Language of writing and translations.
Most researchers believe that the Book of Tobit was written in Aramaic, although the original, like all other non-canonical books, has not been preserved. The translation of the book into Latin was carried out by Jerome, who undoubtedly worked with original copies that have not reached us. Three independent editions of the Greek translation have also survived to this day, called translations A, B and C by researchers. List A became the basis for most subsequent translations of the Book of Tobit. The Russian translation was also made from the Greek translation of A. For a long time, list A was considered the closest to the original, but recently many scholars agree that the most correct text of the Book of Tobit is list B. List C has only partially survived.
The Book of Tobit has also been preserved in two versions of the Latin translation - the ancient Italian and Jerome's, which was part of the Vulgate. Despite the fact that Jerome used in his translation the original Aramaic and Hebrew text that has not reached us, his translation is considered indirect, since during the translation he relied more on the ancient Italian version of the translation than on the original text. At the same time, Jerome’s translation is in many ways the author’s version, since he made many free changes, insertions, explanations and even arbitrary alterations.
Brief overview of historical non-canonical booksNon-canonical (deuterocanonical) biblical books from the time of the Hellenization of the East include 2 and 3 books of Ezra, the book of Tobit, the book of Judith and the three books of Maccabees.
Second Book of Ezra
tells us what happened during the time of Ezra the priest. The writer of the book of Ezra is without a doubt not Ezra, but a later Jew, in all likelihood a Hellenist, since the book was written in Greek, it is not in Hebrew. He wanted to supplement the narrative of the first book of Ezra with those events, those apocrypha, the information that he himself had and, in his opinion, made up for this deficiency about some of the affairs of Zerubbabel with some news that was preserved among the people.
The name of these books after Ezra indicates that it is the era of Ezra that is illuminated in them. Chapter 1 talks about the captivity of the Jews and the destruction of the Jerusalem Temple by the Chaldeans, chapters 2 to 7 contain the history of the return, the reconstruction of the temple under Cyrus and Darius, and chapters 8–7 talk about internal improvement and the problems that faced the returning Jews . The book contains many inaccuracies, many discrepancies with certain historical and archaeological data, and therefore it is considered non-canonical.
Book of Tobit
. The main character of the book is Tobit and his son Tobias. The original text of the book is unknown, but according to Blessed. Jerome, this is a Chaldean text. There is no doubt that Tobit and Tobiah were not the writers of the book, but they had notes that were included in the present book. The following consideration can be cited as proof. From chapters 1 to 4 of the book of Tobit, Tobit speaks about himself in the first person, in chapters 5–11 he speaks from the 3rd person, in chapter 13 his prayer is stated in the words of Tobit, in chapter 12 it is said that the archangel Raphael spoke to Tobit and Tobias ordered to write down what happened to them, which, of course, was done.
The note at the end of the book about the death and years of Tobiah was added to the book much later. The origin of the book can be considered to be around the 6th century. BC, because the destruction of Nineveh happened in 610, and Tobiah did not live to see this event, which means it happened earlier.
The first four chapters of the book talk about Tobit, his pious, prosperous life in the country of Assyrian captivity and the disasters that befell him in this country. We are talking about the Israelites who were taken to Assyria after the destruction and destruction of the kingdom of Israel in 622 BC. The remaining ten chapters talk about Tobit's son Tobiah. The story is told about his long and difficult journey to Raga of Media to receive his father's debt and the mysterious companion to whom the Angel Raphael appeared, about the marriage of Tobias in Ektaban, the receipt of the debt and a safe return home.
What is important for us is that this book especially emphasizes the pious attitude of the Israelis to married life, the pure conjugal relationship between husband and wife, sanctified by prayer and the presence of the Lord in the person of the Guardian Angel, who protected Tobias along the way. This moment is included in our Breviaries and when we pray for those traveling, we remember this incident from the book of Tobit.
“Like Tobiah, sometimes, send Thy Angel, who preserves from all evil and circumstances, visible and invisible enemies...” we read in the Orthodox rite for those walking on the journey.
Book of Judith
contains a story about the famous Jewish woman Judith.
The original text of the book is Chaldean; only Greek has reached us. the time
of the event, in all likelihood it was during the captivity of the tribe of Manasseh by the Assyrians, i.e., around 680 BC. Since at this time it is shown that the Assyrian monarchy is in its most flourishing state.
It also talks about the recent Jewish captivity. It is impossible to understand the Babylonian captivity at that time, because at that time the Assyrian monarchy no longer existed, and the captivity of the Jews had not yet taken place. The writer
of the book is unknown and the unknownness of the writer is the reason for its non-canonical dignity. Some consider the writer to be a contemporary of Judith, the high priest Eleakim.
Purpose of writing
This book is to show descendants God’s providence for the Jewish people. The first three chapters tell about the terrible conquest of Holofernes, the Assyrian military leader; chapters 4–7 tell us about the siege of Bethulia, a Jewish mountain fortress in the tribe of Issachar, which was threatened with complete destruction. The remaining chapters tell of the feat of the pious widow Judith, who, in order to save the besieged city, with faith in God’s help, ventured into the enemy camp, won over Holofernes, and then, after giving him wine to drink, cut off his head. Sandro Botticelli's painting “Judith with the Head of Holofernes” is famous. The book is non-canonical and is not read at services.
Table of contents
Authorship of the book of Tobit.
There are no authentic facts about the origin of the book of Tobit. The question of authorship remains open. It is completely unclear whether Tobit was the author of the book, or only the main character. From the text of the book it follows that the text was written at the command of Raphael, but it is not clear to whom this command was given.
Based on the fact that the book is written in the first person, many researchers still consider Tobit or someone from his family to be the author.
As for the time of writing, most biblical scholars agree that the book of Tobit appeared no later than the end of the 6th century. BC. However, there are versions about the later origin of the book.
The Book of Tobit is undoubtedly valuable as a historical monument, since it alone provides extensive information about the political, religious and moral state of the Israelites in Assyrian captivity.
