Tobias thincking he shal dye, geueth his sonne godlie admonitions. 7. especially exhorteth him to geue almes diligently. 13. to flee al fornication, pride, and fraude. 21. And telleth him of money lent to a friend.
1Therefore when Tobias thought that his prayer was heard that he might die, he called to him Tobias his son,Tobia pertanto pensando, che fosse esaudita la sua orazione, ond'ei potesse morire, chiamò a se Tobia suo figliuolo.THERFORE when Tobias thought his prayer to be heard that he might haue died, he called to him Tobias his sonne,Igitur cum Tobias putaret orationem suam exaudiri ut mori potuisset, vocavit ad se Tobiam filium suum, 2And said to him: Hear, my son, the words of my mouth, and lay them as a foundation in thy heart.Egli disse: Ascolta, figliuol mio, le parole della mia bocca, e ponle in cuor tuo come per fondamento.and sayd to him: Heare my sonne the wordes of my mouth, & lay them as a foundation in thy hart.dixitque ei: Audi, fili mi, verba oris mei, et ea in corde tuo quasi fundamentum construe. 3When God shall take my soul, thou shalt bury my body: and thou shalt honour thy mother all the days of her life:Allorchè il Signore avrà presa l'anima mia, seppellisci il mio corpo; e onora la madre tua in ogni tempo della sua vita:When God shal take my soule, burie my bodie: and thou shalt doe honour to thy mother al the dayes of her life:Cum acceperit Deus animam meam, corpus meum sepeli: et honorem habebis matri tuæ omnibus diebus vitæ ejus: 4For thou must be mindful what and how great perils she suffered for thee in her womb.Perocchè tu dei ricordarti come, e quanto ella, abbia sofferto per te, portandoti nel suo seno.for thou must be mindful what perils, and how great she suffered for thee in her wombe.memor enim esse debes, quæ et quanta pericula passa sit propter te in utero suo. 5And when she also shall have ended the time of her life, bury her by me.E quando ella avrà terminato il corso della sua vita, seppelliscila accanto a me.And when she also shal haue accomplished the time of her life, burie her beside me.Cum autem et ipsa compleverit tempus vitæ suæ, sepelias eam circa me. 6And all the days of thy life have God in thy mind: and take heed thou never consent to sin, nor transgress the commandments of the Lord our God.Tu poi tutti i giorni di tua vita abbi Dio nella mente, e guardati di acconsentir giammai al peccato, e di trasgredire i precetti del Signore Dio nostro.And al the dayes of thy life haue God in thy mind: and beware thou consent not to sinne at anie time, and pretermitte the preceptes of our Lord God.Omnibus autem diebus vitæ tuæ in mente habeto Deum: et cave ne aliquando peccato consentias, et prætermittas præcepta Domini Dei nostri. 7Give alms out of thy substance, and turn not away thy face from any poor person: for so it shall come to pass that the face of the Lord shall not be turned from thee.Di quello, che hai, fa limosina, e non volger le spalle a nissun povero perocchè così avverrà, che la faccia del Signore non si rivolga da te.Of thy substance geue almes, and turne not away thy face from anie poore person: for so it shal come to passe that neither the face of our Lord shal be turned from thee.Ex substantia tua fac eleemosynam, et noli avertere faciem tuam ab ullo paupere: ita enim fiet ut nec a te avertatur facies Domini.
8According to thy ability be merciful.Usa misericordia secondo la tua possibilità.As thou shalt be able; so be merciful.Quomodo potueris, ita esto misericors. 9If thou have much give abundantly: if thou have little, take care even so to bestow willingly a little.Se avrai molto, dà abbondantemente, se avrai poco, procura di dar volentieri anche quel poco.If thou haue much, geue aboundantly: if thou haue litle, studie to impert also a litle willingly.Si multum tibi fuerit, abundanter tribue: si exiguum tibi fuerit, etiam exiguum libenter impertiri stude. 10For thus thou storest up to thyself a good reward for the day of necessity.Perocchè ti accumulerai una gran ricompensa pel dì del bisogno.For thou dost treasure vp to thy self a good reward in the day of necessitie.Præmium enim bonum tibi thesaurizas in die necessitatis: 11For alms deliver from all sin, and from death, and will not suffer the soul to go into darkness.Perocchè la limosina libera dal peccato, e dalla morte, e non permetterà, che l'anima cada nelle tenebre.because almes deliuereth from al sinne, and from death, & wil not suffer the soule to goe into darkenesse.quoniam eleemosyna ab omni peccato et a morte liberat, et non patietur animam ire in tenebras. 12Alms shall be a great confidence before the most high God, to all them that give it.La limosina sarà argomento di gran fidanza dinanzi al sommo Dio per tutti quei, che la fanno.Great confidence before God most high shal almes be to al them that doe it.Fiducia magna erit coram summo Deo, eleemosyna omnibus facientibus eam. 13Take heed to keep thyself, my son, from all fornication, and beside thy wife never endure to know a crime.Guardati, figliuol mio, da qualunque impurità, e tolta la tua moglie, non voler sapere, che sia il male.Take heed to thy self my sonne of al fornication, & beside thy wife neuer abide to know crime.Attende tibi, fili mi, ab omni fornicatione, et præter uxorem tuam numquam patiaris crimen scire. 14Never suffer pride to reign in thy mind, or in thy words: for from it all perdition took its beginning.Non permettere, che regni giammai ne tuoi sentimenti, ovvero nelle tue parole la superbia; perocché da lei prende cominciamento ogni maniera di perdizione.Neuer permitte pryde to rule in thy word: for in it al perdition tooke his beginning.Superbiam numquam in tuo sensu aut in tuo verbo dominari permittas: in ipsa enim initium sumpsit omnis perditio. 15If any man hath done any work for thee, immediately pay him his hire, and let not the wages of thy hired servant stay with thee at all.A chiunque abbia lavorato in alcun modo per te, rendi subito la mercede, e non resti giammai preso di te il salario de' tuoi mercenari.Whosoeuer hath wrought anie thing for thee, pay him his hyre immediatly, and let not the hyre of thy hyred seruant remayne with thee at al.Quicumque tibi aliquid operatus fuerit, statim ei mercedem restitue, et merces mercenarii tui apud te omnino non remaneat.
