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pamphletstoinspire · 6 years

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 5

INTRODUCTION.

This Book takes its name from the holy man Tobias, whose wonderful virtues are herein recorded. It contains most excellent documents of great piety, extraordinary patience, and of perfect resignation to the will of God. His humble prayer was heard, and the angel Raphael was sent to relieve him: he is thankful, and praises the Lord, calling on the children of Israel to do the same. Having lived to the age of one hundred and two years, he exhorts his son and grandsons to piety, foretells the destruction of Ninive, and the rebuilding of Jerusalem: he dies happily. Ch. --- The Jews themselves have a great regard for the book of Tobias; (Grot. Sixtus Senens. viii.) which Origen (ad Afric.) says they "read in Hebrew," meaning probably the Chaldee, (C.) out of which language S. Jerom translated it, preferring to displease the Pharisaical Jews, rather than not to satisfy the desires of the holy bishops Chromatius and Heliodorus. Ep. t. iii. W. --- The Greek version seems to have been taken from another copy, or it has been executed with greater liberty by the Hellenist Jews, between the times of the Sept. and of Theodotion. C. --- Huet and Prideaux esteem it more original; and Houbigant has translated it in his Bible, as the Council of Trent only spoke of the Latin editions then extant; and S. Jerom followed in his version the Hebrew one of a Jew, as he did not understand the Chaldee. H. --- The Syriac and the modern Hebrew edition of Fagius, agree mostly with the Greek, as that of Munster and another Heb. copy of Huet, and the Arabic version, both unpublished, are more conformable to the Vulgate. The most ancient Latin version used before S. Jerom, was taken from the Greek; and the Fathers who lived in those ages, speak of it when they call the book of Tobias canonical. S. Aug. leaves it, however, to adopt S. Jerom's version, in his Mirrour. The copies of all these versions vary greatly, (C.) though the substance of the history is still the same; and in all we discover the virtues of a good parent, of a dutiful son, and virtuous husband, beautifully described. H. --- "The servant of God, holy Tobias, is given to us after the law for an example, that we might know how to practise what we read; and that if temptations assail us, we may not depart from the fear of God, nor expect help from any other." S. Aug. q. 119. ex utroque Test. --- The four first chapters exhibit the holy life of old Tobias, and the eight following, the journey and affairs of his son, directed by Raphael. In the two last chapters they praise God, and the elder Tobias foretells the better state of the commonwealth. W. --- It is probable that both left records, from which this work has been compiled, with a few additional observations. It was written during (C.) or after the captivity of Babylon. E. --- The Jews had then little communication with each other, in different kingdoms. Tobias was not allowed to go into Media, under Sennacherib; and it is probable that the captives at Babylon would be under similar restrictions; so that we do not need to wonder that they were unacquainted with this history of a private family, the records of which seem to have been kept at Ecbatana. The original Chaldee is entirely lost, so that it is impossible to ascertain whether the Greek or the Vulg. be more conformable to it. The chronology of the latter seems however more accurate, as the elder Tobias foretold the destruction of Ninive, twenty-three years before the event, which his son just beheld verified, dying in the 18th year of king Josias. The accounts which appear to sectaries to be fabulous, may easily be explained. Houbigant. --- Josephus and Philo omit this history. C.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 5

Young Tobias seeking a guide for his journey, the angel Raphael, in shape of a man, undertaketh this office.

[1] Then Tobias answered his father, and said: I will do all things, father, which thou hast commanded me.

Tunc respondit Tobias patri suo, et dixit : Omnia quaecumque praecepisti mihi faciam, pater.

[2] But how I shall get this money, I cannot tell; he knoweth me not, and I know not him: what token shall I give him? nor did I ever know the way which leadeth thither.

Quomodo 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.

[3] Then his father answered him, and said: I have a note of his hand with me, which when thou shalt shew him, he will presently pay it.

Tunc pater suus respondit illi, et dixit : Chirographum quidem illius penes me habeo : quod dum illi ostenderis, statim restituet.

[4] But go now, and seek thee out some faithful man, to go with thee for his hire: that thou mayst receive it, while I yet live.

Sed perge nunc, et inquire tibi aliquem fidelem virum, qui eat tecum salva mercede sua : ut, dum adhuc vivo, recipias eam.

[5] Then Tobias going forth, found a beautiful young man, standing girded, and as it were ready to walk.

Tunc egressus Tobias, invenit juvenem splendidum, stantem praecinctum, et quasi paratum ad ambulandum.

[6] And not knowing that he was an angel of God, he saluted him, and said: From whence art thou, good young man?

Et ignorans quod angelus Dei esset, salutavit eum, et dixit : Unde te habemus, bone juvenis?

[7] But he answered: Of the children of Israel. And Tobias said to him: Knowest thou the way that leadeth to the country of the Medes?

At ille respondit : Ex filiis Israel. Et Tobias dixit ei : Nosti viam, quae ducit in regionem Medorum?

[8] And he answered: I know it: and I have often walked through all the ways thereof, and I have abode with Gabelus our brother, who dwelleth at Rages a city of the Medes, which is situate in the mount of Ecbatana.

Cui respondit : Novi : et omnia itinera ejus frequenter ambulavi, et mansi apud Gabelum fratrem nostrum : qui moratur in Rages civitate Medorum, quae posita est in monte Ecbatanis.

[9] And Tobias said to him: Stay for me, I beseech thee, till I tell these same things to my father.

Cui Tobias ait : Sustine me obsecro, donec haec ipsa nuntiem patri meo.

[10] Then Tobias going in told all these things to his father. Upon which his father being in admiration, desired that he would come in unto him.

Tunc ingressus Tobias, indicavit universa haec patri suo. Super quae admiratus pater, rogavit ut introiret ad eum.

[11] So going in he saluted him, and said: Joy be to thee always.

Ingressus itaque salutavit eum, et dixit : Gaudium tibi sit semper.

[12] And Tobias said: What manner of joy shall be to me, who sit in darkness, and see not the light of heaven?

Et ait Tobias : Quale gaudium mihi erit, qui in tenebris sedeo, et lumen caeli non video?

[13] And the young man said to him: Be of good courage, thy cure from God is at hand.

Cui ait juvenis : Forti animo esto : in proximo est ut a Deo cureris.

[14] And Tobias said to him: Canst thou conduct my son to Gabelus at Rages, a city of the Medes? and when thou shalt return, I will pay thee thy hire.

Dixit itaque illi Tobias : Numquid poteris perducere filium meum ad Gabelum in Rages civitatem Medorum? et cum redieris, restituam tibi mercedem tuam.

[15] And the angel said to him: I will conduct him thither, and bring him back to thee.

Et dixit ei angelus : Ego ducam, et reducam eum ad te.

[16] And Tobias said to him: I pray thee, tell me, of what family, or what tribe art thou?

Cui Tobias respondit : Rogo te, indica mihi de qua domo, aut de qua tribu es tu.

[17] And Raphael the angel answered: Dost thou seek the family of him thou hirest, or the hired servant himself to go with thy son?

Cui Raphael angelus dixit : Genus quaeris mercenarii, an ipsum mercenarium, qui cum filio tuo eat?

[18] But lest I should make thee uneasy, I am Azarias the son of the great Ananias.

Sed ne forte sollicitum te reddam, ego sum Azarias Ananiae magni filius.

[19] And Tobias answered: Thou art of a great family. But I pray thee be not angry that I desired to know thy family.

Et Tobias respondit : Ex magno genere es tu. Sed peto ne irascaris quod voluerim cognoscere genus tuum.

[20] And the angel said to him: I will lead thy son safe, and bring him to thee again safe.

Dixit autem illi angelus : Ego sanum ducam, et sanum tibi reducam filium tuum.

[21] And Tobias answering, said: May you have a good journey, and God be with you in your way, and his angel accompany you.

Respondens autem Tobias, ait : Bene ambuletis, et sit Deus in itinere vestro, et angelus ejus comitetur vobiscum.

[22] Then all things being ready, that were to be carried in their journey, Tobias bade his father and his mother farewell, and they set out both together.

Tunc paratis omnibus, quae erant in via portanda, fecit Tobias vale patri suo et matri suae, et ambulaverunt ambo simul.

[23] And when they were departed, his mother began to weep, and to say: Thou hast taken the staff of our old age, and sent him away from us.

Cumque profecti essent, coepit mater ejus flere, et dicere : Baculum senectutis nostrae tulisti, et transmisisti a nobis.

[24] I wish the money for which thou hast sent him, had never been.

Numquam fuisset ipsa pecunia, pro qua misisti eum.

[25] For poverty was sufficient for us, that we might account it as riches, that we saw our son.

Sufficiebat enim nobis paupertas nostra, ut divitias computaremus hoc, quod videbamus filium nostrum.

[26] And Tobias said to her: Weep not, our son will arrive thither safe, and will return safe to us, and thy eyes shall see him.

Dixitque ei Tobias : Noli flere : salvus perveniet filius noster, et salvus revertetur ad nos, et oculi tui videbunt illum.

[27] For I believe that the good angel of God doth accompany him, and doth order all things well that are done about him, so that he shall return to us with joy.

Credo enim quod angelus Dei bonus comitetur ei, et bene disponat omnia, quae circa eum geruntur, ita ut cum gaudio revertatur ad nos.

[28] At these words his mother ceased weeping, and held her peace.

Ad hanc vocem cessavit mater ejus flere, et tacuit.

Commentary:

Ver. 2. I cannot. Gr. "as I know him not; and he gave him the handwriting, and said to him: Seek," &c. H. --- The Gr. &c. had not before noticed this token. C. --- Hitherto Tobit had spoken in the first person. H.

Ver. 5. Beautiful; resplendent with celestial majesty. C. --- Gr. "he found Raphael, who was an angel, and he knew it not, and said to him: Canst thou go with me to Rages, of Media, and art thou acquainted with the places?" H. --- This angel prefigured Jesus Christ, who took indeed Our human nature. V. Bede. W.

Ver. 7. Israel. This is not in Greek, &c. But the old Vulg. has, "Raphael answered, of the children of Israel, thy brethren, I am come hither for work," (H.) or employment. C.

Ver. 8. Often. Gr. "lodged with Gabael, our brother, and Tobias," &c.

Ver. 11. He saluted. Gr. "they saluted each other." H. --- The rest till v. 16, is omitted also in Syr. and Fagius. But the Heb. of Munster nearly agrees with the Vulg. C.

Ver. 18. But lest. Gr. Comp. "and Tobit said, brother, I wish to know thy race and thy name. But he replied, I am of the race of Azarias, and of Ananias, who is also thy brother." Whitaker would have this to be a lie. H. --- But the apparitions of angels are not to be examined by the ordinary rules of life. They take the name of God without scruple, as they acted in his name. Gen. xxxi. 11. C. M. T. --- Azarias. The angel took the form of Azarias; and therefore might call himself by the name of the man whom he personated. Azarias, in Hebrew, signifies the help of God; and Ananias, the grace of God. Ch. --- Tobias had not inquired whether he was a man or an angel, as Houbigant answers the objection of Prideaux. H. --- The "help and medicine of God" nearly correspond. W.

Ver. 19. Thy family. Gr. Syr. &c. add, "Thou art my brother, of a noble and good race. For I know Ananias and Jonathan, sons of the great Semei, as we went together to Jerusalem to adore, carrying the first-born, and tithes of the produce; and they did not join in the error of their brethren. Thou art of a great stock, brother. But tell me what reward I shall give thee? A drachm a day, and what may be requisite for thee and for my son. And I will give more than the hire if you return in health. And they agreed; and he said to Tobias, Be in readiness for the journey, and may you be directed: and his son prepared the requisites for the journey," &c. H.

Ver. 22. Then all. It was not easy to procure provisions on the road. --- Together. Gr. and Syr. add, (C.) "and the dog of the child with them."

Ver. 27. Angel. This was the persuasion of the ancient Hebrews, approved by the gospel. Mat. xviii. 10. Some of the fathers also believed that each person had an evil angel tempting him to sin. Orig. S. Greg. Nys. Vit. Mosis. Cassian, col. viii. 17. C. - But this opinion is discarded. H.

#book of tobias

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aliveinjesuschrist · 3 years

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Glory to God=Hallelujah for last night begins The Day of Day Fifty=Pentecost of Shavout=The Feast of Weeks!

On this day: May 22 sundown - 23 sundown, 2021 (changes every year depending on the moon)

Praise God, today we rest this day until sundown, gather, make a Proclamation about this Day, read outloud from God's scriptures about these things, and we give a small percentage from our harvest fields (the edges of the field crops or money) we give to the poor and foreigners among us!

Leviticus 23: ESV

"9 And the Lord spoke to Moses, saying, 10 “Speak to the people of Israel and say to them, When you come into the land that I give you and reap its harvest, you shall bring the sheaf of the firstfruits of your harvest to the priest, 11 and he shall wave the sheaf before the Lord, so that you may be accepted. On the day after the Sabbath (Saturday sundown to Sunday sundown) the priest shall wave it.

... (The Temple was destroyed so we can't make any offerings right now.)

14 And you shall eat neither bread nor grain parched or fresh until this same day, until you have brought the offering of your God: it is a statute forever throughout your generations in all your dwellings.

The Feast of Weeks=Shavuot

15 “You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. 16 You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to the Lord.

... (The Temple was destroyed so we can't make any offerings right now, so 9-16 is just for Time reference.)

21 And you shall make a proclamation on the same day. You shall hold a holy convocation (Miqra: reading outloud+gathering). You shall not do any ordinary work. It is a statute forever in all your dwelling places throughout your generations.

22 “And when you reap the harvest of your land, you shall not reap your field right up to its edge, nor shall you gather the gleanings after your harvest. You shall leave them for the poor and for the sojourner: I am the Lord your God.”

Acts 2: The Scriptures (ISR 1998)

(The names of people and places have been restored to their original language of Hebrew that the Jewish people, all believers in Jesus in the beginning were only Jewish then later on as recorded in "Acts" non-Jews started believing to joining God's family. these first Jews wrote the scriptures and later collections of Letters we call "The New Testament" in Greek would have called them in.)

"1And when the Day (Day 50 aka Pentecost) of the Festival of Weeks had come, they were all with one mind in one place. 2And suddenly there came a sound from the heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.

3And there appeared to them divided tongues, as of fire, and settled on each one of them. 4And they were all filled with the Set-apart Spirit and began to speak with other tongues, as the Spirit gave them to speak.