Chapter 1
The piety of Tobit and the trials sent down to him
1–9. Introduction to the narrative of the book about Tobit: the genealogy of Tobit, the loyalty of this Israeli to the single legal Jerusalem worship in the face of general religious disunity and the fall of the ten tribes of Israel from the house of David. 10–14. The piety and charity of Tobit in Assyrian captivity under the king Enemesar (Salmaneser) who was favorable to him. 15–20. Flight and disasters of Tobit under the cruel Sennacherib. 21–22. Return of Tobit to Nineveh under Saherdon (Esargaddon).
Tob.1:1 The book of the tales of Tobit, the son of Tobiel, Hananilov, Aduilov, Gabael, from the tribe of Asiel, from the tribe of Naphtali,
Comrade 1:2 who in the days of the Assyrian king Enemeser was taken captive from Thisbe, which is on the right side
Chidiah of Naphtali, in Galilee, above Asher. I, Tobit, have walked in the paths of truth and righteousness all the days of my life
Comrade 1:3 And I did many good deeds to my brothers and to my people who came with me to the country of Assyria, to Nineveh.
1–3
.
The inscription of the book, indicating its main subject. The name "Tobit" is undoubtedly identical in origin and meaning with the name "Tobias", Heb. Tobiyyahu, Tobiyya
(2 Chron. XVII: 8; Neh. IV: 3, 7; Zech. VI: 10, 14), from Hebrew means: “the good of Jehovah,” “the good of Jehovah,” etc.;
in its present form represents the Hellenized form of the Hebrew name (like 'Ελισάβετ in Hebrew Elisheva
).
Tobit's long genealogy in the ascending line may indicate the nobility of Tobit's family and surname in the tribe of Naphtali (Tobit's genealogy is omitted in the Vulgate). The expression “book of legends” of Tobit, glory. “book of words” T., LXX βίβλος λόγων Τωβίτ, in modern times is understood mostly in the sense of genet. object “story of Tobit
”, but it is quite acceptable to understand this expression as genet.
subject: “the story of Tobit
”, a written work of T.: in favor of the latter understanding they speak as consistently held until Chapter III. 6 tbsp. the form of narration on behalf of Tobit himself in the first person, and the direct evidence of the book that Tobit and Tobias, in accordance with the command of the Angel, not only verbally glorified God for all the good deeds, but also had to write down everything that happened (LXX: γράψατε, Vulg . scribite XII:20 cf. art. in Prof. Drozdov, pp. 250–257).
The place of Tobit's former residence in Palestine is determined by the expression "from Thisbe, which is on the right side of Chidi Naphtali in Galilee above Asher"
(v. 2).
Thisbe mentioned here or, according to the Sinai list LXX, Thebe in the tribe of Naphtali (in the Vulgate the name Thisbe is omitted), next, in the north of Palestine - later Galilee and west of the Jordan should be distinguished from Thesbe, the homeland of the prophet Elijah (1 Kings XVII: 1 ) - cities on the eastern side of the Jordan in Gilead (cf. Onomast, 517): perhaps, precisely to prevent the confusion of these two cities or due to the little-known nature of Thatshva, in which Tobit lived before his relocation into captivity, the position of the last city is determined (v. 2 ) in great detail: it lay on the right side, i.e. to the south (when determining the position of countries and localities, the Jews took the east as their starting point, so that the eastern side was considered the front, the western back, the southern right and the northern left) from Kidi Naphtali in Galilee above Asher, έκ δεξιών Κυδίων (Κοδίως) τής Νεφθ αλείμ έν τη Γαλιλαία υπεράνω Ασήρ. The name Cydias here refers to the city, which in the Hebrew text of the Bible is called Qedesch, in the LXX Kaδής, or Κέδες, in I. Flavius Κεδέση, Κέδαδα, Κύδισα), namely, in contrast to the cities of this name in the tribe of Judah (Joshua XV:23 ) and Issachar (1 Chron. VI:72), here Cydia or Kedesh is called a Galilean city belonging to the tribe of Naphtali. It was one of the main and most ancient cities of northern Palestine or Galilee: it is already mentioned in the Tell Amarna letters and Egyptian inscriptions: it was the capital of one of the Canaanite kings defeated by Joshua (Joshua XII:22), then it became the lot of Naphtali (Joshua . XIX:37), was given to the Levites (1 Chron. VI:72) and became a place of refuge for unwitting murderers (Joshua XX:7, XXI:32: in both of these places it is called “Kedesh in Galilee”), was the birthplace of Barah (Judges IV:6); was subjected, along with other adjacent cities, to devastation under the Israeli king Pekah by Tiglath-Pelassar, king of Assyria (2 Kings XV:29), but then was settled after the captivity and is mentioned in the era of the Maccabees (1 Maccabees XI: 63, 73). According to I. Flavius, Cyprus lies in Upper Galilee (northern or pagan Galilee, Isa. IX:1; 1 Mac. V:15), between the region of Tire and Galilee (Ancient V, 1, 24, XVIII, 5, 6) , representing the border fortress of the Tyrians (War of Judah, IV, 2, 3). See Onomast, 583; at Prof. Drozdova, s. 417–418; Tolkov. Bible vol. II, p. 327 and 516. Now on the site of Kedes, northwest of Lake Semakhonite, Bahrat el-Khule - an ancient lake. Merom, there is a small village of Kadesh with many ancient sarcophagi. Robinson
, Palast.
III, 622. Buhl
, Geogr. d. alt. Palast., 8, 235.
By Asher (v. 2), interpreters usually understand the city of Hazor, taken by Joshua after the death of the king of this city, Navin (Joshua XI:1 ff. Book of Judges IV:2), then belonging to the tribe of Naphtali (Joshua XIX:36 –37); it was fortified by Solomon 1 Kings. IX:15, after which Tiglath-Pelasser was taken along with Kedes (2 Kings XV:29). According to I. Flavius (Ancient V, 5, 1), it lay on Lake Semakhonite (Merom), now the Tell el-Harravi hill with the remains of ancient structures. See Onomast. 167; prof. Olesnitsky, Holy Land, vol. II, p. 479; prof. Drozdova, s. 419–421; Tolkov. Bible vol. II, p. 324.