16See thou never do to another what thou wouldst hate to have done to thee by another.Quello, che tu non vuoi, che altri a te faccia, guardati dal farlo giammai agli altri.That which thou hatest to be done to thee by an other, see thou doe it not to an other at anie time.Quod ab alio oderis fieri tibi, vide ne tu aliquando alteri facias. 17Eat thy bread with the hungry and the needy, and with thy garments cover the naked,Mangia il tuo pane in compagnia de' meschini, e degli affamati, e delle tue vesti cuopri gl'ignudi.Eate thy bread with the hungrie & needie, and of thy garmentes couer the naked.Panem tuum cum esurientibus et egenis comede, et de vestimentis tuis nudos tege. 18Lay out thy bread, and thy wine upon the burial of a just man, and do not eat and drink thereof with the wicked.Metti il tuo pane, e il tuo vino sul sepolcro del giusto, e non ne mangiare, e non me bevere coi peccatori.Set thy bread, and thy wine vpon the burial of a iust man, and doe not eate and drinke therof with sinners.Panem tuum et vinum tuum super sepulturam justi constitue, et noli ex eo manducare et bibere cum peccatoribus. 19Seek counsel always of a wise man.Domanda sempre consiglio all'uomo sapiente.Seeke counsel alwaies of a wiseman.Consilium semper a sapiente perquire. 20Bless God at all times: and desire of him to direct thy ways, and that all thy counsels may abide in him.Benedici Dio in ogni tempo, e pregalo, che regga i tuoi andamenti, e in lui si fondino tutti i tuoi disegni.At al time blesse God: and desire of him, that he direct thy waies, and that al thy counsels remayne in him.Omni tempore benedic Deum: et pete ab eo ut vias tuas dirigat, et omnia consilia tua in ipso permaneant. 21I tell thee also, my son, that I lent ten talents of silver, while thou wast yet a child, to Gabelus, in Rages a city of the Medes, and I have a note of his hand with me:Io ti fo ancor sapere, figliuol mio, com'io diedi, che tu eri ancor fanciullino, dieci talenti d'argento a Gabelo in Rages città de' Medi, e ho preso di me il suo chirografo.I tel thee also my sonne that I gaue tenne talentes of siluer, whiles thou wast yet a child, to Gabelus, in Rages a citie of the Medes, and I haue a bil of his hand with me:Indico etiam tibi, fili mi, dedisse me decem talenta argenti, dum adhuc infantulus esses, Gabelo, in Rages civitate Medorum, et chirographum ejus apud me habeo: 22Now therefore inquire how thou mayst go to him, and receive of him the foresaid sum of money, and restore to him the note of his hand.Laonde cerca il modo di andare a trovarlo per ritirare la detta somma di denaro, e rendergli il suo chirografo.and therfore enquire how thou maist come to him, and receiue of him the foresayd weight of siluer, and restore him the bil of his hand.et ideo perquire quomodo ad eum pervenias, et recipias ab eo supra memoratum pondus argenti, et restituas ei chirographum suum.
23Fear not, my son: we lead indeed a poor life, but we shall have many good things if we fear God, and depart from all sin, and do that which is good.Non temere, figliuol mio, è vero, che meniam vita povera, ma avrem però molti beni, se temeremo Dio, e fuggiremo qualunque peccato, e faremo del bene.Feare not my sonne: we leade in dede a poore life, but we shal haue many good thinges if we feare God, and depart from al sinne, and doe wel.Noli timere, fili mi: pauperem quidem vitam gerimus, sed multa bona habebimus si timuerimus Deum, et recesserimus ab omni peccato, et fecerimus bene.
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Year of the World 3299.
Haydock
When. Greek and Hebrew and the old Vulgate, (Calmet) "That very day Tobit remembered the money which he had deposited with Gabael....and said within himself, I begged for death; why do I not call Tobias, my son, that I may declare it to him before I die? And calling him, he said: Son, if I die, bury me, and despise not thy mother." (Haydock)
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Life. St. Augustine (Conf. 10:34) cries out, "O Light, which Tobias had in view, when these corporal eyes being closed, he taught his son the way of life."
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By me. Greek adds, "in the same sepulchre," like the patriarchs. Pope Leo decreed: statuimus unumquemque in sepulchro suorum majorum jacere.
4:7
Calmet
Substance. Be not liberal of another’s property. Greek adds, "and let not thy eye be envious, when thou givest alms." Do it generously. (Calmet)
Worthington
The same doctrine of the reward of good works, occurs [in] Daniel 4:24. (Worthington)
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Calmet
Little. God regards the affections more than the gift. (Calmet)
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Menochius
Sin, provided faith, etc., be not wanting. (Menochius)
Haydock
When the Scripture seems to attribute salvation to one virtue, to faith, repentance, etc., it always presupposes that the heart is free from all mortal guilt. (Haydock)
Menochius
Alms deeds may procure a fresh supply of graces. (Menochius)
4:12
Calmet
Give it, with true charity, 1 Corinthians 13:3. (Calmet)
4:13
Haydock
Crime, or any commerce with another. (Haydock)
Haydock
Greek and Hebrew add, conformable to the law, (Exodus 34:16.) "And take not a strange woman, who may not be of thy father's tribe, as we are the sons of the prophets, Noe, etc. ....All these married from among their brethren, and were blessed in their children, and their seed shall inherit the land." (Haydock)
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At all, after sunset, Deuteronomy 24:14.
