Tobias bruling part of the fishes liuer, Raphael bindeth the diuel. 4. Tobias and Sara pray. 11. Raguel fearing that Tobias is dead, maketh a graue for him, but vnderstanding that he is wel, filleth it vp againe, 21. prepareth a feast, geueth the half of his goodes presently for Saraes dawrie, the other halfe after her parents death.
1And after they had supped, they brought in the young man to her.E Quand'ebber cenato, condussero il giovane nella camera di lei.AND after they had supped, they brought in the yong man to her.Postquam vero cœnaverunt, introduxerunt juvenem ad eam. 2And Tobias remembering the angel’s word, took out of his bag part of the liver, and laid it upon burning coals.E Tobia, memore delle parole dell'Angelo, cavò fuori della sua bisaccia un pezzo di quel fegato, e lo mise sopra accesi carboni.Tobias therfore remembring the Angels word, brought forth out of his bag, part of the liuer, and layd it vpon liue coales.Recordatus itaque Tobias sermonum angeli, protulit de cassidili suo partem jecoris, posuitque eam super carbones vivos. 3Then the angel Raphael took the devil, and bound him in the desert of upper Egypt.Allora l'Angelo Raphaele prese il Demonio, e lo confinò nel deserto dell'Egitto superiore.Then Raphael the Angel tooke the diuel, and bound him in the desert of higher Aegypt.Tunc Raphaël angelus apprehendit dæmonium, et religavit illud in deserto superioris Ægypti. 4Then Tobias exhorted the virgin, and said to her: Sara, arise, and let us pray to God to day, and to morrow, and the next day: because for these three nights we are joined to God: and when the third night is over, we will be in our own wedlock.Allora Tobia ammonì la vergine, e le disse: Sara, levati, e facciamo orazione a Dio oggi, e domane, e il dì seguente, perchè in queste tre notti ci uniremo con Dio, passata poi la terza notte, saremo marito, e moglie:Then Tobias exhorted the virgin, & sayd to her: Sara arise, and let vs pray to God to day, and to morow, and the next morow: because these three nights we are ioyned to God: and when the third night is past, we wil be in our wedlocke.Tunc hortatus est virginem Tobias, dixitque ei: Sara, exsurge, et deprecemur Deum hodie, et cras, et secundum cras: quia his tribus noctibus Deo jungimur; tertia autem transacta nocte, in nostro erimus conjugio. 5For we are the children of saints, and we must not be joined together like heathens that know not God.Perocchè noi siamo figliuoli di Santi, e non possiamo congiungerci come i Gentili, che non conoscono Dio.For we are the children of holie men, & we may not be ioyned together as gentiles, that know not God.Filii quippe sanctorum sumus, et non possumus ita conjungi sicut gentes quæ ignorant Deum. 6So they both arose, and prayed earnestly both together that health might be given them,E alzatisi ambedue pregavano istantemente l'uno, e l'altra, affinchè fosse loro conceduta la sanità.And they rising together, prayed both together that health might be geuen them.Surgentes autem pariter, instanter orabant ambo simul, ut sanitas daretur eis. 7And Tobias said: Lord God of our fathers, may the heavens and the earth, and the sea, and the fountains, and the rivers, and all thy creatures that are in them, bless thee.E Tobia disse: Signore Dio de' padri nostri, benedicano te i cieli, e la terra, e il mare, e le fontane, e i fiumi, e tutte le tue creature, che sono in que'luoghi.And Tobias sayd: Lord God of our fathers, the heauens & the earth, and the sea & fountaynes, and riuers, and al thy creatures that are in them, blesse thee.Dixitque Tobias: Domine Deus patrum nostrorum, benedicant te cæli et terræ, mareque et fontes, et flumina, et omnes creaturæ tuæ quæ in eis sunt.