5Now in Yerushalayim (Jerusalem) there were dwelling Yehudim (Jews), dedicated men from every nation under the heaven. 6And when this sound came to be, the crowd came together, and were confused, because everyone heard them speak in his own language.

7And they were all amazed and marvelled, saying to each other, "Look, are not all these who speak Galileans? 8"And how do we hear, each one in our own language in which we were born?

9"Parthians and Medes and Eylamites (Elamites), and those dwelling in Aram Naharayim (Mesopotamia), both Yehudah (Judea) and Kappadokia (Cappadocia), Pontos (Pontus) and Asia, 10both Phrygia and Pamphulia (Pamphylia), Mitsrayim (Egypt) and the parts of Libya around Cyrene, visitors from Rome, both Yehudim (Jews) and converts, 11"Cretans and Arabs, we hear them speaking in our own tongues the great deeds of Elohim (God)."

12And they were all amazed, and were puzzled, saying to each other, "What does this mean?"

13And others mocking said, "They have been filled with sweet wine."

14But Kepha (Peter), standing up with the eleven, lifted up his voice and said to them, "Men of Yehudah (Judea) and all those dwelling in Yerushalayim (Jerusalem), let this be known to you, and listen closely to my words.

15"For these men are not drunk, as you imagine, since it is only the third hour of the day.

16"But this is what was spoken by the prophet Yoel (Joel): 17'And it shall be in the last days, says Elohim (God), that I shall pour out of My Spirit on all flesh.

And your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams, 18and also on My male servants and on My female servants I shall pour out My Spirit in those days, and they shall prophesy.

19'And I shall show wonders in the heaven above and signs in the earth beneath: blood and fire and vapour of smoke. 20'The sun shall be turned into darkness, and the moon into blood, before the coming of the great and splendid day of YHWH (this the Hebrew name of God).

21'And it shall be that everyone who calls on the Name of YHWH (aka YaWeh) shall be saved.'

22"Men of Yisrael (Israel), hear these words: Yeshua (aka Jesus) of Natsareth (Nazareth), a Man from Elohim (God), having been pointed out to you by mighty works, and wonders, and signs which Elohim (God) did through Him in your midst, as you yourselves also know, 23this One, given up by the set purpose and foreknowledge of Elohim, (God) you have impaled and put to death through the hands of lawless men -

24"Him Elohim (God) raised up, having loosed the pangs of death, because it was impossible that He could be held in its grip.

25"For Dawid (David) says concerning Him, 'I saw YHWH (aka YahWeh) before me continually, because He is at my right hand, in order that I should not be shaken.

26'For this reason my heart rejoiced, and my tongue was glad, and now my flesh shall also rest in expectation, 27because You shall not leave my being in the grave, nor shall You give Your Kind One to see corruption. 28'You have made known to me the ways of life, You shall fill me with joy in Your presence.'

29"Men and brothers, let me speak boldly to you of the ancestor Dawid (David), that he died and was buried, and his tomb is with us to this day. 30"Being a prophet, then, and knowing that Elohim (God) had sworn with an oath to him:

of the fruit of his loins, according to the flesh, to raise up the Messiah (Christ) to sit on his throne, 31foreseeing this he spoke concerning the resurrection of the Messiah (Hebrew word meaning "Christ"), that His being was neither left in the grave, nor did His flesh see corruption.

32"Elohim (Hebrew word for "God") has raised up this Yeshua (aka Jesus), of which we are all witnesses. 33"Therefore, having been exalted to the right hand of Elohim (God), and having received from the Father the promise of the Set-apart (Holy literally means "set-apart") Spirit, He poured out this which you now see and hear.

34"For Dawid (David) did not ascend into the heavens, but he himself said, "YHWH said to my Master, "Sit at My right hand, 35until I make Your enemies a footstool for Your feet.""

36"Therefore let all the house of Yisrael (Israel) know for certain that Elohim (God) has made this Yeshua (aka Jesus), whom you impaled, both Master and Messiah (Christ)."

37And having heard this, they were pierced to the heart, and said to Kepha (Peter) and the rest of the emissaries (Apostles), "Men, brothers, what shall we do?"

38And Kepha (Peter) said to them, "Repent, and let each one of you be immersed (Baptized) in the Name of Yeshua (aka Jesus) Messiah (Christ) for the forgiveness of sins. And you shall receive the gift of the Set-apart Spirit.

39"For the promise is to you and to your children, and to all who are far off, as many as YHWH our Elohim (God) shall call."

40And with many other words he earnestly witnessed and urged them, saying, "Be saved from this crooked generation."

41Then those, indeed, who gladly received his word, were immersed (Baptized literally means "Pickeled" or "Fully Submersed"). And on that day about three thousand beings were added to them.

42And they were continuing steadfastly in the teaching of the emissaries (Apostles aka "Sent Ones"), and in the fellowship, and in the breaking of bread, and in the prayers.

43And fear came upon every being, and many wonders and signs were being done through the emissaries (Apostles). 44And all those who believed were together, and had all in common, 45and sold their possessions and property, and divided them among all, as anyone might have need.

46And day by day, continuing with one mind in the Set-apart Place (The Temple), and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47praising Elohim (God) and having favour with all the people. And the Master added to the assembly those who were being saved, day by day."

From Got Questions website:

"What is the Feast of Weeks?

ANSWER: Described in Leviticus 23, The Feast of Weeks is the second of the three "solemn feasts" that all Jewish males were required to travel to Jerusalem to attend (Exodus 23:14-17; 34:22-23; Deuteronomy 16:16).

This important feast gets its name from the fact that it starts seven full weeks, or exactly 50 days, after the Feast of Firstfruits. Since it takes place exactly 50 days after the previous feast, this feast is also known as "Pentecost" (Acts 2:1), which means "fifty".

Each of three "solemn feasts": Passover, the Feast of Weeks, and the Feast of Tabernacles, required that all able-bodied Jewish males travel to Jerusalem to attend the feast and offer sacrifices.

All three of these feasts required that "firstfruit" offerings be made at the temple as a way of expressing thanksgiving for God's provision. The Feast of Firstfruits celebrated at the time of the Passover included the first fruits of the barley harvest.

The Feast of Weeks was in celebration of the first fruits of the wheat harvest, and the Feast of Tabernacles involved offerings of the first fruits of the olive and grape harvests. Since the Feast of Weeks was one of the "harvest feasts", the Jews were commanded to "present an offering of new grain to the Lord" (Leviticus 23:16). This offering was to be "two wave loaves of two-tenths of an ephah" which were made "of fine flour . . . baked with leaven."

The offerings were to be made of the first fruits of that harvest (Leviticus 23:17). Along with the "wave offerings" they were also to offer seven first-year lambs that were without blemish along with one young bull and two rams.

Additional offerings are also prescribed in Leviticus and the other passages that outline how this feast was to be observed.

Another important requirement of this feast is that, when the Jews harvested their fields, they were required to leave the corners of the field untouched and not gather "any gleanings" from the harvest as a way of providing for the poor and strangers (Leviticus 23:22).

To the Jews, this time of celebration is known as Shavuot, which is the Hebrew word meaning "weeks." This is one of three separate names that are used in Scripture to refer to this important Jewish feast.

Each name emphasizes an important aspect of the feast as well as its religious and cultural significance to both Jews and Christians. Besides being called the Feast of Weeks in Leviticus 23, this special feast celebration is called the "Day of the Firstfruits" in Numbers 28:26 and the "Feast of Harvest" in Exodus 23:16.

The Feast of Weeks takes place exactly 50 days after the Feast of Firstfruits. It normally occurs in late spring, either the last part of May or the beginning of June. Unlike other feasts that began on a specific day of the Hebrew calendar, this one is calculated as being "fifty days to the day after the seventh Sabbath" (Leviticus 23:15-16; Deuteronomy 16:9-10).

Like other Jewish feasts, the Feast of Weeks is important in that it foreshadows the coming Messiah and His ministry. Each and every one of the seven Jewish Feasts signifies an important aspect of God's plan of redemption through Jesus Christ.

Jesus was crucified as the "Passover Lamb" and rose from the grave at the Feast of Firstfruits. Following His resurrection, Jesus spent the next 40 days teaching His disciples before ascending to heaven (Acts 1).

Fifty days after His resurrection and after ascending to heaven to sit at the right hand of God, Jesus sent the Holy Spirit as promised (John 14:16-17) to indwell the disciples and empower them for ministry.

The promised Holy Spirit arrived on the Day of Pentecost, which is another name for the Feast of Weeks. The spiritual significances of the Feast of Weeks are many. Some see the two loaves of leavened bread that were to be a wave offering as foreshadowing the time when the Messiah would make both Jew and Gentile to be one in Him (Ephesians 2:14-15).

This is also the only feast where leavened bread is used. Leaven in Scripture is often used symbolically of sin, and the leavened bread used in the Feast of Weeks is thought to be representative of the fact that there is still sin within the church (body of Christ) and will be until Christ returns again.

On the Day of Pentecost or the Feast of Weeks, the "firstfruits" of the church were gathered by Christ as some 3,000 people heard Peter present the gospel after the Holy Spirit had empowered and indwelt the disciples as promised. With the promised indwelling of the Holy Spirit, the first fruits of God's spiritual harvest under the New Covenant began.

Today that harvest continues as people continue to be saved, but there is also another coming harvest whereby God will again turn His attention back to Israel so that “all of Israel will be saved” (Romans 11:26)."

link: https://www.gotquestions.org/Feast-of-Weeks.html

#weeks #feasts #Holyday #Shavout #Pentecost #Day50 #HolySpirit #Sabbath

#weeks #feasts #holyday #shavout #pentecost #day50 #holyspirit #sabbath

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letuscelebratethefeast · 7 years

Text

Sivan 8 (and beyond)

Sunday 🌞

You shall also count for yourselves from the day after the sabbath, from the day when you brought in the sheaf of the wave offering; there shall be seven complete sabbaths. You shall count fifty days to the day after the seventh sabbath; then you shall present a new grain offering to Yehovah. You shall bring in from your dwelling places two loaves of bread for a wave offering, made of two-tenths of an ephah; they shall be of a fine flour, baked with leaven as first fruits to Yehovah. Along with the bread you shall present seven one year old male lambs without defect, and a bull of the herd and two rams; they are to be a burnt offering to Yehovah, with their grain offering and their drink offerings, an offering by fire of a soothing aroma to Yehovah. You shall also offer one male goat for a sin offering and two male lambs one year old for a sacrifice of peace offerings. The priest shall then wave them with the bread of the first fruits for a wave offering with two lambs before Yehovah; they are to be holy to Yehovah for the priest. On this same day you shall make a proclamation as well; you are to have a holy convocation. You shall do no laborious work. It is to be a perpetual statute in all your dwelling places throughout your generations.

—Leviticus 23:15-21

On the fiftieth day from the Feast of First Fruits, the Hebrews were to celebrate the feast of Shavuot (Pentecost in Greek). It is on this day that the disciples were gathered once again in Jerusalem.

When the day of Pentecost had come, they were all together in one place. And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them languages as of fire distributing themselves, and they rested on each one of them. And they were all filled with the sacred Power and began to speak with other languages, as the Breath was giving them utterance.

Now there were Jews living in Jerusalem, devout men from every nation under heaven. And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language. They were amazed and astonished, saying, “Why, are not all these who are speaking Galileans? And how is it that we each hear them in our own language to which we were born? Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them in our own languages speaking of the mighty deeds of God.” And they all continued in amazement and great perplexity, saying to one another, “What does this mean?” But others were mocking and saying, “They are full of sweet wine.”

But Peter, taking his stand with the eleven, raised his voice and declared to them: “Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. For these men are not drunk, as you suppose, for it is only the third hour of the day; but this is what was spoken of through the prophet Joel:

‘And it shall be in the last days,’ God says, ‘That I will pour forth of my Power on all mankind; And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams; Even on my bondslaves, both men and women, I will in those days pour forth of my Breath And they shall prophesy. And I will grant wonders in the sky above And signs on the earth below, Blood, and fire, and vapor of smoke. The sun will be turned into darkness And the moon into blood, Before the great and glorious day of Yehovah shall come. And it shall be that everyone who calls on the name of Yehovah will be saved.’

“Men of Israel, listen to these words: Yeshua the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through him in your midst, just as you yourselves know—this man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put him to death. But God raised him up again, putting an end to the agony of death, since it was impossible for him to be held in its power. For David says of him,

‘I saw Yehovah always in my presence; for he is at my right hand, so that I will not be shaken. Therefore my heart was glad and my tongue exulted; moreover my flesh also will live in hope; because you will not abandon my soul to the grave, nor allow your Holy One to undergo decay. You have made known to me the ways of life; you will make me full of gladness with your presence.’

“Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. And so, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, he looked ahead and spoke of the resurrection of the Messiah, that he was neither abandoned to the grave, nor did his flesh suffer decay. This Yeshua God raised up again, to which we are all witnesses. Therefore having been exalted to the right hand of God, and having received from the Father the promise of the sacred Power, he has poured forth this which you both see and hear. For it was not David who ascended into heaven, but he himself says:

‘Yehovah said to my Lord, “Sit at my right hand, until I make your enemies a footstool for your feet.”’

Therefore let all the house of Israel know for certain that God has made him both Lord and Messiah—this Yeshua whom you crucified.”

Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” Peter said to them, “Repent, and each of you be immersed in water in the name of Yeshua the Messiah for the forgiveness of your sins; and you will receive the gift of the sacred Power of God. For the promise is for you and your children and for all who are far off, as many as Yehovah our God will call to himself.” And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” So then, those who had received his word were immersed in water; and that day there were added about three thousand souls.

—Acts 2:1-41

It is traditionally held that this day commemorates the day on which Yehovah gave the Ten Commandments to Moses. The original Covenant did not begin with this, but it is when God first proclaimed the basis of his Torah to his people. It is beautifully poetic that, some 1,500 years later, God would use another Shavuot as opportunity to bestow his sacred Power upon all who call on the name of the Salvation of Yehovah.

With the original Covenant, the Torah was written on tablets of stone, stone which could be broken (Exodus 31:18). But under the new and better Covenant sealed by the blood of the Lamb, he says, “Moreover, I will give you a new heart and put a new breath within you; and I will remove the heart of stone from your flesh and give you a heart of flesh” (Ezekiel 36:26).