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Lamprid
Another. Behold the grand maxim of fraternal charity, Matthew 8:12. Alex. Severus was so much pleased with it, that he had it often repeated by a herald, and inscribed on public edifices. What thou wouldst not have done to thee, do not thou to another. (Lamprid.)
Greek and Hebrew add a caution against drunkenness and drunken companions. Fagius has another against revenge; and the old Vulgate, "give not way to wickedness."
4:17
Eat. Greek, "give."
Haydock
Naked. Greek adds, "give in alms all thy superfluities, and let not thy eye repine," etc., as ver. 7. (Haydock)
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Calmet
Burial, or sepulchre. See Baruch 6:26.; Ecclesiasticus 7:37., and 30:18. The Jews followed this custom, which was common to the pagans, but from very different motives. The latter supposed that the souls fed on such meats. The Jews, and afterwards Christians, did it to feed the indigent, that they might pray for the deceased. These feasts were sometimes abused, and on that account forbidden by St. Ambrose, to whose authority St. Monica submitted. (St. Augustine, Conf. 6:3.) See Constitutions Apostolic 8:24. (Calmet)
Haydock
Just man, who may be supposed to have died in God's peace. (Haydock)
It is of no service to pray and give alms for the damned.
Menochius
Wicked, so as to encourage their evil conduct. (Menochius)
Worthington
Works of mercy extend to the dead. (Worthington)
4:20
Haydock
Abide. Greek, "prosper," (Menochius) or "be directed. For every nation has not counsel: but this same Lord bestows all good things. And whensoever he will, he humbles, as he pleases. And now, my son, remember my commands, and let them not be effaced from thy heart. Now, also, I make known unto thee the ten talents of silver, which I deposited with Gabael," etc. (Haydock)
4:21
Haydock
And 1:The Greek, etc., take no notice of this, (Calmet) nor of the following verse. (Haydock)
Worthington
The virtuous dispose of their temporal effects by will, etc. (Worthington)
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We lead. Greek, "if we grow poor. Thou hast much if thou fear,"etc.
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As Moyses to the people Deut. 33. and Dauid to Salomon. 3. Reg. 2. So Tobias gaue holie admonitions to his sonne: in al fourtene. noted in the inner margin.
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Concordanza 1
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Concordanza 2
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Concordanza 3
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The same doctrine of good workes, and reward, is taught. Daniel. 4. v. 24.
Concordanza 4
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Concordanza 5
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Concordanza 6
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Concordanza 7
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A notable rule, agreable to the law of nature.
Concordanza 8
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VVorkes of mercie extēd also to the dead.
Concordanza 9
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Concordanza 10. 11
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Concordanza 12
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It perteyneth to good men amongst other thinges, to geue notice and to dispose of their temporal goodes by their last wil.
Concordanza 13
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Concordanza 14
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 58.15
… let him that is growing in God compare himself now with an ungodly man, a blind heart with an enlightened heart: compare ye two men, one seeing and one not seeing in the flesh. And what so great thing is vision of the flesh? Did Tobias by any means have fleshly eyes?
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san Tascio Cecilio Cipriano † 258 d.C. On Works and Alms 20
… If thou hast little, communicate of that little. And fear not when thou doest alms; for thou layest up a good reward for thyself against the day of necessity, because that alms do deliver from death, and suffereth not to come into Gehenna. Alms is a good gift to all that give it, in the sight of the most high God.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.2
… if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 2.3
… who were a person of considerable age and position before you took lessons of this man, used to consider to be one and the same that faculty by which white and black are distinguished, which sparrows even see as well as ourselves, and that by which justice and injustice are discriminated, which Tobit also perceived even after he lost the sight of his eyes.
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 97.15
… What did it profit them to have seen with their eyes this sun, and not in mind to have seen that light? Tobit was blind, but he used to teach his son the way of God. Ye know this, that Tobit warned his son, and said to him, “Son, give alms of thy substance; because that alms suffer not to come into darkness.”
papa san Leone I Magno † 461 d.C. Sermons 10
… so shall it come to pass that the face of God shall not be turned from thee
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papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.28
… iii. 33 ). Paul the apostle also says, Let your abundance supply their want, that their abundance also may be a supply to your want ( 2 Cor. viii. 14 ). Tobias admonishes his son, saying, If thou hast much, give abundantly; but if thou hast little, of that little impart willingly (
4:10
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 Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 51.22
… is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, “Remember whence thou art fallen, and repent, and do the first works,” which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his works, because it is written, “Alms do deliver from death,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.16
… The same Tobias in giving advice to his son, instructed him to this, to cry out; that is, he instructed him to good works. He told him to give to the poor, charged him to give alms to the needy, and taught him, saying, “My son, alms suffereth not to come into darkness.”
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.63
In Tobias: “Take a wife from the seed of thy parents, and take not a strange woman who is not of the tribe of thy parents.”
