{1:1} Tobias ex tribu, et civitate Nephthali (quæ est in superioribus Galilææ supra Naasson, post viam, quæ ducit ad Occidentem, in sinistro habens civitatem Sephet)
{1:1} Tobit was from the tribe and city of Naphtali (which is in the upper parts of Galilee above Asher, after the way, which leads to the west, that has on its left the city of Sephet).
~ The Latin text plainly says that Sephet is on the ‘left,’ but the Challoner and the Douay-Rheims versions have this as on the ‘right.’ The Wycliffe version has it as ‘the left.’
{1:2} cum captus esset in diebus Salmanasar regis Assyriorum, in captivitate tamen positus, viam veritatis non deseruit,
{1:2} Although he had been taken captive in the days of Shalmaneser, the king of the Assyrians, even in such a situation as captivity, he did not desert the way of truth.
{1:3} ita ut omnia, quæ habere poterat, quotidie concaptivis fratribus, qui erant ex eius genere, impertiret.
{1:3} So then, every day, all that he was able to obtain, he bestowed on his fellow captive brothers, who were from his kindred.
{1:4} Cumque esset iunior omnibus in tribu Nephthali, nihil tamen puerile gessit in opere.
{1:4} And, when he was among the youngest of any in the tribe of Naphtali, he showed not so much as any childish behavior in his work.
{1:5} Denique cum irent omnes ad vitulos aureos, quos Ieroboam fecerat rex Israel, hic solus fugiebat consortia omnium,
{1:5} And then, when all went to the golden calves which Jeroboam, king of Israel, had made, he alone fled from the company of them all.
{1:6} sed pergebat in Ierusalem ad templum Domini, et ibi adorabat Dominum Deum Israel, omnia primitiva sua, et decimas suas fideliter offerens,
{1:6} Yet he continued on to Jerusalem, to the temple of the Lord, and there he adored the Lord God of Israel, offering faithfully all his first-fruits and his tithes.
{1:7} ita ut in tertio anno proselytis et advenis ministraret omnem decimationem.
{1:7} So then, in the third year, he administered all his tithes to new converts and to new arrivals.
~ In this context, the new arrivals would refer not merely to any stranger or foreigner, but to those who were a new arrival to Jerusalem, who were there to inquire about the Jewish faith. And the new converts would be those one step further in the process of becoming a Jew. The word ‘ministraret’ indicates that Tobit did not merely give away his tithes, but he applied them judiciously to particular persons and circumstances, as needed.
{1:8} Hæc et his similia secundum legem Dei puerulus observabat.
{1:8} These and similar such things, even as a boy, he observed according to the law of God.
{1:9} Cum vero factus esset vir, accepit uxorem Annam de tribu sua, genuitque ex ea filium, nomen suum imponens ei,
{1:9} Truly, when he had become a man, he received as wife Anna of his own tribe, and he conceived a son by her, to whom he assigned his own name.
~ Since Tobit and his son have the same name, editors of various Bible editions have introduced variations on the name, so as to distinguish between the father and his son. In this translation, the father is called ‘Tobit,’ and his son is called, ‘Tobias.’ But actually, they have the same name.
{1:10} quem ab infantia timere Deum docuit, et abstinere ab omni peccato.
{1:10} From his infancy, he taught him to fear God and to abstain from all sin.
{1:11} Igitur, cum per captivitatem devenisset cum uxore sua, et filio in civitatem Niniven cum omni tribu sua,
{1:11} Therefore, when, during the captivity, he had arrived with his wife and son at the city of Nineveh, with all his tribe,
{1:12} (cum omnes ederent ex cibis Gentilium) iste custodivit animam suam, et numquam contaminatus est in escis eorum.
{1:12} (even though they all ate from the foods of the Gentiles,) he guarded his soul and never was contaminated with their foods.
{1:13} Et quoniam memor fuit Domini in toto corde suo, dedit illi Deus gratiam in conspectu Salmanasar regis,
{1:13} And because he was mindful of the Lord with his whole heart, God gave him favor in the sight of Shalmaneser the king.
{1:14} et dedit illi potestatem quocumque vellet ire, habens libertatem quæcumque facere voluisset.
{1:14} And he gave him the power to go wherever he would want, having the freedom to do whatever he wished.
{1:15} Pergebat ergo ad omnes, qui erant in captivitate, et monita salutis dabat eis.
{1:15} Therefore, he continued on to all who were in captivity, and he gave them helpful advice.
{1:16} Cum autem venisset in Rages civitatem Medorum, et ex his, quibus honoratus fuerat a rege, habuisset decem talenta argenti:
{1:16} But when he had arrived at Rages, a city of the Medes, he had ten talents of silver, from that which he had been given in honor by the king.
{1:17} et cum in multa turba generis sui Gabelum egentem videret, qui erat ex tribu eius, sub chirographo dedit illi memoratum pondus argenti.
{1:17} And when, in the midst of the great tumult of his kindred, he saw the destitution of Gabael, who was from his tribe, he loaned him, under a written agreement, the aforementioned weight of silver.
{1:18} Post multum vero temporis, mortuo Salmanasar rege, cum regnaret Sennacherib filius eius pro eo, et filios Israel exosos haberet in conspectu suo:
{1:18} In truth, after a long time, Shalmaneser the king died, while Sennacherib his son reigned in his place, and he held a hatred for the sons of Israel.
{1:19} Tobias quotidie pergebat per omnem cognationem suam, et consolabatur eos, dividebatque unicuique, prout poterat, de facultatibus suis:
{1:19} Every day, Tobit traveled through all his own people, and he consoled them, and he distributed to each one as much as he could from his resources.
{1:20} esurientes alebat, nudisque vestimenta præbebat, et mortuis atque occisis sepulturam solicitus exhibebat.
{1:20} He nourished the hungry, and he supplied clothes to the naked, and he showed concern for the burial of the dead and of the slain.
{1:21} Denique cum reversus esset rex Sennacherib fugiens a Iudæa plagam, quam circa eum fecerat Deus propter blasphemiam suam, et iratus multos occideret ex filiis Israel, Tobias sepeliebat corpora eorum.
{1:21} And then, when king Sennacherib had returned from Judea, fleeing the scourge which God had caused all around him because of his blasphemy, and, being angry, he was slaughtering many from the sons of Israel, Tobit buried their bodies.
{1:22} At ubi nunciatum est regi, iussit eum occidi, et tulit omnem substantiam eius.
{1:22} And when it was reported to the king, he ordered him to be slain, and he took away all his belongings.
{1:23} Tobias vero cum filio suo, et cum uxore suo fugiens, nudus latuit, quia multi diligebant eum.
{1:23} In truth, Tobit, fleeing with nothing but his son and his wife, was able to remain hidden because many loved him.
~ The word ‘nudus’ in this context does not mean that Tobit was naked, but that he fled with nothing of his possessions, but only with his wife and son.
{1:24} Post dies vero quadraginta quinque occiderunt regem filii ipsius,
{1:24} In truth, after forty-five days, the king was slain by his own sons,
{1:25} et reversus est Tobias in domum suam, omnisque facultas eius restituta est ei.
{1:25} and Tobit was able to return to his house, and all his resources were restored to him.
{2:1} Post hæc vero, cum esset dies festus Domini, et factum esset prandium bonum in domo Tobiæ,
{2:1} In truth, after this, when there was a feast day of the Lord, and a good dinner had been prepared in the house of Tobit,
{2:2} dixit filio suo: Vade, et adduc aliquos de tribu nostra, timentes Deum, ut epulentur nobiscum.
{2:2} he said to his son: “Go, and bring some others who fear God from our tribe to feast with us.”
{2:3} Cumque abiisset, reversus nunciavit ei, unum ex filiis Israel iugulatum iacere in platea. Statimque exiliens de accubitu suo, relinquens prandium, ieiunus pervenit ad corpus:
{2:3} And after he had gone, returning, he reported to him that one of the sons of Israel, with his throat cut, was lying in the street. And immediately, he leapt from his place reclining at table, left behind his dinner, and went forth with fasting to the body.
{2:4} tollensque illud portavit ad domum suam occulte, ut dum sol occubuisset, caute sepeliret eum.
{2:4} And taking it up, he carried it in secret to his house, so that, after the sun had set, he might bury him cautiously.
{2:5} Cumque occultasset corpus, manducavit panem cum luctu et tremore,
{2:5} And after he had hidden the body, he chewed his bread with mourning and fear,
{2:6} memorans illum sermonem, quem dixit Dominus per Amos prophetam: Dies festi vestri convertentur in lamentationem et luctum.
{2:6} remembering the word that the Lord spoke through the prophet Amos: “Your feast days shall be turned into lamentation and mourning.”
{2:7} Cum vero sol occubuisset, abiit, et sepelivit eum.
{2:7} Truly, when the sun had set, he went out, and he buried him.
{2:8} Arguebant autem eum omnes proximi eius, dicentes: Iam huius rei causa interfici iussus es, et vix effugisti mortis imperium, et iterum sepelis mortuos?
{2:8} Yet all his neighbors argued with him, saying: “Now, an order was given to execute you because of this matter, and you barely escaped a death sentence, and again you are burying the dead?”
{2:9} Sed Tobias plus timens Deum, quam regem, rapiebat corpora occisorum, et occultabat in domo sua, et mediis noctibus sepeliebat ea.
{2:9} But Tobit, fearing God more than the king, stole away the bodies of the slain and concealed them in his house, and in the middle of the night, he buried them.
{2:10} Contigit autem ut quadam die fatigatus a sepultura, veniens in domum suam, iactasset se iuxta parietem, et obdormisset,
{2:10} But it happened one day, being tired from burying the dead, he came into his house, and he threw himself down next to the wall, and he slept.
{2:11} et ex nido hirundinum dormienti illi calida stercora inciderent super oculos eius, fieretque cæcus.
{2:11} And, as he was sleeping, warm droppings from a swallow’s nest fell upon his eyes, and he was made blind.
{2:12} Hanc autem tentationem ideo permisit Dominus evenire illi, ut posteris daretur exemplum patientiæ eius, sicut et sancti Iob.
{2:12} And so the Lord permitted this trial to befall him, in order that an example might be given to posterity of his patience, which is even like that of holy Job.