“Behold, days are coming,” declares Yehovah, “when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, my covenant which they broke, although I was a husband to them,” declares Yehovah. “But this is the covenant which I will make with the house of Israel after those days,” declares Yehovah, “I will put my law within them and on their heart I will write it; and I will be their God, and they shall be my people. They will not teach again, each man his neighbor and each man his brother, saying, ‘Know Yehovah,’ for they will all know me, from the least of them to the greatest of them,” declares Yehovah, “for I will forgive their iniquity, and their sin I will remember no more.”

—Jeremiah 31:31-34

We are living in the “engagement” period of the new Covenant. The marriage won’t be ratified until after the Tribulation, at the Marriage Supper of the Lamb.

Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying,

“Hallelujah! For Yehovah our God, the Almighty, reigns. Let us rejoice and be glad and give the glory to him, for the marriage of the Lamb has come and his bride has made herself ready. It was given to her to clothe herself in fine linen, bright and clean”— for the fine linen is the righteous acts of the saints.

Then the angel said to me, “Write, ‘Blessed are those who are invited to the marriage supper of the Lamb.’” And he said to me, “These are true words of God.”

—Revelation 19:6-9

Jesus told us much about how to prepare for this marriage supper during his lengthy sermon on Aviv 11. As I said in that post, I considered cutting the sermons because of how long they were, but I chose to leave it in because what he says is so critical for us today. May we remember the Lamb of God this Passover and celebrate with gladness and anticipation for the day that we will stand before him clothed in robes of linen, and we will be with him forever.

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dailybiblelessons · 5 years

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Pentecost

Acts 2:1-21

(The alternate reading, Genesis 11:1-9, is below)

When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.

Now there were devout Jews from every nation under heaven living in Jerusalem. And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. Amazed and astonished, they asked, “Are not all these who are speaking Galileans? And how is it that we hear, each of us, in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—in our own languages we hear them speaking about God's deeds of power.” All were amazed and perplexed, saying to one another, “What does this mean?” But others sneered and said, “They are filled with new wine.”

But Peter, standing with the eleven, raised his voice and addressed them, “Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. Indeed, these are not drunk, as you suppose, for it is only nine o'clock in the morning. No, this is what was spoken through the prophet Joel:

‘In the last days it will be, God declares, that I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, and your young men shall see visions. your old men shall dream dreams. Even upon my slaves, both men and women, in those days, I will pour out my spirit. and they shall prophesy. And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. The sun shall be turned to darkness and the moon to blood, before the coming of the Lord's great and glorious day. Then everyone who calls on the name of the Lord shall be saved.’”¹

¹Joel 2:28-32

Hebrew Scripture Torah Lesson: Genesis 11:1-9

Now the whole earth had one language and the same words. And as they migrated from the east, they came upon a plain in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. Then they said, “Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth.” The Lord came down to see the city and the tower, which mortals had built. And the Lord said, “Look, they are one people, and they have all one language; and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them. Come, let us go down, and confuse their language there, so that they will not understand one another's speech.” So the Lord scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore it was called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.

Psalm 104:24-34, 35b

O Lord, how manifold are your works! In wisdom you have made them all; the earth is full of your creatures. Yonder is the sea, great and wide, creeping things innumerable are there, living things both small and great. There go the ships, and Leviathan that you formed to sport in it.

These all look to you to give them their food in due season; when you give to them, they gather it up; when you open your hand, they are filled with good things. When you hide your face, they are dismayed; when you take away their breath, they die and return to their dust. When you send forth your spirit, they are created; and you renew the face of the ground.

May the glory of the Lord endure forever; may the Lord rejoice in his works— who looks on the earth and it trembles, who touches the mountains and they smoke. I will sing to the Lord as long as I live; I will sing praise to my God while I have being. May my meditation be pleasing to him, for I rejoice in the Lord. Bless the Lord, O my soul. Praise the Lord!

New Testament Lesson: Romans 8:14-17

(The alternate reading, Acts 2:1-21, is above)

So then, brothers and sisters, we are debtors, not to the flesh, to live according to the flesh—for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ—if, in fact, we suffer with him so that we may also be glorified with him.

John 14:8-17, 25-27

Philip said to him, “Lord, show us the Father, and we will be satisfied.” Jesus said to him, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. I will do whatever you ask in my name, so that the Father may be glorified in the Son. If in my name you ask me for anything, I will do it.

“If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.

“I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.”

Year C Pentecost Sunday

Selections are from Revised Common Lectionary Daily Readings copyright © 1995 by the Consultation on Common Texts. Unless otherwise indicated, Bible text is from New Revised Standard Version Bible (NRSV) copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the United States of America. Used by permission. All right reserved. Image credits: The Tower of Babel (Les Mosaiques de la Chapelle Palatine de Palerme. Belli, Annibale and Pietro Toesca. Milano, Edizioni d'arte Sidera, 1955) via the Vanderbilt Divinity Library,licensed under CC3.0 Pentecost by the Jesus Mafa community via the Vanderbilt Divinity Library, licensed under CC3.0

#C Pentecost Sunday #Pentecost #tongues of fire #Holy Spirit #tower of Babel #children of God #joint heirs with Christ #The Advocate #peace

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loveofyhwh · 6 years

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August 8: Nehemiah 4–6; Ephesians 4:1–16; Psalm 35; Proverbs 21:4

New Post has been published on https://loveofyhwh.com/august-8-nehemiah-4-6-ephesians-41-16-psalm-35-proverbs-214/

August 8: Nehemiah 4–6; Ephesians 4:1–16; Psalm 35; Proverbs 21:4

Old Testament:

Nehemiah 4–6

Nehemiah 4–6 (Listen)

Opposition to the Work

4 Now when Sanballat heard that we were building the wall, he was angry and greatly enraged, and he jeered at the Jews. 2 And he said in the presence of his brothers and of the army of Samaria, “What are these feeble Jews doing? Will they restore it for themselves?Or Will they commit themselves to God?‘>1 Will they sacrifice? Will they finish up in a day? Will they revive the stones out of the heaps of rubbish, and burned ones at that?” 3 Tobiah the Ammonite was beside him, and he said, “Yes, what they are building—if a fox goes up on it he will break down their stone wall!” 4 Hear, O our God, for we are despised. Turn back their taunt on their own heads and give them up to be plundered in a land where they are captives. 5 Do not cover their guilt, and let not their sin be blotted out from your sight, for they have provoked you to anger in the presence of the builders.

6 So we built the wall. And all the wall was joined together to half its height, for the people had a mind to work.

7 But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard that the repairing of the walls of Jerusalem was going forward and that the breaches were beginning to be closed, they were very angry. 8 And they all plotted together to come and fight against Jerusalem and to cause confusion in it. 9 And we prayed to our God and set a guard as a protection against them day and night.

10 In Judah it was said,Hebrew Judah said‘>2 “The strength of those who bear the burdens is failing. There is too much rubble. By ourselves we will not be able to rebuild the wall.” 11 And our enemies said, “They will not know or see till we come among them and kill them and stop the work.” 12 At that time the Jews who lived near them came from all directions and said to us ten times, “You must return to us.”The meaning of the Hebrew is uncertain‘>3 13 So in the lowest parts of the space behind the wall, in open places, I stationed the people by their clans, with their swords, their spears, and their bows. 14 And I looked and arose and said to the nobles and to the officials and to the rest of the people, “Do not be afraid of them. Remember the Lord, who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your homes.”

The Work Resumes

15 When our enemies heard that it was known to us and that God had frustrated their plan, we all returned to the wall, each to his work. 16 From that day on, half of my servants worked on construction, and half held the spears, shields, bows, and coats of mail. And the leaders stood behind the whole house of Judah, 17 who were building on the wall. Those who carried burdens were loaded in such a way that each labored on the work with one hand and held his weapon with the other. 18 And each of the builders had his sword strapped at his side while he built. The man who sounded the trumpet was beside me. 19 And I said to the nobles and to the officials and to the rest of the people, “The work is great and widely spread, and we are separated on the wall, far from one another. 20 In the place where you hear the sound of the trumpet, rally to us there. Our God will fight for us.”

21 So we labored at the work, and half of them held the spears from the break of dawn until the stars came out. 22 I also said to the people at that time, “Let every man and his servant pass the night within Jerusalem, that they may be a guard for us by night and may labor by day.” 23 So neither I nor my brothers nor my servants nor the men of the guard who followed me, none of us took off our clothes; each kept his weapon at his right hand.Or his weapon when drinking‘>4

Nehemiah Stops Oppression of the Poor

5 Now there arose a great outcry of the people and of their wives against their Jewish brothers. 2 For there were those who said, “With our sons and our daughters, we are many. So let us get grain, that we may eat and keep alive.” 3 There were also those who said, “We are mortgaging our fields, our vineyards, and our houses to get grain because of the famine.” 4 And there were those who said, “We have borrowed money for the king’s tax on our fields and our vineyards. 5 Now our flesh is as the flesh of our brothers, our children are as their children. Yet we are forcing our sons and our daughters to be slaves, and some of our daughters have already been enslaved, but it is not in our power to help it, for other men have our fields and our vineyards.”

6 I was very angry when I heard their outcry and these words. 7 I took counsel with myself, and I brought charges against the nobles and the officials. I said to them, “You are exacting interest, each from his brother.” And I held a great assembly against them 8 and said to them, “We, as far as we are able, have bought back our Jewish brothers who have been sold to the nations, but you even sell your brothers that they may be sold to us!” They were silent and could not find a word to say. 9 So I said, “The thing that you are doing is not good. Ought you not to walk in the fear of our God to prevent the taunts of the nations our enemies? 10 Moreover, I and my brothers and my servants are lending them money and grain. Let us abandon this exacting of interest. 11 Return to them this very day their fields, their vineyards, their olive orchards, and their houses, and the percentage of money, grain, wine, and oil that you have been exacting from them.” 12 Then they said, “We will restore these and require nothing from them. We will do as you say.” And I called the priests and made them swear to do as they had promised. 13 I also shook out the foldHebrew bosom‘>5 of my garment and said, “So may God shake out every man from his house and from his labor who does not keep this promise. So may he be shaken out and emptied.” And all the assembly said “Amen” and praised the LORD. And the people did as they had promised.

Nehemiah’s Generosity

14 Moreover, from the time that I was appointed to be their governor in the land of Judah, from the twentieth year to the thirty-second year of Artaxerxes the king, twelve years, neither I nor my brothers ate the food allowance of the governor. 15 The former governors who were before me laid heavy burdens on the people and took from them for their daily rationCompare Vulgate; Hebrew took from them for food and wine after‘>6 forty shekelsA shekel was about 2/5 ounce or 11 grams‘>7 of silver. Even their servants lorded it over the people. But I did not do so, because of the fear of God. 16 I also persevered in the work on this wall, and we acquired no land, and all my servants were gathered there for the work. 17 Moreover, there were at my table 150 men, Jews and officials, besides those who came to us from the nations that were around us. 18 Now what was prepared at my expenseOr prepared for me‘>8 for each day was one ox and six choice sheep and birds, and every ten days all kinds of wine in abundance. Yet for all this I did not demand the food allowance of the governor, because the service was too heavy on this people. 19 Remember for my good, O my God, all that I have done for this people.

Conspiracy Against Nehemiah

6 Now when Sanballat and Tobiah and Geshem the Arab and the rest of our enemies heard that I had built the wall and that there was no breach left in it (although up to that time I had not set up the doors in the gates), 2 Sanballat and Geshem sent to me, saying, “Come and let us meet together at Hakkephirim in the plain of Ono.” But they intended to do me harm. 3 And I sent messengers to them, saying, “I am doing a great work and I cannot come down. Why should the work stop while I leave it and come down to you?” 4 And they sent to me four times in this way, and I answered them in the same manner. 5 In the same way Sanballat for the fifth time sent his servant to me with an open letter in his hand. 6 In it was written, “It is reported among the nations, and GeshemHebrew Gashmu‘>9 also says it, that you and the Jews intend to rebel; that is why you are building the wall. And according to these reports you wish to become their king. 7 And you have also set up prophets to proclaim concerning you in Jerusalem, ‘There is a king in Judah.’ And now the king will hear of these reports. So now come and let us take counsel together.” 8 Then I sent to him, saying, “No such things as you say have been done, for you are inventing them out of your own mind.” 9 For they all wanted to frighten us, thinking, “Their hands will drop from the work, and it will not be done.” But now, O God,Hebrew lacks O God‘>10 strengthen my hands.

10 Now when I went into the house of Shemaiah the son of Delaiah, son of Mehetabel, who was confined to his home, he said, “Let us meet together in the house of God, within the temple. Let us close the doors of the temple, for they are coming to kill you. They are coming to kill you by night.” 11 But I said, “Should such a man as I run away? And what man such as I could go into the temple and live?Or would go into the temple to save his life‘>11 I will not go in.” 12 And I understood and saw that God had not sent him, but he had pronounced the prophecy against me because Tobiah and Sanballat had hired him. 13 For this purpose he was hired, that I should be afraid and act in this way and sin, and so they could give me a bad name in order to taunt me. 14 Remember Tobiah and Sanballat, O my God, according to these things that they did, and also the prophetess Noadiah and the rest of the prophets who wanted to make me afraid.

The Wall Is Finished

15 So the wall was finished on the twenty-fifth day of the month Elul, in fifty-two days. 16 And when all our enemies heard of it, all the nations around us were afraid and fell greatly in their own esteem, for they perceived that this work had been accomplished with the help of our God. 17 Moreover, in those days the nobles of Judah sent many letters to Tobiah, and Tobiah’s letters came to them. 18 For many in Judah were bound by oath to him, because he was the son-in-law of Shecaniah the son of Arah: and his son Jehohanan had taken the daughter of Meshullam the son of Berechiah as his wife. 19 Also they spoke of his good deeds in my presence and reported my words to him. And Tobiah sent letters to make me afraid.