8Thou madest Adam of the slime of the earth, and gavest him Eve for a helper.Tu facesti Adamo di fango della terra, e gli desti Eva in aiuto.Thou madest Adam of the slime of the earth, & gauest him Eue an helper.Tu fecisti Adam de limo terræ, dedistique ei adjutorium Hevam. 9And now, Lord, thou knowest, that not for fleshly lust do I take my sister to wife, but only for the love of posterity, in which thy name may be blessed for ever and ever.Or tu sai, o signore, com'io prendo questa mia sorella per moglie non per principio di passione, ma per solo amore della prole, in cui si benedica il nome tuo per tutti i secoli.And now Lord thou knowest, that not for fleshlie lust doe I take my sister to wife, but only for the loue of posteritie, in the which thy name may be blessed for euer & euer.Et nunc Domine, tu scis quia non luxuriæ causa accipio sororem meam conjugem, sed sola posteritatis dilectione, in qua benedicatur nomen tuum in sæcula sæculorum. 10Sara also said: Have mercy on us, O Lord, have mercy on us, and let us grow old both together in health.E Sarà parimente disse: Abbi pietà di noi, o Signore, abbi pietà di noi e fa, che invecchiamo ambedue in sanità.Sara also sayd: Haue mercie on vs Lord, haue mercie vpon vs and let vs grow old both together in health.Dixit quoque Sara: Miserere nobis Domine, miserere nobis, et consenescamus ambo pariter sani. 11And it came to pass about the cockcrowing, Raguel ordered his servants to be called for, and they went with him together to dig a grave.Or quando fu preso al cantare de' galli, Raguele diede ordine, che venissero i suoi servi, i quali andarono insieme con lui a scavare un sepolcro.And it came to passe about the cock crowing, Raguel bad his seruantes to be called for, & they went with him together to digge a graue.Et factum est circa pullorum cantum, accersiri jussit Raguel servos suos, et abierunt cum eo pariter ut foderent sepulchrum. 12For he said: Lest perhaps it may have happened to him, in like manner as it did to the other seven husbands, that went in unto her.Perocchè egli diceva: Chi sa che non sia avvenuto a lui la stessa cosa, che a quegli altri sette mariti, che si accostarono a lei?For he sayd: Lest perhaps it may chance to him, as also to the other seuen husbandes, that went in vnto her.Dicebat enim: Ne forte simili modo evenerit ei, quo et ceteris illis septem viris qui sunt ingressi ad eam. 13And when they had prepared the pit, Raguel went back to his wife, and said to her:E preparata la fossa, tornò Raguelle in casa; e disse alla sua moglie:And when they had prepared the pitte, Raguel returning to his wife, sayd to her:Cumque parassent fossam, reversus Raguel ad uxorem suam, dixit ei:
14Send one of thy maids, and let her see if he be dead, that I may bury him before it be day.Manda una delle tue serve a vedere se egli è morto affinchè io lo seppellisca prima che il dì si rischiari.Send one of thy handmaydes, and let her see if he be dead, that I may burie him before it be day.Mitte unam de ancillis tuis, et videat si mortuus est, ut sepeliam eum antequam illucescat dies. 15So she sent one of her maidservants, who went into the chamber, and found them safe and sound, sleeping both together.E quella mandò una delle sue serve, la quale essendo entrata nella camera, li trovò sani, e salvi, che dormivano insieme.But she sent one of her handmaydes, who going into the chamber, found them safe and sound, sleeping both together.At illa misit unam ex ancillis suis. Quæ ingressa cubiculum, reperit eos salvos et incolumes, secum pariter dormientes. 16And returning she brought the good news: and Raguel and Anna his wife blessed the Lord,E tornò a portare la buona nuova, e tanto Raguel, come Anna sua moglie benedissero Dio.And returning she brought good tydings: and they blessed our Lord, to witte, Raguel & Anna his wife,Et reversa nuntiavit bonum nuntium: et benedixerunt Dominum, Raguel videlicet et Anna uxor ejus, 17And said: We bless thee, O Lord God of Israel, because it hath not happened as we suspected.E dissero: Noi ti benediciamo, o Signore Dio d'Israele, non è avvenuto quello, che noi pensavamo.and sayd: We blesse thee Lord God of Israel, because it hath not chanced as we thought.et dixerunt: Benedicimus te, Domine Deus Israël, quia non contigit quemadmodum putabamus. 18For thou hast shewn thy mercy to us, and hast shut out from us the enemy that persecuted us.Perchè tu hai fatta a noi misericordia, ed hai rimosso da noi il nemico, che ci perseguitava;For thou hast done thy metcie with vs, & hast excluded from vs the enemie, that persecuted vs.Fecisti enim nobiscum misericordiam tuam, et exclusisti a nobis inimicum persequentem nos. 19And thou hast taken pity upon two only children. Make them, O Lord, bless thee more fully: and to offer up to thee a sacrifice of thy praise, and of their health, that all nations may know, that thou alone art God in all the earth.Ed hai avuto pietà di due unigeniti, fa, Signore, che essi ti abbiano a benedire ancor più, e offeriscano a te sacrifizio di laude per la loro salute, affinché conoscano tutte quante le genti, che tu solo se Dio in tutta la terra.And thou hast taken pitie vpon two the only children. Make them Lord blesse thee more fully: and to offer vp to thee a sacrifice of thy prayse, and of their health, that al nations may know, that thou art God onlie in al the earth.Misertus es autem duobus unicis. Fac eos, Domine, plenius benedicere te, et sacrificium tibi laudis tuæ et suæ sanitatis offerre, ut cognoscat universitas gentium quia tu es Deus solus in universa terra.