Some interpreters, based on the reading of Vulg.: post viam, quae ducit ad occidenten (in the Sinaitic code. this corresponds to: οπίσω δυσμών ηλίου, by analogy with Deut. XI:30), not without reason see here the location of Thisbe on the road, or to the west from the road that ran through the Upper Galilee in an east to west direction, i.e. from the Jordan to the Mediterranean Sea (one such road went from Acre in a northerly direction through the mountains of Naphtali to Caesarea Philippi, the other ran near Kedesh, Hazor and Thisbe). See prof. Drozdova, s. 424.
The captivity of Tobit and his fellow tribesmen is attributed in the book. Tobit to the Assyrian king Enemessar (according to the texts of LXX and Slav. Russian) or Shalmaneser (according to Vulg. Chald. Hebr. Munst.): the latter is fully consistent with the testimony of 2 Kings. XVII: 3–6, XVIII: 9–11 about the destruction of the kingdom of Israel and the captivity of the inhabitants by Shalmaneser (usually called Shalmaneser IV), so that the taking of Tobit into captivity falls at the time of the final destruction of Samaria and the kingdom of Israel under its last king Hoshea, or in the 6th year of Hezekiah's reign. Both 2 Kings and Bk. Tobit here literally diverges from the evidence of the Assyrian monuments, according to which it was not Shalmaneser, but Sargon who finally took Samaria and resettled the Israelites in Assyria, but this apparent contradiction can easily be eliminated partly by the consideration that one of these kings - it was Sargon - only finished what the other - Shalmaneser had started the matter of the siege of Samaria and the captivity of the Israelites, partly due to the possibility that these two names belonged to the same Assyrian king (see Prof. Drozdov, pp. 432–440; sn. Interpretations. Bibl. vol. II, p. 519). The evidence in question also does not contradict the book. Tobit and the testimony of 2 Kings. XV:29, according to which Shalmaneser IV’s predecessor, Teglath-Pelasser III, under Pechai of Israel and Ahaz, by the way, “took Hazor, and Gilead, and Galilee, all the land of Naphtali,
and resettled them to Assyria,” since in this case there could have been a partial eviction of the inhabitants from the territory of the tribe of Naphtali.
According to the book of Tobit, Nineveh served as the place of residence of Tobit and some of his fellow tribesmen in Assyria (Tob. I: 3, VII: 3, XI: 14–16, XIV: 1). This evidence, contrary to the opinion of some researchers of the book. Tobit, we agree with the testimony of 2 Kings. XVII:6, XVIII:11 about the territory of settlement of the Israelites in Assyrian captivity - and this is all the more so since according to the book of Tobit, as in 2 Kings, there were Israeli settlers in the cities of Media: Ragah or Raga (Tob. V:1 , 20, V:6, IX:2) and Ecbatana (Tob. III:7, VII:1, XIV:12–13).
2b-3
. (LXX 3rd century). The distinctive property and main advantage of Tobit was his whole life loyalty to the paths of truth, αληθείας, i.e. faith and reverence for the fathers, and truth, δικαιοσύνης - active love and charity for poor fellow tribesmen, for which there were quite a few reasons for this in captivity (cf. v. 17).
Tob.1:4 When I dwelt in my country, in the land of Israel, while still a youth, then all the tribe of Naphtali my father was in revolt from the house of Jerusalem, chosen from all the tribes of Israel, that they might all bring there
sacrifices, where the temple of the village of the Most High was consecrated and established for all generations forever.
Comrade 1:5 As all the tribes that were revolted sacrificed to Baal the young man, so did the house of Naphtali my father.
Tob.1:6 But I alone often went up to Jerusalem for the feasts, as was prescribed for all Israel by an everlasting statute, with the firstfruits and tithes of the produce of the land
and the beginnings of sheep's wool,
Com.1:7 And he gave it to the priests, the sons of Aaron, for the altar: the tithe of all the produce he gave to the sons of Levi who served in Jerusalem; he sold the other tithe, and every year he went and spent it in Jerusalem;
Comrade 1:8 And the third he gave to whomever it was appropriate, as Devorah my father’s mother commanded me, when I became an orphan after my father.
4–8
. Tobit’s loyalty to the pure faith of his fathers and the lawful, divinely established cult was expressed even in the days of his youth while he was in his homeland - in the fact that, under the general domination of the kingdom of Israel, the cult of calves introduced by Jeroboam I (v. 5, see 1 Kings XII:19 , 23, 30, see Commentaries. Bible vol. II), and with the general falling away of the Israelites from Jerusalem as a religious and political center, Tobit alone with a few unforgivably visited the Jerusalem Temple, zealously making there the sacrifices established by the law and theocratic offerings (vv. 4, 6–8, fn. Exod. XXII:29, XXIII:17; Deut. XVI:16–17). The possibility for Tobit to make these pilgrimage journeys in the last days of the kingdom of Israel is confirmed by the news of 2 Chr. XXX chapter, that in response to the call of the Jewish king Hezekiah to celebrate the Passover in Jerusalem, some residents of the kingdom of Israel arrived there, which the last king of Israel Hosea did not interfere with (2 Kings XVII: 1-2, see Commentary. Bibl. vol. II, cf. in Prof. Drozdov, pp. 430–431). Unlike Vol. LXX and others, the Vulgate speaks of Tobit in the 3rd person, and not in the first, like other texts.
