Tobias to burie an Israelite that is slaine in the streete, leaueth his dinner and ghestes. 10. Is made blind by Gods permission, for manifestation of his patience. 19. His Wife getteth her liuing by worke, 22. and for a scrupulous Word, reprocheth his sinceritie.
1But after this, when there was a festival of the Lord, and a good dinner was prepared in Tobias’s house,Dopo tali cose essendo venuto un giorno di festa del Signore, ed essendo preparato in casa di Tobia un buon pranzo,BVT after these thinges, when there was a festiual day of our Lord, and a good dinner was made in Tobias house,Post hæc vero, cum esset dies festus Domini, et factum esset prandium bonum in domo Tobiæ, 2He said to his son: Go, and bring some of our tribe that fear God, to feast with us.Egli disse al suo figliuolo: Va, e conduci alcuni della nostra tribù, timorati di Dio a far banchetto con noi.he sayd to his sonne: Goe, and bring some of our tribe, that feare God, to make merie with vs.dixit filio suo: Vade, et adduc aliquos de tribu nostra, timentes Deum, ut epulentur nobiscum. 3And when he had gone, returning he told him, that one of the children of Israel lay slain in the street. And he forthwith leaped up from his place at the table, and left his dinner, and came fasting to the body.E quegli essendo andato gli riferì al suo ritorno, come uno de' figliuoli d'Israele scannato giaceva fulla piazza. Ed egli immantinente alzatosi da mensa, lasciato il desinare, si portò digiuno, dov'era il cadavere:And when he had gone, returning he tolde him, that one of the children of Israel lay slayne in the streate. And he forth with leaping vp from his place at the table, leauing his dinner, came fasting to the bodie:Cumque abiisset, reversus nuntiavit ei unum ex filiis Israël jugulatum jacere in platea. Statimque exiliens de accubitu suo, relinquens prandium, jejunus pervenit ad corpus: 4And taking it up carried it privately to his house, that after the sun was down, he might bury him cautiously.E presolo lo portò occultamente a sua casa, per poi seppellirlo con sicurezza dopo il tramontar del sole.and taking it vp caried it to his house secretely, that when the sunne should be downe, he might warely burie him.tollensque illud portavit ad domum suam occulte, ut dum sol occubuisset, caute sepeliret eum. 5And when he had hid the body, he ate bread with mourning and fear,E nascosto che ebbe il cadavere, mangiò del pane piangendo, e tremando,And whē he had hid the bodie, he eate bread with mourning and trēbling,Cumque occultasset corpus, manducavit panem cum luctu et tremore, 6Remembering the word which the Lord spoke by Amos the prophet: Your festival days shall be turned into lamentation and mourning.Ricordandosi di quelle parole dette dal Signore per Amos profeta: I vostri giorni festivi si convertiranno in lamentazioni, e in lutto.remembring that word, which our Lord sayd by Amos the Prophet: Your festiual dayes shal be turned into lamentation and mourning.memorans illum sermonem, quem dixit Dominus per Amos prophetam: Dies festi vestri convertentur in lamentationem et luctum.
7So when the sun was down, he went and buried him.E tramontato il sole, andò, e lo seppellì.But when the sunne was downe, he went, and buried him.Cum vero sol occubuisset, abiit, et sepelivit eum. 8Now all his neighbours blamed him, saying: once already commandment was given for thee to be slain because of this matter, and thou didst scarce escape the sentence of death, and dost thou again bury the dead?Or tutti i suoi parenti lo sgridavano, dicendo: Già per questa ragione fu dato l'ordine di farti morire, e a mala pena ti sottraesti agli artigli della morte, e di nuovo tu vai a seppellire i morti?And al his neighbours rebuked him, saying: Euen now thou wast commanded to be slayne because of this matter, and thou didest scarce escape the commandment of death, and doest thou burie the dead agayne?Arguebant autem eum omnes proximi ejus, dicentes: Jam hujus rei causa interfici jussus es, et vix effugisti mortis imperium, et iterum sepelis mortuos ? 9But Tobias fearing God more than the king, carried off the bodies of them that were slain, and hid them in his house, and at midnight buried them.Ma Tobia temendo più Dio, che il re, trafugava i corpi degli uccisi, e li nascondeva in sua casa, e nel mezzo della notte li seppelliva.But Tobias more fearing God, then the king, in hast tooke the bodies of them that were slayne, and hid them in his house, and at midnight buried them.Sed Tobias plus timens Deum quam regem, rapiebat corpora occisorum, et occultabat in domo sua, et mediis noctibus sepeliebat ea. 10Now it happened one day that being wearied with burying, he came to his house, and cast himself down by the wall and slept,Or egli avvenne, che un giorno tornando stanco da seppellire, giunto a sua casa; si gettò vicino al muro, e si addormentò,And it happened that on a certayne day, being wearied with burying, coming into his house he had cast himself downe by the wal, and slept,Contigit autem ut quadam die fatigatus a sepultura, veniens in domum suam, jactasset se juxta parietem, et obdormisset, 11And as he was sleeping, hot dung out of a swallow’s nest fell upon his eyes, and he was made blind.E da un nido di rondini cadde dello sterco caldo sugli occhi di lui addormentato, ond'ei rimase cieco.and as he was sleeping, hote dung out of the swallowes nest fel vpon his eyes, and he was made blinde.et ex nido hirundinum dormienti illi calida stercora inciderent super oculos ejus, fieretque cæcus. 12Now this trial the Lord therefore permitted to happen to him, that an example might be given to posterity of his patience, as also of holy Job.E il Signore permise, che questa tentazione gli venisse, affinchè avessero i posteri un esempio di pazienza simile a quello del santo Giobbe.And this tentation therfore our Lord permitted to chance vnto him, that an example might be geuen to posteritie of his patience, also of holie Iob.Hanc autem tentationem ideo permisit Dominus evenire illi, ut posteris daretur exemplum patientiæ ejus, sicut et sancti Job.