20And immediately Raguel commanded his servants, to fill up the pit they had made, before it was day.E Raguele ordinò subito a' suoi servi, che riempissero prima che si facesse giorno la fossa, che avevano scavata.And forth with Raguel commanded his seruantes, that they should fil vp the pitte, which they had made, before it were day.Statimque præcepit servis suis Raguel ut replerent fossam quam fecerant priusquam elucesceret. 21And he spoke to his wife to make ready a feast, and prepare all kind of provisions that are necessary for such as go a journey.E ordinò alla moglie, che ammannisse il banchetto, e preparasse tutto quello, che è necessario per vivere a quelli, che fan viaggio:And he bad his wife make readie a feast, and prepare al thinges, that for victuals were necessarie to them that goe a iourney.Uxori autem suæ dixit ut instrueret convivium, et præpararet omnia quæ in cibos erant iter agentibus necessaria. 22He caused also two fat kine, and four wethers to be killed, and a banquet to be prepared for all his neighbours, and all his friends,E fece anche uccidere due grasse vacche, e quattro arieti, fece invitare tutti i suoi vicini, e gli amici.He caused also two fatte kyne, and foure wethers to be killed, and great chere to be prepared for al his neighbours, and al his freindes.Duas quoque pingues vaccas, et quatuor arietes, occidi fecit, et parari epulas omnibus vicinis suis, cunctisque amicis. 23And Raguel adjured Tobias, to abide with him two weeks.E Raguele pregò istantemente Tobia, che si trattenesse seco per due settimane.And Raguel adiured Tobias, that he should abide with him two weekes.Et adjuravit Raguel Tobiam ut duas hebdomadas moraretur apud se. 24And of all things which Raguel possessed, he gave one half to Tobias, and made a writing, that the half that remained should after their decease come also to Tobias.E di tutto quello, che aveva, diede Raguele a Tobia la metà, e dell'altra metà dichiarò per iscritto erede Tobia dopo la morte sua, e della moglie.And of al thinges which Raguel possessed, he gaue the halfe part to Tobias, and made this writing, that the halfe part, which was remayning after their decease, should come to the dominion of Tobias.De omnibus autem quæ possidebat Raguel, dimidiam partem dedit Tobiæ, et fecit scripturam, ut pars dimidia quæ supererat, post obitum eorum Tobiæ dominio deveniret.
8:1
Year of the World 3299.
To her, in the nuptial chamber. See Genesis 29:23.
8:2
Calmet
Bag, (cassidili) resembling a wallet or pannier, for provisions. (Calmet)
Worthington
Liver. (Chap. 6:8.) This mystically represented the Passion of Christ, by which the devil is expelled from men's hearts. (St. Augustine, ser. 28, de Sanct.; Prosper, promis. 2:c. 39.) (Worthington)
Calmet
Greek, "and he took the ashes of incense, and placed thereon the heart of the fish and the liver, causing them to smoke. And when the devil perceived the odour, he fled to the highest parts of Egypt, and the angel bound him," (Haydock) confining his malice to those deserts. Jesus Christ insinuates that the devil walks through dry places, Matthew 12:24. The angel was not seen to absent himself: (Calmet)
Haydock
It was afterwards sanctified by the presence of many Christian solitaries. (Haydock)
Haydock
Our adversaries laugh at this account. But surely Christ has used similar expressions of binding the devil, who cannot molest people, when he is not present; (Houbigant) or do any thing without the divine permission, Tobias 6:17. (Haydock)
8:4
Haydock
Then. Greek, "and when they were shut up together, Tobias ascended the bed, (klines, on which it was customary to sit, (Haydock) or rather according to the Roman edition, he rose from the bed) and said, Arise, sister, and let us pray, that the Lord may take pity on us. And Tobias began to say," ver. 7. (Haydock)
Calmet
The rest is omitted. (Calmet)
8:7
Haydock
Lord. Greek, "Blessed art thou, the God of our fathers, and blessed is thy name, holy and glorious for ever. May the heavens and all thy creatures bless thee." (Haydock)
8:8
Of. Greek, "And gavest him Eve for his wife, an assistant, and a support. From these all the seed of men was formed. Thou didst say, It is not good for man to be alone: Let us make for him a helper like unto himself. And now Lord," etc.