In accepted Greek, Slavic-Russian. texts there is a double historical and archaeological inaccuracy in Art. 5–8. In the kingdom of Israel they made sacrifices, according to Art. 5, τή Βαάλ τή δαμάλει, glor.: To the Youth of Baal
, Russian synod.: To Baal, youth. But nowhere in the Bible is there any mention of the cult of Baal the youth, and they never had such a cult: apparently, two different cults were mixed into one: the cult of the golden calves, introduced by Jeroboam I (1 Kings XII:28 ff.), and the cult of Baal , which developed in the Kingdom of Israel over the time of Ahab (1 Kings XVI:31 ff., see Commentaries. Bible vol. II). In fact, here, Tov. 1:5, this refers to the state (since the time of Jeroboam!) cult of the Kingdom of Israel - the cult of calves; to Sinai code. LXX in Art. 5 is the correct expression: τώ μόσχώ Khald. t. Taurus, in the Vulgate with an explanatory extension: ad vitulos aureos, quos Ieroboam fecerat, rex Israel.
The accepted text of the LXX, Slavic-Russian, is equally confused. in 6, 8, the offerings prescribed by the law, which Tobit made in Jerusalem. So here, in Art. 6, completely different theocratic duties are unsuccessfully combined into one: 1) tithe of livestock, δεκάται τών κτηνών (Lev. XXVII: 32–33 and 2) firstfruits of sheep wool, πρωτοκουραί τών προβ άτων (Deut. XVIII:4). In Art. 7 about the so-called second tithe (τήν δευτέραν δεκάτην) in accepted Greek. i.e. it is said vaguely (it was offered 4 times during the Saturday cycle). In Art. 8 the so-called tithe of the poor, given to the poor every third year instead of the second tithe, was transformed, according to the accepted vol. LXX, Slavic-Russian, into the third tithe, which the Jews did not have at all (probably the offering of the tithe of the poor on the 3rd year gave reason to call it the third tithe), and its purpose is expressed generally: δίδουν, οίς καθήκει, glorified: giving, to whom it is appropriate
, Russian:
“I gave to whomever it was necessary, as Devora commanded me
. All these inaccuracies in the definition of theocratic offerings established by law and given by Tobit are avoided by the Greek. t. Sinaisk. list, the Vulgate completely omits all these details of a ritual nature (Blessed Jerome limits himself to only a general remark: haec et his similia), as well as the mention of the pious grandmother of Tobit Devora found in other texts (v. 8).
Tob.1:9 Having reached manhood, I took a wife, Anna, from our father’s family, and begat Tobiah from her.
Comrade 1:10 When I was taken captive to Nineveh, all my brothers and my fellow tribesmen ate of the foodstuffs of the pagans,
Comrade 1:11 But I guarded my life and did not eat,
Tov.1:12 For I remembered God with all my soul.
9–12
. The marriage of Tobit with Anna and the birth of a son took place, apparently, already in Assyrian captivity (according to the Vulgate, on the contrary, Tobit was taken into captivity with his wife and son: igitur, cum per captivitatem devenisset cum uxore sua et filio in civitatem Niniven cum omni tribu sua), since Tobit was in his homeland only in his adolescence (v. 4). Vulg. in Art. 9 there is an addition that Tobit, according to Vulg. – Tobias – he also gave his own name to his son Tobias: nomen suum imponens ei, – and another addition about the religious and moral upbringing of his son by his father: quem ab infantia timere Deum docuit et abstinere ab omni peccato.
The piety of Tobit in captivity, as later of Daniel (Dan. I: 8), Judith (Judith. X: 5), Eleazar and the Maccabees (2 Mac. VII, ch.), was expressed (vv. 10-12) primarily in abstinence from pagan foods, έκ των άρτων των εθνών, - according to the important importance of food laws in the Mosaic legislation (Lev. XI, Deut. XIV ch.; cf. Lev. VII: 23, 25, XVII: 10; Deut. XV, etc. ). Nineveh (Jon. III chapter. Onomast. 748) - the capital of Assyria, lay on the left, eastern bank of the Tigris, opposite Mosul: now the villages of Kuyundzhik and Nebi-Yunus lie on its ruins.
Comrade 1:13 And the Most High granted me mercy and favor from Enemessar, and I was his supplier;
Comrade 1:14 and went to Media and gave it up for safekeeping
To Gabael, the brother of Gabriel, in the Ragas of Media, ten talents of silver.
Comrade 1:15 When Enemessar died, his son Sennacherib reigned in his place, whose ways were not constant, and I could no longer go to Media.
Comrade 1:16 In the days of Enemessar I did many good deeds to my brothers:
Comrade 1:17 I gave my bread to the hungry, my clothing to the naked, and if I saw anyone from my tribe dead and thrown beyond the wall of Nineveh, I buried him.
Comrade 1:18 I also secretly buried those whom King Sennacherib killed when he returned from Judea, put to flight. And he killed many in his rage. And the king looked for the corpses, but they were not found.
Comrade 1:19 One of the Ninevites went and reported to the king that I was burying them; then I disappeared. Having learned that they were trying to kill me, I ran away from the city
.
Tob.1:20 And all my property was stolen, and nothing was left to me except Anna my wife, and Tobiah my son.
13–20
.
God's favor towards the pious Tobit was expressed by the merciful attitude towards him of the king Enemesar - Shalmaneser, who made Tobit his “supplier”, LXX: αγοραστής, glor.: merchant
; This occupation gave Tobit the opportunity to acquire some wealth and hand it over to a certain Gabael in the Median Ragas. In the Vulgate, this message is replaced by a remark that is more consistent with the moral tendency of the translation, that the king of Assyria gave Tobit freedom to go where he wants and do what he pleases; dedit illi potestatem quocumque vellet ire, habens libertatem quaecumqe facere voluisset. But the idea of the Greek text, as simpler and more natural, deserves decisive preference over the obviously artificial construction of the Vulgate, the fact that in the book of Tobit, I: 14; IV:1; V:5 and others. The Median city of Ragi seems to have existed during the Assyrian rule, which gave rise to some researchers (Jan, Berthold and others) to deny the historical authenticity of the book - on the grounds that, according to Strabo (Geograph. XI, 13, 6 ), this city was built much later, and precisely by Seleucus Nikator. But in reality, Ragi-Ecbatana existed in ancient times, according to some, a thousand years BC, as evidenced by the mention of this city in the Avesta (Spigel Fr. Avesta, I Bd. 565) and in Medo-Persian legends and wedge-shaped inscriptions (SN Rilter. C . Die Erdkande von Asien. Bd. VI. I Abtl. ss 29 ff. 601, 604), and the testimony of Strabo, as well as the similar testimony of Pliny the Elder (Nat. Hist. liv. VI, p. 14) about the construction of Rag-Ecbatana The Seleucom should be understood in the sense of a message about the restoration, restoration of a city that has existed for a long time. See prof. Drozdova, s. 404, 447–450.