13For whereas he had always feared God from his infancy, and kept his commandments, he repined not against God because the evil of blindness had befallen him,Imperocchè avendo egli sempre temuto Dio fin dalla sua fanciullezza, e osservati i suoi comandamenti, non si querelò di Dio per la tribolazione mandatagli della cecità.For whereas he feated God alwaies from his infancie, and kept his commandmentes, he grudged not agaynst God for that the plague of blindnes had chanced to him,Nam cum ab infantia sua semper Deum timuerit, et mandata ejus custodierit, non est contristatus contra Deum quod plaga cæcitatis evenerit ei, 14But continued immoveable in the fear of God, giving thanks to God all the days of his life.Ma si mantenne saldo nel timore di Dio, rendendo a Dio grazie ogni giorno della sua vita.but continewed immoueable in the feare of God, geuing thankes to God al the dayes of his life.sed immobilis in Dei timore permansit, agens gratias Deo omnibus diebus vitæ suæ. 15For as the kings insulted over holy Job: so his relations and kinsmen mocked at his life, saying:E come il beato Giobbe era schernito dai re, così i parenti, e congiunti di questo si burlavano del suo modo di vivere, e dicevano:For as the kinges insulted against blessed Iob: so his parentes and cosins derided his life, saying.Nam sicut beato Job insultabant reges, ita isti parentes et cognati ejus irridebant vitam ejus, dicentes: 16Where is thy hope, for which thou gavest alms, and buriedst the dead?Dov'è la tua speranza, per cui tu facevi limosine, e seppellivi?Where is thy hope, for the which thou didest bestowe almes and burials?Ubi est spes tua, pro qua eleemosynas et sepulturas faciebas ? 17But Tobias rebuked them, saying: Speak not so:Ma Tobia, gli sgridava, dicendo: Non parlate così:But Tobias rebuked them, saying: Speake not so:Tobias vero increpabat eos, dicens: Nolite ita loqui: 18For we are the children of saints, and look for that life which God will give to those that never change their faith from him.Perocchè noi siamo figliuoli de' Santi, e aspettiamo quella vita, che Dio a quelli darà, i quali giammai non mancano a lui di fede.because we are the children of holie ones, and looke for that life, which God wil geue to them, that neuer change their faith from him.quoniam filii sanctorum sumus, et vitam illam expectamus, quam Deus daturus est his qui fidem suam numquam mutant ab eo. 19Now Anna his wife went daily to weaving work, and she brought home what she could get for their living by the labour of her hands.E Anna tua moglie andava tutti i giorni a tessere, e delle fatiche delle sue mani portava a casa, quel che potea comprar da mangiare.But Anna his wife went dayly to weauing worke, and she brought the gaines of her handie labour, which she could get.Anna vero uxor ejus ibat ad opus textrinum quotidie, et de labore manuum suarum victum quem consequi poterat, deferebat.
20Whereby it came to pass, that she received a young kid, and brought it home:Avvenne pertanto, che essendole stato dato un capretto lo portò a casa:Whereby it came to passe, that she receiuing a kid of goates had brought it home:Unde factum est ut hædum caprarum accipiens detulisset domi: 21And when her husband heard it bleating, he said: Take heed, lest perhaps it be stolen: restore ye it to its owners, for it is not lawful for us either to eat or to touch any thing that cometh by theft.E, suo marito avendolo sentito belare, disse: Badate, che per disgrazia non sia stato rubato; rendetelo ai suoi padroni, perchè non è lecito a noi di mangiare, nè di toccare cosa rubata.the voice whereof bleating when her husband had heard, he sayd: Take heed, lest perhaps it be stollen, restore ye it to his owners, because it is not lawful for vs either to eate anie thing of theft or to touch it.cujus cum vocem balantis vir ejus audisset, dixit: Videte, ne forte furtivus sit: reddite eum dominis suis, quia non licet nobis aut edere ex furto aliquid, aut contingere. 22At these words his wife being angry answered: It is evident thy hope is come to nothing, and thy alms now appear.A queste parole irata, la la moglie di lui rispose; E cosa chiara, che è andata in fumo la tua speranza; e ora si vede il frutto di tue limosine.To these wordes his wife being angrie answered: Thy hope is become vayne manifestly, and thine almes now haue appeared.Ad hæc uxor ejus irata respondit: Manifeste vana facta est spes tua, et eleemosynæ tuæ modo apparuerunt. 23And with these and other, such like words she upbraided him.E con queste, e simili parole lo maltrattava.And with these, and other such like wordes she vpbrayded him.Atque his et aliis hujuscemodi verbis exprobrabat ei.