8:9
Haydock
Only. Greek, "for truth," resolving to be ever faithful to her. (Haydock)
Haydock
We cannot read the pure sentiments of Tobias and Sara, brought up in the midst of infidels, without surprise. Nothing more perfect could be required of Christians (Calmet) in the married state. (Haydock)
St. Augustine (Doct. X. and xviii.) adduces this text to shew the true intent of marriage.
8:10
Haydock
And. Greek, "Order pity to be shewn me, and that I may grow old with this woman. And she said along with him, Amen. And they both slept the night," probably on separate beds, ver. 15. (Haydock)
8:11
It. Greek, "Raguel arising, went and dug a grave, saying, lest this man also should die. Then Raguel came to his own house, and said to Edna, his wife."
8:14
Dead. Greek, "alive. But if not, that I may bury him, and no body may know," The custom of burying too soon ought to be avoided, as many have thus been consigned to the tomb before they were really dead!
8:15
Calmet
Together. In the same chamber, (Haydock) or with their clothes on. (Serarius, q. 21.) The Vulgate specifies that the three first nights were to be spent in continence. But the other versions are silent on this head. (Calmet)
Greek, "And the girl entered, having opened the door, and found the two sleeping; and going out, she told them that he was alive. And Raguel blessed," etc.
8:17
And. Greek, "saying, Blessed art thou, O God, in all pure and holy benediction; and may all thy saints, and all thy creatures, bless thee. Yea, may all thy angels, and thy elect, bless thee for all ages. Blessed art thou, because thou hast filled me with joy, and it has not happened as I suspected: but thou hast done unto us according to thy great mercy. And," ver. 19.
8:19
Haydock
Make. Greek, "Shew them mercy, Lord. Perfect their life in health, with gladness and mercy. But he ordered his domestics to fill up the grave, and he made them a marriage feast for fourteen days. And," ver. 23. The ancient Vulgate seems rather more conformable to the present. "Raguel ordered his wife to make several loaves, and going himself to the flock, he brought two cows and four rams, and ordered them to prepare a feast. He called Tobias, and swore to him, saying, Thou shalt not depart hence these 14 days, but remain here eating and drinking with me, and shalt fill with joy me and my daughter, who has been greatly afflicted. Receive half of my goods, and thou shalt return safe and sound to thy father; and after my death, and that of my wife, thou shalt have the other half." (Haydock)
Calmet
Greek and Hebrew mention nothing of the beasts slaughtered, or of Raguel's testament. (Calmet)
8:21
Menochius
Journey. He expected that Tobias would proceed to Rages. (Menochius)
8:23
Haydock
Adjured. Greek, "said to him before the two days of the marriage were accomplished, with an oath, that he should not depart till the 14 days of marriage were over; and then taking half of his goods, he might depart in health to his father, and receive the rest when I and my wife shall be no more." (Haydock)
Menochius
Weeks. The usual term was doubled, (Genesis 29:27.) on account of the mercy shewn to Sara, and her marriage. (Menochius)
8:2
See chap. 6. v. •. Mystically it signified Christs passion whereby the diuel was expelled out of mens hartes. S. Aug ser. 28. de Sanctis. Prosper, li. de promiss. p. 2. c. 39.
8:19
In the one familie there were no more children but one sonne, in the other one onlie daughter.
8:5
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.18
… For he says: “Blessed art Thou, O God of our fathers, and blessed is Thy holy and glorious name for ever; let the heavens bless Thee, and all Thy creatures. Thou madest Adam, and gavest him Eve his wife for an helper and stay. . . . And now, O Lord, Thou knowest that I take not this my sister for lust, but uprightly: therefore have pity on us, O Lord.”
