In most forms of the book the story opens with a brief genealogical preface. This has been abbreviated in VgVg Vulgate (Sixtine-Clementine Edition), either because St Jerome did not find it in his Aramaic text or because he deliberately shortened it to essentials, perhaps because of his distaste for extended genealogies; cf. PLPL Patrologia Latina (Migne) 26, 594 f. A tendency to abbreviate or summarize on the part of Jerome is noticeable throughout the VgVg Vulgate (Sixtine-Clementine Edition) of Tobias, and particularly in this first chapter. It is difficult to determine just how much of the various forms of the genealogy here should be considered primitive. The same holds for the succeeding geographical designation. It is probable that the following elements are original: ‘Tobias, of the seed of Asiel, of the tribe of Nephtali, of a certain city of that tribe which was situated in upper Galilee, being on the south of Qadesh [of Nephtali] and to the north of Safed, and with Aser [Hazor] to the West, was made captive …’

§ b. 2–10 Early Piety of Tobias. The general historical setting is given in this first chapter. The scene is laid ‘in the days of Salmanasar king of the Assyrians’. In view of 1:18, especially, it is quite clear that this cannot have been Shalmaneser V (727–722), but must have been Sargon II (721–705). This is sometimes urged as a clinching proof of the historical inaccuracy of the book. However, the difficulty is not serious. ‘Salmanasar’ is either a pure textual error, or a scribal correction influenced by the name, Enemessar, found in the various Greek forms of the book. Enemessar is an unknown name, but it may be explained as the result of an inversion of the compound Assyrian form (Šarru-ukîn) of the name ‘Sargon’. Hence the correct reading here is Enemessar, i. e. Sargon. We are, then, in the days of Isaias the Prophet, in the 8th cent. b.c., when the kingdoms of Judah and Israel were divided, and Assyria the predominant world-power. The principal character in the story is Tobias, a pious inhabitant of the Northern Kingdom, who was carried into captivity by the Assyrian invaders. Such deportations were the common method of keeping the conquered peoples in subjugation. There is no difficulty in admitting that Tobias of Nephtali was carried off in the deportation of Sargon in 721, just after the capture of Samaria. For although there was an earlier deportation of Nephtali, certainly not all the citizens were carried off at that time, and Sargon can easily be presumed to have deported some of the inhabitants of the other cities of Israel on his return from the capture of Samaria. Although the exiles were usually treated well by the conquerors, there was always danger of a lapse in their religious observance due to the pagan influences to which they were necessarily exposed. Tobias, however, is pictured as a faithful observer of the law.

§ c. 4. ‘And when he (I) was still quite young all the tribe of Nephtali fell away from the house of David …’. 5. Nephtali had followed the idolatrous practices of the other tribes of the Northern Kingdom, instituted back in the early days of the division of the people of God under Jeroboam, 3 Kg 12:19 ff. Tobias (one need not take alone too strictly; not everyone in Israel apostatized) remained faithful to God. 6. The journey to the Temple at Jerusalem was prescribed three times a year, Ex 23:17, for the Feasts of the Pasch, Pentecost, and Tabernacles. Tobias made the journeys required by the Law and moreover offered the prescribed first-fruits and tithes. The argument advanced by some for the late composition of the book from the fact that the Greek mentions three classes of tithes is not wholly convincing. 9. Tobias took a wife of his own nation, Ex 34:11 f., and perhaps also of his own tribe and family. Tobit, the father, called his son Tobias, a name similar to his own, cf. § 300e.

§ d. 11–17 Charity of Tobias towards his Fellow-Captives–11. From the available evidence, it is very difficult to establish a complete chronology for the Book of Tobias. VgVg Vulgate (Sixtine-Clementine Edition) would suggest here that Tobias was married and had a son at the time of his deportation. However, the greater number of important textual witnesses do not suggest this, and permit the conclusion that Tobias was married and begot his son during the captivity. This latter seems much the better view and fits in quite well with the whole narrative. Tobias was carried to Nineveh, which was the most flourishing city of the Assyrian Empire and became the capital city soon afterwards, under Sennacherib (705–681). 14. The other forms of the text indicate that Sargon, the king, was impressed by the attractive appearance of Tobias and appointed him his steward, or purchasing-agent, cf. Gen 41:40 ff.; Dan 1:1 ff. The great liberty accorded to Tobias by the king is not to be considered as altogether unusual, for the Assyrians allowed the exiles a fair measure of freedom in the hope that they would forget the homeland. 16. The pious youth made good use of his favour with the king, and, while keeping the prescriptions of the Law of Moses, managed to be of great service to his fellow-captives. One example of his charity and generosity is given here which will later have an important bearing on the story. Rages (Rhey or Rai, ruins near Teheran?) was a city of the Medes, far distant from Nineveh, but it can be supposed that Tobias was on one of his purchasing trips for the king. 17. His loan to Gabelus was a very large one, probably amounting to more than three thousand pounds.

§ e. 18–25 Corporal Works of Mercy–18. Since Sennacherib was the son, not of Shalmaneser but of Sargon, the name ‘Salmanasar’ must be emended here, as in 2 and 13, to Enemessar, i.e. ‘Sargon’. In Scripture mediate as well as immediate successors are often called ‘sons’, but that does not appear to be the solution of the difficulty here. It is more likely to be a question of a faulty text. The facts related in this and the following verses correspond with the data found in the Assyrian records of the time of Sennacherib as well as with the historical references of the Bible; cf. 4 Kg 18:17 ff.; Is 36 f. 21–25. In almost all forms of the text except VgVg Vulgate (Sixtine-Clementine Edition) this section is more detailed: Tobias’ good deeds are recounted in much the same form, but VgVg Vulgate (Sixtine-Clementine Edition) omits entirely any reference to Achikar, cf. § 301h–i. In the other forms of the text Achikar is described as the administrator, or overseer, of the Assyrian king. He is called the cousin german of Tobias, and by his intercession with the king Tobias was permitted to return to Nineveh. It is clear that the time interval mentioned in 24 must refer to Tobias’ flight (23) and should, therefore, be understood of the period just preceding the assassination of Sennacherib; hence it has no connexion with Sennacherib’s retreat from Jerusalem (21) which took place some twenty years earlier.