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Calmet
House. The law authorized such feasts, Deuteronomy 12:12, and 14:28. Tobias complied with it, by inviting also the poor servants of God. Greek, "I lay down to eat." This custom prevailed in the East. (Calmet)
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Haydock
Tribe. Greek, "brethren indigent, and who remembers God." (Haydock)
Worthington
All had not given way to idolatry. (Worthington)
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Calmet
Street. Asarhaddon did not protect the Israelites, which renders the elevation of Akikar to the highest dignities suspicious. (Calmet)
Haydock
But the king and his minister might not be able to prevent all murders. (Haydock)
Menochius
Fasting. The ancients seldom eat anything before noon. Greek, "Before I had tasted, I leaped up and took him to a house, till the sun should be set," (Haydock) to prevent any danger from the Assyrians. (Menochius)
Calmet
lf he did not employ another, he must have eaten alone, being rendered unclean. This seems to have been the case; and hence he did not enter his own house, but lay down by the wall. (Calmet)
Haydock
Greek and Hebrew mention, that he washed himself before he eat. (Haydock)
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Calmet
But. This version is not in Greek or Hebrew. (Calmet)
Worthington
True zeal is not repressed by fear, as charity expels it, 1 John 4:(Worthington)
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Now. Greek, "And that very night I was."
Haydock
He came. Greek, "I lay myself down, being defiled, beside the wall of the court, and my face was uncovered." (Haydock)
The touching the dead rendered a person unclean, Numbers 19:11.
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Year of the World 3295.
Serarius
Swallow's. Greek denotes "sparrows," or any other small birds: strouthia. (Serarius)
St. Athanasius
Eyes. Greek observes that they were "opened." Hebrew, "by chance." Yet "hares, and many men, sleep with their eyes open," (Pliny XI 37.) as was here the case. (St. Athanasius, Synops.)
lf not, the dung might insinuate itself by rubbing. It is extremely caustic. (Vales. 42.; Aldrov.17.; etc.)
Calmet
The blindness of Tobias was only a suspension of sight. (Calmet)
Calmet
Blind. Greek, "white specks or skins came upon my eyes, and I went to the physicians, but they afforded me no relief. But Achiachar fed me (Haydock) till I (or he) went to Elymais;" Hebrew of Fagius, "into Germany." (Calmet)
Haydock
Almniim. (Haydock)
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Now. This is omitted in Greek and Hebrew as far as ver. 19. St. Ambrose says beautifully, that Tobias "was more grieved that he could yield no assistance to others, than for the loss of his sight."
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Calmet
Kings. So Job's three friends are here called, because they were princes in their respective territories, (Challoner) like the petty kings of Palestine, in the days of Abraham and of Josue. They are styled kings in the Greek version of Job. (Calmet)
Worthington
Relations, (parentes.) His father and mother were dead. (Worthington)
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Saints; Abraham, etc. Thus Mathathias encouraged his children; (1 Machabees 2:50.) and no argument can be more forcible. Dice puer virtutem ex me, verumque laborem Sis memor, et te animo repetentem exempla tuorum Et pater Aeneas et avunculus excitet Hector. -----Virgil, Aeneid xii.
Life eternal. These grand truths were more developed, as the Messias was nearer at hand.
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Work. This was usually the employment of women. The great charities of Tobias, physicians, etc., had reduced him to poverty.
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Menochius
Kid, which had not left off sucking. Greek adds, that this was given besides the usual wages. (Menochius)
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Theft. He was the master of the family, and knew that there was no money in the house, so that he was not guilty of rash judgment, (Menochius) though his wife might naturally be offended.
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Haydock
At. Greek, "but she said: It was given to me in addition to my wages. Yet I did not give credit to her, and I ordered her to restore it to its owners; and I blushed for her. But she replied: Where are thy alms-deeds and thy just works? Behold, all things are known with thee. Then, through grief, I wept," etc. (Haydock)
Menochius
Hope in God, who nevertheless leaves us in distress. (Menochius)
Haydock
She indirectly finds fault with Providence, which increases the grief of Tobias; or, at least, she insinuates that he must have been a hypocrite, as the friends of Job unjustly argued, from his being afflicted. (Haydock)
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Kings.... So Job’s three friends are here called, because they were princes in their respective territories.
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Al the people of the tenne tribes did not serue Ieroboams golden calues, but some feared God & consequently refrayned from euil. Prou. 3. at least from idolatrie
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Concordanza Amos. 8. v. 10.
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True zele is not hindred from workes of mercie by feare of death: because perfect charitie casteth out feare. I, Ioan 4.
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Both elder and yonger sorte of his kinred derided him, not his proper parentes, for he was depriued of father and mother when he was a child, as it semeth. c. 1. v. 4.
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sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.87
… So, in the Song of Songs, the spouse, who is the Church, is called a well of living water; or again, the number seven represents the Holy Spirit, as in the number of days in Pentecost, when the Holy Spirit came from heaven. We learn also from the book of Tobit, that Pentecost was the feast of seven weeks.
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.2
… I was also the foot of the lame, and the father of the weak.” Of this same matter in Tobit: “And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come.”
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Origene † 254 d.C. A Letter to Origen from Africanus About the History of Susanna 1
2. Moreover, how is it that they who were captives among the Chaldæans, lost and won at play,
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.16
96. Tobit also clearly portrayed in his life true virtue, when he left the feast and buried the dead,
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sant'Agostino d'Ippona † 430 d.C. On Care to Be Had for the Dead 5
… Whence also the funerals of the just men of old were with dutiful piety cared for, and their obsequies celebrated, and sepulture provided: and themselves while living did touching burial or even translation of their bodies give charge to their sons. Tobias also, to have by burying of the dead obtained favor with God, is by witness of an Angel commended.