8:9
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.35
… We learn from Scripture that, among the ancients, it was customary to call cousins brothers and sisters. Thus Tobias says in his prayer to God, before having intercourse with his wife, "And now, O Lord, Thou knowest that not in wantonness I take to wife my sister;"
8:2
2. Protulit de cassidili, — id est de pera viatorum, instar cassis, sive retis confecta, quali aucupes et piscatores utuntur. Cassidilis enim est nomen diminutivum a cassis, q. d. parva cassis, vel parvum rete, puta sacculus reticulatus, in quo viatores suas reculas et alimenta reponunt. Ita Lyranus, Dionysius et Budaeus. Aut cassidula dicitur a casside, id est galea, quod galeae similitudinem referat. Partem jecoris, posuitque eam super carbones vivos, — id est ardentes et flammantes: ignis enim, per flammam sese agitans et quasi respirans videtur vivere. Graeca uberius sic habent: et imposuit cor piscis, et hepar, fumumque fecit; et quando odoratus est daemon odores, fugit ad Aegypti suprema. Hebraeus autem: Percepit Asmodaeus odorem et fugit. Ergo fumus hic jecoris et cordis aliquid physice efficiebat, quo fugabatur daemon: quidnam hoc fuerit dixi cap. VI, vers. 8. Quibus adde sanctitatem, pietatem, benedictionem, et preces tam Raphaelis, quam Tobiae, juncta fumo illi energiam dedisse ad abigendum Asmodaeum: sicut pulsu campanarum ab Ecclesia benedictarum fugatur daemon excitans procellas et tempestates, non vi pulsus, sed vi orationis Ecclesiae, per quam benedictae sunt. Idem fit per aquam lustralem, per agnos et cereos benedictos, perque alias res consecratas. Sic olim S. Hieronymus, S. Antonius, aliique Anachoretae, dantes energumeno panem vel oleum a se benedictum, expellebant daemonem. Simile prorsus recenset Josephus, lib. VIII Antiquitat. cap. II, de radice dicta Baaras a Salomone ostensa, cujus odoratu fugabatur daemon: « Vidi, inquit, ex popularibus meis quemdam Eleazarum in praesentia Vespasiani, et filiorum, et tribunorum, reliquorumque militum multos arreptitios percurantem. Modus vero curationis erat hic: Admoto naribus daemoniaci annulo, sub cujus sigillo inclusa erat radicis species a Salomone indicatae; ad cujus olfactum per nasum extrahebat daemonium, et collapso mox homine, adjurabat id, ne amplius rediret: Salomonis interim mentionem faciens, et incantationes ab illo inventas recitans. » Haec si vera sunt et proba, non magica, uti proba esse censent Jansenius et Franciscus Lucas in cap. XII Matth., Toletanus in cap. XI Lucae, Salmeron, tom. VIII, tractat. 15, dicendum est quod a D. Thoma, Quaest. VI De potentia, art. 10, ad 3, dictum est, et a Victoria relectum de Magia usurpatum, potuisse quidem certam quamdam et piam formulam ejiciendi daemones institui a Salomone, sancto adhuc, quam Deus peculiari sua auctoritate, ad daemones fugandos confirmaret. In hac etiam nihil magicum, nihil ex amicitia et foedere cum daemone. At a Salomone idololatra et magicae artis postea studioso, si unquam conscripti, traditive exorcismi, hos oportet magicos fuisse, et nulla divina aut angelica virtute fultos, ad abigendos daemones, sed tantum pacto impio et nefaria magia. Hanc sane olet radix illa Josephi inclusa annulo, in qua nulla facultas supra spiritum, ait noster Pineda, libro III De rebus Salom. cap. XXIX. Nam et Serario hic Quaest. V, cap. VII, displicent haec duo. Primum, quod lib. VII Belli, cap. V, asserat radicem Baaras e terra evelli non posse, nisi moriatur is qui evellit, sive homo sit, sive canis. Secundum, quod daemones vocet malorum hominum spiritus. Quin et Delrio in Magic. lib. VI, cap. II, Quaest. III, sect. 2, cum Pineda censet falso radices has et daemonum exorcismos adscribi Salomoni. Illi ergo suspecti sunt, incertaeque et dubiae fidei. Judaei enim, qui eos jactant, magis abundant, ac forte Eleazarus ille Josephi fuit magus. Sanctior, ideoque securior, et daemoni formidabilior fuit virga S. Benedicti, de qua S. Gregorius, lib. II Dialog. cap. IV. Siquidem percussus Monachus, quem saepe nigellus puer ab oratione abducebat, « deinceps ad orationis studium immobilis permansit, sicque antiquus hostis dominari non ausus est ejus in cogitatione, ac si percussus fuisset ex verbere. »