{2:13} Nam cum ab infantia sua semper Deum timuerit, et mandata eius custodierit, non est contristatus contra Deum quod plaga cæcitatis evenerit ei,
{2:13} For, even from his infancy, he had always feared God and kept his commandments, so he was not discouraged before God because of the scourge of blindness that had befallen him.
{2:14} sed immobilis in Dei timore permansit, agens gratias Deo omnibus diebus vitæ suæ.
{2:14} But he remained immoveable in the fear of God, giving thanks to God all the days of his life.
{2:15} Nam sicut beato Iob insultabant reges, ita isti parentes et cognati eius irridebant vitam eius, dicentes:
{2:15} For just as kings have mocked blessed Job, so also his relatives and acquaintances ridiculed his life, saying:
~ In this context, parentes is more general than the English word ‘parents,’ encompassing his parents, grandparents, and probably any older relatives of previous generations who would see Tobit as subordinate to them. The word ‘cognati’ refers even more generally to people knew Tobit, such as friends and acquaintances. It can also be used as one word referring to both relatives and friends.
{2:16} Ubi est spes tua, pro qua eleemosynas, et sepulturas faciebas?
{2:16} “Where is your hope, on behalf of which you gave alms and buried the dead?”
{2:17} Tobias vero increpabat eos, dicens: Nolite ita loqui:
{2:17} In truth, Tobit corrected them, saying: “Do not speak in this way,
{2:18} quoniam filii sanctorum sumus, et vitam illam expectamus, quam Deus daturus est his, qui fidem suam numquam mutant ab eo.
{2:18} for we are the sons of the holy ones, and we look forward to that life which God will give to those who never change in their faith before him.”
{2:19} Anna vero uxor eius ibat ad opus textrinum quotidie, et de labore manuum suarum victum quem consequi poterat, deferebat.
{2:19} In truth, his wife Anna went out to weaving work daily, and she brought back the provisions that she was able to obtain by the labor of her hands.
{2:20} Unde factum est, ut hœdum caprarum accipiens detulisset domi:
{2:20} Whereupon it happened that, having received a young goat, she brought it home.
{2:21} Cuius cum vocem balantis vir eius audisset, dixit: Videte, ne forte furtivus sit, reddite eum dominis suis, quia non licet nobis aut edere ex furto aliquid, aut contingere.
{2:21} When her husband heard the sound of its bleating, he said, “Look, so that it might not be stolen, return it to its owners, for it is not lawful for us either to eat, or to touch, anything stolen.”
{2:22} Ad hæc uxor eius irata respondit: Manifeste vana facta est spes tua, et eleemosynæ tuæ modo apparuerunt.
{2:22} At this, his wife, being angry, answered, “Clearly, your hope has become vanity, and the manner of your almsgiving has become apparent.”
{2:23} Atque his, et aliis huiuscemodi verbis exprobrabat ei.
{2:23} And with these and other similar such words, she reproached him.
{3:1} Tunc Tobias ingemuit, et cœpit orare cum lacrymis,
{3:1} Then Tobit sighed, and he began to pray with tears,
{3:2} dicens: Iustus es Domine, et omnia iudicia tua iusta sunt, et omnes viæ tuæ, misericordia, et veritas, et iudicium.
{3:2} saying, “O Lord, you are just and all your judgments are just, and all your ways are mercy, and truth, and judgment.
{3:3} Et nunc Domine memor esto mei, et ne vindictam sumas de peccatis meis, neque reminiscaris delicta mea, vel parentum meorum.
{3:3} And now, O Lord, remember me, and do not take vengeance for my sins, and do not call to mind my offenses, nor those of my parents.
{3:4} Quoniam non obedivimus præceptis tuis, ideo traditi sumus in direptionem, et captivitatem, et mortem, et in fabulam, et in improperium omnibus nationibus, in quibus dispersisti nos.
{3:4} For we have not obeyed your precepts, and so we have been handed over to plundering and to captivity, and to death, and to mockery, and as a disgrace before all the nations, among which you have dispersed us.
{3:5} Et nunc Domine magna iudicia tua, quia non egimus secundum præcepta tua, et non ambulavimus synceriter coram te.
{3:5} And now, O Lord, great are your judgments. For we have not acted according to your precepts, and we have not walked sincerely before you.
{3:6} Et nunc Domine secundum voluntatem tuam fac mecum, et præcipe in pace recipi spiritum meum: expedit enim mihi mori magis quam vivere.
{3:6} And now, O Lord, do with me according to your will, and order my spirit to be received in peace. For it is more expedient for me to die, than to live.”
{3:7} Eadem itaque die contigit ut Sara filia Raguelis in Rages civitate Medorum, et ipsa audiret improperium ab una ex ancillis patris sui,
{3:7} And so, on the same day, it happened that Sarah, the daughter of Raguel, in Rages, a city of the Medes, also heard a reproach from one of her father’s servant maids.
{3:8} quoniam tradita fuerat septem viris, et dæmonium nomine Asmodæus occiderat eos, mox ut ingressi fuissent ad eam.
{3:8} For she had been given to seven husbands, and a demon named Asmodeus had killed them, as soon as they had approached her.
{3:9} Ergo cum pro culpa sua increparet puellam, respondit ei, dicens: Amplius ex te non videamus filium, aut filiam super terram, interfectrix virorum tuorum.
{3:9} Therefore, when she corrected the maid for her fault, she answered her, saying, “May we never see son or daughter from you upon the earth, you murderess of your husbands.
{3:10} Numquid et occidere me vis, sicut iam occidisti septem viros? Ad hanc vocem perrexit in superius cubiculum domus suæ: et tribus diebus, et tribus noctibus non manducavit, neque bibit:
{3:10} Would you also kill me, just as you have already killed seven husbands?” At these words, she proceeded to an upper room of her house. And for three days and three nights, she did not eat or drink.
{3:11} sed in oratione persistens cum lacrymis deprecabatur Deum, ut ab isto improperio liberaret eam.
{3:11} But, continuing in prayer with tears, she beseeched God, so that he would liberate her from this reproach.
{3:12} Factum est autem die tertia, dum compleret orationem, benedicens Dominum,
{3:12} And it happened on the third day, while she was completing her prayer, blessing the Lord,
{3:13} dixit: Benedictum est nomen tuum Deus patrum nostrorum: qui cum iratus fueris, misericordiam facies, et in tempore tribulationis peccata dimittis his, qui invocant te.
{3:13} that she said: “Blessed is your name, O God of our fathers, who, though you had been angry, will show mercy. And in time of tribulation, you dismiss the sins of those who call upon you.
{3:14} Ad te Domine faciem meam converto, ad te oculos meos dirigo.
{3:14} To you, O Lord, I turn my face; to you, I direct my eyes.
{3:15} Peto Domine ut de vinculo improperii huius absolvas me, aut certe desuper terram eripias me.
{3:15} I beg you, O Lord, that you may absolve me from the chains of this reproach, or at least take me away from the earth.
{3:16} Tu scis Domine, quia numquam concupivi virum, et mundam servavi animam meam ab omni concupiscentia.
{3:16} You know, O Lord, that I have never coveted a husband, and I have preserved my soul clean from all impure desire.
~ The words ‘concupivi’ and ‘concupiscentia’ refer to impure desire of any kind, not necessarily lust.
{3:17} Numquam cum ludentibus miscui me: neque cum his, qui in levitate ambulant, participem me præbui.
{3:17} I have never mingled myself with those who play. And I have not presented myself as a participant with those who walk with levity.
~ The word ‘ludentibus’ refers to playfulness or to playing games. Sara has not joined in with those who live for their own amusement. There may also be a sexual connotation to this first part of the verse. She has not treated male-female relationships as a source of amusement. The second part of the verse is similar in meaning to the first part.
{3:18} Virum autem cum timore tuo, non cum libidine mea consensi suscipere.
{3:18} But I consented to accept a husband, in your fear, not in my lust.
{3:19} Et, aut ego indigna fui illis, aut illi forsitan me non fuerunt digni: quia forsitan viro alii conservasti me.
{3:19} And, either I was unworthy of them, or they perhaps were not worthy of me. For perhaps you have preserved me for another husband.
{3:20} Non est enim in hominis potestate consilium tuum.
{3:20} For your counsel is not within the ability of man.
{3:21} Hoc autem pro certo habet omnis, qui te colit, quod vita eius, si in probatione fuerit, coronabitur: si autem in tribulatione fuerit, liberabitur: et si in correptione fuerit, ad misericordiam tuam venire licebit.
{3:21} But all who worship you are certain of this: that one’s life, if it should be tested, shall be crowned, and if it should be in tribulation, shall be delivered, and if it should be corrected, shall be permitted to approach your mercy.
{3:22} Non enim delectaris in perditionibus nostris: quia post tempestatem, tranquillum facis: et post lacrymationem et fletum, exultationem infundis.
{3:22} For you are not delighted with our perdition. For, after a storm, you create tranquility, and after tears and weeping, you pour out exultation.
{3:23} Sit nomen tuum Deus Israel benedictum in sæcula.
{3:23} May your name, O God of Israel, be blessed forever.”
{3:24} In illo tempore exauditæ sunt preces amborum in conspectu gloriæ summi Dei:
{3:24} At that time, the prayers of them both were heard in the sight of the glory of the most high God.
{3:25} et missus est Angelus Domini sanctus Raphael, ut curaret eos ambos, quorum uno tempore sunt orationes in conspectu Domini recitatæ.
{3:25} And the holy Angel of the Lord, Raphael, was sent to care for both of them, whose prayers were recited at the same time in the sight of the Lord.
{4:1} Igitur cum Tobias putaret orationem suam exaudiri ut mori potuisset, vocavit ad se Tobiam filium suum,
{4:1} Therefore, when Tobit considered that his prayer was heard, so that he might be able to die, he called his son Tobias to him.
{4:2} dixitque ei: Audi fili mi verba oris mei, et ea in corde tuo, quasi fundamentum construe.
{4:2} And he said to him: “My son, hear the words of my mouth, and set them, like a foundation, in your heart.
{4:3} Cum acceperit Deus animam meam, corpus meum sepeli: et honorem habebis matri tuæ omnibus diebus vitæ eius:
{4:3} When God will receive my soul, bury my body. And you shall honor your mother, all the days of her life.
{4:4} memor enim esse debes, quæ et quanta pericula passa sit propter te in utero suo.
