 5, 8; 8, 3). La cosa è poi perfettamente logica nell'insieme della Rivoluzione cristiana, secondo la quale i beati conoscono le nostre preghiere e i nostri bisogni; fatto questo …
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… cambiamento dovuto a motivi dogmatici, come poi Iubil. 48, 25 trasformerà Ex. 4, 24. Per Tobia padre e figlio e per Sara l'infestazione di Asmodeo reca molti dolori, ma «è necessaria la prova della tentazione» e Raffaele viene a liberare dal demonio (Tob. 12, 13-14). Primitivamente S. non è un angelo perverso; per successiva contaminazione gli angeli esecutori dei flagelli di Dio furono identificati ai demòni, esseri malvagi per natura (J. Bonsirven, p. 239).
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… Né è certo d'altra parte che il numero sette nel Vecchio Testamento (Tob. 12, 15) sia da considerarsi come numero reale e non piuttosto come espressione di una quantità indeterminata, come avviene in altri passi biblici. …
Nei testi più antichi vi sono poche tracce di una gerarchia di a. In Daniele si parla di « principi » angelici, tra cui si nominano Michele e Gabriele (8, 10; 9, 21; 10, 13). In Tob. 12, 15 se ne menotiva un terzo, Raffaele, come « uno dei sette che stanno dinanzi al Signore » (cf. Apoc. 1, 4; 4, 5). Nella versione greca di Dan. 12, 1, Michele è detto ἀρχάγγελος; …
… Ma categorie ben distinte sono i Serafim (v.), i Cherubim (v.) e gli Ophāmim (Enoch 61, 10) o «Ruote» (Ez. 1, 15-21; 10, 9-17) che circondano il trono di Dio (cf. Apoc. 4, 6-8). S. Vittorino di Pettau (sec. iv) identifica gli a. coi «sette spiriti che assistono al trono di Dio» e cita Tob. 12, 15; Apoc. 1, 4 (In Apoc., 8, ed. Haussleiter). …
« uno dei sette angeli che stanno innanzi a Dio ed hanno accesso alla maestà del Signore » in Tob. 12, 15 (cf. Apoc. 8, 2). Solo in testi non biblici R. è chiamato « arcangelo », nome riservato nella Bibbia a s. Michele.
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Fuori dei salmi, solo in Tob. 12, 22 e Apoc. 19, 1-6 ricorre nella Bibbia. …
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… « riconoscimento » della sua benevolenza, ad un affetto di « riconoscenza » da parte del donatario, pronto ad esprimere il suo r. ed a testimoniare effettivamente la sua gratitudine, ossia la volontà di retribuire al benefattore un ossequio gratuito (Tob. 12, 32-33; Mt. 25, 40; 18, 32-33).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.