8:3
3. Et religavit illud in deserto. — Nota: Raphael ligavit Asmodaeum in deserto per decretum et potestatem divinam, eum definiendo in deserto, ut se loco movere, et inde egredi non posset. Hoc autem fieri potest tribus modis; primo, jubendo ex parte Dei ne se moveret, ac si secus faciat, minando ei acres poenas et verbera: imo si egrediatur, vi et verberibus eum ad regressum compellendo. Sic lex ligat hominem, id est obligat hominem, ideoque lex a ligando dicitur, ut multi volunt juxta illud: Verba ligant homines, taurorum cornua funes. Secundo, imprimendo daemoni qualitatem aliquam detentivam, v. g. impetum et vim permanentem, quae eum in loco detineat. Sic enim vis fortis debilem brachiis suis detinet, et certo loco affigit. Cur idem facere nequeat Angelus diabolo? Tertio et efficacissime orando Deum, ut subtrahat daemoni concursum suum, qui necessarius est ad motum localem, ut egredi possit. Sic daemones ligantur in inferno, ut egredi nequeant. Sic Lucifer ibidem ligatus est per mille annos, Apoc. XX, 2. Sic quatuor Angeli ligati fuere in Euphrate, Apoc. IX, 14. Vide ibi dicta. Porro, quamdiu Asmodaeus ligatus fuerit a Raphaele non constat. Probabile est per totam vitam Tobiae et Sarae fuisse ligatum, ne eis unquam nocere posset: propter eos enim alligatus fuit. Ita Sanchez et Serarius. Multo magis daemon ligatus est a Christo, ut ait S. Antonius apud S. Athanasium: « Hamo crucis ut draco aduncatus a Domino est, et capistro ligatus, ut jumentum, et quasi mancipium fugitivum vinctus circulo, et armilla labia perforatus, nullum omnino fidelium devorare permittitur. Nunc miserabilis, ut passer, ad ludendum irretitus a Christo est, calcaneo Christianorum subtractus gemit. Ille, qui universa maria a se deleta plaudebat, ille, qui orbem terrarum manu sua teneri pollicebatur, ecce a nobis vincitur, ecce se adversum me prohibere non potest disputantem. » In deserto superioris Aegypti, — puta in parte Australi Aegypti, quae alta et montana est, ex qua defluit Nilus, quaque Thebais vocatur, ait Joannes Leo, lib. VIII De Africa, cap. II. Causam dat S. Hieronymus in Ezechielem, cap. XXX: « Quod ibi Nilus innavigabilis est, et cataractarum fragor, et omnia invia plenaque serpentum et venenatorum animantium. » Talis enim locus decet daemonem, ne cui homini nocere queat. Quocirca daemones coram SS. Antonio, Macario, aliisque Thebaidis eremitis graviter questi sunt, quod ipsi suum locum invasissent et suam Thebaidem Monachis implessent, uti refert S. Athanasius in Vita S. Antonii, Palladius in Lausiaca, cap. X, Cassianus, Collat. VII, cap. XXIII. Tropologice multis virtutibus, quasi funibus ligatur daemon, ne ad nos accedat et noceat. Prima est, abstinentia et jejunium; secunda, oratio; tertia, castitas. Novi ego, ait Serarius, quemdam, qui, si quando Asmodaeum irrepentem et blandientem sentiat, illico castitatis, e formula, votum iterat: ut, dum inferre daemon plagam vult, luculentissimam ipse accipiat. Ita enim suo pene gladio jugulatur Goliath: et incidit in foveam impius, quam fecit. Quarta, passionis, crucisque Christi seria meditatio. Quinta, lectio et studium S. Scripturae. Sexta, sacra synaxis et crebra communio: « Tanquam leones, inquit, serm. 61 ad Pop. S. Chrysostomus, ignem spirantes ab illa mensa recedamus, facti diabolo terribiles, et caput nostrum mente revolventes, et charitatem, quam nobis exhibuit. » Et paulo post: « Hic mysticus sanguis daemones quidem expellit, et procul esse facit; ad nos autem Angelos vocat, et Angelorum Dominum. Ubi namque Dominicum viderint sanguinem, daemones fugiunt; concurrunt autem Angeli. » Et S. Bernardus, serm. 1 in cana Dom.: « Si quis vestrum, non tam saepe modo, non tam acerbos sentit iracundiae motus, invidiae, luxuriae, aut caeterorum hujusmodi, gratias agat corpori, et sanguini Domini, quoniam virtus Domini operatur in eo: et gaudeat, quod pessimum ulcus accedat ad sanitatem. » Septima est eleemosyna, et officia pia charitatis, quae fuse hic prosequitur Serarius.