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sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 35.3
… But how can he on whom the light does not shine but stumble in the way? And hence, in such a way, we have need of seeing, in such a way it is a great thing to see. Now Tobias had the eyes in his face closed, and the son gave his hand to the father; and yet the father, by his instruction, pointed out the way to the son.
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san Tascio Cecilio Cipriano † 258 d.C. On the Mortality 10
… and even him also his wife tried to pervert, saying, “Where are thy righteousnesses? Behold what thou sufferest!”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.7
… “How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!” Of this same thing in Tobias: “Where are thy righteousnesses? behold what thou sufferest.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.15
… He cried out because of the kid, lest it had come of theft; he did not like to hear the sound of any stolen thing in his house; and she, maintaining what she had done, reproached her husband; and when he said, “Restore it if it be stolen;” she answered insultingly, “Where are thy righteous deeds?”
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1. Cum esset dies festus. — Pentecostes, ut habent Hebraea et Graeca. Hoc enim die praecipue est vocandum operibus charitatis. Haec enim sunt opera Spiritus Sancti, cujus festum celebratur in Pentecoste, Act. ii, 1 et seq.
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4. Et dum sol occubuisset, caute (occulte, ne quis eum apud regem accusaret, itaque vitae periculum adiret, uti fecerat cap. i, vers. 22), sepeliret eum. — "Interdicto, ait S. Ambrosius, cap. 1, non revocabatur magis, quam incitabatur, ne deserere officium pietatis mortis metu videretur: erat misericordiae pretium mortis poena." Idem lib. I Offic. cap. iv: "Tobias, ait, formam pietatis expressit evidentius, cum relicto convivio mortuos sepeliret, et ad cibos pauperis mensae invitaret inopes." Et S. Augustinus, lib. De cura pro mortuis, cap. 1 et seq.: "Tobias, ait, sepeliendo mortuos Deum promeruisse, teste Angelo, commendatur." Sepultura enim est ultimum misericordiae officium, naturae debitum, quasi honor defuncti et cognatorum solatium, ac naturae desiderium. Audi S. Ambrosium hic, cap. 1 et ii: "Magnum hoc opus. Si viventes operire nudos praecipimur, quanto magis debemus operire defunctorum corpora? Si viantes ad longiora deducere solemus, quanto magis in illam aeternam domum profectos, unde jam non revertentur? Nihil hoc officio praestantius, ei conferre, qui tibi jam non potuit reddere, vindicare a volatilibus, vindicare a bestiis consortem naturae. Ferae hanc humanitatem defunctis corporibus dedisse produntur, homines negabunt?" Adde fidelibus sanctis sepelienda esse corpora, ut per hoc protestemur fidem et spem resurrectionis, scilicet ea non abjici, ut cadavera equorum et canum, quorum animae cum corpore intereunt, sed sepeliri, ut resurrectura in anima, et corpore ad vitam immortalem. Rursum per sepulturam virtuti sanctorum et martyrum magnus defertur honos: unde tanta Pontificibus primis sepeliendi martyres cura exstitit; imo S. Nicomedes sepeliendo corpus S. Feliculae Martyris, et S. Justinus presbyter S. Laurentii, aliique plures per sepulturam martyrum, martyrii lauream adepti sunt. Sic Marcianus, postea cum in corpus recens occisi incidisset, illudque sepelire vellet, captus est quasi ille eum occidisset, ideoque damnatus ad mortem; sed Dei providentia factum, ut deprehenderetur caedis auctor, itaque Marcianus liberaretur, inquit Evagrius, lib. II, cap. 1. Atque hoc opere meruit Marcianus evehi ad imperium, fierique maritus S. Pulcheriae sororis Theodosii Imperatoris, quo proinde nullus melior, nullus fortior, nullus pientior fuit Imperator: ita Baronius anno Christi 450.
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10. Contigit autem ut quadam die (Graece, eadem illa nocte, quae scilicet diem Pentecostes, de qua vers. 1, subsecuta est), jactasset se juxta parietem. — Hebraeus addit: Nec statim ingressus sum domum meam, eo quod pollutus essem super mortuo (ex contactu mortui quem sepelierat juxta legem Numer. xix, 11 et 16); sed dormivi, apertis oculis, extra atrium juxta parietem sub dio, ubi hirundines nidificant, et stercora in humum egerunt, iisque omnia commaculant.