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sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.14
… and that, since every nation has a different custom, and right must remain unchangeable, it becomes manifest that there is no such thing as right at all. Such men did not perceive, to take only one example, that the precept, “Whatsoever ye would that men should do to you, do ye even so to them,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 58.1
… 1 ). For to what unjust man is it not an easy thing to speak justice? or what man if questioned about justice, when he hath not a cause, would not easily answer what is just? Inasmuch as the hand of our Maker in our very hearts hath written this truth, “That which to thyself thou wouldest not have done, do not thou to another.”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.5
… but though he falls, he rises; and the shuffler, with all his arts, goes headlong to ruin, whence he can never rise or escape. Therefore let every one weigh well his words, and let him not say to another what he would not say to himself. Whence the sacred Scripture says well: “Do not that to another which thou wouldest not have done to thyself.”
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 13.7
… Dost thou wish to receive mercy? Show mercy to thy neighbour. Dost thou wish to be applauded? Applaud another. Dost thou wish to be beloved? Exercise love. Dost thou wish to enjoy the first rank? First concede that place to another. Become thyself the judge, thyself the lawgiver of thine own life. And again; “Do not to another what thou hatest.”
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papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.20
… do well to him that is lowly, and give not to the ungodly ( Ecclus. xii. 4 ). And again, Set out thy bread and wine on the burial of the just, but eat and drink not thereof with sinners (
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sant'Atanasio di Alessandria † 373 d.C. Apology to the Emperor. (Apologia Ad Constantium.) 17
… But the Lord said, ‘But thou, when thou prayest, enter into thy closet, and shut the door .’ What then will the accuser answer? or rather what will all prudent and true Christians say? Let your Majesty ask the opinion of such: for it is written of the other, ‘The foolish person will speak foolishness ;’ but of these, ‘Ask counsel of all that are wise
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sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 31
… and such a precept as is never kept by those of whom it is said, “There is none that doeth good, no, not one.” He adds: “Holy Tobit also said, ‘Fear not, my son, that we have to endure poverty; we shall have many blessings if we fear God, and depart from all sin, and do that which is good.’”
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2. Honorem habebis matri tuae, — juxta illud Dei in Decalogo: « Honora patrem et matrem, ut sis longaevus super terram, » Deut. V, 16. Vide ibi dicta. Mirare hic Tobiae aequanimitatem, qui acri probro exceptus ab uxore, ejus tamen honorem et curam filio demandat, utque ipse memor sit dolorum, fastidiorum et periculorum quae ipsa pro eo passa est in utero, et deinceps. Audi Eccli. cap. III, 8 et 18: « Qui timet Dominum, honorat parentes: et quasi dominis serviet his qui se genuerunt. Quam malae famae est, qui derelinquit Patrem: et est maledictus a Deo, qui exasperat matrem! »
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5. Sepelias eam juxta me, — Hebraea et Graeca: Sepeli eam juxta me honorifice in eodem sepulcro. Vir enim et uxor sunt quasi una caro, id est, una persona civilis, Gen. II, 24. Sic Abraham cum Sara, Isaac cum Rebecca, Jacob cum Lia eodem sepulcro sepeliri voluere, Gen. XLIX, 29. Memorabile est quod scribit S. Gregorius Turonensis, De gloria Confess. cap. XXXII, de duobus amantibus, viro scilicet et uxore, in continentia et castitate mutuo consensu viventibus. Cum enim uxor jam defuncta ferretur ad sepulturam, vir ejus expansis in coelum manibus ait: « Gratias tibi rerum omnium artifex ago, quod sicut mihi eam commendare dignatus es, ita tibi reddidi ab omni voluptatis contagio impollutam. At illa subridens ait: Sile, sile, vir Dei, quia non est necesse proloqui nostrum, nemine interrogante, secretum. Post haec obtecta opertorio recessit. Non post multum vero tempus et ipse migravit a saeculo, sepultusque est in loco suo. Erat autem in una quidem basilica, sed e diversis parietibus utrumque sepulcrum habebatur. Et unum quidem ad meridiem, alterum ad aquilonem. Mane autem facto inventa sunt pariter (id est conjuncta) esse sepulcra, quae usque hodie sic perdurant: idcirco nunc incolae duos amantes vocitant, et summo venerantur honore. »
4:6
6. Omnibus autem diebus vitae tuae in mente habeto Deum, — puta in memoria, ut illius semper sis memor in intellectu, et de illo crebro cogites et mediteris: in voluntate, ut illum jugiter revearis, ames, laudes, invoces, obedias, glorifices, ideoque caveas ab omni ejus offensa et peccato, ut sequitur, studiose: juxta illud Prov. III, 6: « In omnibus viis tuis cogita Dominum, et ipse diriget gressus tuos. » Sic Enoch ambulavit aeque ac Noe. Gen. V et VI. Sic Abraham audivit a Deo: « Ambula coram me, et esto perfectus, » Gen. XVII, 1. Sic Elias: « Vivit, ait, Dominus, in cujus conspectu sto, » III Reg. XVII, 1. Et Eliseus: « Vivit Dominus exercituum, in cujus conspectu sto, » IV Reg. III. 14. Quin et Seneca, epist. 19: « Sic vive, ait, cum hominibus, tanquam Deus videat. »
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7. Fac eleemosynam, et noli avertere faciem tuam (Hebraeus, ne excutias oculos tuos) ab ullo paupere. — Sex hic eleemosynae fructus et stimulos Tobias dat filio. Primus est: « Ita enim fiet, ut nec a te avertatur facies Domini, » q. d. Talionem tibi reddet Deus, quia ipse est curator pauperum. Quare si ab eis faciem tuam averteris, negando eleemosynam, aut consolationem, quam eis dare potes, avertet pariter faciem suam a te Deus, negando gratiam et opem quam postulas.