The Vulgate changes the thought of the Greek. text in Art. 15-17 according to the moral tendency of the translation: about the 10 talents acquired by Tobit here (v. 16) it is noted that they were received by Tobit in the form of a reward from the king, quibus honoratus fuerat a rege (not through commercial enterprises). The leaving of this sum by Tobit with Gabael in the Vulgate is turned into an act of charity by Tobit in relation to Gabael, who is called needy (egentem, v. 17). Likewise, Tobit’s very travels to Media are given in the Vulgate through the remark that Tobit went to his fellow tribesmen, giving them saving instructions (monita salutis art. 15). But in reality, as other texts of the book of Tobit testify, in v. 13 et d. of the first chapter depicts the social and material situation of Tobit in captivity and, in relation to other data of this kind contained in the book of Tobit, this situation is, in general, quite favorable. Only with the accession to the Assyrian throne, famous from 2 Kings. 18–19; Is. 36–37; 2 Par. 32 Sennacherib (Heb. Sangerib), the situation of Tobit, as well as the captive Israelites in Assyria in general, worsened. Tobit, apparently, lost his position as a court supplier and could no longer go to Media, while his fellow tribesmen were persecuted by Sennacherib, who, apparently, after his flight from Judea (2 Kings XIX: 35-36; 2 Chronicles XXXII: 21; Isa. . XXXVII:36–37) took out his anger on the captive Israelites and killed many of them “in his rage”
(v. 18). (Sn. Interpretations. Bibl. vol. II, p. 525). Tobit could not now go to Media (v. 15), probably due to political complications in this country - the beginning of the unification of the Median tribes in order to overthrow the Assyrian yoke, why access to Media for peaceful relations was closed (v. 15).
Tobit brought upon himself special hatred and persecution of Sennacherib because he, usually doing good to his fellow tribesmen (vv. 16-17a), was not afraid to do good work to executed Jews, burying the dead (17b-18). He escaped from the execution that threatened Tobit by fleeing from Nineveh, and all his property was stolen (vv. 19-20).
Comrade 1:21 But fifty days had not passed before his two sons killed him and fled to the mountains of Ararat. And his son Saherdan reigned in his stead, and he placed Akhiachar Anael, my brother’s son, over the entire countable part of his kingdom and over all the government.
Tov.1:22 And Ahiachar interceded for me, and I returned to Nineveh. Ahiachar was also the cupbearer and the keeper of the ring, and the steward and treasurer; and Saherdan placed him second in line; he was my brother's son.
21–22
. The forced flight of Tobit from Nineveh lasted only about 50 days (these 50 days elapsed precisely from the day of Tobit’s removal from Nineveh, and not from the moment of Sennacherib’s return from the Palestine campaign, as claimed, for example, Koenig, Koehler, Reish, who see in such an indication of the period from Sennacherib’s unsuccessful campaign to his violent death, his contradiction to history, in reality, obviously, there can be no talk of any contradiction of this kind) as if in punishment for Sennacherib’s cruelty towards the captive Israelites and, in particular, towards Tobit, this king was killed by two his sons (v. 21, see 2 Kings XIX:37; Isa. XXXVII:33), who fled to the mountains of Ararat. This is the testimony of the book. Tobit, completely consistent with the testimony of 2 Kings. XIX ch. and I. XXXVII chapter, apparently disagrees with extra-biblical data - from Berosus, Abyden, in the Babylonian chronicle and the inscription of the Babylonian king Nabonidus - according to which Sennacherib was killed by only his son, but this disagreement in no way has the nature of a contradiction , and is easily resolved with a careful analysis of extra-biblical evidence (see Prof. Drozdov, pp. 467–173).
After Sennacherib, his son Sarhaddon (the 3rd son of Sennacherib, after his murderers Adramelech and Sharezer, Arrian called Axerdis), usually known under the name Asargaddon or Esarhaddon. During the reign of this ruler of Assyria, known for his generosity and gentleness, Tobit again returned to Nineveh, thanks to the intercession of his nephew Ahikar, to whom Esargaddon returned the high position at court that he had occupied under Sennacherib, but in recent years he lost this king due to the machinations of his nephew Nadan or Haman (XIV:10). The positions entrusted to Ahikar were important in the way of court life of the Assyrian kings, he was a) the chief cupbearer, οινοχόος b) the keeper of the royal ring or the royal seal (with which state documents were sealed), ό επί τού δακτυλίου; c) a steward, διοικηεής, i.e., probably not only in the sense of a modern minister of the court, but also as a ruler of the country - like a minister of the interior (cf. 1 Kings IV; Interpretation of the Bible vol. II) and d) chief treasurer, εκλογιστής - as if the minister of finance (cf. Prof. Drozdov, pp. 475–479).