{4:4} For you are obliged to be mindful of what great perils she suffered because of you in her womb.
{4:5} Cum autem et ipsa compleverit tempus vitæ suæ, sepelias eam circa me.
{4:5} But when she too will have completed the time of her life, bury her near me.
{4:6} Omnibus autem diebus vitæ tuæ in mente habeto Deum: et cave ne aliquando peccato consentias, et prætermittas præcepta Domini Dei nostri.
{4:6} Yet, for all the days of your life, have God in your mind. And be careful that you never consent to sin, nor overlook the precepts of the Lord our God.
{4:7} Ex substantia tua fac eleemosynam, et noli avertere faciem tuam ab ullo paupere: ita enim fiet ut nec a te avertatur facies Domini.
{4:7} Give alms from your substance, and do not turn away your face from any pauper. For so it shall be that neither will the face of the Lord be turned away from you.
~ One should give alms from one’s substance (necessary resources or belongings), not merely from one’s excess.
{4:8} Quo modo potueris, ita esto misericors.
{4:8} In whatever way that you are able, so shall you be merciful.
{4:9} Si multum tibi fuerit, abundanter tribue: si exiguum tibi fuerit, etiam exiguum libenter impertiri stude.
{4:9} If you have much, distribute abundantly. If you have little, nevertheless strive to bestow a little freely.
{4:10} Præmium enim bonum tibi thesaurizas in die necessitatis.
{4:10} For you store up for yourself a good reward for the day of necessity.
{4:11} quoniam eleemosyna ab omni peccato, et a morte liberat, et non patietur animam ire in tenebras.
{4:11} For almsgiving liberates from every sin and from death, and it will not suffer the soul to go into darkness.
{4:12} Fiducia magna erit coram summo Deo eleemosyna omnibus facientibus eam.
{4:12} Almsgiving will be a great act of faith before the most high God, for all those who practice it.
{4:13} Attende tibi fili mi ab omni fornicatione, et præter uxorem tuam numquam patiaris crimen scire.
{4:13} Take care to keep yourself, my son, from all fornication, and, except for your wife, never permit yourself to know such an offense.
{4:14} Superbiam numquam in tuo sensu, aut in tuo verbo dominari permittas: in ipsa enim initium sumpsit omnis perditio.
{4:14} Never permit arrogance to rule in your mind or in your words. For in it, all perdition had its beginning.
{4:15} Quicumque tibi aliquid operatus fuerit, statim ei mercedem restitue, et merces mercenarii tui apud te omnino non remaneat.
{4:15} And whoever has done any kind of work for you, immediately pay him his wages, and do not let the wages of your hired hand remain with you at all.
{4:16} Quod ab alio oderis fieri tibi, vide ne tu aliquando alteri facias.
{4:16} Whatever you would hate to have done to you by another, see that you never do so to another.
{4:17} Panem tuum cum esurientibus et egenis comede, et de vestimentis tuis nudos tege.
{4:17} Eat your bread with the hungry and the needy, and cover the naked with your own garments.
{4:18} Panem tuum, et vinum tuum super sepulturam iusti constitue, et noli ex eo manducare, et bibere cum peccatoribus.
{4:18} Set out your bread and your wine at the burial of a just man, and do not eat and drink from it with sinners.
{4:19} consilium semper a sapiente perquire.
{4:19} Always seek the counsel of a wise man.
{4:20} Omni tempore benedic Deum: et pete ab eo, ut vias tuas dirigat, et omnia consilia tua in ipso permaneant.
{4:20} Bless God at all times. And petition him that he direct your ways and that all your counsels may remain in him.
{4:21} Indico etiam tibi fili mi dedisse me decem talenta argenti, dum adhuc infantulus esses, Gabelo, in Rages civitate Medorum, et chirographum eius apud me habeo:
{4:21} And now, I reveal to you, my son, that I lent ten talents of silver, while you were still a young child, to Gabael, in Rages, a city of the Medes, and I have his written agreement with me.
{4:22} et ideo perquire quo modo ad eum pervenias, et recipias ab eo supra memoratum pondus argenti, et restituas ei chirographum suum.
{4:22} And so, inquire how you may travel to him and receive from him the aforementioned weight of silver, and return to him the written agreement.
{4:23} Noli timere fili mi: pauperem quidem vitam gerimus, sed multa bona habebimus si timuerimus Deum, et recesserimus ab omni peccato, et fecerimus bene.
{4:23} Do not be afraid, my son. We do indeed lead a poor life, but we will have many good things: if we fear God, and withdraw from all sin, and do what is good.”
{5:1} Tunc respondit Tobias patri suo, et dixit: Omnia quæcumque præcepisti mihi faciam pater.
{5:1} Then Tobias responded to his father, and he said: “I will do everything just as you have instructed me, father.
{5:2} Quo modo autem pecuniam hanc requiram, ignoro. Ille me nescit, et ego eum ignoro: quod signum dabo ei? Sed neque viam, per quam pergatur illuc, aliquando cognovi.
{5:2} But I do not know how to obtain this money. He does not know me, and I do not know him. What proof shall I give to him? And I do not know any part of the way, which leads to that place.”
{5:3} Tunc pater suus respondit illi, et dixit: Chirographum quidem illius penes me habeo: quod dum illi ostenderis, statim restituet.
{5:3} Then his father answered him, and he said: “Indeed, I have a written agreement about that in my possession, which, when you show it to him, he will immediately repay it.
~ In this context, a ‘chirographum’ is not merely a written or handwritten note, but a written agreement. It is similar to a modern-day contract or loan agreement.
{5:4} Sed perge nunc, et inquire tibi aliquem fidelem virum, qui eat tecum salva mercede sua: ut, dum adhuc vivo, recipias eam.
{5:4} But go out now, and inquire after some faithful man, who would go with you to keep you safe in return for his wages, so that you may receive it while I am still alive.”
{5:5} Tunc egressus Tobias, invenit iuvenem splendidum, stantem præcinctum, et quasi paratum ad ambulandum.
{5:5} Then Tobias, departing, found a splendid young man, standing girded and seemingly ready for travel.
{5:6} Et ignorans quod Angelus Dei esset, salutavit eum, et dixit: Unde te habemus bone iuvenis?
{5:6} And not knowing that he was an Angel of God, he greeted him, and he said, “Where are you from, good young man?”
{5:7} At ille respondit: Ex filiis Israel. Et Tobias dixit ei: Nosti viam, quæ ducit in regionem Medorum?
{5:7} And so he answered, “From the sons of Israel.” And Tobias said to him, “Do you know the way that leads to the region of the Medes?”
{5:8} Cui respondit: Novi: et omnia itinera eius frequenter ambulavi, et mansi apud Gabelum fratrem nostrum: qui moratur in Rages civitate Medorum, quæ posita est in monte Ecbatanis.
{5:8} And he answered: “I know it. And I have frequently walked through all its paths, and I stayed with Gabael, our brother, who lives in Rages, a city of the Medes, which is situated at the mount of Ecbatana.”
{5:9} Cui Tobias ait: Sustine me obsecro, donec hæc ipsa nunciem patri meo.
{5:9} Tobias said to him, “I implore you, wait here for me, until I tell these same things to my father.”
{5:10} Tunc ingressus Tobias, indicavit universa hæc patri suo. Super quæ admiratus pater, rogavit ut introiret ad eum.
{5:10} Then Tobias, entering, revealed all these things to his father. Upon which, his father, in admiration, asked that he would enter to him.
{5:11} Ingressus itaque salutavit eum, et dixit: Gaudium tibi sit semper.
{5:11} And so, entering, he greeted him, and he said, “May gladness be always with you.”
{5:12} Et ait Tobias: Quale gaudium mihi erit, qui in tenebris sedeo, et lumen cæli non video?
{5:12} And Tobit said, “What kind of gladness will be for me, since I sit in darkness and do not see the light of heaven?”
{5:13} Cui ait iuvenis: Forti animo esto, in proximo est ut a Deo cureris.
{5:13} And the young man said to him, “Be steadfast in soul. Your cure from God is near.”
{5:14} Dixit itaque illi Tobias: Numquid poteris perducere filium meum ad Gabelum in Rages civitatem Medorum? et cum redieris, restituam tibi mercedem tuam.
{5:14} And so Tobit said to him, “Are you able to lead my son to Gabael in Rages, a city of the Medes? And when you return, I will pay you your wages.”
{5:15} Et dixit ei Angelus: Ego ducam, et reducam eum ad te.
{5:15} And the Angel said to him, “I will lead him, and I will bring him back to you.”
{5:16} Cui Tobias respondit: Rogo te, indica mihi, de qua domo, aut de qua tribu es tu?
{5:16} And Tobit responded to him, “I ask you to tell me: which family or which tribe are you from?”
{5:17} Cui Raphael Angelus dixit: Genus quæris mercenarii, an ipsum mercenarium, qui cum filio tuo eat?
{5:17} And Raphael the Angel said, “Do you seek the family of the one you hire, or else the hired hand himself, to go with your son?
{5:18} Sed ne forte solicitum te reddam, ego sum Azarias Ananiæ magni filius.
{5:18} But, lest perhaps I cause you to worry: I am Azariah, the son of Hananiah the great.”
~ Angels of God cannot lie. Therefore, Raphael is, in some sense, Azariah, the son of Hananiah the great. Azariah is a name meaning ‘Yahweh helps,’ which is an apt description of Raphael. Hananiah is a name meaning ‘Yahweh is merciful,’ which is an apt description of God himself. The Angels are sons of God. And he calls Hananiah ‘the great’ because he is using that name to refer to God himself. God is great.
{5:19} Et Tobias respondit: Ex magno genere es tu. Sed peto ne irascaris quod voluerim cognoscere genus tuum.
{5:19} And Tobit responded, “You are from a great family. But I ask you, do not be angry that I wanted to know your family.”
{5:20} Dixit autem illi Angelus: Ego sanum ducam, et sanum tibi reducam filium tuum.
{5:20} But the Angel said to him, “I will lead your son safely, and I will bring him back safely to you.”
{5:21} Respondens autem Tobias, ait: Bene ambuletis, et sit Deus in itinere vestro, et Angelus eius comitetur vobiscum.
{5:21} And so Tobit, answering, said, “May you walk well, and may God be with you on your journey, and may his Angel accompany you.”