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8. Quomodo potueris, ita esto misericors, — ut si habeas aurum, panem, cibum, illa des; si non habeas, des consilium, verbo soleris pauperem, eique bene preceris, ostendens commiserationis affectum; commiseratio enim levat misero miseriam, ejusque partem in se suscipit.
4:10
10. Praemium enim bonum tibi thesaurizas in die necessitatis, — ac praesertim in hora mortis: quod illi dabit Deus, utpote a se misericordibus promissum. Pro « praemium, » Graece est depositum; quia quae in pauperes conferuntur, non pereunt, sed quasi in sinum Dei custodienda deponuntur, ut is ea danti suo tempore reddat, tum in hac vita simplicia, tum duplicia, imo centuplicia in coelo. Hebraei hic addunt: Possidebis autem divitias et thesauros argenti et auri in justitia. Nam thesauri nihil proderunt et eleemosyna liberabit a morte. Et quicumque facit eleemosynam, is videbit faciem Dei, sicut scriptum est: Ego in justitia contemplabor faciem tuam, et qui occupantur ea, de coelis sunt. Est hic secundus eleemosynae fructus et stimulus. Sequitur tertius.
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11. Quoniam eleemosyna ab omni peccato et a morte (aeterna, et saepe a praesenti) liberat. — Qua ratione? Primo dispositive, quia eleemosyna impetrat gratiam majorem, qua sensim eleemosynarii provehuntur ad remissionem culpae, etiam mortalis, et ad illam disponit, si nimirum fiat ex gratia Dei praeveniente, uti ad eamdem disponunt fides, spes, timor; maxime si ipsa fiat ob motivum aliquod supernaturale, v. g. ut peccati veniam adipiscaris, ut Deo placeas, ut ejus gratiam impetres; secundo, quia si culpa jam sit remissa, eleemosyna meretur remissionem poenae restantis; tertio, quia Deus ob eleemosynam, poenam praesentis vitae aufert, vel differt, etiam non remissa culpa. Unde eleemosynarii etiam alias impii raro in hac vita a Deo castigantur. Quocirca Daniel, cap. IV, Nabuchodonosori saevo et impio suasit dicens: « Peccata tua eleemosynis redime; » imo S. Augustinus, lib. XXI De Civit. Dei, cap. XXVII, ait quosdam sine eleemosyna non posse salvari. Unde S. Ambrosius, serm. 30 et 31, eleemosynam comparat baptismo: « Ita, inquit, eleemosyna exstinguit peccata, sicut aqua baptismi gehennae exstinguit incendium. Ergo eleemosyna quodammodo animarum aliud est lavacrum, ut si quis forte post baptismum humana fragilitate deliquerit, supersit ei, ut iterum eleemosyna mundetur. » Et S. Cyprianus, lib. De oratione et eleemosyna: « Sicut lavacro aquae salutaris gehennae ignis exstinguitur, ita eleemosynis atque operibus justis, delictorum flamma sopitur. » S. Bernardus, serm. 1 post Epiphaniam, hydriam tertiam, qua peccatorum ablutio fiat, statuit eleemosynam. Sic et eamdem baptismo comparat D. Leo, homil. 2 De Collectis, et serm. 5: « Eleemosynae, inquit, peccata delent, mortem perimunt, et poenam perpetui ignis exstinguunt, » nuncque Tobiae locum subjungit. » Vide dicta Eccli. III, 33, ad illa: « Ignem ardentem exstinguit aqua, et eleemosyna resistit peccatis. » Et non patietur animam ire in tenebras, — gehennae, quia ipsa quasi claudit et oppilat os gehennae. Objicit S. Augustinus, serm. 18 De verbis Domini secundum Matth. cap. XVI, ac simul respondet: « Si, inquit, ei filius responderet miratus: Quid ergo pater, tu eleemosynas non fecisti, ut modo caecus loquaris? tu nunc nonne in tenebris es, qui mihi dicis: eleemosynae non sinunt ire in tenebras? Noverat ille, de qua luce doceret filium, noverat in interiore homine quod videbat. Filius patri porrigebat manum, ut ambularet per terram: et pater filio, ut habitaret in coelo. » Idem, hom. 47, inter 50: « Patrocinatur, ait, eleemosyna in die judicii homini, ut flammas aeternas non timeat. » Hic est quartus eleemosynae fructus; sequitur quintus et sextus.
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12. Fiducia magna erit coram summo Deo eleemosyna omnibus facientibus eam. — Hebraeus, munus amplum et bonum rependetur coram sancto. Vatabulus, merces optima reddetur. Hac de causa eleemosyna habitu Reginae Virginis coronam in capite gestans ex ramis olivarum, in somnis apparuit S. Joanni Eleemosynario Archiepiscopo Alexandrino eique dixit: « Ego sum prima filiarum regis; si me possederis amicam, ego te ducam in conspectum imperatoris. Etenim nemo habet partem apud eum, sicut ego. Ego quippe feci eum in terris hominem fieri, et salvare homines. » Qua visione excitatus S. Joannes omnia sua dabat pauperibus, et quo plura erogabat, eo plura a Deo recipiebat, adeoque stannum in argentum convertebat: ita Leontius Episcopus Neapolis in Cypro, in ejus Vita.