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11. Et ex nido hirundinum dormienti illi calida stercora inciderent super oculos ejus, fieretque caecus. — "Hirundinum:" Graeca habent strouthia, id est passeres; sed Septuaginta strouthia vertunt pro Hebraeo sipporim, id est aves, ut Vatablus vertit. Has autem aves ex circumstantiis loci optime Noster intellexit fuisse hirundines; harum enim stercora oculos excaecant; unde et alter textus Hebraeus hinc habet deror, id est, avis libera, puta hirundo, quae libere volat, et libere cum hominibus conversatur, et in tectis nidulatur, ait R. David. Unde illud Pythagorae symbolum: "Hirundines sub eodem tecto ne habeas," hoc est, cave a commercio garrulorum et susurronum, uti ex Aristotele explicat S. Hieronymus in Apol. contra Ruffinum, et Clemens Alexandrinus, lib. V Strom. cap. iii. Sic et a Latinis subinde quaelibet aves nominantur passeres, ut ostendit hic Serarius. Fieretque caecus, — quia hirundinum stercus est siccum, calidum et urens, ideoque humorem oculorum siccat, itaque naturaliter excaecat. Ita Franciscus Valesius, Sacrae Philos. cap. xlii. Minus recte ergo Lyranus hanc excaecandi vim negat stercori hirundinis. Probabilius Dionysius et Valesius censent Tobiam non fuisse excaecatum, sed albuginem et membranam duntaxat oculis ejus obductam fuisse: quam subinde chirurgi acu deducentes, oculos suae libertati visuique restituunt, de qua re plura cap. vi, vers. 9. Porro hac de causa pulli hirundinum inter parentum stercora versantes excaecantur, sed a parentibus rursum visus eis redditur per herbam quae dicitur chelidonia. Audi Tertullianum, lib. De poenitent. cap. xiv: "Hirundo, si excaecaverit pullos, novit illos oculare rursus de sua chelidonia." Et Plinium, lib. VIII, cap. xxvii: "Chelidoniam visui saluberrimam hirundines monstravere, vexatis pullorum oculis, illa medentes." Et lib. XXV, cap. viii: "Hac (chelidonia) hirundines oculis pullorum in nido restituerunt visum, ut quidam volunt, etiam erutis oculis." Mirum hoc est, aeque ac illud, quod idem scribit Plinius, lib. X, cap. xxxvii, hirundinum oculos erutos renasci. Idem asserit Aelianus, lib. III, cap. iii; citatque Aristoteles, sed mutile. Verba enim Aristotelis, lib. VI Histor. anim. cap. v, sunt: "Pullorum hirundinis recentium oculi, si quis stimulo vexaverit, resanescunt, et cernendi vim postea plane recipiunt." Jam aliud profecto, ait Aldrovandus in Hirundine, pag. 663, est visum vexatum recipere, aliud oculos erutos renasci, quod asserit Aelianus et Plinius. Idem vero Aldrovandus, pag. 689, cinerem pulli hirundinis cum melle oculis inspersum earum caliginem allata claritate dispellere, ex Dioscoride et Avicenna asseverat, imo ad idem valere fel et stercus frigidum (calidum enim acre est et adurens, unde Tobiam excaecavit) hirundinum ex Alberto Magno contendit. Tropologice B. Petrus Damianus, lib. II epistolarum, epistola 12, et in ordine 33: "Quid, inquit, leviter volitantes hirundines, nisi leves adulantium et blanda loquentium significant mores? qui, dum blandiloquii sui suavitate demulcent, dum adulationis oleo caput audientis impinguant, interiores oculos, ne soluta luce perfruantur, excaecant." Rursum Dionysius Carthusianus: Dormienti, ait, Ecclesiae incidere nonnunquam ab haereticum hirundinum nidis stercora, et multos excaecari videmus. Porro lib. II, cap. lvi, Thomas Cantipratensis explicat quemadmodum apibus hirundines, et aves infestae sint, id est piis, castisque animis daemones, "Potest, ait, et aliud tentationum genus, hirundinum, quarum stercore Tobias caecatus est, vel aliarum avium vexatio designare, ut sub virtutum specie, vitiorum tenebris involvamur; verbi gratia: captat quis dives fieri, et congregare divitias, ut in fine condat uberius testamentum, faciatque heredem Christum, qui copiarum suarum dereliquit, vel dominos terrae, vel parentes, aut clientulos suos, vel raptores quoslibet nequissimos possessores. Hoc maxime in clericis videmus, quorum tamen bona pauperum esse deberent, et quae eis omni die superfluunt, non in marsupio, vel in arca, sed indigno ori famelici, et in ventribus esurientium deberent liberaliter erogari."
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12. Hanc autem tentationem ideo permisit Dominus evenire illi, ut posteris daretur exemplum patientiae ejus, sicut et sancti Job. — Tobias ergo et Job sunt duo patientiae exempla et specula omnibus caecis et afflictis assidue intuenda et imitanda; nil enim mali cuipiam fideli obvenit, nisi ex certa Dei praescientia et voluntate ad eum, vel a vitiis purgandum, vel in virtute, et patientia perficiendum, itaque ad ejus merita et praemia in coelo augenda. Sic permisit Deus justum Abel impietate fraterna necari; Abrahamum charissimi filii holocausto tentari; Josephum a fratribus impie vendi; Mosen cum toto populo Israelitico crudeli Pharaonis tyrannide opprimi; Davidem implacabili regis Saulis odio subjici; Susannam impudicorum calumniis exponi; Prophetam Isaiam medio serra serrari; Danielem objici leonibus. Vide decem rationes, ob quas Deus permittit Sanctos affligi recensentem S. Chrysostomum, hom. 1 ad populum. Vere S. Augustinus, serm. 226 De Temp. qui est de Tobia: "Ad hoc, ait, caecitatis incurrit exitium ut Angelum susciperet medicum."