{5:22} Tunc paratis omnibus, quæ erant in via portanda, fecit Tobias vale patri suo et matri suæ, et ambulaverunt ambo simul.
{5:22} Then, when all things were ready which were to be carried on their journey, Tobias said farewell to his father, and to his mother, and the two of them walked together.
{5:23} Cumque profecti essent, cœpit mater eius flere, et dicere: Baculum senectutis nostræ tulisti, et transmisisti a nobis.
{5:23} And when they had set out, his mother began to weep, and to say: “You have taken the staff of our old age, and you have sent him away from us.
{5:24} Numquam fuisset ipsa pecunia, pro qua misisti eum.
{5:24} I wish that the money, for which you sent him, had never been.
{5:25} Sufficiebat enim nobis paupertas nostra, ut divitias computaremus hoc, quod videbamus filium nostrum.
{5:25} For our poverty has been sufficient for us, so that we might count it as riches that we saw our son.”
{5:26} Dixitque ei Tobias: Noli flere, salvus perveniet filius noster, et salvus revertetur ad nos, et oculi tui videbunt illum.
{5:26} And Tobit said to her: “Do not weep. Our son will arrive safely, and he will return safely to us, and your eyes shall see him.
{5:27} Credo enim quod Angelus Dei bonus comitetur ei, et bene disponat omnia, quæ circa eum geruntur, ita ut cum gaudio revertatur ad nos.
{5:27} For I believe that the good Angel of God accompanies him and that he orders all things well which occur around him, such that he will be returned to us with gladness.”
{5:28} Ad hanc vocem cessavit mater eius flere, et tacuit.
{5:28} At these words, his mother ceased weeping, and she was silent.
{6:1} Profectus est autem Tobias, et canis secutus est eum, et mansit prima mansione iuxta fluvium Tigris.
{6:1} And so Tobias continued on, and the dog was following him, and he stayed at the first stopping point, near the river Tigris.
{6:2} Et exivit ut lavaret pedes suos, et ecce piscis immanis exivit ad devorandum eum.
{6:2} And he went out to wash his feet, and behold, an immense fish came out to devour him.
{6:3} Quem expavescens Tobias clamavit voce magna, dicens: Domine, invadit me.
{6:3} And Tobias, being frightened of it, cried out with a loud voice, saying, “Sir, it is attacking me!”
{6:4} Et dixit ei Angelus: Apprehende branchiam eius, et trahe eum ad te. Quod cum fecisset, attraxit eum in siccum, et palpitare cœpit ante pedes eius.
{6:4} And the Angel said to him, “Catch it by the gills, and draw it to you.” And when he had done so, he pulled it onto dry land, and it began to thrash before his feet.
~ The word ‘palpitare’ can refer to throbbing, beating, or pulsating; but in this context, it means that the fish was thrashing back and forth on the ground.
{6:5} Tunc dixit ei Angelus: Exentera hunc piscem, et cor eius, et fel, et iecur repone tibi: sunt enim hæc necessaria ad medicamenta utiliter.
{6:5} Then the Angel said to him: “Disembowel this fish, and put aside his heart, and his gall, and his liver for yourself. For these things are necessary as useful medicines.”
~ This action of taking a fish and dividing it into parts is very similar to the various Old Testament animal sacrifices, which of course have a symbolic meaning. The term 'heart' is still used today in modern English as a symbol. Similarly, the parts of the fish have symbolic meanings. The smoke symbolizes prayer. The heart symbolizes a pure love for God and neighbor. The liver symbolizes the removal of sin from one's life (the liver removes toxins from the body). The gall symbolizes the suffering of self-denial and the healthful effects on the soul of that suffering (since gall is bitter, but was used as a medicine in ancient times). So the parts of the fish represent useful medicines for the soul.
{6:6} Quod cum fecisset, assavit carnes eius, et secum tulerunt in via: cetera salierunt, quæ sufficerent eis, quousque pervenirent in Rages civitatem Medorum.
{6:6} And when he had done so, he roasted its flesh, and they took it with them on the way. The rest they salted, so that it might be sufficient for them, until they would arrive at Rages, a city of the Medes.
{6:7} Tunc interrogavit Tobias Angelum, et dixit ei: Obsecro te Azaria frater, ut dicas mihi quod remedium habebunt ista, quæ de pisce servare iussisti?
{6:7} Then Tobias questioned the Angel, and he said to him, “I implore you, brother Azariah, to tell me what remedies these things hold, which you have told me to retain from the fish?”
{6:8} Et respondens Angelus, dixit ei: Cordis eius particulam si super carbones ponas, fumus eius extricat omne genus dæmoniorum sive a viro, sive a muliere, ita ut ultra non accedat ad eos.
{6:8} And the Angel, answering, said to him: “If you put a little piece of its heart on burning coals, its smoke will drive away all kinds of demons, whether from a man or from a woman, so that they will no longer approach them.
{6:9} Et fel valet ad ungendos oculos, in quibus fuerit albugo, et sanabuntur.
{6:9} And the gall is useful for anointing the eyes, in which there may be a white speck, and they will be cured.”
{6:10} Et dixit ei Tobias: Ubi vis ut maneamus?
{6:10} And Tobias said to him, “Where do you prefer that we stay?”
{6:11} Respondensque Angelus, ait: Est hic Raguel nomine, vir propinquus de tribu tua, et hic habet filiam nomine Saram, sed neque masculum, neque feminam ullam habet aliam præter eam.
{6:11} And the Angel, responding, said: “Here is one named Raguel, a man closely related to you from your tribe, and he has a daughter named Sarah, but he has no other male or female, except her.
{6:12} Tibi debetur omnis substantia eius, et oportet eam te accipere coniugem.
{6:12} All his livelihood is dependent upon you, and you ought to take her to yourself in marriage.
~ The Latin word ‘substantia’ is often translated as substance, but it refers to the necessary belongings, or, as in this case, the things that constitute one’s livelihood.
{6:13} Pete ergo eam a patre eius, et dabit tibi eam in uxorem.
{6:13} Therefore, ask for her from her father, and he will give her to you as wife.”
{6:14} Tunc respondit Tobias, et dixit: Audio quia tradita est septem viris, et mortui sunt: sed et hoc audivi, quia dæmonium occidit illos.
{6:14} Then Tobias responded, and he said: “I hear that she has been given to seven husbands, and they passed away. But I have even heard this: that a demon killed them.
{6:15} Timeo ergo, ne forte et mihi hæc eveniant: et cum sim unicus parentibus meis, deponam senectutem illorum cum tristitia ad inferos.
{6:15} Therefore, I am afraid, lest this may happen to me also. And since I am the only child of my parents, I might send their old age with sorrow to the grave.”
~ In some contexts, ‘infernos’ refers to Hell, but in other contexts it merely refers to death or to the grave or to death under adverse circumstances.
{6:16} Tunc Angelus Raphael dixit ei: Audi me, et ostendam tibi qui sunt, quibus prævalere potest dæmonium.
{6:16} Then the Angel Raphael said to him: “Listen to me, and I will reveal to you who they are, over whom the demon can prevail.
{6:17} Hi namque qui coniugium ita suscipiunt, ut Deum a se, et a sua mente excludant, et suæ libidini ita vacent, sicut equus et mulus, quibus non est intellectus: habet potestatem dæmonium super eos.
{6:17} For example, those who receive marriage in such manner as to exclude God from themselves and from their mind, and in such a manner as to empty themselves to their lust, like the horse and mule, which have no understanding, over them the demon has power.
{6:18} Tu autem cum acceperis eam, ingressus cubiculum, per tres dies continens esto ab ea, et nihil aliud, nisi orationibus vacabis cum ea.
{6:18} But you, when you will have accepted her, enter the bedroom and for three days keep yourself continent from her, and empty yourself to nothing other than prayers with her.
{6:19} Ipsa autem nocte, incenso iecore piscis, fugabitur dæmonium.
{6:19} Moreover, on that night, burn the liver of the fish like incense, and the demon will be put to flight.
~ The word ‘incenso’ refers to burning something, and, in this context, it calls to mind the burning of incense. So the translation is to burn like incense: somewhat awkward, but more accurate. The first night of continence is to dispel the demons of lust and selfishness.
{6:20} Secunda vero nocte in copulatione sanctorum patriarcharum admitteris.
{6:20} In truth, on the second night, you will become ready to receive a physical union like that of the holy Patriarchs.
~ The second night of continence is to prepare the husband and wife to be ready to receive the type of physical union (marital relations) that the holy Patriarchs had in their marriages. In other words, Tobias and Sarah would become able to have sexual relations within a devout marriage, out of love for one another and for God, and with faithfulness to one another and to God.
{6:21} Tertia autem nocte, benedictionem consequeris, ut filii ex vobis procreentur incolumes.
{6:21} And then, on the third night, you will obtain a blessing, so that healthy children may be procreated from you both.
~ The third night of continence is for the sake of healthy and holy children.
{6:22} Transacta autem tertia nocte, accipies virginem cum timore Domini, amore filiorum magis quam libidine ductus, ut in semine Abrahæ benedictionem in filiis consequaris.
{6:22} And so, the third night having been accomplished, you will receive the virgin with the fear of the Lord, led more by love of children than by physical desire, so that, as the offspring of Abraham, you will then obtain a blessing in children.
{7:1} Ingressi sunt autem ad Raguelem, et suscepit eos Raguel cum gaudio.
{7:1} And so they went to Raguel, and Raguel received them with gladness.
{7:2} Intuensque Tobiam Raguel, dixit Annæ uxori suæ: Quam similis est iuvenis iste consobrino meo!
{7:2} And Raguel, gazing upon Tobias, said to Anna his wife, “How much like my cousin is this young man!”
{7:3} Et cum hæc dixisset, ait: Unde estis iuvenes fratres nostri?
{7:3} And when he had spoken this, he said, “Which of our brethren are you from, young men?”
~ In formal English, we should say, “From which of our brethren are you, young men?” But this text is dialogue and people don’t really talk that way in English. So the preposition ‘from’ is left dangling: “Which of our brethren are you from, young men?” The same thing can be said for the common expression ‘Where are you from?’
{7:4} At illi dixerunt: Ex tribu Nephthali sumus, ex captivitate Ninive.