Although the story of Ahikar is included in the book of Tobit purely episodically (Tob. I: 21–22, II: 10, XI: 17, XIV: 10), some researchers (for example, Harris, Kosken) are inclined to see in the legend about Ahikar the primary source for the entire content of the book of Tobit and both one and the other are attributed to the realm of fiction. But in reality, the legend of Ahikar, which belongs to the so-called wandering tales, existed and exists under different names and in different versions among many peoples in languages: Syriac, Arabic, Armenian, Ethiopian, Greek, Slavic-Russian and Romanian, all the details the legends about Ahikar coincide with the instructions in the book of Tobit about Ahikar: about his position as a dignitary under Sennacherib (Tob. I: 21–22); about his charity to Tobit (Tov. II:10, XI:17), and about his salvation for charity from the nets of death laid out for him by Nadan or Haman (XIV:10), although the name of Tobit is not mentioned in any edition of the legend about Ahikar. The ideological similarity of this legend with the book of Tobit, of course, does not force us to assume that these two works are mutually dependent: both could independently arise from a common source-tradition. But the fact that Ahikar was not a fictional, but a historical person is supported by both the position of Ahikar, under the historically famous Assyrian kings Sennacherib and Esargaddon, the non-mention of the name Ahikar in the Assyrian canon of eponyms can be explained by a different, Assyrian name A., and the wide popularity of Ahikar , as a sage or philosopher, in the East and West (see Prof. Drozdov, pp. 337–344).
Thanks to Ahikar, Tobit was able to improve his material resources and live in contentment, as can be seen from v. Chapter 1 II.
Summary of the Book of Tobit.
The main characters of the Book of Tobit are the blind Tobit, his son Tobias, and their guide, the angel Raphael.
Tobit's family lived in captivity in Nineveh and was quite prosperous until Sennacherib's persecution of the Jews began. Tobit himself was distinguished by his kindness. Once, contrary to Jewish law, he buried a murdered Jew on the Feast of Pentecost, and remained to spend the night on the street, since he could not enter the house unclean. At night, dirt got into his eyes and he went blind. Now he could not work and his family became poor.
A certain Gabael owed Tobit ten talents of silver. Tobit sent his son Tobias with a guide (the angel Raphael) to collect the debt. In the evening, the travelers came to the river, where Tobias caught fish. They ate the fish, and the guide advised Tobias to take the bile, liver and heart of the fish in order to save his father from his blindness.
The travelers came to the city of Ecbatana and stopped at Raguel. Raguel had a daughter, Sarah, whose husbands, of whom there were already seven, died on the first day after their wedding. The guide advised Tobiah to marry Sarah. Using the liver and heart of a fish caught earlier, Tobias drove out the demon that was killing Sarah’s husbands.
The guide left Tobias at the bride's house, went to collect the debt himself, after which the travelers returned together to Tobit. The son smeared his father's eyes with fish bile and thereby healed him. In gratitude for everything that happened, Tobit and Tobias offered the guide half of their estate, but the angel refused.
Orthodox Life
If someone wants to understand what our world really is, then it will be enough for such a person to read the biblical Book of Tobit and he will see that our whole world, in essence, is a fairy tale that is actually happening.
Bernardo Cavallino. Archangel Raphael and Tobias. 17th century
They can, of course, object to this: “You are a storyteller, and therefore you see a fairy tale in everything.” So the Bible sees the same thing in everything that happens and exists.
And what is the Gospel if not a fairy tale that has become reality and come true? And having come true, she sanctified such a worldview, which in the language of high theology is called patristic, but could easily be called fabulous.
I could prove this joyful fact anywhere, but this time I will turn to the Book of Tobit. The feeling that this Book conveys to the reader was called by the saints in different ways: the Easter nature of existence, the permeation of the world by God, the miracle of Providence, leading all good people to happiness.
This is a sense of the essence of life as such, which is obvious to the pure and good and about which Saint Justin of Serbia says that “in its Divine, logos essence, life is paradise.” Barsanuphius of Optinsky gives the following story: “I recently had students at the Theological Academy and recalled their first visit to me, the unworthy. There were several of them. Among them are some hieromonks. All have theological education, many of them speak excellent sermons. They came to me and reasoned:
– What can he tell us for our edification, because Abbot Barsanuphius does not have a theological education! “We came to you,” the students said later, “and you asked a question to which none of us could give a proper answer.” Opinions differed. And when they asked you, you gave a direct answer, which surprised everyone at first, and then everyone agreed with it.
You asked: what is life? Then they defined this concept in two words: life is bliss.
At first we began to object: how is there bliss when there is sorrow, illness, and trouble at every step? Christ himself said that there is a gate to achieve bliss. Due to the originality of the comparison, we did not understand you and were perplexed about which gate you were talking about. You then explained to us: “Blessedness of mercy, blessedness of purity of heart” - they will receive the highest bliss. What I told the students, I can tell you: Christ calls everyone to bliss.”
Let us dwell on this perception of life as paradise and as bliss and see that this is the first truth of the fairy tale - to live inexpressibly good and bright.
A. Schmemann said: although there is evil in our world, we see the victory of good everywhere - in every story - if only we are wise. For our world is a place where the Kingdom of Heaven grows from every cell of existence, from every moment of the life of a good person. This is the first theological basis for seeing the world as a great fairy tale that actually exists.
The fairy tale reveals to the reader that important truth that even believers rarely know in their hearts: that we can completely entrust our lives to God, because from the beginning of the universe He created the world and everything that was and will be in it so that we every time and again All stories had a happy ending.
“But not suddenly, not at first, the Lord works miracles, but when the majority begins to lose hope, He will show His own strength, on the one hand, and on the other hand, He will cultivate patience in those who endured. He waits until the storm breaks out, and then he begins to perform miracles and perform extraordinary miracles,” writes St. John Chrysostom. Why is this so?
Because in this time of seeming abandonment, a person can show a wondrous manifestation of love - hope beyond hope, as Metropolitan Anthony of Sourozh said about it.
In John Tolkien's fairy tale, there is a description of a conversation between an elf and a man about hope. The elf says that his people have two words for hope: the first is based on the prediction of certain events, but we do not consider it hope, and the second is true hope, because it is not based on events or facts, not on our assurances and expectations , but at the very essence of things.
So our hope beyond hope is based on the very essence of things, on the fact that God is Love, and love cannot allow harm to its beloved. It happens that hearts rebel against this assurance in almost all circumstances of life, and one’s own heart sometimes becomes indignant at it - but still God leads every good person to real joy.
There is a lot about all this in the Book of Tobit, one of the non-canonical books of the Old Testament.