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13. Non est contristatus contra Deum, — ut murmuraret, vel quereretur, diceretque: Domine, cur permisisti me in opere tuo, ob sepulturam scilicet mortuorum, ab hirundine stercorari, et excaecari? Audi S. Ambrosium, lib. De Tobia, cap. ii: "Tam sancto fessus officio propheta, dum requiescit juxta parietem aulae, cadente de passerum nido stercore, albugine caecitatis incidit, nec conquestus ingemuit, nec dixit: Haec merces laborum meorum? Fraudari magis se doluit obsequiorum, quam oculorum munere: nec caecitatem poenam, sed impedimentum putabat." Porro Graeca et ex iis S. Ambrosius addunt: Et factae sunt albugines in oculis meis. Et abii ad medicos, et non profuerunt mihi; Achiacharus (meus de fratre nepos) autem nutriebat me, quousque profectus sum in Elymaida, periculi vitandi causa, de quo in fine cap. ultimi. Videtur enim Tobias post excaecitatem rursum ab aliquo apud regem accusatus et bonis spoliatus, sed ut habet Graecus et Hebraeus, ab Achiacharo altus et sustentatus. Achiachar vero eam ob causam videtur et ipse calumniam passus, prout Graece cap. ultimo dicitur, tumque Tobias, vel relegatus esse, vel profugisse in Elymaiden, ut in Graeco legimus. Ita Serarius et alii.
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14. Sed immobilis in Dei timore permansit, agens gratias Deo omnibus diebus vitae suae. — Hic est actus heroicae patientiae, hic status viri sancti et perfecti, qui terrena cuncta, tam adversa, quam prospera despiciens, mente in coelis versatur, et jam inchoat praegustatque caelestem felicitatem. Ita Job undique afflictus dicebat cap. i, vers. 21: "Dominus dedit, Dominus abstulit, sit nomen Domini benedictum." In adversis ergo omnibus Deo gratias age, et sanctus, imo beatus eris. Porro Auctor Quaest. ex utroque testamento apud S. Augustinum, Quaest. cxix: "Quam laudabilis, inquit, sit sanctus Tobias, Scriptura docemur, cujus devotionem, nec captivitas minuit, nec oculorum amissio, queminus Deo benediceret, persuasit: neque exhausta substantia a via justitiae et veritatis avertit. Necessitas enim probat justum. In egestate aequitatem servare, vera et perfecta justitia est. Unde enim quorumdam devotio minuitur, inde augmentum facit laude dignus Tobias." Et paulo post: "Sancti Tobiae erectus ad Deum animus, nec captivitate fractus, nec inopia humiliatus." Ita Sancti in caecitate Deo gratias cum Tobia egerunt, imo caecitatem amarunt. Caecus fuit S. Didymenius martyr, cui cum Julianus Apostata caecitatem exprobraret: "Ego vero, inquit Didymenius, Deo optimo maximo aeternas ago grates, quod non videam Julianum." Tandem ob egregiam Christianae legi operam navatam, et paganorum eversa idolorum monstra, in Tiberim projectus ex illo in coelum migravit; plus hic unus vidit caecus, quam omnes larvarum cultores oculati. Caecus fuit Didymus S. Hieronymi praeceptor, quem ipse suum videntem vocat. Caecus per 4 annos fuit Spes Abbas, cujus morientis anima specie columbae evolavit in coelum, teste S. Gregorio, lib. IV Dialog. cap. x. Plura vide apud nostrum Matthaeum Raderum, parte III Viridarii, cap. iii. Caecus fuit S. Audomarus Ternani episcopus anno Domini 658, qui cum per S. Vedastum usum videndi dudum amissum recuperasset, fertur aegro id animo tulisse, et votis impetrasse, ut reserata lumina rursum oborta caecitate velarentur, quam in salutem suam, a Deo immissam sibi dictitabat. Hic vidit quid commodi caecitas afferret, quantorumque malorum occasiones praecideret. Sanctimonialis illa apud Joannem Moschum in Prato spir., cap. xcvi, oculos sibi erutos misit ad adolescentem specie oculorum suorum captum, itaque eum compunxit, ut monachum probatissimum effecerit. S. Aquilinus tempore Clodovaei, pontifex Ebroicensis creatus, petivit ab aeterna luce, ut sibi mortalia oculorum lumina clauderet, ut coelestem contemplari firmioribus mentis oculis lucem posset: impetravit, nihilominus munere Pontificatus egregie concionando perfunctus. Ita habet vita ejus apud Surium die 19 octobris.
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15. Nam sicut beato Job insultabant reges. — Hinc patet amicos Job, scilicet Eliphaz, Baldad et Sophar fuisse reges, id est regulos et principes aliquot oppidorum, de quo plura Job cap. ii et ultimo. Hi venerant consolaturi Job, sed pro consolatione ingesserunt desolationem; arguerunt enim eum scelerum gravium, quasi ob ea Deo tam dire castigaretur: unde insultasse eos Job liquet. Nonne cap. vi, versu 23, referentur "detraxisse sermonibus veritatis?" versu 26: "ad increpandum tantum eloquia concinnasse, et in ventum verba protulisse, super pupillum irruisse, et amicum subvertere voluisse?" Nonne cap. xiii, 4, vocantur "fabricatores mendacii, et cultores perversorum dogmatum?" cap. xvi, 9: "falsiloqui?" et cap. xix, 2: "Usquequo, ait Job, affligitis animam meam, et atteritis me sermonibus? En decies confunditis me, et non erubescitis opprimentes me. Vos contra me erigimini, et arguitis me opprobriis meis." Tandem vero quis contra eos Deo ipso vel testis, vel judex gravior? eorum certe uni, cap. xlii, versu 7, Deus coelitus occlamat: "Iratus est furor meus in te, et in duos amicos tuos; quoniam non estis locuti contra me rectum, sicut servus meus Job." Ita Serarius. Porro Job adhuc vivens vocatur beatus, quia, ut ait S. Jacobus, cap. i, 12: "Beatus vir qui suffert tentationem; quoniam, cum probatus fuerit, accipiet coronam vitae." "Beatus fuit Job, ait, epist. II, cap. ix, S. Fulgentius, cum in divitiis juste viveret; sed beatior, cum in paupertate justior exstitisset. Beatus fuit, cum decem circumdaretur filiis; sed beatior, cum una cunctorum simul orbitate percussus, in Dei dilectione permansit immobilis. Beatus etiam fuit in corporis sospitate; sed beatior est factus in vulnere. Beatior etiam in acervo squaloribus pleno, quam in palatio marmoribus adornato."