Footnotes

[1] 4:2 Or Will they commit themselves to God? [2] 4:10 Hebrew Judah said [3] 4:12 The meaning of the Hebrew is uncertain [4] 4:23 Or his weapon when drinking [5] 5:13 Hebrew bosom [6] 5:15 Compare Vulgate; Hebrew took from them for food and wine after [7] 5:15 A shekel was about 2/5 ounce or 11 grams [8] 5:18 Or prepared for me [9] 6:6 Hebrew Gashmu [10] 6:9 Hebrew lacks O God [11] 6:11 Or would go into the temple to save his life

(ESV)

New Testament:

Ephesians 4:1–16

Ephesians 4:1–16 (Listen)

Unity in the Body of Christ

4 I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit—just as you were called to the one hope that belongs to your call—5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all and through all and in all. 7 But grace was given to each one of us according to the measure of Christ’s gift. 8 Therefore it says,

“When he ascended on high he led a host of captives, and he gave gifts to men.”The Greek word anthropoi can refer to both men and women‘>1

9 (In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth?Or the lower parts of the earth?‘>2 10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.) 11 And he gave the apostles, the prophets, the evangelists, the shepherdsOr pastors‘>3 and teachers,Or the shepherd-teachers‘>4 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood,Greek to a full-grown man‘>5 to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

Footnotes

[1] 4:8 The Greek word anthropoi can refer to both men and women [2] 4:9 Or the lower parts of the earth? [3] 4:11 Or pastors [4] 4:11 Or the shepherd-teachers [5] 4:13 Greek to a full-grown man

(ESV)

Psalm:

Psalm 35

Psalm 35 (Listen)

Great Is the Lord

Of David.

35 Contend, O LORD, with those who contend with me; fight against those who fight against me! 2 Take hold of shield and buckler and rise for my help! 3 Draw the spear and javelinOr and close the way‘>1 against my pursuers! Say to my soul, “I am your salvation!” 4 Let them be put to shame and dishonor who seek after my life! Let them be turned back and disappointed who devise evil against me! 5 Let them be like chaff before the wind, with the angel of the LORD driving them away! 6 Let their way be dark and slippery, with the angel of the LORD pursuing them! 7 For without cause they hid their net for me; without cause they dug a pit for my life.The word pit is transposed from the preceding line; Hebrew For without cause they hid the pit of their net for me; without cause they dug for my life‘>2 8 Let destruction come upon him when he does not know it! And let the net that he hid ensnare him; let him fall into it—to his destruction! 9 Then my soul will rejoice in the LORD, exulting in his salvation. 10 All my bones shall say, “O LORD, who is like you, delivering the poor from him who is too strong for him, the poor and needy from him who robs him?” 11 MaliciousOr Violent‘>3 witnesses rise up; they ask me of things that I do not know. 12 They repay me evil for good; my soul is bereft.Hebrew it is bereavement to my soul‘>4 13 But I, when they were sick— I wore sackcloth; I afflicted myself with fasting; I prayed with head bowedOr my prayer shall turn back‘>5 on my chest. 14 I went about as though I grieved for my friend or my brother; as one who laments his mother, I bowed down in mourning. 15 But at my stumbling they rejoiced and gathered; they gathered together against me; wretches whom I did not know tore at me without ceasing; 16 like profane mockers at a feast,The meaning of the Hebrew phrase is uncertain‘>6 they gnash at me with their teeth. 17 How long, O Lord, will you look on? Rescue me from their destruction, my precious life from the lions! 18 I will thank you in the great congregation; in the mighty throng I will praise you. 19 Let not those rejoice over me who are wrongfully my foes, and let not those wink the eye who hate me without cause. 20 For they do not speak peace, but against those who are quiet in the land they devise words of deceit. 21 They open wide their mouths against me; they say, “Aha, Aha! Our eyes have seen it!” 22 You have seen, O LORD; be not silent! O Lord, be not far from me! 23 Awake and rouse yourself for my vindication, for my cause, my God and my Lord! 24 Vindicate me, O LORD, my God, according to your righteousness, and let them not rejoice over me! 25 Let them not say in their hearts, “Aha, our heart’s desire!” Let them not say, “We have swallowed him up.” 26 Let them be put to shame and disappointed altogether who rejoice at my calamity! Let them be clothed with shame and dishonor who magnify themselves against me! 27 Let those who delight in my righteousness shout for joy and be glad and say evermore, “Great is the LORD, who delights in the welfare of his servant!” 28 Then my tongue shall tell of your righteousness and of your praise all the day long.

Footnotes

[1] 35:3 Or and close the way [2] 35:7 The word pit is transposed from the preceding line; Hebrew For without cause they hid the pit of their net for me; without cause they dug for my life [3] 35:11 Or Violent [4] 35:12 Hebrew it is bereavement to my soul [5] 35:13 Or my prayer shall turn back [6] 35:16 The meaning of the Hebrew phrase is uncertain

(ESV)

Proverb:

Proverbs 21:4

Proverbs 21:4 (Listen)

4 Haughty eyes and a proud heart, the lampOr the plowing‘>1 of the wicked, are sin.

Footnotes

[1] 21:4 Or the plowing

(ESV)

0 notes

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 12

INTRODUCTION.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 12

Raphael maketh himself known.

[1] Then Tobias called to him his son, and said to him: What can we give to this holy man, that is come with thee?

Tunc vocavit ad se Tobias filium suum, dixitque ei : Quid possumus dare viro isti sancto, qui venit tecum?

[2] Tobias answering, said to his father: Father, what wages shall we give him? or what can be worthy of his benefits?

Respondens Tobias, dixit patri suo : Pater, quam mercedem dabimus ei? aut quid dignum poterit esse beneficiis ejus?

[3] He conducted me and brought me safe again, he received the money of Gabelus, he caused me to have my wife, and he chased from her the evil spirit, he gave joy to her parents, myself he delivered from being devoured by the fish, thee also he hath made to see the light of heaven, and we are filled with all good things through him. What can we give him sufficient for these things?

Me duxit et reduxit sanum, pecuniam a Gabelo ipse recepit, uxorem ipse me habere fecit, et daemonium ab ea ipse compescuit : gaudium parentibus ejus fecit, meipsum a devoratione piscis eripuit, te quoque videre fecit lumen caeli, et bonis omnibus per eum repleti sumus. Quid illi ad haec poterimus dignum dare?

[4] But I beseech thee, my father, to desire him, that he would vouchsafe to accept one half of all things that have been brought.

Sed peto te, pater mi, ut roges eum, si forte dignabitur medietatem de omnibus, quae allata sunt, sibi assumere.

[5] So the father and the son, calling him, took him aside: and began to desire him that he would vouchsafe to accept of half of all things that they had brought.

Et vocantes eum, pater scilicet et filius, tulerunt eum in partem : et rogare coeperunt ut dignaretur dimidiam partem omnium, quae attulerant, acceptam habere.

[6] Then he said to them secretly: Bless ye the God of heaven, give glory to him in the sight of all that live, because he hath shewn his mercy to you.

Tunc dixit eis occulte : Benedicite Deum caeli, et coram omnibus viventibus confitemini ei, quia fecit vobiscum misericordiam suam.

[7] For it is good to hide the secret of a king: but honourable to reveal and confess the works of God.

Etenim sacramentum regis abscondere bonum est : opera autem Dei revelare et confiteri honorificum est.

[8] Prayer is good with fasting and alms more than to lay up treasures of gold:

Bona est oratio cum jejunio, et eleemosyna magis quam thesauros auri recondere :

[9] For alms delivereth from death, and the same is that which purgeth away sins, and maketh to find mercy and life everlasting.

quoniam eleemosyna a morte liberat, et ipsa est, quae purgat peccata, et facit invenire misericordiam et viam aeternam.

[10] But they that commit sin and iniquity, are enemies to their own soul.

Qui autem faciunt peccatum, et iniquitatem, hostes sunt animae suae.

[11] I discover then the truth unto you, and I will not hide the secret from you.

Manifesto ergo vobis veritatem, et non abscondam a vobis occultum sermonem.

[12] When thou didst pray with tears, and didst bury the dead, and didst leave thy dinner, and hide the dead by day in thy house, and bury them by night, I offered thy prayer to the Lord.

Quando orabas cum lacrimis, et sepeliebas mortuos, et derelinquebas prandium tuum, et mortuos abscondebas per diem in domo tua, et nocte sepeliebas eos, ego obtuli orationem tuam Domino.

[13] And because thou wast acceptable to God, it was necessary that temptation should prove thee.

Et quia acceptus eras Deo, necesse fuit ut tentatio probaret te.

[14] And now the Lord hath sent me to heal thee, and to deliver Sara thy son's wife from the devil.

Et nunc misit me Dominus ut curarem te, et Saram uxorem filii tui a daemonio liberarem.

[15] For I am the angel Raphael, one of the seven, who stand before the Lord.

Ego enim sum Raphael angelus, unus ex septem, qui adstamus ante Dominum.

[16] And when they had heard these things, they were troubled, and being seized with fear they fell upon the ground on their face.

Cumque haec audissent, turbati sunt, et trementes ceciderunt super terram in faciem suam.

[17] And the angel said to them: Peace be to you, fear not.

Dixitque eis angelus : Pax vobis : nolite timere.

[18] For when I was with you, I was there by the will of God: bless ye him, and sing praises to him.

Etenim cum essem vobiscum, per voluntatem Dei eram : ipsum benedicite, et cantate illi.

[19] I seemed indeed to eat and to drink with you: but I use an invisible meat and drink, which cannot be seen by men.

Videbar quidem vobiscum manducare et bibere : sed ego cibo invisibili, et potu qui ab hominibus videri non potest, utor.

[20] It is time therefore that I return to him that sent me: but bless ye God, and publish all his wonderful works.

Tempus est ergo ut revertar ad eum, qui me misit : vos autem benedicite Deum, et narrate omnia mirabilia ejus.

[21] And when he had said these things, he was taken from their sight, and they could see him no more.

Et cum haec dixisset, ab aspectu eorum ablatus est, et ultra eum videre non potuerunt.

[22] Then they lying prostrate for three hours upon their face, blessed God: and rising up, they told all his wonderful works.

Tunc prostrati per horas tres in faciem, benedixerunt Deum : et exsurgentes narraverunt omnia mirabilia ejus.

Commentary:

Ver. 1. What. Gr. Heb. and Syr. C. "See thou give the man who has come with thee his hire, and something must be added to it;" (H.) as he had promised (C. vii. 19.) a drachm a day, (C.) and more if they returned safe. H.

Ver. 2. Said. Gr. "Father, I shall not be hurt if I give him half of what I have brought, since he has conducted me safe back to thee, and has healed my wife, and brought my money, and likewise has cured thee. And the old man said, he justly deserves it. And he called the angel, and said to him, Take half of what you have brought, and depart in health. Then," v. 6.

Ver. 6. Said. Gr. "Calling the two, in private, he said to them."

Ver. 7. Hide. Gr. "To bless God, and to extol his name, exposing with honour the words of God, and delay not to confess unto him. For," &c. H. --- The Old Vulg. greatly abridges the remainder of this book, having only, "Then Raphael having called the two Tobies, said to them, Since thou hast not delayed to arise, and to leave thy meals to bury the dead, I have been sent to try thee to heal thee, and to deliver thy daughter-in-law. I am Raphael, one of the angels who assist and appear before the brightness of God. Hereupon the two Tobies were startled, and fell prostrate on the ground, and were seized with fear. And Raphael said, Fear not, Peace be with you. Bless the Lord all the days of your life, and sing his praises. You thought that I eat when I was at table with you. But you saw with your eyes; (H. only a vision. C.) wherefore bless the Lord upon the earth, and praise his goodness. As for me, I return to him who sent me. Write down all that has happened. The angel having spoken thus to Tobias, the latter wrote this prayer as a monument of his joy, and said, Blessed be the Lord, who is great in eternity, because his reign endures for ever. It is He who strikes, and who shews I mercy, who conducts to the grave, and who, by his majesty, rescues from the greatest miseries; and no one can withdraw himself from his hands. End of Tobias the just." H. --- King. Secrecy is the soul of human councils, to prevent an enemy from thwarting our designs: but nothing can withstand the divine power. It is therefore proper to testify our gratitude for favours received, as the ancient saints have done by their canticles. C.

Ver. 8. Alms. Gr. adds, "and justice. Better is a little with justice, than much with iniquity." H. --- Fasting and alms are like the wings of prayer. W. See C. iv. 11.

Ver. 9. Everlasting. This word is not found in Greek, though sufficiently implied; as liberality does not always secure a person's life, or temporal happiness. C. --- Gr. "Those who perform alms-deeds and justice, shall be filled with life. But sinners are enemies," &c.

Ver. 10. Soul. If this were understood of the present life, nothing could be less accurate, as the wicked often prosper. See Ps. x. 6. Jo. xii. 25. C.

Ver. 11. I. Gr. "I will not hide from you any word or thing. I said then, It is good to conceal the mystery of the king, but glorious to manifest the works of God. And now, when thou and thy daughter-in-law, Sarra, did pray, I brought forward the memorial of your prayer before the holy one." H. --- The angels are represented as God's ministers, offering our prayers to him. Apoc. viii. 3. C. S. Aug. W. --- Philo styles them ambassadors. Socrates says, "every demon (or good spirit) is between God and mortals." Plutarch. --- Inter homines cælicolasque, vectores hinc precum, inde donorum. Apuleius de Deo Socrat. C. --- Gr. continues, "and when thou didst bury the dead, in like manner, I was present with thee; when thou didst not delay to rise and leave thy dinner, that going thou mightest cover the dead; in thy good work, thou wast not hidden from me: but I was with thee. And," &c. v. 14. H.

Ver. 13. Thee. This rule is invariable, that the good may advance in virtue, and set a pattern to the world, (Heb. ii. 18. and xii. 6. Acts xiv. 21. C.) and cancel their smallest faults.

Ver. 14. From the devil, is not in Greek. H. --- In this history, as well as in other parts of Scripture, we have convincing proofs of the good which each one receives from his angel guardian, and from the other blessed spirits. See S. Luke xv. and xvi. S. Chrys. in col. hom. 3. S. Aug. de Civ. Dei. xi. 31. &c. W.

Ver. 15. Raphael. We know also the names of Michael and Gabriel. All others are apocryphal; such as Uriel, Saltiel, Jeadriel Barachiel, &c. --- Seven. This number is clearly specified by S. John, Apoc. i. 4. A mass in their honour was approved by Pius IV. It is supposed that the seven deacons in the Church of Rome, and of Jerusalem, were instituted in imitation of them. The kings, Assuerus, &c. had seven chief officers. Est. i. 10. C. --- Lord, ready to fulfil his orders, as innumerable other angels, of inferior degree, are likewise. M. Dan. vii. 10. --- These were the princes of the heavenly court. S. Jerom (con. Jovin.) admits only seven orders of angels. C. --- Gr. "I am Raphael, one of the seven holy angels who offer up the prayers of the saints, and go out before the glory of the Holy One. And they were both troubled," &c. (H.) at so unusual a thing, (M.) and filled with reverential awe. H. --- They might also suspect that death would shortly follow. C. Gen. xvi. 13.