{7:4} But they said, “We are from the tribe of Naphtali, from the captivity of Nineveh.”
{7:5} Dixitque illis Raguel: Nostis Tobiam fratrem meum? Qui dixerunt: Novimus.
{7:5} And Raguel said to them, “Do you know my brother Tobit?” They said to him, “We know him.”
{7:6} Cumque multa bona loqueretur de eo, dixit Angelus ad Raguelem: Tobias, de quo interrogas, pater istius est.
{7:6} And since he was saying many good things about him, the Angel said to Raguel, “The Tobit about whom you inquire is the father of this young man.”
{7:7} Et misit se Raguel, et cum lacrymis osculatus est eum, et plorans supra collum eius, dixit: Benedictio sit tibi fili mi quia boni et optimi viri filius es.
{7:7} And Raguel threw himself towards him and kissed him with tears and weeping upon his neck, saying, “May a blessing be upon you, my son, because you are the son of a good and most noble man.”
{7:8} Et Anna uxor eius, et Sara ipsorum filia lacrymatæ sunt.
{7:8} And his wife Anna, and their daughter Sarah, were weeping.
{7:9} Postquam autem locuti sunt, præcepit Raguel occidi arietem, et parari convivium. Cumque hortaretur eos discumbere ad prandium,
{7:9} And so, after they had spoken, Raguel instructed a sheep to be killed, and a feast to be prepared. And when he exhorted them to recline for dinner,
{7:10} Tobias dixit: Hic ego hodie non manducabo neque bibam, nisi prius petitionem meam confirmes, et promittas mihi dare Saram filiam tuam.
{7:10} Tobias said, “Here, today, I will not eat or drink, unless you first confirm my petition, and promise to give Sarah your daughter to me.”
{7:11} Quo audito verbo Raguel, expavit, sciens quid evenerit illis septem viris, qui ingressi sunt ad eam: et timere cœpit ne forte et hunc similiter contingeret: et cum nutaret, et non daret petenti ullum responsum,
{7:11} When Raguel heard this word, he became afraid, knowing what had befallen those seven men, who had approached her. And he began to fear, lest it might happen to him also in the same way. And, since he wavered and gave no further response to the petition,
{7:12} dixit ei Angelus: Noli timere dare eam isti, quoniam huic timenti Deum debetur coniux filia tua: propterea alius non potuit habere illam.
{7:12} the Angel said to him: “Do not be afraid to give her to this one, because this one fears God. He is obliged to be joined to your daughter. Because of this, no other one could have her.”
~ Tobias was obliged to marry Sarah by Jewish law and custom, since he was the closest living, non-married, male relative (not of her immediate family) of marrying age to Sarah. Compare the similar situation in the Book of Ruth.
{7:13} Tunc dixit Raguel: Non dubito quod Deus preces et lacrymas meas in conspectu suo admiserit.
{7:13} Then Raguel said: “I do not doubt that God has admitted my prayers and tears before his sight.
{7:14} Et credo quoniam ideo fecit vos venire ad me, ut ista coniungeretur cognationi suæ secundum legem Moysi: et nunc noli dubium gerere quod tibi eam tradam.
{7:14} And I believe, therefore, that he has caused you to come to me, so that this one might be joined in marriage to one of her own kindred, according to the law of Moses. And now, do not continue to doubt that I will give her to you.”
{7:15} Et apprehendens dexteram filiæ suæ, dexteræ Tobiæ tradidit, dicens: Deus Abraham, et Deus Isaac, et Deus Iacob vobiscum sit, et ipse coniungat vos, impleatque benedictionem suam in vobis.
{7:15} And taking the right hand of his daughter, he gave it into the right hand of Tobias, saying, “May the God of Abraham, and the God of Isaac, and the God of Jacob be with you. And may he join you together in marriage and fulfill his blessing in you.”
{7:16} Et accepta charta, fecerunt conscriptionem coniugii.
{7:16} And taking paper, they made a written record of the marriage.
{7:17} Et post hæc epulati sunt, benedicentes Deum.
{7:17} And after this, they feasted, blessing God.
{7:18} Vocavitque Raguel ad se Annam uxorem suam, et præcepit ei ut præpararet alterum cubiculum.
{7:18} And Raguel called his wife Anna to him, and he instructed her to prepare another bedroom.
{7:19} Et introduxit illuc Saram filiam suam, et lacrymata est.
{7:19} And she brought her daughter Sarah into it, and she was weeping.
{7:20} Dixitque ei: Forti animo esto filia mea: Dominus cæli det tibi gaudium pro tædio quod perpessa es.
{7:20} And she said to her, “Be steadfast in spirit, my daughter. May the Lord of heaven give you gladness in place of the grief that you have had to endure.”
{8:1} Postquam vero cœnaverunt, introduxerunt iuvenem ad eam.
{8:1} In truth, after they had dined, they introduced the young man to her.
{8:2} Recordatus itaque Tobias sermonum Angeli, protulit de cassidili suo partem iecoris, posuitque eam super carbones vivos.
{8:2} And so, Tobias, remembering the word of the Angel, took part of the liver from his bag, and he placed it over the live coals.
{8:3} Tunc Raphael Angelus apprehendit dæmonium, et religavit illud in deserto superioris Ægypti.
{8:3} Then the Angel Raphael caught the demon, and bound him in the desert of upper Egypt.
{8:4} Tunc hortatus est virginem Tobias, dixitque ei: Sara, exsurge, et deprecemur Deum hodie, et cras, et secundum cras: quia his tribus noctibus Deo iungimur: tertia autem transacta nocte, in nostro erimus coniugio.
{8:4} Then Tobias exhorted the virgin, and he said to her: “Sarah, get up and let us pray to God this day, and tomorrow, and the following day. For, during these three nights, we are being joined to God. And then, when the third night has passed, we ourselves will be joined together.
~ Sarah was still a virgin, even though she had been married to seven men, because each died after the wedding ceremony, but before the marriage could be consummated.
{8:5} filii quippe sanctorum sumus, et non possumus ita coniungi sicut gentes, quæ ignorant Deum.
{8:5} For certainly, we are the children of the saints, and we must not be joined together in such a manner as the heathens, who are ignorant of God.”
{8:6} Surgentes autem pariter, instanter orabant ambo simul, ut sanitas daretur eis.
{8:6} And so, rising up together, they both prayed earnestly, at the same time, that health might be given to them.
{8:7} Dixitque Tobias: Domine Deus patrum nostrorum, benedicant te cæli et terræ, mareque et fontes, et flumina, et omnes creaturæ tuæ, quæ in eis sunt.
{8:7} And Tobias said: “Lord, the God of our fathers, may the heavens and the earth bless you, and the sea, and the fountains, and the rivers, and all your creatures that are in them.
{8:8} Tu fecisti Adam de limo terræ, dedistique ei adiutorium Hevam.
{8:8} You formed Adam from the mud of the earth, and you gave Eve to him as a helper.
{8:9} Et nunc Domine tu scis, quia non luxuriæ causa accipio sororem meam coniugem, sed sola posteritatis dilectione, in qua benedicatur nomen tuum in sæcula sæculorum.
{8:9} And now, O Lord, you know that I take my sister in conjugal union, not by reason of worldly pleasure, but solely for the love of posterity, in which your name may be blessed forever and ever.”
~ Notice, in the Book of Tobit, that persons who do not have the same parents, but who are from the same extended family, or even from the same tribe of Israel, still call one another ‘brother’ or ‘sister.’ This practice is also seen in the New Testament with the ‘brothers and sisters’ of the Lord.
{8:10} Dixit quoque Sara: Miserere nobis Domine, miserere nobis, et consenescamus ambo pariter sani.
{8:10} Sarah likewise said, “Be merciful to us, O Lord, be merciful to us. And let us both grow old together in health.”
{8:11} Et factum est circa pullorum cantum, accersiri iussit Raguel servos suos, et abierunt cum eo pariter ut foderent sepulchrum.
{8:11} And it happened, about the time of the rooster’s crowing, that Raguel ordered his servants to be summoned, and they went out with him together to dig a grave.
{8:12} Dicebat enim: Ne forte simili modo evenerit ei, quo et ceteris illis septem viris, qui sunt ingressi ad eam.
{8:12} For he said, “Lest perhaps, in the same way, it may have happened to him, as it did also to the other seven men who approached her.”
{8:13} Cumque parassent fossam, reversus Raguel ad uxorem suam, dixit ei:
{8:13} And when they had prepared the pit, Raguel returned to his wife, and he said to her,
{8:14} Mitte unam de ancillis tuis, et videat si mortuus est, ut sepeliam eum antequam illucescat dies.
{8:14} “Send one of your maids, and let her see if he is dead, so that I may bury him before the dawn of day.”
{8:15} At illa misit unam ex ancillis suis. Quæ ingressa cubiculum, reperit eos salvos et incolumes, secum pariter dormientes.
{8:15} And so, she sent one of her maidservants, who entered the bedroom and discovered them safe and unharmed, sleeping both together.
{8:16} Et reversa nunciavit bonum nuntium: et benedixerunt Dominum, Raguel videlicet et Anna uxor eius,
{8:16} And returning, she reported the good news. And they blessed the Lord: Raguel, especially, and his wife Anna.
{8:17} et dixerunt: Benedicimus te Domine Deus Israel, quia non contigit quemadmodum putabamus.
{8:17} And they said: “We bless you, Lord God of Israel, because it has not happened in the way that we thought it might.
{8:18} Fecisti enim nobiscum misericordiam tuam, et exclusisti a nobis inimicum persequentem nos.
{8:18} For you have acted in your mercy toward us, and you have excluded from us the enemy who pursued us.
{8:19} 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.
{8:19} Moreover, you have had compassion on two only children. Make them, O Lord, able to bless you more fully and to offer you a sacrifice of your praise and of their health, so that all peoples everywhere may know that you alone are God in all the earth.”
{8:20} Statimque præcepit servis suis Raguel, ut replerent fossam, quam fecerant priusquam elucesceret.
{8:20} And immediately Raguel instructed his servants to refill the pit, which they had made, before daylight.
{8:21} Uxori autem suæ dixit ut instrueret convivium, et præpararet omnia, quæ in cibos erant iter agentibus necessaria.
{8:21} And then he told his wife to make ready a feast, and to prepare all the provisions that are necessary for those who undertake a journey.