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16. Ubi est spes tua? — q. d. Spes tua te fefellit, fuitque falsa et fallax; sperabas enim per eleemosynas obtinere a Deo prospera omnia, et ecce Deus per sepulturam mortuorum te caecavit, et oculis privavit. Quid enim infelicius et miserius oculis orbato et caeco?
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18. Filii sanctorum sumus, — puta Abrahae, Isaac et Jacob, etc., eorum ergo fidem, spem, patientiam et constantiam in adversis imitemur. Idem dicit Christianus afflictus: Filius sum Christi; ejus ergo passionem et crucem jugiter intuebor, ac patientiam imitabor. Filius sum SS. Apostolorum et Martyrum, ut S. Pauli, S. Laurentii, S. Stephani, S. Vincentii, etc., qui tot et tanta pro Christo pertulerunt: ergo eos sequar, et vel modicum meum malum Christi amore liberaliter et fortiter sustinebo. Sum enim filius Sanctorum, ideoque ipse sum sanctus, id est fidelis, Deo dicatus, et ab eo vocatus ad perfectam sanctitatem, quae in patientia consistit. "Patientia enim opus perfectum habet," Jacobi i, 4. Et vitam illam exspectamus, quam Deus daturus est his qui fidem suam nunquam mutant ab eo. — Respondet apposite Tobias insultantibus sibi: "Ubi est spes tua?" q. d. Spes mea non refertur ad bona praesentia, sed futura. Spero enim post hanc, aliam vitam beatam et aeternam, quam Deus dabit iis qui in fide et spe illius constanter in quibusvis adversis persistunt. Haec spes alterius et felicis vitae excitavit septem fratres Machabaeos, ut sartagines, tympana, equuleos et omnia tormenta superarent, imo contemnerent; unde ad Antiochum tyrannum intrepide dicebant: "Tu quidem scelestissime, in praesenti vita nos perdis, sed rex mundi defunctos nos pro suis legibus in aeternae vitae resurrectione suscitabit," II Mach. ix. Idem senserunt et dixerunt caeteri martyres fere ad unum omnes, qui, ut ait Apostolus, Hebr. xi, 37: "Lapidati sunt, secti sunt, tentati sunt, in occisione gladii mortui sunt, etc., non suscipientes redemptionem, ut meliorem invenirent resurrectionem;" quia et Christus ipse, ut ait idem ibidem, cap. xii, 2, "proposito sibi gaudio (mox futurae resurrectionis et ascensionis gloriosae) sustinuit crucem confusione contempta." Quem imitatur S. Franciscus: "Tanta, ait, est gloria quam exspecto, ut omnis me poena delectet."
2:20
20. Unde factum est ut haedum caprarum accipiens detulisset domi, — in domum. Graeca addunt haedum hunc dono additum Annae supra mercedem texturae suae; cumque Annae hoc dicenti non crederet Tobias plane, illa irata eum irrisit dicens: "Vana facta est spes tua, etc." Habebat Tobias occasionem dubitandi de furto, tum quia nunquam haedus talis domi suae comparuerat, nec talis dari solet pro mercede textricibus, nec talem unquam acceperat, et attulerat Anna; tum quia Anna erat pauper: timebat ergo ne paupertas eam coegisset ad haedum errantem et perditum in domum inducendum; tum quia ipse erat justitiae amantissimus, et furti osor acerrimus, aeque ac tenerrimae et delicatissimae conscientiae: "Bonarum autem mentium est timere culpam, ubi non est culpa," ait S. Bernardus. Simili modo in summa rerum inopia, et fame oblatum divinitus panem, "timens ne forte alienus esset, et culpam velut ex pietate perpetraret," suis apponere mercenariis formidabat S. Sanctulus apud D. Gregorium, Dialogorum lib. III, cap. xxxvii.