Ver. 17. Be. Gr. "shall be with you. But praise God: for I came not of my own accord, but by the will of our God. Wherefore praise him for ever."

Ver. 19. I. Gr. "I appeared to you all the days; yet I did not eat nor drink. But you beheld a vision." H. --- Having an aerial body, he made the provisions disappear, as the sun melts snow. Gen. xviii. 9. C. --- He might swallow, though he had no need of meat, (S. Aug. de Civ. Dei. xiii. 22.) or digestion, (Grotius) so as to convert it into his substance. M. --- Men. I constantly enjoy the beatific vision. Mat. xviii. 10. C.

Ver. 20. It. Gr. "And now confess to God, because I ascend to him who sent me. Write ye all these occurrences in a book. And they arose, and beheld him no longer; and they proclaimed the great and wonderful works of God, and how the angel of the Lord had appeared to them." H. - Almost all interpreters infer from this injunction, (C.) that the work before us was originally composed by these holy men. H.

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 10

INTRODUCTION.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 10

The parents lament the long absence of their son Tobias. He sets out to return.

[1] But as Tobias made longer stay upon occasion of the marriage, Tobias his father was solicitous, saying: Why thinkest thou doth my son tarry, or why is he detained there?

Cum vero moras faceret Tobias, causa nuptiarum, sollicitus erat pater ejus Tobias, dicens : Putas quare moratur filius meus, aut quare detentus est ibi?

[2] Is Gabelus dead, thinkest thou, and no man will pay him the money?

Putasne Gabelus mortuus est, et nemo reddet illi pecuniam?

[3] And he began to be exceeding sad, both he and Anna his wife with him: and they began both to weep together: because their son did not return to them on the day appointed.

Coepit autem contristari nimis ipse et Anna uxor ejus cum eo : et coeperunt ambo simul flere : eo quod die statuto minime reverteretur filius eorum ad eos.

[4] But his mother wept and was quite disconsolate, and said: Woe, woe is me, my son; why did we send thee to go to a strange country, the light of our eyes, the staff of our old age, the comfort of our life, the hope of our posterity?

Flebat igitur mater ejus irremediabilibus lacrimis, atque dicebat : Heu, heu me, fili mi! ut quid te misimus peregrinari, lumen oculorum nostrorum, baculum senectutis nostrae, solatium vitae nostrae, spem posteritatis nostrae?

[5] We having all things together in thee alone, ought not to have let thee go from us.

omnia simul in te uno habentes, te non debuimus dimittere a nobis.

[6] And Tobias said to her: Hold thy peace, and be not troubled, our son is safe: that man with whom we sent him is very trusty.

Cui dicebat Tobias : Tace, et noli turbari : sanus est filius noster : satis fidelis est vir ille, cum quo misimus eum.

[7] But she could by no means be comforted, but daily running out looked round about, and went into all the ways by which there seemed any hope he might return, that she might if possible see him coming afar off.

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.

[8] But Raguel said to his son in law: Stay here, and I will send a messenger to Tobias thy father, that thou art in health.

At vero Raguel dicebat ad generum suum : Mane hic, et ego mittam nuntium salutis de te ad Tobiam patrem tuum.

[9] And Tobias said to him: I know that my father and mother now count the days, and their spirit is grievously afflicted within them.

Cui Tobias ait : Ego novi quia pater meus et mater mea modo dies computant, et cruciatur spiritus eorum in ipsis.

[10] And when Raguel had pressed Tobias with many words, and he by no means would hearken to him, he delivered Sara unto him, and half of all his substance in menservants, and womenservants, in cattle, in camels, and in kine, and in much money, and sent him away safe and joyful from him.

Cumque verbis multis rogaret Raguel Tobiam, et ille eum nulla ratione vellet audire, tradidit ei Saram, et dimidiam partem omnis substantiae suae in pueris, in puellis, in pecudibus, in camelis, et in vaccis, et in pecunia multa : et salvum atque gaudentem dimisit eum a se,

[11] Saying: The holy angel of the Lord be with you in your journey, and bring you through safe, and that you may find all things well about your parents, and my eyes see your children before I die.

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.

[12] And the parents taking their daughter kissed her, and let her go:

Et apprehendentes parentes filiam suam, osculati sunt eam : et dimiserunt ire,

[13] Admonishing her to honour her father and mother in law, to love her husband, to take care of the family, to govern the house, and to behave herself irreprehensibly.

monentes eam honorare soceros, diligere maritum, regere familiam, gubernare domum, et seipsam irreprehensibilem exhibere.

Commentary:

Ver. 1. But. Gr. "And Tobit, his father, counted each day; and as the days of the journey were ended, and they did not come, Tobit said, Is he not put to shame?" (H.) and refused payment? C. --- Old Vulg. and Prot. "detained."

Ver. 3. He. Gr. "He was much troubled. But his wife said to him, the boy is come to an untimely end, since he tarries; and she began to mourn for him, and said, I am not, or am I not full of solicitude, my son, that I have let thee go, the light of my eyes and Tobit ?", v. 6. Without this interrogation, (H.) the Gr. seems to be corrupt; (C.) and wV, "how," or oi, "woe," should be put instead of ou, "not." Drus. Grot. &c. "Now I care for nothing, my son, since I have let thee go, the light," &c. Prot.

Ver. 6. That. Gr. "and she said to him, Be silent, deceive me not. My son is lost: and she went out daily into the road without, by which they departed. In the day time she eat no bread, and the night she spent in bewailing her son, Tobias, till the 14 days of the wedding were finished, which Raguel had adjured him to tarry there. And," v. 9. H. --- Thus the converted Jews lament that Christ should so long abandon their nation, while some hope like Tobias, and others are in more suspense, like his wife. V. Bede. --- So Catholics, in countries fallen into heresy, are in great distress for their brethren; (Rom. ix.) While some more confidently hope that God will enlighten our nation again, as sight was restored to old Tobias. W.

Ver. 8. Raguel. Gr. "Tobias," as v. 9, which is transposed.

Ver. 9. Days. It would require 42, (T.) or 38, (Torniel) or 34 days, (Salien. M.) to perform what is here recorded. H. --- But it would be difficult to ascertain the precise time. To go from Ninive to Ecbatana would occupy eight or ten days. C. ---If, therefore, the parents of Tobias expected that he would return in about 20 days, they might well wonder at the 14 days’ delay occasioned by the marriage. The distance might prevent him from giving notice of this event. Gr. "Dismiss me, because my, &c....no longer hope to see me again. But his father-in-law replied, Stop with me," &c. v. 8. H.

Ver. 10. When. Gr. "And Tobias said, No; but dismiss me to my father and mother. Then Raguel rising up, gave him Sarra, his wife, and half his goods, bodies, beasts, and silver." This expression, bodies, (H). or men generally denotes slaves; but it may also be put for others, (C.) who were in the train of Sara. Grot. --- Safe. Gr. "with blessing, saying, May God prosper you, children, the God of heaven, before I die; and he said to his daughter, Honour thy father and mother-in-law, they are now thy parents. May I hear a good report of thee, and he kissed her; and Edna said to Tobias, dear brother, May the Lord of heaven re-establish thee and grant me to behold thy children by my daughter, Sarra, that I may rejoice before the Lord; and behold, I place my daughter with thee as a deposit, and thou must not grieve her. Afterwards she departed, and Toby also blessing God, and he made his journey prosperous and blessed. Raguel, and Edna, and his wife." H. --- The Jews still adopt many customs similar to those which we here behold, as this is a most excellent description of a holy marriage. Serarius. C. - Some also prevail in the Christian Church, though marriage is now become more holy, and a sacrament. Cat. Rom. q. 22. - The proper intent of the contract, and many rites accompanying it, may be seen in the preceding chapters. W.

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 9

INTRODUCTION.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 9

The angel Raphael goeth to Gabelus, receiveth the money, and bringeth him to the marriage.

[1] Then Tobias called the angel to him, whom he took to be a man, and said to him: Brother Azarias, I pray thee hearken to my words:

Tunc vocavit Tobias angelum ad se, quem quidem hominem existimabat, dixitque ei : Azaria frater, peto ut auscultes verba mea :

[2] If I should give myself to be thy servant I should not make a worthy return for thy care.

si meipsum tradam tibi servum, non ero condignus providentiae tuae.

[3] However, I beseech thee, to take with thee beasts and servants, and to go to Gabelus to Rages the city of the Medes: and to restore to him his note of hand, and receive of him the money, and desire him to come to my wedding.

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.

[4] For thou knowest that my father numbereth the days: and if I stay one day more, his soul will be afflicted.

Scis enim ipse quoniam numerat pater meus dies, et si tardavero una die plus, constristatur anima ejus.

[5] And indeed thou seest how Raguel hath adjured me, whose adjuring I cannot despise.

Et certe vides quomodo adjuravit me Raguel, cujus adjuramentum spernere non possum.

[6] Then Raphael took four of Raguel's servants, and two camels, and went to Rages the city of the Medes: and finding Gabelus, gave him his note of hand, and received of him all the money.

Tunc Raphael assumens quatuor ex servis Raguelis, et duos camelos, in Rages civitatem Medorum perrexit : et inveniens Gabelum, reddidit ei chirographum suum, et recepit ab eo omnem pecuniam.

[7] And he told him concerning Tobias the son of Tobias, all that had been done: and made him come with him to the wedding.

Indicavitque ei de Tobia filio Tobiae, omnia quae gesta sunt : fecitque eum secum venire ad nuptias.

[8] And when he was come into Raguel's house he found Tobias sitting at the table: and he leaped up, and they kissed each other: and Gabelus wept, and blessed God,

Cumque ingressus esset domum Raguelis, invenit Tobiam discumbentem : et exiliens, osculati sunt se invicem : et flevit Gabelus, benedixitque Deum,

[9] And said: The God of Israel bless thee, because thou art the son of a very good and just man, and that feareth God, and doth almsdeeds:

et dixit : Benedicat te Deus Israel, quia filius es optimi viri et justi, et timentis Deum, et eleemosynas facientis :

[10] And may a blessing come upon thy wife and upon your parents.

et dicatur benedictio super uxorem tuam, et super parentes vestros :

[11] And may you see your children, and your children's children, unto the third and fourth generation: and may your seed be blessed by the God of Israel, who reigneth for ever and ever.

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 saecula saeculorum.

[12] And when all had said, Amen, they went to the feast: but the marriage feast they celebrated also with the fear of the Lord.

Cumque omnes dixissent, Amen, accesserunt ad convivium : sed et cum timore Domini nuptiarum convivium exercebant.

Commentary:

Ver. 1. The angel. Gr. "Raphael, and said." --- I pray. Gr. "Take with thee a servant and two camels," v. 6. H.

Ver. 3. Rages. Tobias remained in the province of the same name. C. iii. 7. W. --- And to. Gr. "Bring me the money and him to the marriage feast."

Ver. 5. Whose. Greek, "that I should not go out, and my father," &c. v. 4. H. --- Tobias finds out an expedient to shew his respect for God, his father, and his friend, (C.) without retarding the business for which he came.

Ver. 6. And received. Gr. "But he produced the coffers sealed up, and gave him, and they set off early together, and came to the wedding, and Tobias blessed his wife," (H.) by removing the source of her disgrace. The Heb. of Fagius is equally concise in this chapter, omitting all the rest. C. - Munster has only, "Raguel wept, embracing Tobias, and said, Blessed be the Lord God of Israel, who has made thee (Sara) marry this man. May he, in his mercy, grant you male children, who may employ themselves in the law of the Lord."

Ver. 12. Lord. Not giving too much way to pleasure, (H.) or gluttony, as Plato beautifully commends. Leg. vi. Serarius. W.

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 3

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 3

Job expresses his sense of the miseries of man's life, by cursing the day of his birth.

[1] After this Job opened his mouth, and cursed his day,

Post haec aperuit Job os suum, et maledixit diei suo,

[2] And he said:

et locutus est :

[3] Let the day perish wherein I was born, and the night in which it was said: A man child is conceived.

Pereat dies in qua natus sum, et nox in qua dictum est : Conceptus est homo!

[4] Let that day be turned into darkness, let not God regard it from above, and let not the light shine upon it.

Dies ille vertatur in tenebras; non requirat eum Deus desuper, et non illustretur lumine.

[5] Let darkness, and the shadow of death cover it, let a mist overspread it, and let it be wrapped up in bitterness.

Obscurent eum tenebrae et umbra mortis; occupet eum caligo, et involvatur amaritudine.

[6] Let a darksome whirlwind seize upon that night, let it not be counted in the days of the year, nor numbered in the months.

Noctem illam tenebrosus turbo possideat; non computetur in diebus anni, nec numeretur in mensibus.

[7] Let that night be solitary, and not worthy of praise.

Sit nox illa solitaria, nec laude digna.

[8] Let them curse it who curse the day. who are ready to raise up a leviathan:

Maledicant ei qui maledicunt diei, qui parati sunt suscitare Leviathan.

[9] Let the stars be darkened with the mist thereof: let it expect light and not see it, nor the rising of the dawning of the day:

Obtenebrentur stellae caligine ejus; expectet lucem, et non videat, nec ortum surgentis aurorae.

[10] Because it shut not up the doors of the womb that bore me, nor took away evils from my eyes.

Quia non conclusit ostia ventris qui portavit me, nec abstulit mala ab oculis meis.

[11] Why did I not die in the womb, why did I not perish when I came out of the belly?

Quare non in vulva mortuus sum? egressus ex utero non statim perii?

[12] Why received upon the knees? why suckled at the breasts?

Quare exceptus genibus? cur lactatus uberibus?

[13] For now I should have been asleep and still, and should have rest in my sleep.

Nunc enim dormiens silerem, et somno meo requiescerem

[14] With kings and consuls of the earth, who build themselves solitudes:

cum regibus et consulibus terrae, qui aedificant sibi solitudines;

[15] Or with princes, that possess gold, and All their houses with silver:

aut cum principibus qui possident aurum, et replent domos suas argento;

[16] Or as a hidden untimely birth I should not be, or as they that being conceived have not seen the light.

aut sicut abortivum absconditum non subsisterem, vel qui concepti non viderunt lucem.