{8:22} Duas quoque pingues vaccas, et quatuor arietes occidi fecit, et parari epulas omnibus vicinis suis, cunctisque amicis.
{8:22} Likewise, he caused two fat cows and four rams to be killed, and a banquet to be prepared for all his neighbors and every one of his friends.
{8:23} Et adiuravit Raguel Tobiam, ut duas hebdomadas moraretur apud se.
{8:23} And Raguel pleaded with Tobias to delay with him for two weeks.
{8:24} De omnibus autem, quæ possidebat Raguel, dimidiam partem dedit Tobiæ, et fecit scripturam, ut pars dimidia quæ supererat post obitum eorum, Tobiæ dominio deveniret.
{8:24} Moreover, of all the things that Raguel possessed, he gave one half part to Tobias, and he made a writing, so that the half that remained should also pass into the ownership of Tobias, after their deaths.
{9:1} Tunc vocavit Tobias Angelum ad se, quem quidem hominem existimabat, dixitque ei: Azaria frater, peto ut auscultes verba mea:
{9:1} Then Tobias called the Angel to him, whom he indeed considered to be a man, and he said to him: “Brother Azariah, I implore you to listen to my words:
{9:2} Si meipsum tradam tibi servum, non ero condignus providentiæ tuæ.
{9:2} If I should give myself to be your servant, I would not be equally worthy of your providence.
~ Or, ‘I would not be co-worthy of your providence.’
{9:3} Tamen obsecro te ut assumas tibi animalia sive servitia, et vadas ad Gabelum in Rages civitatem Medorum: reddasque ei chirographum suum, et recipias ab eo pecuniam, et roges eum venire ad nuptias meas.
{9:3} Even so, I beg you to take with you beasts or even servants, and to go to Gabael in Rages, the city of the Medes, and restore to him his handwritten note, and receive from him the money, and petition him to come to my wedding celebration.
{9:4} Scis enim ipse quoniam numerat pater meus dies: et si tardavero una die plus, constristatur anima eius.
{9:4} For you know that my father numbers the days. And if I delay one day more, his soul will be afflicted.
{9:5} Et certe vides quo modo adiuravit me Raguel, cuius adiuramentum spernere non possum.
{9:5} And surely you see how Raguel has obtained my oath, an oath that I am not able to spurn.”
{9:6} Tunc Raphael assumens quattuor ex servis Raguelis, et duos camelos, in Rages civitatem Medorum perrexit: et inveniens Gabelum, reddidit ei chirographum suum, et recepit ab eo omnem pecuniam.
{9:6} Then Raphael borrowed four of the servants of Raguel, and two camels, and he traveled to Rages, the city of the Medes. And upon finding Gabael, he gave him his handwritten note, and he received from him all the money.
{9:7} Indicavitque ei de Tobia filio Tobiæ, omnia quæ gesta sunt: fecitque eum secum venire ad nuptias.
{9:7} And he revealed to him, concerning Tobias the son of Tobit, all that had been done. And he made him come with him to the wedding celebration.
{9:8} Cumque ingressus esset domum Raguelis, invenit Tobiam discumbentem: et exiliens, osculati sunt se invicem: et flevit Gabelus, benedixitque Deum,
{9:8} And when he had entered into the house of Raguel, he discovered Tobias reclining at table. And leaping up, they kissed each other. And Gabael wept, and he blessed God.
{9:9} et dixit: Benedicat te Deus Israel, quia filius es optimi viri, et iusti, et timentis Deum, et eleemosynas facientis:
{9:9} And he said: “May the God of Israel bless you, for you are the son of a man most noble and just, fearing God and performing almsgiving.
{9:10} et dicatur benedictio super uxorem tuam, et super parentes vestros:
{9:10} And may a blessing be spoken over your wife and over your parents.
{9:11} et videatis filios vestros, et filios filiorum vestrorum, usque in tertiam et quartam generationem: et sit semen vestrum benedictum a Deo Israel, qui regnat in sæcula sæculorum.
{9:11} And may you see your sons, and the sons of your sons, even to the third and fourth generation. And may your offspring be blessed by the God of Israel, who reigns forever and ever.”
{9:12} Cumque omnes dixissent, Amen, accesserunt ad convivium: sed et cum timore Domini nuptiarum convivium exercebant.
{9:12} And when all had said, “Amen,” they approached the feast. But they also celebrated the marriage feast with the fear of the Lord.
{10:1} Cum vero moras faceret Tobias, causa nuptiarum, solicitus erat pater eius Tobias, dicens: Putas quare moratur filius meus, aut quare detentus est ibi?
{10:1} In truth, when Tobias was delayed because of the marriage celebration, his father Tobit was worried, saying: “Why do you think my son is delayed, or why has he been detained there?
{10:2} Putasne Gabelus mortuus est, et nemo reddet illi pecuniam?
{10:2} Do you think that Gabael has died, and that no one will repay him the money?”
{10:3} Cœpit autem contristari nimis ipse et Anna uxor eius cum eo: et cœperunt ambo simul flere: eo quod die statuto minime reverteretur filius eorum ad eos.
{10:3} And so he began to be exceedingly sad, both he and his wife Anna with him. And they both began to weep together, because their son did not at least return to them on the appointed day.
{10:4} Flebat igitur mater eius irremediabilibus lacrymis, atque dicebat: Heu, heu me fili mi, ut quid te misimus peregrinari, lumen oculorum nostrorum, baculum senectutis nostræ, solatium vitæ nostræ, spem posteritatis nostræ?
{10:4} But his mother wept inconsolable tears, and also said: “Woe, woe to me, O my son. Why did we send you to journey far away, you: the light of our eyes, the staff of our old age, the solace of our life, the hope of our posterity?
{10:5} Omnia simul in te uno habentes, te non debuimus dimittere a nobis.
{10:5} Having all things together as one in you, we ought not to have dismissed you from us.”
{10:6} Cui dicebat Tobias: Tace, et noli turbari, sanus est filius noster: satis fidelis est vir ille, cum quo misimus eum.
{10:6} And Tobit was saying to her: “Be calm, and do not be troubled. Our son is safe. That man, with whom we sent him, is faithful enough.”
{10:7} Illa autem nullo modo consolari poterat, sed quotidie exiliens circumspiciebat, et circuibat vias omnes, per quas spes remeandi videbatur, ut procul videret eum, si fieri posset, venientem.
{10:7} Yet she was by no means able to be consoled. But, leaping up every day, she looked all round, and traveled around all the ways, by which there seemed any hope that he might return, so that she might possibly see him coming from afar.
{10:8} At vero Raguel dicebat ad generum suum: Mane hic, et ego mittam nuncium salutis de te ad Tobiam patrem tuum.
{10:8} In truth, Raguel said to his son-in-law, “Remain here, and I will send a message of your health to your father Tobit.”
{10:9} Cui Tobias ait: Ego novi quia pater meus et mater mea modo dies computant, et cruciatur spiritus eorum in ipsis.
{10:9} And Tobias said to him, “I know that my father and my mother have now counted the days, and their spirit must be tortured within them.”
{10:10} Cumque verbis multis rogaret Raguel Tobiam, et ille eum nulla ratione vellet audire, tradidit ei Saram, et dimidiam partem omnis substantiæ suæ in pueris, in puellis, in pecudibus, in camelis, et in vaccis, et in pecunia multa: et salvum atque gaudentem dimisit eum a se,
{10:10} And when Raguel had repeatedly petitioned Tobias, and he was by no means willing to listen to him, he delivered Sarah to him, and half of all his substance: with men and women servants, with sheep, camels, and cows, and with much money. And he dismissed him away, in safety and gladness, from him,
{10:11} dicens: Angelus Domini sanctus sit in itinere vestro, perducatque vos incolumes, et inveniatis omnia recte circa parentes vestros, et videant oculi mei filios vestros priusquam moriar.
{10:11} saying: “May the holy Angel of the Lord be with your journey, and may he lead you through unharmed, and may you discover that all is right concerning your parents, and may my eyes see your sons before I die.”
{10:12} Et apprehendentes parentes filiam suam, osculati sunt eam, et dimiserunt ire:
{10:12} And the parents, taking hold of their daughter, kissed her and let her go:
{10:13} monentes eam honorare soceros, diligere maritum, regere familiam, gubernare domum, et seipsam irreprehensibilem exhibere.
{10:13} admonishing her to honor her father-in-law, to love her husband, to guide the family, to govern the household, and to behave irreproachably herself.
~ Some translations of the Latin add ‘and mother-in-law,’ but the text does not call for this translation. Only the father-in-law is mentioned as needed to be honored because he is the head of the household; by saying ‘honor the father,’ the meaning is to honor both the father and the household of which he is head.
{11:1} Cumque reverterentur, pervenerunt ad Charan, quæ est in medio itinere contra Niniven, undecimo die.
{11:1} And as they were returning, they came through to Haran, which is in the middle of the journey, opposite Nineveh, on the eleventh day.
{11:2} Dixitque Angelus: Tobia frater, scis quemadmodum reliquisti patrem tuum.
{11:2} And the Angel said: “Brother Tobias, you know how you left behind your father.
{11:3} Si placet itaque tibi, præcedamus, et lento gradu sequantur iter nostrum familiæ, simul cum coniuge tua, et cum animalibus.
{11:3} And so, if it pleases you, let us go on ahead, and let the family follow after us with a slower step, together with your bride, and with the animals.”
{11:4} Cumque hoc placuisset ut irent, dixit Raphael ad Tobiam: Tolle tecum ex felle piscis: erit enim necessarium. Tulit itaque Tobias ex felle illo, et abierunt.
{11:4} And since it pleased him to go on in this way, Raphael said to Tobias, “Take with you from the gall of the fish, for it will be necessary.” And so, Tobias took from its gall, and he went ahead.
{11:5} Anna autem sedebat secus viam, quotidie in supercilio montis, unde respicere poterat de longinquo.
{11:5} But Anna sat beside the way every day, on the top of a hill, from where she would be able to see for a long distance.
{11:6} Et dum ex eodem loco specularetur adventum eius, vidit a longe, et illico agnovit venientem filium suum: currensque nunciavit viro suo, dicens: Ecce venit filius tuus.