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22. Ad haec uxor ejus irata respondit: Manifeste vana facta est spes tua, et eleemosynae tuae modo apparuerunt esse vanae, — cum per eas te et me, totamque familiam in tantam egestatem, caecitatem et angustiam adduxeris. Disce hic a Tobia pro benefactis maledicta, imo maleficia etiam ab intimis amicis recipere, et constanter ferre. Hoc est praemium patientiae, haec ejus corona, ut ipsa novam passionem provocet, in eaque nova majorique patientia coronetur. Audi S. Augustinum, serm. 48 in Matth.: "Quanta putatur infelicitas hominum, qui lucem istam corpoream non vident! Excaecatus est aliquis? continuo dicitur: Iratum Deum habuit; aliquid mali commisit. Hoc uxor Tobiae dicebat viro. Clamabat ille propter haedum, ne de furto esset: nolebat sonum furti audire in domo sua. Illa defendens factum suum, opprobrio percutiebat maritum; et cum ille diceret: Reddite, si de furto est; illa respondebat resultans: Ubi sunt justitiae tuae? Quam caeca erat, quae furtum defendebat? et quam lucem videbat, qui furtum reddi imperabat! illa erat foris in luce solis, ille erat intus in luce justitiae. Quis eorum erat in luce meliore?" Et S. Cyprianus, lib. De mortalitate: "Et Tobias post opera magnifica, post misericordiae suae multa et gloriosa praeconia, caecitatem luminum passus, timens et benedicens in adversis Deum, per ipsam corporis sui cladem, crevit ad laudem, quem et ipsum uxor sua depravare tentavit, dicens: Ubi sunt justitiae tuae? ecce quae pateris. At ille circa timorem Dei stabilis et firmus, et ad omnem tolerantiam passionis fide religionis armatus, tentationi uxoris invalidae in dolore non cessit, sed magis Deum patientia majore promeruit, quem postmodum Raphael angelus collaudat." Simili modo S. Saturus procurator domus Hunerici regis Ariani, cum ab eo maximis minis, indeque ab uxore propria multis lacrymis sollicitaretur ad Arianismum, intrepide cum S. Job respondit: "Tanquam una ex insipientibus mulieribus loqueris. Formidarem, mulier, si sola esset hujus vitae amarae dulcedo; artificio, conjux, diaboli ministraris. Si diligeres maritum, nunquam ad secundam mortem attraheres proprium virum. Distrahant filios, separent uxorem, auferant substantiam mei Domini, ego securus de promissis verba tenebo: Si quis non dimiserit uxorem, filios, agros, aut domum, meus non poterit esse discipulus. Quid ultra? discedente muliere cum filiis refutata, confortatur Saturus, ad coronam discutitur, exspoliatur, poenis conteritur, mendicus dimittitur." Ita Victor Uticensis, lib. I Persecutionis Vandalicae, sub finem.
Virtutes correspondentes Job et Tobiae Job et Tobias in multis fuere persimiles: primo, in profusis eleemosynis, et cujuslibet misericordiae officiis, qualia de se praedicat Job, capite xxxi, et Tobias hic, cap. i. Secundo, in constanti rerum adversarum, praesertim paupertatis, caecitatis, et morborum tolerantia, imo gratiarum actione. Sunt enim ipsa Dei magna beneficia, utpote magnae virtutis, magnique praemii materia. Dicebat ergo Job patiens: "Dominus dedit, Dominus abstulit, sit nomen Domini benedictum." Idem dicebat Tobias. Tertio, Tobias haec omnia sustinuit ob spem futurae vitae beatae, vers. 18. Sic et Job, cap. xix, 25: "Scio, ait, quod redemptor meus vivit, et in novissimo die de terra surrecturus sum. Et rursum circumdabor pelle mea, et in carne mea videbo Deum meum, etc., reposita est haec spes mea in sinu meo." Quarto, Job irrisus fuit ab uxore et amicis, sed irridentes irrisit; sic et Tobias. Quinto, Deus Tobiae opes ablatas visumque restituit; sic et Jobo, cap. ultim., omnia reddidit duplicia.
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AMOS (EBR. 'ĀMŌS «CHE PORTA UN FARDELLO», DIVERSO DAL NOME DEL PADRE DI ISAIA 'ĀMŌS «ROBUSTO»)
… L'autorità divina del libro è testimoniata in Tob. 2, 6, nell'allusione di I Mach. 1, 41 (Am. 8, 10) e nella citazione di s. Stefano (Act. 7, 42).
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AHIQAR (ARAMAICO AHIA-IAQAR : « IL FRATELLO È PREZIOSO » O « CARO »)
… o « caro »). - Sapiente assiro, cancelliere di Sennacherib (705-681 a. C.) poi di Asarhaddon (681-669). È menzionato dalla Volgata, col nome di Achior (v.) solo in Tob. 11, 20 (unito a Nabath), come congiunto di Tobia ; altre sei volte (Tob. 1,21.22; 2,10; 11,17.18; 14,10.15) dalla Bibbia greca dei Settanta (col nome di Achiacharos, cod. Sin. Achicharos) e dalle antiche versioni latine (col nome di Achichar).
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Ez. 14 ricorda G. per la sua giustizia (v. 20; cf. Iob 12, 4; Gen. 6, 9 per Noè), con Noè e Daniele (cf. Eccl. 49, 9); Iac. 5, 11 lo ricorda piuttosto per la sua pazienza: cf. Tob. 2, 12-15 (solo nella Volgata). …
2:19
… Il suo carattere irascibile si rivelò in un contrasto col marito cieco che, sentendo il belato d'un capretto avuto in salario da A., temeva si trattasse di un furto (Tob. 2, 19-23), e in occasione del viaggio del figlio a Rages (Tob. 5, 23-25; 10, 4-7). La sua tristezza si mutò in giubilo quando dal colle ove spesso si recava a scrutare l'orizzonte, scorse il …
2:21
1. Fonti scritturali. - Nel Vecchio Testamento si vedano, ad es., Ex. 22, 1-3; Tob. 2, 21; Ex. 33, 14-15. Nei primi due passi indicati si impone addirittura di rendere qualcosa di più di ciò che si è sottratto: Si quis furatus fuerit boves, aut ovem, et occiderit vel vendiderit, …
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.