[17] There the wicked cease from tumult, and there the wearied in strength are at rest.

Ibi impii cessaverunt a tumultu, et ibi requieverunt fessi robore.

[18] And they sometime bound together without disquiet, have not heard the voice of the oppressor.

Et quondam vincti pariter sine molestia, non audierunt vocem exactoris.

[19] The small and great are there, and the servant is free from his master.

Parvus et magnus ibi sunt, et servus liber a domino suo.

[20] Why is light given to him that is in misery, and life to them that are in bitterness of soul?

Quare misero data est lux, et vita his qui in amaritudine animae sunt?

[21] That look for death, and it cometh not, as they that dig for a treasure:

Qui expectant mortem, et non venit, quasi effodientes thesaurum;

[22] And they rejoice exceedingly when they have found the grave.

gaudentque vehementer cum invenerint sepulchrum?

[23] To a man whose way is hidden, and God hath surrounded him with darkness?

Viro cujus abscondita est via et circumdedit eum Deus tenebris?

[24] Before I eat I sigh: and as overflowing waters, so is my roaring:

Antequam comedam, suspiro; et tamquam inundantes aquae, sic rugitus meus;

[25] For the fear which I feared hath come upon me: and that which I was afraid of, hath befallen me.

quia timor quem timebam evenit mihi, et quod verebar accidit.

[26] Have I not dissembled? have I not kept silence? have I not been quiet? and indignation is come upon me.

Nonne dissimulavi? nonne silui? nonne quievi? Et venit super me indignatio.

Commentary:

Ver. 1. Cursed his day. Job cursed the day of his birth, not by way of wishing evil to any thing of God's creation; but only to express in a stronger manner his sense of human miseries in general, and of his own calamities in particular. Ch. --- He has these only in view: though, in another light, it is better for a man to be born, and to undergo any misery, that he may obtain eternal rewards. H. --- Some allowances must be made for extreme pain, and for the style of the Eastern (C.) poetry. H. --- Jeremias, (xx. 14.) Habacuc, (i. 2.) the psalmist, and even our Saviour in his agony, made use of such strong expressions. Mat. xxvi. 39. and xxvii. 46. Some heretics accuse Job of impatience and blasphemy. The devil, therefore came off with victory; and the praises given to Job's patience are false. He might offend by some degree of exaggeration. C. --- But even that is by no means clear. Time past could not be recalled, nor receive any injury by the maledictions. H.

Ver. 7. Praise, by the appearance of the stars. C. xxxviii. 7. C.

Ver. 8. Day. The nations of Ethiopia, under the line, curse the sun as their greatest enemy. Strabo xvii. Pliny v. 8. --- They also brave the fury of the leviathan or crocodile. C. xl. 27. and xli. 1. Ps. lxxiii. 14. The natives of Tentyra, upon the Nile, were supposed to be a terror to that monster, or they were very courageous in entangling and pursuing it. Seneca q. 4. 2. Pliny viii. 25. --- Leviathan. Prot. "their mourning." De Dieu rejects this interpretation, substituting "and thou, leviathan, rouse up," &c. The fathers generally understand the devil to be thus designated. Sept. "he who is about to seize the great whale," (H.) or fish, which they also explain of the conflict of Satan with Jesus Christ." Origen, &c.

Ver. 10. Nor took. Sept. "for it would then have freed my eyes from labour."

Ver. 11. In the. Heb. "from the womb," (H.) or as soon as I was born. C. --- He seems to have lost sight of original sin, (v. 1.) or there might be some method of having it remitted to children unborn, which we do not know. H.

Ver. 12. Knees, by my father or grandfather. Gen. xxx 3. Iliad ix. C.

Ver. 13. Sleep. So death is often styled.

Olli dura quies oculos et ferreus urget

Somnus: in æternam clauduntur lumina noctem. Æneid x.

Ver. 14. Consuls. Heb. "counsellors," or any in great authority. Sept. "kings, the counsellors of the land, who rejoiced, boasting of their swords." The same word, choraboth, (H.) means both swords and solitudes. D. --- Those great ones had prepared their own tombs, which were usually in solitary places; (C.) or they had filled all with their extensive palaces; and removed the people to a distance. H.

Ver. 15. Houses, while alive; (C.) or their tombs were thus enriched with silver, (M.) as this practice was not uncommon, v. 22. Joseph. xiii. 15. --- Marcian forbade it. S. Chrys. complains it subsisted in his time. Orat. Annæ. C.

Ver. 16. Light; dying in the womb. He expresses a desire that he had been thus prevented from feeling his present miseries and danger of sin. H.

Ver. 17. Tumult. In the grave they can no longer disturb the world. M. --- In strength. Sept. "in body." Both heroes and labourers then find rest, (C.) if they have lived virtuously. H.

Ver. 18. Bound in chains, like incorrigible slaves, (C.) or debtors. Cocceius. --- These were formerly treated with great severity. Luke xii. 59. C.

Ver. 21. Not. The feel the same eagerness for death as those who seek for a treasure; (C.) and when death is at hand, they rejoice no less than those who discover a grave, in which they hope to find some riches, v. 15. 22.

Ver. 22. Grave, full of stores, or the place where they may repose. H.

Ver. 23. To. Why is life given to? &c. The uncertainty whether a man be worthy of love or hatred, (EcclI. ix. 1.) and whether he will persevere to the end, is what fills Job with distress; though we must trust that God will suffer none to be tempted above their strength. 1 Cor. x. 13. --- He finds himself surrounded with precipices, and in the dark. C. --- So God often tries this faithful servants. D.

Ver. 24. Sigh, through difficulty of swallowing, (Pineda) or sense of misery. H.

Ver. 25. Fear. In prosperity he feared the assaults of pride. Now he is in danger of yielding to impatience and despair. C.

Ver. 26. Dissembled my sufferings, making no complaint, not only during the seven days that his friends had been with him, but long before. Heb. and Sept. "I was not in safety, nor at rest; neither was I indolent: (H. in the administration of affairs. C.) yet trouble came." H. --- I have enjoyed no peace, since the wrath of the Lord has found me. C. --- In such a situation, Job might well beg to be delivered, (H.) and to pray that those things which obstructed his repose in God might be removed; considering them not so much as the works of God, as the effects of sin. Pineda. W. - In this light he cursed his birth-day, and will no longer look upon it as a joyful and happy day. D.

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 13

INTRODUCTION.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 13

Tobias the father praiseth God, exhorting all Israel to do the same. Prophesieth the restoration and better state of Jerusalem.

[1] And Tobias the elder opening his mouth, blessed the Lord, and said: Thou art great, O Lord, for ever, and thy kingdom is unto all ages:

Aperiens autem Tobias senior os suum, benedixit Dominum, et dixit : Magnus es, Domine, in aeternum, et in omnia saecula regnum tuum :

[2] For thou scourgest, and thou savest: thou leadest down to hell, and bringest up again: and there is none that can escape thy hand.

quoniam tu flagellas, et salvas : deducis ad inferos, et reducis : et non est qui effugiat manum tuam.

[3] Give glory to the Lord, ye children of Israel, and praise him in the sight of the Gentiles:

Confitemini Domino, filii Israel, et in conspectu gentium laudate eum :

[4] Because he hath therefore scattered you among the Gentiles, who know not him, that you may declare his wonderful works, and make them know that there is no other almighty God besides him.

quoniam ideo dispersit vos inter gentes, quae ignorant eum, ut vos enarretis mirabilia ejus, et faciatis scire eos quia non est alius deus omnipotens praeter eum.

[5] He hath chastised us for our iniquities: and he will save us for his own mercy.

Ipse castigavit nos propter iniquitates nostras, et ipse salvabit nos propter misericordiam suam.

[6] See then what he hath done with us, and with fear and trembling give ye glory to him: and extol the eternal King of worlds in your works.

Aspicite ergo quae fecit nobiscum, et cum timore et tremore confitemini illi : regemque saeculorum exaltate in operibus vestris.

[7] As for me, I will praise him in the land of my captivity: because he hath shewn his majesty toward a sinful nation.

Ego autem in terra captivitatis meae confitebor illi : quoniam ostendit majestatem suam in gentem peccatricem.

[8] Be converted therefore, ye sinners, and do justice before God, believing that he will shew his mercy to you.

Convertimini itaque peccatores, et facite justitiam coram Deo, credentes quod faciat vobiscum misericordiam suam.

[9] And I and my soul will rejoice in him.

Ego autem, et anima mea in eo laetabimur.

[10] Bless ye the Lord, all his elect, keep days of joy, and give glory to him.

Benedicite Dominum omnes electi ejus : agite dies laetitiae, et confitemini illi.

[11] Jerusalem, city of God, the Lord hath chastised thee for the works of thy hands.

Jerusalem civitas Dei, castigavit te Dominus in operibus manuum tuarum.

[12] Give glory to the Lord for thy good things, and bless the God eternal, that he may rebuild his tabernacle in thee, and may call back all the captives to thee, and thou mayst rejoice for ever and ever.

Confitere Domino in bonis tuis, et benedic Deum saeculorum : ut reaedificet in te tabernaculum suum, et revocet ad te omnes captivos, et gaudeas in omnia saecula saeculorum.

[13] Thou shalt shine with a glorious light: and all the ends of the earth shall worship thee.

Luce splendida fulgebis : et omnes fines terrae adorabunt te.

[14] Nations from afar shall come to thee: and shall bring gifts, and shall adore the Lord in thee, and shall esteem thy land as holy.

Nationes ex longinquo ad te venient, et munera deferentes adorabunt in te Dominum, et terram tuam in sanctificationem habebunt :

[15] For they shall call upon the great name in thee.

nomen enim magnum invocabunt in te.

[16] They shall be cursed that shall despise thee: and they shall be condemned that shall blaspheme thee: and blessed shall they be that shall build thee up.

Maledicti erunt qui contempserint te, et condemnati erunt omnes qui blasphemaverint te : benedictique erunt qui aedificaverint te.

[17] But thou shalt rejoice in thy children, because they shall all be blessed, and shall be gathered together to the Lord.

Tu autem laetaberis in filiis tuis, quoniam omnes benedicentur, et congregabuntur ad Dominum.

[18] Blessed are all they that love thee, and that rejoice in thy peace.

Beati omnes qui diligunt te, et qui gaudent super pace tua.

[19] My soul, bless thou the Lord, because the Lord our God hath delivered Jerusalem his city from all her troubles.

Anima mea, benedic Dominum, quoniam liberavit Jerusalem civitatem suam a cunctis tribulationibus ejus Dominus Deus noster.

[20] Happy shall I be if there shall remain of my seed, to see the glory of Jerusalem.

Beatus ero si fuerint reliquiae seminis mei ad videndam claritatem Jerusalem.

[21] The gates of Jerusalem shall be built of sapphire, and of emerald, and all the walls thereof round about of precious stones.

Portae Jerusalem ex sapphiro et smaragdo aedificabuntur, et ex lapide pretioso omnis circuitus murorum ejus.

[22] All its streets shall be paved with white and clean stones: and Alleluia shall be sung in its streets.

Ex lapide candido et mundo omnes plateae ejus sternentur : et per vicos ejus, Alleluja cantabitur.

[23] Blessed be the Lord, who hath exalted it, and may he reign over it for ever and ever, Amen.

Benedictus Dominus, qui exaltavit eam, et sit regnum ejus in saecula saeculorum super eam. Amen.

Commentary:

Ver. 1. Tobias. Gr. "Tobit wrote a prayer for exultation, and said." H.

Ver. 2. Hell; death. M. --- Out of hell there is no redemption or return. H. 1 K. ii. 6.

Ver. 4. Therefore, is not in Greek. H. --- But God had the good of the Gentiles in view, that they might become acquainted with his law, and behold the conduct of his saints, Tobias, Esther, Daniel, &c. (C.) as well as to punish his people. H. --- Temporal afflictions are sometimes for the spiritual good of others. W. --- Gr. "because he has scattered you among them. There shew forth his grandeur, and extol him before everyone living: for he is our Lord and God, our Father for ever. Yea, he hath chastised us in our iniquities, again he will have mercy, and will gather us from all nations where he has scattered us, if ye be converted to him with all your heart, and with all your soul, to act sincerely. Then he will turn towards you, and will not hide his face from you; and ye shall behold what he will do with you, and ye shall confess to him with all your mouth, and bless the Lord of power, and extol the king of ages. I," &c. v. 7. H.

Ver. 5. Mercy. He can discover nothing in the sinner. C.

Ver. 7. Nation; the Israelites, (M.) whom he has chastised. H. --- Ninive was still flourishing. Yet the Greek seems to refer to the Assyrian idolaters, (C.) or to both. Gr. "and I shew his power and magnificence to a sinful nation. Who knows if he will love and shew his mercy to you? I exalt my God, and my soul magnifies the King of heaven, and shall gladly proclaim his greatness: let all speak and confess to him in justice."

Ver. 11. Jerusalem. What is prophetically delivered here, and in the following chapter, with relation to Jerusalem, is partly to be understood of the rebuilding the city after the captivity, and partly of the spiritual Jerusalem, which is the Church of Christ, and the eternal Jerusalem in heaven. Ch. --- It would seem that Jerusalem arid the temple were now destroyed, which is contrary to chronology, as Manasses had not yet began to reign, (C.) and Tobias died when he had been on the throne fifty-two years. Houbigant. --- But the Greek shews that (C.) he speaks prophetically: (W.) "Jerusalem, holy city, He will chastise thee for the works of thy children, and again he will shew mercy on the children of the just. Confess to the Lord, for he is good; and bless the king of ages, that his tabernacle may be again rebuilt in thee, with joy." H. --- The Heb. of Munster had only a few verses of this and the following chapter. C.

Ver. 12. Call. Gr. "cause thy captives to rejoice in thee, and love in thee all the distressed unto eternity."

Ver. 13. Thou. Gr. "Many nations from afar shall come to the name of the Lord God, with presents in their hands, presents for the king of heaven; race after race shall praise thee, and give exultation. They," &c. v. 16. H. --- How many potent monarchs of Persia, Egypt, Rome, &c. honoured the temple of Jerusalem! How many wars have been carried on by Christian potentates, to rescue that favourite spot out of the hands of infidels! all out of respect for Christ. These priests are still better verified in his Church, to which the powers of the earth have submitted, (C.) esteeming it an honour and happiness to be members of this holy society. H.

