This section is clear, and substantially the same in all forms. There is some variation in the details: Raguel’s wife in VgVg Vulgate (Sixtine-Clementine Edition) and Old Latin is ‘Anna’, while the Greek reads ‘Edna’; the questions of Raguel in 3 and 5 are asked by his wife in most forms of the text; while the response of the Angel (VgVg Vulgate (Sixtine-Clementine Edition) 6) is attributed to Tobias himself by all but VgVg Vulgate (Sixtine-Clementine Edition). The Latin rendering is simpler and more connected. The sincere and ready hospitality extended to the visitors, especially as they were both considered kinsmen, is typically Semitic. Tobias loses no time in requesting the hand of Sara.

§ b. 11–20 Marriage Negotiations–11. The thoughtful suspense of Raguel in VgVg Vulgate (Sixtine-Clementine Edition) and DVDV Douay Version is put into words by the Greek, for Raguel there replies at length. 14. Gentile marriages were not altogether forbidden by Law to the Hebrews, although they were commanded not to intermarry with certain Canaanite tribes, Ex 34:11 ff.; Deut 7:1 ff.; cf. also Num 36:1–10. Since, however, marriages with pagans always carried with them a danger to the faith, they were never fully approved; hence, the chaste Sara would be much more appropriately betrothed to the God-fearing youth, Tobias, than to her previous pagan consorts. 15. Describes the actual betrothal ceremony of Tobias and Sara. The giving of the right hand as a sign or pledge of faith was used in antiquity much as it is today, although this is the only scriptural example of its use in a betrothal ceremony. The signing of a marriage document is not described elsewhere in Scripture, but scarcely anywhere else do we find so detailed and intimate an account of a marriage ceremony. 19. The Greek suggests that both mother and daughter wept; nor is this unlikely on so solemn an occasion.

§ c. 8:1–10 A Chaste Marriage. The delicate artistry of the author is much in evidence throughout this chapter. 1. The simple dinner of welcome had turned into a happy marriage-banquet. 2. See 6:8. It is clearer here that the chief efficacy of the burning heart and liver of the fish is due to the power of God and his Angel over the demon. 3. There is no question of the demon being bound in chains, or otherwise made captive materially; it is a moral restraint, exercised by one spirit on another. The ‘desert of Upper Egypt’, a place far distant from Nineveh and Ecbatana, is used figuratively of the complete removal of Asmodeus’ harmful influence over Sara. The desert was popularly considered the normal abode of demons, cf. Mt 12:43. 4–6. While VgVg Vulgate (Sixtine-Clementine Edition) continues the idea of the three nights, cf. 6:18, the Greek implies that the events take place during one night. All forms narrate the prayers of Tobias and Sara for God’s help. 7–10. The third prayer; cf. 3:1. The main doctrinal elements are: the recognition of God as creator of all things, 7; and the confession of sincerity in 9, which shows the upright purpose with which Tobias entered matrimony.

§ d. 11–20 Thanksgiving for the Safety of Tobias and Sara–11. Apparently Raguel was not fully reassured by the Angel; he hoped, but he wondered; and he feared lest the fate of the former husbands of Sara should also befall Tobias. The time indicated, ‘about the cock-crowing’, is a VgVg Vulgate (Sixtine-Clementine Edition) reading; the other forms of the text have the equivalent of ‘by night’ or ‘during the night’. 14. The Greek assigns the reason for Raguel’s stealth: ‘and if he is dead that we may bury him, so that no one know it’. 17–19. The theme of this, the fourth prayer, cf. 3:1, is clearly thanksgiving to God for the favour received.

§ e. 21–24 A Joyful Feast–21. Only VgVg Vulgate (Sixtine-Clementine Edition) suggests that the preparations are for a journey. It is more likely that Raguel gave orders to prepare the nuptial banquet, which now could be fully celebrated; this would be the banquet described in the following verse. The preparation for a journey would not fit well with Raguel’s invitation, 23. to remain. 24. This is substantially the same in all forms, except that VgVg Vulgate (Sixtine-Clementine Edition) alone relates that the promise was put in writing.