8:4
4. Deprecemur Deum hodie, et cras, et secundum cras, — id est post crastinum, puta per tres noctes ante copulam, uti praeceperat Raphael, cap. VI, vers. 18.
8:9
9. Non luxuriae causa accipio sororem meam conjugem. — Saram vocat Tobias sororem, non quod proprie soror esset; sic enim non potuisset eam ducere uxorem, sed quod generice esset soror; quia scilicet ex eadem gente et tribu erat prognata. « Sororem » ergo, id est concivem et contribulem.
8:11
11. Circa pullorum (galli et gallinarum) cantum, — puta in aurora ante solis ortum, de quibus Plinius, lib. X, cap. XXI: « Nec solis ortum, inquit, incautis patiuntur obrepere, diemque venientem nuntiant, » Cant. XI. Ut foderent sepulcrum. — Licet enim Raguel confortatus a Raphaele speraverit Tobiam cum Sara in conjugio fore salvum, tamen alia ex parte metuebat ne occideretur ab Asmodaeo, uti occisi sunt septem priores Sarae sponsi. Reliqua hujus capitis plana sunt: unde alia explanatione non egent.
8:3
… Enoch, 'Ažā'zēl è nome d'un demone o di Satana (8, 1; 12, 13; 13, 1; 15, 9); si aggiunga che nella S. Scrittura il deserto è spesso raffigurato come immagine della desolazione e della morte e come l'abitazione dei demoni (Is. 13, 21; Bar. 4, 35; Tob. 8, 3; Mt. 12, 43; Apor. 18, 2; cf. Enoch, 10, 4; 'Ažā'zēl legato nel deserto di Dudael). …
8:8
… Adamo è considerato « il προτόπλαστος, il πατέρα κόσμου, l'unico creato, l'uscito dalla terra, il seme da cui discende tutta l'umanità » (Sop. 10, 1; 7, 1; Tob. 8, 8). Da una sola donna ha inizio il peccato (Eccl. 25, 24). L'umanità è un conglomerato di « bènè 'Adhâm » (Deut. 32, 8; Eccl. 3, 21 ecc.). …
8:9
… l'indissolubilità: « Quamobrem relinquet homo patrem suum et matrem et adhaerebit uxori suae; et erunt duo in carne una » (ibid., 2, 24); c) è orientato al fine principale della procreazione: « Crescite et multiplicamini et replete terram » (ibid., 1, 28; cf. Tob. 8, 9) e a quello secondario del mutuo aiuto: « Dixitque quoque Dominus Deus: non est bonum hominem esse solum, faciamus ei adiutorium simile sibi » (Gen. 2, 18); d) porta fin dalle origini …
8:16
… Nei Settanta (Tob. 7, 2-18; 8, 16) è detta Edna (ebraico « delizia »). Accolse cordialmente il cugino Tobiolo venuto per sposare sua figlia Sara.
8:23
… Mentre si celebrano le nozze per 14 giorni (ibid. 8, 23), R. si reca a Rages a riscuotere la somma depositata presso Gabelo. …
8:24
Sebbene non manchino allusioni ad elementi accessori o cerimoniali (cf. Gen. 29, 22, 27; Edec. 14, 10; Ps. 18, 6; Is. 61, 10; Ier. 7, 34; 16, 9; Cant. 3, 11; I Mach. 9, 37; Mt. 25, 1 ecc.), nella Bibbia solo in Tob. 8, 24 si parla di un documento scritto redatto all'atto del m.
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.