Many fathers and teachers of the Church highly valued the Book of Tobit, for example, St. Athanasius the Great and St. John Chrysostom. Each of them includes this book, without any restrictions, in his “Review” (Synopsis) of the books of the Holy Scriptures.
A fragment of the Book of Tobit in Hebrew was found during excavations at Qumran.
Tobit, the author of the book, is a very kind orthodox Jew living in captivity in the city of Nineveh (this was the time when the Jewish people were enslaved by the invaders - the Assyrians).
“I, Tobit, walked in the paths of truth and righteousness all the days of my life, and did many good deeds to my brothers and my people... I gave my bread to the hungry, my clothes to the naked, and if I saw anyone from my tribe dead and thrown beyond the wall of Nineveh, I buried his".
Tobit secretly buried Jews whom the evil Assyrian king Sennacherib ordered to kill. The Assyrians denounced Tobit, he fled from the city: “and all my property was stolen, and nothing remained for me except Anna my wife and Tobiah my son. But less than fifty days passed before two of his (the king’s) sons killed him (the king)… and his son Saherdan reigned in his place.”
People say: “Do not dig a hole for another,” the Old Testament says: “Look at the former generations, who believed the Lord and was ashamed?”
Tobit returned home. Of course, these fifty days could not be easy for his heart, but they were not stronger than hope. Returning, Tobit prepares a large meal and asks his son Tobias to bring someone poor to the table - misfortune does not make him selfish. The son returned and said that a dead Jew was lying in the square, and Tobit, getting up from dinner, went to bury him: “The neighbors mocked me and said, he is not yet afraid of being killed for this matter; He’s already been running, and now he’s burying the dead again.”
Tobit got tired and fell asleep outside the city wall, where he was digging a grave: “There were sparrows on the wall. When my eyes were open, the sparrows cast heat upon my eyes, and they became a thorn.”
Misfortune befell the righteous man who lived for God, but this is not the end of the story. The amazing thing about all the stories is that it is the joy and love of God itself that leads us to the joy and love of God.
Saint Justin of Serbia says: “The Lord leads us into the joy of the resurrection, but also leads us through the joy of suffering.”
Surprisingly, in the very suffering of God, the man of God gains three things. He clearly feels that his suffering is not in vain, but has cosmic, universal importance, like his whole life; suffering, having purified him, will bring him into the light; the light will not only be there later, but also now with him, because Christ is really present in the depths of his suffering.
A person experiences acute torment, but at the same time this acute torment becomes acute joy.
Metropolitan Anthony of Sourozh also spoke about hope beyond hope. The fact is that people who have grace have an amazing feeling in their hearts that everything will undoubtedly end well, because God rules the world and there is nothing in the world that is not headed. This feeling can be especially acute in the midst of visible suffering. A person does not know exactly how everything will be fine, but he has this premonition of a good end in himself and this premonition is nothing more than the assurance of God Himself, Who reveals to the soul that He is next to it while the soul struggles with suffering and temptations. He gives us the opportunity to accomplish feats for His sake, to suffer for His sake and for the sake of our transformation.
A fairy tale has a healing effect on souls. It lies in the fact that a person reading a fairy tale understands that it is not in the fairy tale, but in fact, that the good people of our world are promised a happy ending. Here we can recall the words of G. Chesterton, who said that he always felt that our world was like a fairy tale, and Christianity only confirmed him in this thought, in the feeling of the futility and wonder of the world and in the fact that the fairy tale of our life has a Great Storyteller . Let us quote the words of the American classical poet Robert Frost: “The result of my quest is outwardly small - only I began to believe more firmly in what I knew.”
One young man had a very difficult life. And one day, on the verge of severe despair, he picked up a book of John Tolkien's letters. In one of the letters, the storyteller comments on an episode from his fairy tale, where eagles fly to the aid of good characters, and further says that eagles always fly to a dying person, and the name of these eagles is God’s gracious help. And the young man, having read these lines, froze in surprise and joy: he suddenly clearly felt that life has meaning and significance and it is worth living further, because, despite any difficulties, no one in the world will be abandoned, and every pain leads everyone's kindness only brings joy.
How hard it was for Tobit’s wife Anna to bear all this! Many people are familiar with this temptation: “if I were not Orthodox, I would live well and without sorrows.”
These, of course, thoughts come to us from the enemy of the human race, since no one can live well without being in love with the Lord and others, but now Anna is oppressed by just such thoughts, and she says to Tobit: “Where is your alms and righteous deeds? That's how they all show up on you."
There is one terrible test in the world - to suddenly find yourself for a short time not together with the one with whom you are together. This happens to Tobit and Anna - each of them temporarily becomes step-native to the other. And the reason is Tobit’s desire to live righteously. Surely Anna also had such a desire - it was no coincidence that they got married, but now they are not together and it’s scary. However, the Lord lives and He will return the heart of Anna Tobias, as always in such cases he returns the hearts of those who love to each other. Tobias does not know about this yet - he no longer hopes, but there still remains a wonderful hope beyond hope. He prays to God about death, but even in such moments everyone has a special feeling: the Lord is with us with all his love, which means everything is fine now.
Tobit says to the Lord: “Command me to take my spirit, so that I may be released and turned into earth, for it is better for me to die than to live.” But essentially these words mean: “comfort me.”
How Job called God to trial not in order to accuse, but so that God would be justified, because Job, like Tobit, wants to know that in the world everything happens as it should and nothing happens in vain.
“On that very day it happened that Sarah, the daughter of Raguel, in Ektaban of Media, suffered reproaches from her father’s handmaidens because she was given away to seven husbands, but Asmodeus, the evil spirit, killed them before they were with her as a wife. . They said to her: Aren’t you ashamed that you strangled your husbands?.. Hearing this, she was very saddened, so she decided to take her own life, but she thought: I am alone with my father, if I do this, it will be dishonor to him, and I I will bring his old age with sorrow to the underworld. And she began to pray at the window and said... To You, Lord, I turn my eyes and my face; I pray, take me from this earth and do not let me hear any more reproaches... Why should I live? And if it is not pleasing to You to put me to death, then deign to look upon me and have mercy on me, so that I will no longer hear reproach.”