Ver. 14. Holy. This soil has been carried into distant countries, out of reverence, (4 K. v. 17. S. Aug. de Civ. Dei xxii.8.) and has been honoured with miracles. S. Greg. Turon. i. 7.

Ver. 16. Despise. Gr. "hate thee, and blessed shall be those who love thee for ever." H.

Ver. 17. But. Gr. "rejoice, and exult for the children of the just, because they shall be gathered together, and shall bless the Lord of the just." H. --- The people of God, in the old law, have often this title, as those of the new are styled saints. Both have a claim to this prediction. The Jews became more faithful after the captivity, so that the most cruel persecution of Epiphanes could not overcome their resolution; and the world was astonished at the courage of the martyrs, and the exemplary conduct of the primitive Christians. C.

Ver. 18. Peace. Gr. adds, "blessed are those who have mourned on account of thy chastisements, because they shall rejoice, beholding all thy glory, and their joy shall endure for ever." H.

Ver. 19. Thou. Gr. "God, the great king: For Jerusalem," &c. v. 21. H. --- Troubles. This regards only the heavenly Jerusalem. W.

Ver. 20. Seed. Hence it appears that Tobias did not speak of an approaching event, (C.) or at least he wished that his posterity might be set free.

Ver. 21. Emerald. Gr. adds, "and precious stone: thy walls, and towers, and battlements, of pure gold. And the streets of Jerusalem shall be strewed with beryl and carbuncle, and stone from Soupheir." H. --- This description resembles that of Isaias, (liv. 11.) who lived a little before. S. John (Apoc. xxi.10.) represents the church in the same ornaments, denoting the merits of Christ and the virtues of his saints. All are convinced that such expressions are not to be taken in the literal sense. C.

Ver. 22. Alleluia. A sound of praise. S. Aug. (ep. 86.) means, "Praise ye the Lord (H.) with joy." W. --- It is disused in times of penance. C. - Gr. adds, " and they shall praise, saying, Blessed be God, who has exalted it for ever."

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 7

INTRODUCTION.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 7

They are kindly entertained by Raguel. Tobias demandeth Sara to wife.

[1] And they went in to Raguel, and Raguel received them with joy.

Ingressi sunt autem ad Raguelem, et suscepit eos Raguel cum gaudio.

[2] And Raguel looking upon Tobias, said to Anna his wife: How like is this young man to my cousin?

Intuensque Tobiam Raguel, dixit Annae uxori suae : Quam similis est juvenis iste consobrino meo!

[3] And when he had spoken these words, he said: Whence are ye young men our brethren?

Et cum haec dixisset, ait : Unde estis juvenes fratres nostri? At illi dixerunt : Ex tribu Nephthali sumus, ex captivitate Ninive.

[4] But they said: We are of the tribe of Nephtali, of the captiveof Ninive.

Dixitque illis Raguel : Nostis Tobiam fratrem meum? Qui dixerunt : Novimus.

[5] And Raguel said to them: Do you know Tobias my brother? And they said: We know him.

Cumque multa bona loqueretur de eo, dixit angelus ad Raguelem : Tobias, de quo interrogas, pater istius est.

[6] And when he was speaking many good things of him, the angel said to Raguel: Tobias concerning whom thou inquirest is this young man's father.

Et misit se Raguel, et cum lacrimis osculatus est eum, et plorans supra collum ejus,

[7] And Raguel went to him, and kissed him with tears, and weeping upon his neck, said: A blessing be upon thee, my son, because thou art the son of a good and most virtuous man.

dixit : Benedictio sit tibi, fili mi, quia boni et optimi viri filius es.

[8] And Anna his wife, and Sara their daughter wept.

Et Anna uxor ejus, et Sara ipsorum filia, lacrimatae sunt.

[9] And after they had spoken, Raguel commanded a sheep to be killed, and a feast to be prepared. And when he desired them to sit down to dinner,

Postquam autem locuti sunt, praecepit Raguel occidi arietem, et parari convivium. Cumque hortaretur eos discumbere ad prandium,

[10] Tobias said: I will not eat nor drink here this day, unless thou first grant me my petition, and promise to give me Sara thy daughter.

Tobias dixit : Hic ego hodie non manducabo neque bibam, nisi prius petitionem meam confirmes, et promittas mihi dare Saram filiam tuam.

[11] Now when Raguel heard this he was afraid, knowing what had happened to those seven husbands, that went in unto her: and he began to fear lest it might happen to him also in like manner: and as he was in suspense, and gave no answer to his petition,

Quo audito verbo Raguel, expavit, sciens quid evenerit illis septem viris, qui ingressi sunt ad eam : et timere coepit ne forte et hunc similiter contingeret : et cum nutaret, et non daret petenti ullum responsum,

[12] The angel said to him: Be not afraid to give her to this man, for to him who feareth God is thy daughter due to be his wife: therefore another could not have her.

dixit ei angelus : Noli timere dare eam isti, quoniam huic timenti Deum debetur conjux filia tua : propterea alius non potuit habere illam.

[13] Then Raguel said: I doubt not but God hath regarded my prayers and tears in his sight.

Tunc dixit Raguel : Non dubito quod Deus preces et lacrimas meas in conspectu suo admiserit.

[14] And I believe he hath therefore made you come to me, that this maid might be married to one of her own kindred, according to the law of Moses: and now doubt not but I will give her to thee.

Et credo quoniam ideo fecit vos venire ad me, ut ista conjungeretur cognationi suae secundum legem Moysi : et nunc noli dubium gerere quod tibi eam tradam.

[15] And taking the right hand of his daughter, he gave it into the right hand of Tobias, saying: The God of Abraham, and the God of Isaac, and the God of Jacob be with you, and may he join you together, and fulfill his blessing in you.

Et apprehendens dexteram filiae suae, dexterae Tobiae tradidit, dicens : Deus Abraham, et Deus Isaac, et Deus Jacob vobiscum sit, et ipse conjungat vos, impleatque benedictionem suam in vobis.

[16] And taking paper they made a writing of the marriage.

Et accepta carta, fecerunt conscriptionem conjugii.

[17] And afterwards they made merry, blessing God.

Et post haec epulati sunt, benedicentes Deum.

[18] And Raguel called to him Anna his wife, and bade her prepare another chamber.

Vocavitque Raguel ad se Annam uxorem suam, et praecepit ei ut praepararet alterum cubiculum.

[19] And she brought Sara her daughter in thither, and she wept.

Et introduxit illuc Saram filiam suam, et lacrimata est.

[20] And she said to her: Be of good cheer, my daughter: the Lord of heaven give thee joy for the trouble thou hast undergone.

Dixitque ei : Forti animo esto, filia mea : Dominus caeli det tibi gaudium pro taedio quod perpessa es.

Commentary:

Ver. 1. Joy; though as yet he only took them for Israelites. M. --- Gr. "and they came to the house of Raguel. But Sara met them, and saluted them, as they did her, and she introduced them into the house."

Ver. 2. Anna. Gr. and Heb. Edna, "pleasure." --- Cousin. Gr. adds, "Tobit." H. --- It is not certain that they were cousin-germans. C.

Ver. 5. My. Gr. "our brother. But they replied: We know him. And he said: is he well? But they answered: He is both alive and in health. And Tobias said; He is my father."

Ver. 7. Went. Gr. "leaped up." --- A. Gr. "my good... man. And hearing that Tobit had lost his sight, he was grieved, and wept."

Ver. 9. After. Gr. "and they gave them a cordial reception. And they slew (sacrificed) a ram of the flock, and placed much food before them," (H.) to shew their regard. Gen. xviii. 6. C. --- "But Tobias said, to Raphael: Brother Azarias, mention what thou saidst to me on the road, and let the affair come to perfection. And he explained the matter to Raguel. And Raguel said: Eat and drink, and be merry. It behoveth thee to have my child. Yet I will lay the truth before thee. I gave my child to seven husbands, and when they entered in to her, they died the very night. For the present, therefore, be merry. And Tobias said: I will taste nothing here, till you produce and place her before me. And Raguel said: Take care of her henceforth, according to judgment: (H. or the law. C.) you are brother and sister. May then the merciful God grant you the greatest prosperity. And he called Sara, his daughter, and she came to her father: then taking her by the hand, he gave her," v. 15. H. --- S. Ambrose (Off. iii. 14.) reads in the same manner, (C.) and commends the candour of Raguel in disclosing the truth, though it might have prevented his daughter from marrying; (W.) a case where people allow themselves (C.) too much liberty, in concealing defects. H.

Ver. 14. Moses. It was not so much in force during the captivity, particularly as Raguel had only moveables; and therefore the seven former husbands had not been near relations. M. --- It was a disgrace to refuse marrying a relation, who was an heiress. Num. xxxvi. 6. Ruth iv. 6. C.

Ver. 15. Hand. This was the mode of confirming agreements, in Media. Alex. Genial v. 3. --- The custom prevailed in marriages, (Lament. v. 6. Isai. lxii. 8.) as it does still among Christians. --- It. Gr. "her for a wife to Tobias, and said: Behold: take care of her according to the law of Moses, and go to thy father. And he blessed them. And he called Edna, his wife, and taking a book, wrote a note, (H. or contract. C.) and sealed it, and they began to eat." H. --- It was almost universally the custom to have such writings, particularly where polygamy prevailed. The wives of lower condition were taken without formality. C.

Ver. 18. Chamber. Different from that where they kept the feast, and perhaps (H.) not the same with the nuptial chamber, which had been so unfortunate, in order that Sara might not be so much alarmed. C.

Ver. 19. Wept, at the recollection of what had happened. M.

Ver. 20. And she. Gr. adds, "received the tears of her daughter; and said, have confidence, child." - For the. Gr. "instead of this sorrow, have a good heart, daughter." H.

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 4

INTRODUCTION.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 4

Tobias thinking he shall die, giveth his son godly admonitions: and telleth him of money he had lent to a friend.

[1] Therefore when Tobias thought that his prayer was heard that he might die, he called to him Tobias his son,

Igitur cum Tobias putaret orationem suam exaudiri ut mori potuisset, vocavit ad se Tobiam filium suum,

[2] And said to him: Hear, my son, the words of my mouth, and lay them as a foundation in thy heart.

dixitque ei : Audi, fili mi, verba oris mei, et ea in corde tuo, quasi fundamentum construe.

[3] When God shall take my soul, thou shalt bury my body: and thou shalt honour thy mother all the days of her life:

Cum acceperit Deus animam meam, corpus meum sepeli : et honorem habebis matri tuae omnibus diebus vitae ejus :

[4] For thou must be mindful what and how great perils she suffered for thee in her womb.

memor enim esse debes, quae et quanta pericula passa sit propter te in utero suo.

[5] And when she also shall have ended the time of her life, bury her by me.

Cum autem et ipsa compleverit tempus vitae suae, sepelias eam circa me.

[6] And all the days of thy life have God in thy mind: and take heed thou never consent to sin, nor transgress the commandments of the Lord our God.

Omnibus autem diebus vitae tuae in mente habeto Deum : et cave ne aliquando peccato consentias, et praetermittas praecepta Domini Dei nostri.

[7] Give alms out of thy substance, and turn not away thy face from any poor person: for so it shall come to pass that the face of the Lord shall not be turned from thee.

Ex substantia tua fac eleemosynam, et noli avertere faciem tuam ab ullo paupere : ita enim fiet ut nec a te avertatur facies Domini.

[8] According to thy ability be merciful.

Quomodo potueris, ita esto misericors.

[9] If thou have much give abundantly: if thou have a little, take care even so to bestow willingly a little.

Si multum tibi fuerit, abundanter tribue : si exiguum tibi fuerit, etiam exiguum libenter impertiri stude.

[10] For thus thou storest up to thyself a good reward for the day of necessity.

Praemium enim bonum tibi thesaurizas in die necessitatis :

[11] For alms deliver from all sin, and from death, and will not suffer the soul to go into darkness.

quoniam eleemosyna ab omni peccato, et a morte liberat, et non patietur animam ire in tenebras.

[12] Alms shall be a great confidence before the most high God, to all them that give it.

Fiducia magna erit coram summo Deo, eleemosyna omnibus facientibus eam.

[13] Take heed to keep thyself, my son, from all fornication, and beside thy wife never endure to know a crime.

Attende tibi, fili mi, ab omni fornicatione, et praeter uxorem tuam numquam patiaris crimen scire.

[14] Never suffer pride to reign in thy mind, or in thy words: for from it all perdition took its beginning.

Superbiam numquam in tuo sensu, aut in tuo verbo dominari permittas : in ipsa enim initium sumpsit omnis perditio.

[15] If any man hath done any work for thee, immediately pay him his hire, and let not the wages of thy hired servant stay with thee at all.

Quicumque tibi aliquid operatus fuerit, statim ei mercedem restitue, et merces mercenarii tui apud te omnino non remaneat.

[16] See thou never do to another what thou wouldst hate to have done to thee by another.

Quod ab alio oderis fieri tibi, vide ne tu aliquando alteri facias.

[17] Eat thy bread with the hungry and the needy, and with thy garments cover the naked.

Panem tuum cum esurientibus et egenis comede, et de vestimentis tuis nudos tege.

[18] Lay out thy bread, and thy wine upon the burial of a just man, and do not eat and drink thereof with the wicked.

Panem tuum et vinum tuum super sepulturam justi constitue, et noli ex eo manducare et bibere cum peccatoribus.

[19] Seek counsel always of a wise man.

Consilium semper a sapiente perquire.

[20] Bless God at all times: and desire of him to direct thy ways, and that all thy counsels may abide in him.

Omni tempore benedic Deum : et pete ab eo, ut vias tuas dirigat, et omnia consilia tua in ipso permaneant.

[21] I tell thee also, my son, that I lent ten talents of silver, while thou wast yet a child, to Gabelus, in Rages a city of the Medes, and I have a note of his hand with me:

Indico etiam tibi, fili mi, dedisse me decem talenta argenti, dum adhuc infantulus esses, Gabelo, in Rages civitate Medorum, et chirographum ejus apud me habeo :

[22] Now therefore inquire how thou mayst go to him, and receive of him the foresaid sum of money, and restore to him the note of his hand.

et ideo perquire quomodo ad eum pervenias, et recipias ab eo supra memoratum pondus argenti, et restituas ei chirographum suum.