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13. Attende tibi, fili mi, ab omni fornicatione, — quam multi gentilium putarunt esse licitam, ideoque ab Apostolis nominatim fuit vetita gentibus ad Christum conversis, Act. XV, 29, et Paulus scribens ad gentes identidem eam vetat sub poena gehennae, ut I Corinth. VI; Gal. V; Ephes. V; Hebr. XIII, et S. Joannes, Apoc. XXI, 8: « Fornicantium, ait, pars erit in stagno ardenti, igne et sulphure, quod est mors secunda. » Et praeter uxorem tuam nunquam patiaris crimen scire, — q. d. Praeter uxorem nullam feminam cognoscas, ut cum ea crimen fornicationis admittas. Idem ex Mose didicit Plato, sanxitque, lib. VII De legibus: « Nemo, inquit, audeat ullam attingere, praeter legitimam suam uxorem. »
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14. Superbiam nunquam in tuo sensu (in tua mente, in tua cogitatione, aestimatione, judicio et voluntate), aut in tuo verbo dominari permittas, (ut licet tentationes superbiae sentias, tamen eis non consentias, ut ipsa tibi dominetur; sed tu generose eam reprime, eique dominare:) in ipsa enim initium sumpsit omnis perditio, — tam Luciferi et Angelorum, quam Adami et hominum; imo, ut ait S. Prosper, lib. De Vita contemp. XXV: « nullum peccatum sine superbia potest, vel potuit esse, aut poterit, » quia omnis qui peccat, praeponit se, suumque appetitum Deo, ejusque legi, quod utique est superbia. Audi S. Bernardum, serm. 1 De Adventu: « Si superbientibus Angelis Deus non pepercit, quanto minus tibi, putredo et vermis? Nihil ille fecit, nihil operatus est; tantum cogitavit superbiam: et in momento, in ictu oculi, irreparabiliter praecipitatus est, quia in veritate non stetit. Fugite superbiam, fratres mei, quaeso, multum fugite. Initium omnis peccati superbia, quae tam velociter ipsum quoque sideribus cunctis clarius micantem aeterna caligine obtenebravit Luciferum; quae non modo Angelum, sed Angelorum primum in diabolum commutavit. » Denique serm. 34 in Cant.: « Superbo Angelo horrenda et formidolosa maledictio intorquetur, quoniam in veritate non stetit. Si sic actum est cum Angelo, quid de te fiet, terra et cinere? Ille in coelo intumuit: ego in sterquilinio. Quis non tolerabiliorem in divite superbiam, quam in paupere ducat? Vae mihi, si tam dure in potente illo animadversum est, pro eo quod elevatum est cor illius; nec profuit quod cognata potentibus superbia esse cognoscitur, quid de me exigendum et misero et superbo? » Et S. Chrysostomus, hom. 4 ad Popul.: « Sicut est principium modestiae jejunium, id est fundamentum et constitutio: sic etiam peccati superbia, et ab ea omne peccatum inchoatur. Ex superbia nascitur pauperum despectus, pecuniarum concupiscentia, amor principatus, multae desiderium gloriae. Elatus etiam neque a majoribus, nedum ab inferioribus contumeliam pati sustinet, » etc. Gregorius, lib. XXXIV Moral. cap. XVII: « Sicut inferius radix tegitur, sed ab illa rami extrinsecus expanduntur, ita se superbia intrinsecus celat, sed ab illa protinus aperta vitia pullulant. Nulla quippe mala ad publicum prodirent, nisi haec mentem in occulto constringeret. » Denique, superbia hominem indecorum reddit et ignobilem, Prov. XI, 2: « Ubi fuerit superbia, ibi erit et contumelia; » et cap. XXIX, 23: « Superbum sequitur humilitas, et humilem spiritum suscipiet gloria. »
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15. Quicumque tibi aliquid operatus fuerit, statim ei mercedem restitue, — scilicet « ante solis occasum, » si pauper sit, ut praecipitur Deut. XXIV, et Lev. XIII: « Non morabitur, ait, opus mercenarii tui apud te usque mane. »
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16. Quod ab alio oderis fieri tibi, vide ne tu aliquando alteri facias. — Hoc est primum principium, ex quo omnes virtutes proximum concernentes, quasi conclusiones educuntur, omniaque vitia proximum laedentia resecantur. Audi S. Chrysostomum, hom. 13 ad Popul.: « Non opus est multis sermonibus, neque prolixis legibus, nec varia doctrina. Voluntas tua sit lex. Vis beneficia capere; confer beneficium alteri. Vis misericordiam consequi? miserere proximi. Vis laudari? lauda alium. Vis amari? ama. Vis primis partibus potiri? cede prius alteri. Tu sis judex. Tu sis vitae tuae legislator, » Et rursum: « Quod odisti, aliis ne facias. Per hoc quidem fugam a malo inducit, per illud autem virtutis operationem. Odisti contumeliam pati? neque tu alteri invideas. Odio habes falli? neque tu fallas alium. Et in omnibus generaliter, si duo haec verba retineamus, alterius disciplinae non indigebimus. » Idem docet S. Augustinus, lib. II De Ordine vitae, cap. VIII, et lib. III De Doctr. Christ. cap. XIV, quin et Alexander Imperator, gentilis licet, teste Lampridio, « clamabat saepius quod a quibusdam, sive Judaeis, sive Christianis audierat et tenebat, idque per praeconem, cum aliquem emendabat, dici jubebat: Quod tibi non vis fieri, alteri ne feceris: » quin et Christus ipse hanc virtutis normam sanxit, Matth. VII, 12: « Omnia, ait, quaecumque vultis ut faciant vobis homines, et vos facite illis. » Graeca hic addunt: Vinum ad ebrietatem ne bibas, et ne ambulet ebrietas tecum in via tua, quin faciet te cespitare et ruere in fossas et praecipitia, indeque in gehennam. Hebraeus, cave tibi ab ebrietate; et nulla unquam vanitas tibi arrideat. Ne te conjungito pravis, Sed conjunge bonis, et ab his bona plurima disces. Cum pravis vivens, tu quoque pravus eris.