§ f. 9:1–12 The Angel Raphael visits Gabelus–2 is a VgVg Vulgate (Sixtine-Clementine Edition) reading. 3. In the Greek, Tobias tells Raphael to take four servants and two camels, cf. VgVg Vulgate (Sixtine-Clementine Edition) 6. 6. Raphael made the journey, as requested, from Ecbatana to Rages, and redeemed the money deposited with Gabelus, see 1:17; 4:21. 8. Owing to the Semitic colouring of the passage it would seem that Raphael is still the subject, whereas it is really Gabelus, as VgVg Vulgate (Sixtine-Clementine Edition) indicates, who enters, weeps and blesses. 11. A truly Hebrew blessing, both polite and religious.

§ g. 10:1–7 Anxiety of the Parents of Tobias–1–2. While these events were taking place in Ecbatana and Rages, Tobias, the father, was counting the days in Nineveh. No doubt he had often made this journey himself and knew exactly how long it should take. Since his son did not return on schedule he became anxious, and, as a father would, began to consider the possibility of misfortune. 3. In the Greek, although Tobias begins to grieve, there is more than a suggestion that he hides his sorrow in attempting to console his wife. The domestic scene is both beautifully related and very touching. 4–7. The mother is not so easily comforted: ‘And she said to him (Tobias): Hold thy peace and do not deceive me; my child has perished’.

§ h. 8–13 Tobias sets out for Home–8–10. Raguel invites Tobias junior to stay on with him, possibly to continue the wedding festivities; but Tobias, knowing that his parents will be anxious for his return, feels bound to refuse. Raguel then hands over half of his possessions, as he had promised to do, cf. 8:24. 11. Raguel speaks more truly than he knows when he mentions the Angel of the Lord; however, in the other forms of the text, the blessing is invoked in the name of ‘the Lord of heaven’. 13. The admonitions in VgVg Vulgate (Sixtine-Clementine Edition) are most likely a summarization and adaptation of St Jerome’s. In the Greek, Raguel tells Sara to go to her father-in-law and to look upon him and his wife as her own parents; then he bids her farewell, saying: ’May I hear a good report of thee as long as I shall live! Then Anna (Edna), the wife, addresses Tobias: ‘Beloved child and brother, may the Lord bring thee back, and may I see children of thee while I live, and of Sara my daughter before I die. I commit my daughter to thee in trust before the Lord. Grieve her not all the days of thy life’.

§ i. 11:1–12 The Home-coming–1. The place-name seems to have been Akram or Charam, but its exact location cannot be determined. It is certainly not Haran, Abraham’s city, of Gen 11:31. The further determinations, ‘midway to Nineveh, the eleventh day’, are found only in VgVg Vulgate (Sixtine-Clementine Edition). 2–3. The caravan was moving too slowly, whereas Raphael and Tobias, travelling alone, could quickly reach Nineveh. 4. The Greek suggests that the fish-gall, through its astringent qualities, will scale off the films from the eyes of the elder Tobias. However, here (cf. 6:9) there is also a hint that the effect is due to some higher power. The Angel is more certain of the effect being produced than the use of an ordinary medicine would warrant, see 8; 12:14. 9. The reference to the celebrated dog of Tobias is surely an authentic part of the narrative here as in 6:1; although most of the dog’s antics are related only in VgVg Vulgate (Sixtine-Clementine Edition), and are likely to be an addition. 10. The picture of the blind old father stumbling out to meet his son is very affecting; it is also surely authentic.

§ j. 13–17 Tobias recovers his Sight–13–15. All the textual witnesses report the healing of Tobias’ blindness in substantially the same way. The variants to be found are mostly verbal: VgVg Vulgate (Sixtine-Clementine Edition) alone has the time interval, ‘about half an hour’, as also the description, ‘like the skin of an egg’. Other forms indicate a peeling of ‘white films’ or ‘white scales’. 16. ‘All that knew him’, is more detailed in the Greek, which pictures the men of Nineveh marvelling that Tobias was cured and able to walk without anyone to lead him. 17. The Scriptures frequently relate similar praises or blessings, see Deut 32:39; 1 Kg 2:6; Wis 16:13.

§ k. 18–21. The Arrival of Sara–18–19. Once again VgVg Vulgate (Sixtine-Clementine Edition) and the London Hebrew alone have the time interval, ‘after seven days’; also the mention of the family and the cattle and the abundance of money is proper to these two texts which are curiously interrelated throughout the whole story. 20. This is the only reference in VgVg Vulgate (Sixtine-Clementine Edition) to the Achikar story, see § 301h–i. Although the names are slightly different here, it is clear that the same persons are intended; ‘Achior’ is simply a Latin transcription of Achikar, and ‘Nabath’ the equivalent of the nephew’s name, i.e. Nadan.