[23] Fear not, my son: we lead indeed a poor life, but we shall have many good things if we fear God, and depart from all sin, and do that which is good.

Noli timere, fili mi : pauperem quidem vitam gerimus, sed multa bona habebimus si timuerimus Deum, et recesserimus ab omni peccato, et fecerimus bene.

Commentary:

Ver. 1. When. Gr. and Heb. and the old Vulg. (C.) "That very day Tobit remembered the money which he had deposited with Gabael...and said within himself, I begged for death; why do I not call Tobias, my son that I may declare it to him before I die? And calling him, he said: Son, if I die, bury me, and despise not thy mother." H. --- He gives him fourteen instructions, in imitation of Moses and David. 3 K. ii. W.

Ver. 3. Life. S. Aug. (Conf. x. 34) cries out, "O Light, which Tobias had in view, when these corporal eyes being closed, he taught his son the way of life."

Ver. 5. By me. Gr. adds, "in the same sepulchre," like the patriarchs. Pope Leo decreed: statuimus unumquemque in sepulchro suorum majorum jacere.

Ver. 7. Substance. Be not liberal of another’s property. Gr. adds, "and let not thy eye be envious, when thou givest alms." Do it generously. C. --- The same doctrine of the reward of good works, occurs Dan. iv. 24. W.

Ver. 9. Little. God regards the affections more than the gift. C.

Ver. 11. Sin, provided faith, &c. be not wanting. M. --- When the Scripture seems to attribute salvation to one virtue, to faith, repentance, &c. it always presupposes that the heart is free from all mortal guilt. H. --- Alms deeds may procure a fresh supply of graces. M. --- Darkness, or hell, which is thus represented. Matt. viii. 12. and xxii. 13. Eph. vi. 12.

Ver. 12. Give it, with true charity. 1 Cor. xiii. 3. C.

Ver. 13. Crime, or any commerce with another. H. --- Gr. and Heb. add, conformable to the law, (Ex. xxxiv. 16.) "And take not a strange woman, who may not be of thy father's tribe, as we are the sons of the prophets, Noe, &c...All these married from among their brethren, and were blessed in their children, and their seed shall inherit the land." H.

Ver. 14. Perdition of the angels, of Adam, &c. C. Gen. iii. 5. M.

Ver. 15. At all, after sunset. Deut. xxiv. 14.

Ver. 16. Another. Behold the grand maxim of fraternal charity. Matt. viii. 12. Alex. Severus was so much pleased with it, that he had it often repeated by a herald, and inscribed on public edifices. What thou wouldst not have done to thee, do not thou to another. Lamprid. --- Gr. and Heb. add a caution against drunkenness and drunken companions. Fagius has another against revenge; and the old Vulg. "give not way to wickedness."

Ver. 17. Eat. Gr. "give." --- Naked. Gr. adds, "give in alms all thy superfluities, And let not thy eye repine," &c. as v. 7. H.

Ver. 18. Burial, or sepulchre. See Bar. vi. 26. Eccli. vii. 37. and xxx. 18. The Jews followed this custom, which was common to the pagans, but from very different motives. The latter supposed that the souls fed on such meats. The Jews, and afterwards Christians, did it to feed the indigent, that they might pray for the deceased. These feasts were sometimes abused, and on that account forbidden by S. Ambrose, to whose authority S. Monica submitted. S. Aug. Conf. vi. 3. See Const. Apost. viii. 24. C. --- Just man, who may be supposed to have died in God's peace. H. --- It is of no service to pray and give alms for the damned. --- Wicked, so as to encourage their evil conduct. M. --- Works of mercy extend to the dead. W.

Ver. 20. Abide. Gr. "prosper," (M.) or "be directed. For every nation has not counsel: but this same Lord bestows all good things. And whensoever he will, he humbles, as he pleases. And now, my son, remember my commands, and let them not be effaced from thy heart. Now, also, I make known unto thee the ten talents of silver, which I deposited with Gabael," &c. H.

Ver. 21. And I. The Gr. &c. take no notice of this, (C.) nor of the following verse. H. - The virtuous dispose of their temporal effects by will, &c. W.

Ver. 23. We lead. Gr. "if we grow poor. Thou hast much if thou fear," &c.

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 3

INTRODUCTION.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 3

The prayer of Tobias, and of Sara, in their several afflictions, are heard by God, and the angel Raphael is sent to relieve them.

[1] Then Tobias sighed, and began to pray with tears,

Tunc Tobias ingemuit, et coepit orare cum lacrimis,

[2] Saying: Thou art just, O Lord, and all thy judgments are just, and all thy ways mercy, and truth, and judgment:

dicens : Justus es, Domine, et omnia judicia tua justa sunt, et omnes viae tuae, misericordia, et veritas, et judicium.

[3] And now, O Lord, think of me, and take not revenge of my sins, neither remember my offenses, nor those of my parents.

Et nunc Domine, memor esto mei, et ne vindictam sumas de peccatis meis, neque reminiscaris delicta mea, vel parentum meorum.

[4] For we have not obeyed thy commandments, therefore are we delivered to spoil and to captivity, and death, and are made a fable, and a reproach to all nations, amongst which thou hast scattered us.

Quoniam non obedivimus praeceptis tuis, ideo traditi sumus in direptionem, et captivitatem, et mortem, et in fabulam, et in improperium omnibus nationibus, in quibus dispersisti nos.

[5] And now, O Lord, great are thy judgments, because we have not done according to thy precepts, and have not walked sincerely before thee:

Et nunc Domine, magna judicia tua, quia non egimus secundum praecepta tua, et non ambulavimus sinceriter coram te.

[6] And now, O Lord, do with me according to thy will, and command my spirit to be received in peace: for it is better for me to die, than to live.

Et nunc Domine, secundum voluntatem tuam fac mecum, et praecipe in pace recipi spiritum meum : expedit enim mihi mori magis quam vivere.

[7] Now it happened on the same day, that Sara daughter of Raguel, in Rages a city of the Medes, received a reproach from one of her father's servant maids,

Eadem itaque die, contigit ut Sara filia Raguelis in Rages civitate Medorum, et ipsa audiret improperium ab una ex ancillis patris sui,

[8] Because she had been given to seven husbands, and a devil named Asmodeus had killed them, at their first going in unto her.

quoniam tradita fuerat septem viris, et daemonium nomine Asmodaeus occiderat eos, mox ut ingressi fuissent ad eam.

[9] So when she reproved the maid for her fault, she answered her, saying: May we never see son, or daughter of thee upon the earth, thou murderer of thy husbands.

Ergo cum pro culpa sua increparet puellam, respondit ei, dicens : Amplius ex te non videamus filium, aut filiam super terram, interfectrix virorum tuorum.

[10] Wilt thou kill me also, as thou hast already killed seven husbands? At these words she went into an upper chamber of her house: and for three days and three nights did neither eat nor drink:

Numquid et occidere me vis, sicut jam occidisti septem viros? Ad hanc vocem perrexit in superius cubiculum domus suae : et tribus diebus, et tribus noctibus non manducabit, neque bibit :

[11] But continuing in prayer with tears besought God, that he would deliver her from this reproach.

sed in oratione persistens cum lacrimis deprecabatur Deum, ut ab isto improperio liberaret eum.

[12] And it came to pass on the third day, when she was making an end of her prayer, blessing the Lord,

Factum est autem die tertia, dum compleret orationem, benedicens Dominum,

[13] She said: Blessed is thy name, O God of our fathers: who when thou hast been angry, wilt shew mercy, and in the time of tribulation forgivest the sins of them that call upon thee.

dixit : Benedictum est nomen tuum, Deus patrum nostrorum : qui cum iratus fueris, misericordiam facies, et in tempore tribulationis peccata dimittis his, qui invocant te.

[14] To thee, O Lord, I turn my face, to thee I direct my eyes.

Ad te, Domine, faciem meam converto; ad te oculos meos dirigo.

[15] I beg, O Lord, that thou loose me from the bond of this reproach, or else take me away from the earth.

Peto, Domine, ut de vinculo improperii hujus absolvas me, aut certe desuper terram eripias me.

[16] Thou knowest, O Lord, that I never coveted a husband, and have kept my soul clean from all lust.

Tu scis, Domine, quia numquam concupivi virum, et mundam servavi animam meam ab omni concupiscentia.

[17] Never have I joined myself with them that play: neither have I made myself partaker with them that walk in lightness.

Numquam cum ludentibus miscui me : neque cum his, qui in levitate ambulant, participem me praebui.

[18] But a husband I consented to take, with thy fear, not with my lust.

Virum autem cum timore tuo, non cum libidine mea consensi suscipere.

[19] And either I was unworthy of them, or they perhaps were not worthy of me: because perhaps thou hast kept me for another man.

Et, aut ego indigna fui illis, aut illi forsitan me non fuerunt digni, quia forsitan viro alii conservasti me.

[20] For thy counsel is not in man's power.

Non est enim in hominis potestate consilium tuum.

[21] But this every one is sure of that worshippeth thee, that his life, if it be under trial, shall be crowned: and if it be under tribulation, it shall be delivered: and if it be under correction, it shall be allowed to come to thy mercy.

Hoc autem pro certo habet omnis qui te colit, quod vita ejus, si in probatione fuerit, coronabitur : si autem in tribulatione fuerit, liberabitur : et si in correptione fuerit, ad misericordiam tuam venire licebit.

[22] For thou art not delighted in our being lost: because after a storm thou makest a calm, and after tears and weeping thou pourest in joyfulness.

Non enim delectaris in perditionibus nostris : quia post tempestatem tranquillum facis : et post lacrimationem et fletum, exultationem infundis.

[23] Be thy name, O God of Israel, blessed for ever.

Sit nomen tuum, Deus Israel, benedictum in saecula.

[24] At that time the prayers of them both were heard in the sight of the glory of the most high God:

In illo tempore exauditae sunt preces amborum in conspectu gloriae summi Dei :

[25] And the holy angel of the Lord, Raphael was sent to heal them both, whose prayers at one time were rehearsed in the sight of the Lord.

et missus est angelus Domini sanctus Raphael ut curaret eos ambos, quorum uno tempore sunt orationes in conspectu Domini recitatae.

Commentary:

Ver. 1. Then, retiring, v. 25. --- Tears. He manifests no degree of impatience. C.

Ver. 2. Judgment. Even in punishing, God remembers mercy, (H.) and never fails to perform what he has promised.

Ver. 3. Parents, so as to punish me on their account. M. --- The Scripture frequently seems to indicate that this is the case; (Ex. xx. 5.) and the Church still prays, Remember not, O Lord, our offences, nor those of our parents. C. --- But children are only punished when they imitate the wicked conduct of their ancestors: they may be afflicted, though innocent, as their virtue will thus be tried, and shine more gloriously. H. --- The pagans, being convinced that God can be guilty of no injustice, and perceiving that people who appeared to be free from sin were yet unhappy, concluded that they were explaining the sins committed in another world. Plotin. ii. 13. Origen, prin. iii. C. --- This might arise from a confused notion of original sin. Pascal's Thoughts. H.

Ver. 6. Peace. Gr. "that I may be dissolved, and return to the earth; (lit. become earth) because it is more advantageous for me to die than to live, since I have heard false reproaches, and am much grieved. Command that I may be freed from this necessity, to go to my eternal place." H.

Ver. 7. Rages. In the Greek it is Ecbatana which was also called Rages. For there were two cities in Media of name of Rages: Raguel dwelt in one of them and Gabelus in the other. Ch. M. --- Profane authors mention a Rages in the vicinity of Ecbatana. Diod. Bib. 19. --- It may here denote the province. W.

Ver. 8. Asmodeus, "the fire of Media." Heb. "king of the devils," of that country, exciting people to lust, (M. Serar. q. 8.) and destroying them. W. --- Unto her. Gr. and Heb. intimate, when they first entered the nuptial chamber. C. vi. 14.

Ver. 9. Murder. Gr. "Dost thou not understand that thou hast suffocated thy husbands. Thou has already had seven husbands, and has not received the name of any of them. Why dost thou strike us on their account? If they be dead, go along with them. May we," &c. H.

Ver. 10. At. Gr. and Heb. "Hearing these things she was much grieved, so as to be unable to breath; (H. wste apagxasqai) or, on the point of strangling herself." Grot. C. --- But this interpretation is groundless, (Houbigant) and very injurious to Sara. H. --- She could not entertain the thought without sin. Yet the Jews had very relaxed notions on this head. Judg. xvi. 30. 1Kings xxxi. 4. God approved the conduct of Sara. C. --- Gr. continues, "and she said, I am the only daughter of my father. If I do this thing, (as the servants suggested) it will be a disgrace for him...and she prayed before the window; and said, Blessed," v. 13. H. --- There is no mention of the three days. Heb. and Syr. also omit v. 16 to 24. C.

Ver. 13. Name. Gr. "Blessed art thou O Lord, my God, and blessed the name of thy glory, holy and glorious for ever. May all thy works praise thee for ever." H. --- As she prayed for a long time, the Vulg. gives some sentences; and the Gr. and Heb. others. Serar. Salien. M.

Ver. 15. Earth. Holy men have thus desired to die, as was the case with Moses, Elias, Job, and S. Paul provided God was willing. M.

Ver. 16. Coveted, through impure love. Gr. "I am pure from all the sin of a man, and I have not defiled my name, nor the name of my father, in the land of our captivity. I am only child, " &c. H. --- Lust: a very high ecomium; which Sara mentions without vanity, placing her confidence in God. M. Prov. xx. 9.

Ver. 17. Play, lasciviously, (M.) or dance. Hugo. Ex. xxxii. 1.

Ver. 21. Crowned. Jam. i. 12. --- Delivered from falling, (M.) and in due time from affliction. H.

Ver. 25. Raphael, "the medicine of God." He is invoked not only for health, but also in journeys. C. --- Both. Gr. and Heb. of Fagius add, "Tobit, by taking away the white film, and to give Sara...for a wife to Tobias...and to bind Asmodeus, the wicked devil; because Tobias was to have her. At the same hour, Tobit returning entered his own house, and Sara... descended from her upper room." H. - Lord, by the angel. Acts x. Apoc. v. W.

#book of tobias

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