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18. Panem tuum et vinum tuum super sepulturam justi constitue. — Hebraice et Graece: Effunde panes tuos et vinum tuum super sepulcra justorum. Munsterus per sepulcra accipit ora, q. d. Accipe vinum tuum, et panem pone in ore justorum, ut non moriantur fame; sed nemo non videt hoc esse ineptum, alienum et contortum. Nota ergo olim apud Christianos (Romae praesertim et in Africa) moris fuisse, ut fideles epulas ferrent ad sepulcra, et memorias martyrum, quas per martyres hoc quasi contactu sanctificatas, praelibabant ipsi et amici eorum, deinde eas erogabant in pauperes, qui in Ecclesia ad agapen in martyrum natalitiis convocabantur, idque in honorem martyrum, atque hoc solitam facere S. Monicam matrem suam narrat S. Augustinus, lib. VI Confess. cap. II. Nota secundo idem eos fecisse in sepultura defunctorum suorum, quorum dubia erat salus, vel gloria, scilicet eleemosynas, aut convivium, seu agapen hanc instruxisse in coemeteriis, aut templis; tum ad luctus solatium, tum ut animam defuncti, si poenis purgatorii detineretur, eleemosyna hac, et precibus pauperum expiarent. Verum quia ritus hic parentalis referebat mores gentilium, qui manibus suis (ita animas defunctorum, earumque genios, sive deos praesides vocabant) hoc modo parentabant, quasi animae defunctorum illis epulis vescerentur, ut patet ex Virgilio, VI Aeneid., Plinio, lib. VIII, cap. XII, Macrobio, Cicerone et aliis, quae proinde a Festo feralia et inferiae, a Poetis Hecatis coena, a Livio viscerationes, a Plauto pollincturae, a Nonio silicernia appellantur; quibus etiamnum utuntur Japones et Peruani, ut liquet ex epist. Indicis. Similiter propter abusus comessationum et compotationum S. Ambrosius Mediolani hunc ritum epulandi e templis sustulit, cujus exemplum, docente postea S. Augustino, Africana Ecclesia secuta est, ac eleemosynae pro defunctis domi distribui coeperunt, uti etiamnum fit, etsi nonnullis in locis, uti in Hispania, panes in sepultura adhuc offerantur, qui sacerdotibus cedunt, ut orent pro anima defuncti, ait Sanchez. Haec omnia patent ex S. Augustino, lib. VI Conf. cap. II, et epist. 64, et S. Paulino, epist. ad Alethium, et S. Chrysostomo, hom. 32 in Matth. Idem ergo innuit hic Tobias factitatum apud Judaeos, et forte ab eis Christiani hunc ritum, uti et plures alios mutuati sunt. Sensus ergo est, q. d. Panem et vinum tuum distribue fidelibus pauperibus, ut ipsi orent pro defuncto jam sepulto. Hinc addit: Et noli ex eo manducare et bibere cum peccatoribus, — scilicet, cum infidelibus, perversisque hominibus, tum quia eorum preces parum valent apud Deum, pro liberanda e poenis anima defuncti, tum ne ab eis discas potare et impie agere. Nam, ut ait Epictetus, « qui cum contaminatis versatur, contaminatus evadet; » et Theognis: « Qui tetigerit picem, ait noster Siracides, cap. XIII, vers. 1, inquinabitur ab ea: et qui communicaverit superbo, induet superbiam. » Paulo ante vero dixerat, cap. XII, vers. 13: « Quis miserebitur incantatori a serpente percusso, et omnibus qui appropiant bestiis? Sic et qui comitatur cum viro iniquo, et obvolutus est in peccatis ejus. » Porro S. Gregorius, part. III Past. XXV, sic explicat: « Panem suum et vinum peccatoribus praebet, qui iniquis subsidia pro eo quod iniqui sunt, impendit. Unde et nonnulli hujus mundi divites, cum fame cruciantur Christi pauperes, effusis largitatibus nutriunt histriones. » Hinc ergo liquet esse Purgatorium, ac piorum eleemosynas et suffragia animabus in eo detentis prodesse. Vide Bellarminum, lib. I De Purgat. cap. III. Plura hac de re dixi Eccli. XXX, 18, ad illa: « Appositiones epularum circumpositae sepulcro. »
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19. Consilium semper a sapiente perquire, — tum quia in propriis etiam sapientes excaecutiunt: affectus enim excaecat rationem. Unde Proverb. III, 5, dicitur: « Ne innitaris prudentiae tuae, » tum quia sapientes sapientia dant consilia, et a sapientibus sapientiam disces; unde Graecus hic habet: Consilium ab omni prudente quaeras, neque ullum utile consilium asperneris. » Hebraeus: « Audi et accipe a quolibet, qui tibi dederit consilium bonum. » Idem suadet Hesiodus, cujus versus citat laudatque Aristoteles, I Ethic. cap. IV: Is rursum bonus est, paret qui recta monenti. At qui ex se nescit, cuiquam nec porrigit aures: Ut bona percipiat, demens et inutilis ille est. Fili, ait Ecclesiasticus, cap. XXXII, vers. 24, sine consilio nihil facias, et post factum non poenitebis. » Et Salomon, cap. XIX, vers. 20: « Audi consilium et suscipe disciplinam, ut sis sapiens in novissimis tuis. » Quia et Isocrates ad Daemonicum: « Bona, ait, deliberatio ab hominibus est, ejus prosperitas (prospera exsecutio, prosper effectus) a diis.