{11:6} And while she was watching for his arrival from that place, she looked far off, and soon she realized that her son was approaching. And running, she reported it to her husband, saying: “Behold, your son arrives.”
{11:7} Dixitque Raphael ad Tobiam: At ubi introieris domum tuam, statim adora Dominum Deum tuum: et gratias agens ei, accede ad patrem tuum, et osculare eum.
{11:7} And Raphael said to Tobias: “As soon as you enter into your house, immediately adore the Lord your God. And, giving thanks to him, approach your father, and kiss him.
{11:8} Statimque lini super oculos eius ex felle isto piscis, quod portas tecum. Scias enim quoniam mox aperientur oculi eius, et videbit pater tuus lumen cæli, et in aspectu tuo gaudebit.
{11:8} And immediately anoint his eyes from this gall of the fish, which you carry with you. For you should know that his eyes will soon be opened, and your father will see the light of heaven, and he will rejoice at the sight of you.”
{11:9} Tunc præcucurrit canis, qui simul fuerat in via: et quasi nuncius adveniens, blandimento suæ caudæ gaudebat.
{11:9} Then the dog, which had been with them in the way, ran ahead, and, arriving like a messenger, he showed his joy by fawning and wagging his tail.
{11:10} Et consurgens cæcus pater eius, cœpit offendens pedibus currere: et data manu puero, occurrit obviam filio suo.
{11:10} And rising up, his blind father began to run, stumbling with his feet. And giving his hand to a servant, he ran on to meet his son.
{11:11} Et suscipiens osculatus est eum cum uxore sua, et cœperunt ambo flere præ gaudio.
{11:11} And receiving him, he kissed him, as did his wife, and they both began to weep for joy.
{11:12} Cumque adorassent Deum, et gratias egissent, consederunt.
{11:12} And when they had adored God and had given thanks, they sat down together.
{11:13} Tunc sumens Tobias de felle piscis, linivit oculos patris sui.
{11:13} Then Tobias, taking from the gall of the fish, anointed his father’s eyes.
{11:14} Et sustinuit quasi dimidiam fere horam: et cœpit albugo ex oculis eius, quasi membrana ovi, egredi.
{11:14} And about half an hour passed, and then a white film began to come out of his eyes, like the membrane of an egg.
{11:15} Quam apprehendens Tobias traxit ab oculis eius, statimque visum recepit.
{11:15} So, taking hold of it, Tobias pulled it away from his eyes, and immediately he received his sight.
{11:16} Et glorificabant Deum, ipse videlicet, et uxor eius, et omnes qui sciebant eum.
{11:16} And they glorified God: Tobit especially, and his wife, and all those who knew him.
{11:17} Dicebatque Tobias: Benedico te Domine Deus Israel, quia tu castigasti me, et tu salvasti me: et ecce ego video Tobiam filium meum.
{11:17} And Tobit said, “I bless you, O Lord God of Israel, because you have chastised me, and you have saved me, and behold, I see my son Tobias.”
{11:18} Ingressa est etiam post septem dies Sara uxor filii eius, et omnis familia sana, et pecora, et cameli, et pecunia multa uxoris: sed et illa pecunia, quam receperat a Gabelo:
{11:18} And then, after seven days, Sarah, the wife of his son, and all the family arrived safely, along with the sheep, and the camels, and much money from his wife, but also with that money which he had received from Gabael.
{11:19} et narravit parentibus suis omnia beneficia Dei, quæ fecisset circa eum per hominem, qui eum duxerat.
{11:19} And he explained to his parents all the benefits from God, which he had produced all around him, by means of the man who had led him.
{11:20} Veneruntque Achior et Nabath consobrini Tobiæ, gaudentes ad Tobiam, et congratulantes ei de omnibus bonis quæ circa illum ostenderat Deus.
{11:20} And then Ahikar and Nadab arrived, the maternal first cousins of Tobias, rejoicing for Tobias, and congratulating with him for all the good things that God had revealed all around him.
~ Tobit and Tobias actually have the same name (the distinction of ‘it’ and ‘ias’ is an editorial device). But these cousins must be those related to the new wife of Tobias. They must have lived nearer to Tobit than to Raguel, so they came to Tobit’s home to rejoice with them.
{11:21} Et per septem dies epulantes, omnes cum gaudio magno gavisi sunt.
{11:21} And for seven days they feasted, and all were rejoicing with great joy.
{12:1} Tunc vocavit ad se Tobias filium suum, dixitque ei: Quid possumus dare viro isti sancto, qui venit tecum?
{12:1} Then Tobit called his son to him, and he said to him, “What are we able to give to this holy man, who accompanied you?”
{12:2} Respondens Tobias, dixit patri suo: Pater, quam mercedem dabimus ei? aut quid dignum poterit esse beneficiis eius?
{12:2} Tobias, answering, said to his father: “Father, what wages shall we give him? And what could be worthy of his benefits?
{12:3} Me duxit et reduxit sanum, pecuniam a Gabelo ipse recepit, uxorem ipse me habere fecit, et dæmonium ab ea ipse compescuit, gaudium parentibus eius fecit, meipsum a devoratione piscis eripuit, te quoque videre fecit lumen cæli, et bonis omnibus per eum repleti sumus. Quid illi ad hæc poterimus dignum dare?
{12:3} He led me and he brought me back safely. He received the money from Gabael. He caused me to have my wife. And he confined the demon away from her. He caused joy to her parents. Myself, he rescued from being devoured by the fish. As for you, he also caused you to see the light of heaven. And so, we have been filled with all good things through him. What could we possibly give to him that would be worthy of these things?
{12:4} Sed peto te pater mi, ut roges eum, si forte dignabitur medietatem de omnibus, quæ allata sunt, sibi assumere.
{12:4} But I implore you, my father, to ask him if he would perhaps deign to take for himself half of all the things that have been brought.”
{12:5} Et vocantes eum, pater scilicet, et filius, tulerunt eum in partem: et rogare cœperunt ut dignaretur dimidiam partem omnium, quæ attulerant acceptam habere.
{12:5} And calling him, the father especially, and the son, they took him aside. And they began to petition him, so that he would deign to accept ownership of one half part of all things that they had brought.
{12:6} Tunc dixit eis occulte: Benedicite Deum cæli, et coram omnibus viventibus confitemini ei, quia fecit vobiscum misericordiam suam.
{12:6} Then he said to them privately: “Bless the God of heaven, and confess to him in the sight of all who live, for he has acted in his mercy toward you.
{12:7} Etenim sacramentum regis abscondere bonum est: opera autem Dei revelare et confiteri honorificum est.
{12:7} For it is good to conceal the secret of a king, just as it is also honorable to reveal and to confess the works of God.
{12:8} Bona est oratio cum ieiunio, et eleemosyna magis quam thesauros auri recondere:
{12:8} Prayer with fasting is good, and almsgiving is better than hiding away gold in storage.
{12:9} quoniam eleemosyna a morte liberat, et ipsa est, quæ purgat peccata, et facit invenire misericordiam et viam æternam.
{12:9} For almsgiving delivers from death, and the same is what purges sins and makes one able to find mercy and everlasting life.
{12:10} Qui autem faciunt peccatum, et iniquitatem, hostes sunt animæ suæ.
{12:10} But those who commit sin and iniquity are enemies to their own soul.
{12:11} Manifesto ergo vobis veritatem, et non abscondam a vobis occultum sermonem.
{12:11} Therefore, I reveal the truth to you, and I will not hide the explanation from you.
{12:12} Quando orabas cum lacrymis, et sepeliebas mortuos, et derelinquebas prandium tuum, et mortuos abscondebas per diem in domo tua, et nocte sepeliebas eos, ego obtuli orationem tuam Domino.
{12:12} When you prayed with tears, and buried the dead, and left behind your dinner, and hid the dead by day in your house, and buried them by night: I offered your prayer to the Lord.
{12:13} Et quia acceptus eras Deo, necesse fuit ut tentatio probaret te.
{12:13} And because you were acceptable to God, it was necessary for you to be tested by trials.
{12:14} Et nunc misit me Dominus ut curarem te, et Saram uxorem filii tui a dæmonio liberarem.
{12:14} And now, the Lord has sent me to cure you, and to free Sarah, your son’s wife, from the demon.
{12:15} Ego enim sum Raphael Angelus, unus ex septem qui adstamus ante Dominum.
{12:15} For I am the Angel Raphael, one of seven, who stand before the Lord.”
{12:16} Cumque hæc audissent, turbati sunt, et trementes ceciderunt super terram in faciem suam.
{12:16} And when they had heard these things, they were troubled, and being seized with fear, they fell upon the ground on their face.
{12:17} Dixitque eis Angelus: Pax vobis, nolite timere.
{12:17} And the Angel said to them: “Peace be to you. Fear not.
{12:18} Etenim cum essem vobiscum, per voluntatem Dei eram: ipsum benedicite, et cantate illi.
{12:18} For when I was with you, I was there by the will of God. Bless him, and sing to him.
{12:19} Videbar quidem vobiscum manducare, et bibere: sed ego cibo invisibili, et potu, qui ab hominibus videri non potest, utor.
{12:19} Indeed, I seemed to eat and drink with you, but I make use of an invisible food and drink, which cannot be seen by men.
{12:20} Tempus est ergo ut revertar ad eum, qui me misit: vos autem benedicite Deum, et narrate omnia mirabilia eius.
{12:20} Therefore, it is time that I return to him who sent me. But as for you, bless God, and describe all his wonders.”
{12:21} Et cum hæc dixisset, ab aspectu eorum ablatus est, et ultra eum videre non potuerunt.
{12:21} And when he had said these things, he was taken from their sight, and they were not able to see him any longer.
{12:22} Tunc prostrati per horas tres in faciem, benedixerunt Deum: et exsurgentes narraverunt omnia mirabilia eius.
{12:22} Then, lying prostrate for three hours upon their face, they blessed God. And rising up, they described all his wonders.
{13:1} Aperiens autem Tobias senior os suum, benedixit Dominum, et dixit: Magnus es Domine in æternum, et in omnia sæcula regnum tuum:
{13:1} And so, the elder Tobit, opening his mouth, blessed the Lord, and he said: “O Lord, you are great in eternity and your kingdom is with all ages.
~ Tobit and Tobias are actually called by the same name in the original Hebrew. That is why the text says ‘Tobias senior,’ to distinguish the father from the son.