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20. Omni tempore benedic Deum, et pete ab eo ut vias tuas dirigat, — dicens cum Psalmista, Psal. CXVIII: « Utinam (Domine) dirigantur viae meae ad custodiendas justificationes tuas, » Et: « Vias tuas, Domine, demonstra mihi, et semitas tuas edoce me. » Hebraei uberius hoc loco habent: « Omni tempore pete a Domino, ut ipse dirigat gressus tuos atque consilium tuum: quoniam non est in hominis manu consilium aliquod, sed in manibus Dei, qui est benedictus: quia omnia, quae voles, faciet, justumque humiliabit. Graecus vero: Dominum Deum benedic omni tempore, et ab ipso pete ut rectae fiant via tua, omnesque semitae, et consilia tua bene procedant, seu secundentur. Neque enim est ulla gens, quae consilium habeat: sed ipse Dominus bona omnia dat, et quemcumque voluerit, humiliat, prout vult.
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23. Noli timere, fili mi: pauperem quidem vitam gerimus (Graece, mendicamus, id est mendici sumus), sed multa bona habebimus, si timuerimus Deum. — « Habebimus, » non solum in futura vita, sed etiam in praesenti, ac praesertim decus meritumque virtutis et pietatis. Vidit hoc per umbram Cicero, qui Tuscul. I et ult., ait: « Quis dubitet quin in virtute divitiae positae sint, quoniam nulla possessio, nulla vis auri et argenti pluris aestimanda quam virtus est? Etenim si callidi rerum aestimatores, prata et areas quasdam magni aestimant, quod ei generi possessionum minime quasi noceri potest: quanti est aestimanda virtus quae nec eripi, nec surripi potest unquam; neque naufragio, neque incendio amittitur, nec temporum, nec tempestatum permutatione mutatur? Qua qui praediti sunt, soli sunt divites; soli enim possident res et fructuosas et sempiternas. » Hebraeus habet: Viriliter age, et esto robustus, quia Dominus erit tecum ut te adjuvet, et prosperum faciat, si requisieris eum in toto corde tuo, et tota anima tua. Et postea: Si timueris Dominum, et custodieris temetipsum ab omni peccato, ipse dabit tibi divitias magnas. « Vobis dico, ait S. Augustinus, serm. 7 De Tempore, pauperes, qui mendicatis, qui de eleemosyna Christianorum vivitis: Consolamini, consolamini, tribulatio vestra convertetur in gaudium, et dolor vester in laetitiam. Non vobis sit ingratum, quod mendicatis, nec ideo in corde vestro aliquid contra Deum distis: quia ille justus et pius est in omnibus operibus suis. Et te ideo fecit pauperem, ut sufferendo brevem inopiam, aeternam vitam acquireres. Et divitem ideo fecit, ut dum superflua daret, remedium peccatis suis acquireret. Et ideo patientes estote et exspectate Dominum. »
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… Il Vecchio Testamento lo contiene espressamente, ad es., in 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 …
4:10
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. …
4:16
RELIGIONI, STUDIO COMPARATO DELLE
… L'uomo, infatti, non può non accorgersi o non sentire la contraddizione che accetta, la distorsione che si impone facendo agli altri ciò che non vorrebbe fosse fatto a lui stesso (Tob. 4, 16; Mt. 7, 12; Lc. 6, 31). Questo è certo sufficiente per far capire anche ai primitivi certi doveri elementari di giustizia e di carità, che la famiglia, la tribù, la nazione, collocano …
4:17
AGAPE (ἈΓΆΠΗ « AMORE, CARITÀ » NEL NUOVO TESTAMENTO)
Può ammettersi una certa dipendenza dell'a. dai conviti funerari giudaici (II Sam. 3, 32; Ier. 16, 5, 7; Tob. 4, 17-18; cf. Os. 9, 4 e Ez. 24, 17, 22; per i tempi del Nuovo Testamento: Fl. Giuseppe, Ant. …
4:18
… Fra gli avvertimenti salutari dati da Tobia al figliuolo c'è: «poni il tuo pane ed il tuo vino sul sepolcro del giusto, ma non mangiarne insieme con i peccatori» (Tob. 4, 18). Quindi, se le c. servirono in relazione alla mensa funebre, esse vollero indicare che ivi era persona che si reputava un «giusto». …
… Anche presso il popolo d'Israele doveva essere in vigore una tale consuetudine poiché si legge: Panem tuum et vinum tuum super sepulturam tusti constituit et noli ex eo manducare et bibere cum peccatoribus (Tob. 4, 18). Nell'ipogeo sincretista della Via Appia, dove il prete Sabazio adornò il sepolcro di Vibia sua moglie, questa si vede prima in giudizio dinanzi a Plutone (Dispater) e ad Aeracura; …
4:19
… V, 11, 3, e sit. I, 1, 6 cita Tob. 4, 19; 5, 17; Clemente Alessandrino Stromata, I, 21, cita Tob. 4, 19 ecc.; così Origene, Cipriano) e lo pose nelle prime liste o canoni dei libri sacri (Concili di Ippona [393] e di Cartagine [397 e 419]. Innocenzo I [405], Concilio di Firenze [1441], …
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GABELO (GR. ΓΑΒΑΉΛΟΣ, «ECCISO È DIO», SECONDO L'EBRAICO)
… Nel testo greco (Tob. 4, 20; Volg. 4, 21) è detto fratello di Gabria o Gabri.
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.