{13:2} quoniam tu flagellas, et salvas: deducis ad inferos, et reducis: et non est qui effugiat manum tuam.
{13:2} For you scourge, and you save. You lead down to the grave, and you bring up again. And there is no one who can escape from your hand.
~ The word ‘inferos’ sometimes refers to Hell, but often it merely refers to dying (going down into the grave).
{13:3} Confitemini Domino filii Israel, et in conspectu gentium laudate eum:
{13:3} Confess to the Lord, O sons of Israel, and praise him in the sight of the nations.
{13:4} quoniam ideo dispersit vos inter gentes, quæ ignorant eum, ut vos enarretis mirabilia eius, et faciatis scire eos, quia non est alius Deus omnipotens præter eum.
{13:4} For, indeed, he has dispersed you among the Gentiles, who are ignorant of him, that you may proclaim his wonders, and that you may cause them to know that there is no other almighty God, except him.
{13:5} Ipse castigavit nos propter iniquitates nostras: et ipse salvabit nos propter misericordiam suam.
{13:5} He has chastised us because of our iniquities, and he will save us because of his mercy.
{13:6} Aspicite ergo quæ fecit nobiscum, et cum timore et tremore confitemini illi: regemque sæculorum exaltate in operibus vestris.
{13:6} Therefore, look upon what he has done for us, and, with fear and trembling, confess to him. And extol the King of all ages with your works.
{13:7} Ego autem in terra captivitatis meæ confitebor illi: quoniam ostendit maiestatem suam in gentem peccatricem.
{13:7} But as for me, I will confess him in the land of my captivity. For he has revealed his majesty within a sinful nation.
{13:8} Convertimini itaque peccatores, et facite iustitiam coram Deo, credentes quod faciat vobiscum misericordiam suam.
{13:8} And so, be converted, you sinners, and do justice in the presence of God, believing that he will act in his mercy toward you.
{13:9} Ego autem, et anima mea in eo lætabimur.
{13:9} But I and my soul will rejoice in him.
{13:10} Benedicite Dominum omnes electi eius: agite dies lætitiæ, et confitemini illi.
{13:10} Bless the Lord, all you his elect. Keep days of rejoicing, and confess to him.
{13:11} Ierusalem civitas Dei, castigavit te Dominus in operibus manuum tuarum.
{13:11} O Jerusalem, the city of God, the Lord has chastised you for the works of your hands.
{13:12} Confitere Domino in bonis tuis, et benedic Deum sæculorum ut reædificet in te tabernaculum suum, et revocet ad te omnes captivos, et gaudeas in omnia sæcula sæculorum.
{13:12} Confess to the Lord with your good things, and bless the God of all ages, so that he may rebuild his tabernacle in you, and he may recall all the captives to you, and you may be glad in all ages and forever.
{13:13} Luce splendida fulgebis: et omnes fines terræ adorabunt te.
{13:13} You will shine with a splendid light, and all the ends of the earth will adore by you.
{13:14} Nationes ex longinquo ad te venient: et munera deferentes, adorabunt in te Dominum, et terram tuam in sanctificationem habebunt.
{13:14} Nations from far away will come to you, bringing gifts. And in you, they shall adore the Lord, and they will hold your land in sanctification.
{13:15} Nomen enim magnum invocabunt in te.
{13:15} For they will invoke the Great Name in you.
{13:16} Maledicti erunt qui contempserint te: et condemnati erunt omnes qui blasphemaverint te: benedictique erunt qui ædificaverint te.
{13:16} Those who despise you will be cursed, and all those who blaspheme by you will be condemned, and those who build you up will be blessed.
{13:17} Tu autem lætaberis in filiis tuis, quoniam omnes benedicentur, et congregabuntur ad Dominum.
{13:17} But you will rejoice in your sons, because they will all be blessed, and they will be gathered together for the Lord.
{13:18} Beati omnes qui diligunt te, et qui gaudent super pace tua.
{13:18} Blessed are all those who love you and who rejoice in your peace.
{13:19} Anima mea benedic Dominum, quoniam liberavit Ierusalem civitatem suam a cunctis tribulationibus eius, Dominus Deus noster.
{13:19} Bless the Lord, O my soul, for the Lord our God has freed Jerusalem, his city, from every one of her tribulations.
{13:20} Beatus ero si fuerint reliquiæ seminis mei ad videndam claritatem Ierusalem.
{13:20} Happy will I be, if any of my offspring will be left to see the brightness of Jerusalem.
{13:21} Portæ Ierusalem ex sapphiro et smaragdo ædificabuntur: et ex lapide pretioso omnis circuitus murorum eius.
{13:21} The gates of Jerusalem will be built from sapphire and emerald, and all its walls will be surrounded with precious stones.
{13:22} Ex lapide candido et mundo omnes plateæ eius sternentur: et per vicos eius alleluia cantabitur.
{13:22} All its streets will be paved with stones, white and clean. And ‘Alleluia’ will be sung throughout its neighborhoods.
{13:23} Benedictus Dominus, qui exaltavit eam, et sit regnum eius in sæcula sæculorum super eam. Amen.
{13:23} Blessed be the Lord, who has exalted it, and may he reign over it, forever and ever. Amen.”
{14:1} Et consummati sunt sermones Tobiæ. Et postquam illuminatus est Tobias, vixit annis quadraginta duobus, et vidit filios nepotum suorum.
{14:1} And the sermon of Tobit was completed. And after Tobit received his sight, he lived forty-two years, and he saw the sons of his grandchildren.
{14:2} Completis itaque annis centum duobus, sepultus est honorifice in Ninive.
{14:2} And so, having completed one hundred and two years, he was buried honorably at Nineveh.
{14:3} Quinquaginta namque et sex annorum lumen oculorum amisit, sexagenarius vero recepit.
{14:3} For he was fifty-six years old, when he lost the light of his eyes, and he was sixty years old, when he truly received it again.
{14:4} Reliquum vero vitæ suæ in gaudio fuit, et cum bono profectu timoris Dei perrexit in pace.
{14:4} And, in truth, the remainder of his life was in gladness. And so, with the good accomplishment of the fear of God, he departed in peace.
{14:5} In hora autem mortis suæ vocavit ad se Tobiam filium suum, et septem iuvenes filios eius nepotes suos, dixitque eis:
{14:5} But, in the hour of his death, he called to himself his son Tobias, along with his sons, the seven youths who were his grandsons, and he said to them:
{14:6} Prope erit interitus Ninive: non enim excidit verbum Domini: et fratres nostri, qui dispersi sunt a terra Israel, revertentur ad eam.
{14:6} “Nineveh will pass away soon. For the word of the Lord goes forward, and our brothers, who have been dispersed away from the land of Israel, shall return to it.
~ The verb ‘excidit’ literally means ‘falls out.’ It is sometimes used to refer to an event that must befall someone, usually an event of destruction or disaster.
{14:7} Omnis autem deserta terra eius replebitur, et domus Dei, quæ in ea incensa est, iterum reædificabitur: ibique revertentur omnes timentes Deum,
{14:7} Thus its deserted land will be entirely filled again. And the house of God, which was burned like incense within it, will be rebuilt again. And all those who fear God will return there.
~ The phrasing ‘omnis...replebitur’ means to be entirely filled up again.
{14:8} et relinquent gentes idola sua, et venient in Ierusalem, et inhabitabunt in ea,
{14:8} And the Gentiles will relinquish their idols, and they will enter into Jerusalem, and they will dwell in it.
{14:9} et gaudebunt in ea omnes reges terræ, adorantes regem Israel.
{14:9} And all the kings of the earth will rejoice in it, adoring the King of Israel.
{14:10} Audite ergo filii mei patrem vestrum: Servite Domino in veritate, et inquirite ut faciatis quæ placita sunt illi:
{14:10} Therefore, my sons, listen to your father. Serve the Lord in truth, and seek to do the things that please him.
{14:11} et filiis vestris mandate ut faciant iustitias et eleemosynas, ut sint memores Dei, et benedicant eum in omni tempore in veritate, et in tota virtute sua.
{14:11} And command your sons, so that they may accomplish justice and almsgiving, and so that they may be mindful of God and may bless him at all times, in truth and with all their strength.
{14:12} Nunc ergo filii audite me, et nolite manere hic: sed quacumque die sepelieritis matrem vestram circa me in uno sepulchro, ex eo dirigite gressus vestros ut exeatis hinc:
{14:12} And now, sons, listen to me, and do not remain here. But, on whatever day you will bury your mother near me in one sepulcher, from that time, direct your steps to leave this place.
{14:13} video enim quia iniquitas eius finem dabit ei.
{14:13} For I see that its iniquity will bring about its end.”
{14:14} Factum est autem post obitum matris suæ, Tobias abscessit ex Ninive cum uxore sua, et filiis, et filiorum filiis, et reversus est ad soceros suos.
{14:14} And it happened that, after the death of his mother, Tobias withdrew from Nineveh, with his wife, and sons, and sons of sons, and he was returned to his father-in-law.
{14:15} invenitque eos incolumes in senectute bona: et curam eorum gessit, et ipse clausit oculos eorum: et omnem hereditatem domus Raguelis ipse percepit: viditque quintam generationem, filios filiorum suorum.
{14:15} And he found them unharmed in a good old age. And he took care of them, and he closed their eyes. And all the inheritance of the house of Raguel passed to him. And he saw the sons of his sons to the fifth generation.
{14:16} Et completis annis nonaginta novem in timore Domini, cum gaudio sepelierunt eum.
{14:16} And, having completed ninety-nine years in the fear of the Lord, with joy, they buried him.
{14:17} Omnis autem cognatio eius, et omnis generatio eius in bona vita, et in sancta conversatione permansit, ita ut accepti essent tam Deo, quam hominibus, et cunctis habitantibus in terra.
{14:17} But all his family and all his lineage continued with a good life and in holy conversation, so that they were acceptable both to God and to men, as well as to everyone who dwelt in the land.
~ Notice that the word ‘generatio’ is used to refer to lineage, rather than to the members of one time period (generation). Similarly, when Christ said that ‘this generation’ would not pass away until all was accomplished, he meant ‘this lineage,’ in other words, the human race. He was not saying that the people of that time period would see everything accomplished in their lifetime.