Many on earth are crying. They cry before the Lord and do not always feel that they are heard. But this is only half of the story of those who cry and mourn, but its second, main part takes place in Heaven.
“And the prayer of both was heard before the glory of the great God, and Raphael was sent to heal both: to remove the thorn from Tobit and to give Sarai, the daughter of Raguil, as a wife to Tobiah, the son of Tobit, having bound Asmodeus, the evil spirit, for Tobiah was destined to inherit her.” God heard both, but did not give healing right away, and the story of the path to joy continued, but for now they were all kept only by hope beyond hope, only by childlike trust in the Lord.
Here are the words of Saint Basil the Great about what the Lord hears immediately: “Trust in the goodness of God and expect God to intercede, knowing that if we turn to Him as we should, not only will He not reject us completely, but while we are still saying the words of prayer He will say: “ here I am!"".
Artem Perlik
Old Testament - [Book of Tobit]
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[Book of Tobit]
Chapter 1
1 The book of the tales of Tobit, the son of Tobiel, Hananilov, Aduilov, Gavail, from the tribe of Asiel, from the tribe of Naphtali,
2 who in the days of the Assyrian king Enemeser was taken captive from Tisbe, which was on the right side of Chidi Naphtali, in Galilee, above Asher. I, Tobit, have walked in the paths of truth and righteousness all the days of my life
3 And I did many good deeds to my brothers and to my people who came with me to the country of Assyria, to Nineveh.
4 When I lived in my country, in the land of Israel, while still a youth, then the whole tribe of Naphtali my father was in revolt from the house of Jerusalem, chosen from all the tribes of Israel, to offer sacrifices to all of them there, where the temple of the village of the Most High was consecrated and established throughout all generations forever.
5 As all the tribes that were revolted sacrificed to Baal the young man, so did the house of Naphtali my father.
6 But I alone went often to Jerusalem for the feasts, as was prescribed for all Israel by an everlasting statute, with the firstfruits and tithes of the produce of the land and the firstfruits of the fleece of the sheep.
7 And he gave it to the priests, the sons of Aaron, for the altar: the tithe of all the produce he gave to the sons of Levi who ministered in Jerusalem; he sold the other tithe, and every year he went and spent it in Jerusalem;
8 And the third he gave to whomever was due, as Devorah my father’s mother commanded me, when I became an orphan after my father.
9 Having reached manhood, I took a wife, Anna, from our father’s family, and begat Tobiah from her.
10 When I was carried captive to Nineveh, all my brothers and my fellow tribesmen ate of the foodstuffs of the pagans,
11 But I kept my life and did not eat,
12 For I remembered God with all my soul.
13 And the Most High granted me favor and favor with Enemesar, and I was his supplier;
14 And he went to Media, and gave ten talents of silver for safekeeping to Gabriel the brother of Gabriel in the Ragas of Media.
15 When Enemesar died, his son Sennacherib reigned in his place, whose ways were not constant, and I could no longer go to Media.
16 In the days of Yemenesar I did many good deeds to my brothers:
17 I gave my bread to the hungry, my clothes to the naked, and if I saw anyone from my tribe dead and thrown beyond the wall of Nineveh, I buried him.
18 I also secretly buried those whom King Sennacherib killed when he returned from Judea in flight. And he killed many in his rage. And the king looked for the corpses, but they were not found.
19 One of the Ninevites went and told the king that I was burying them; then I disappeared. Having learned that they were trying to kill me, I fled from the city out of fear.
20 And all my property was stolen, and nothing was left to me except Hannah my wife and Tobiah my son.
21 But before fifty days had passed, his two sons killed him and fled to the mountains of Ararat. And his son Saherdan reigned in his stead, and he placed Akhiachar Anael, my brother’s son, over the entire countable part of his kingdom and over all the government.
22 And Ahiachar interceded for me, and I returned to Nineveh. Ahiachar was also the cupbearer and the keeper of the ring, and the steward and treasurer; and Saherdan placed him second in line; he was my brother's son.
Chapter 2
1 When I returned to my house, and Anna my wife and Tobiah my son were given to me, on the feast of Pentecost, in the Holy Week of Weeks, a good dinner was prepared for me, and I lay down to eat.
2 When I saw a lot of food, I said to my son: Go and bring whomever you find, a poor one of our brothers who remembers the Lord, and I will wait for you.
3 And he came and said: My father, one of our tribe, was strangled and thrown into the marketplace.
4 Then, before I began to eat, I hastily went out and put him away in one dwelling before the sun went down.
5 When he returned, he washed himself and ate my bread in sorrow.
6 And I remembered the prophecy of Amos, how he said: Your festivals will be turned into sorrow, and all your pleasures into mourning.
7 And I cried. When the sun set, I went and dug a grave and buried him.
8 The neighbors mocked me and said, “He is not yet afraid of being killed for this matter; He’s already been running, and now he’s burying the dead again.
9 That same night, having returned from the burial and being unclean, I lay down to sleep outside the courtyard wall, and my face was not covered.
10 And I did not notice that there were sparrows on the wall. When my eyes were open, the sparrows sent forth warmth into my eyes, and they became a thorn in my eyes. And I went to doctors, but they didn’t help me. Ahiachar provided me with food until he went to Elymaida.
11 And then my wife Anna spun wool in the women's departments
12 And she sent it to rich people, who gave her payment and once gave her a kid in addition.
13 When they brought him to me, he began to bleat; and I asked my wife: where does this kid come from? isn't it stolen? give it to whoever it belongs to! for it is unlawful to eat stolen goods.
14 She answered: This was given to me over and above my wages. But I didn’t believe her and insisted that she give it to whomever it belonged to, and I became angry with her. And she answered me: where are your alms and righteous deeds? that's how they all showed up on you!
Chapter 3
1 Being saddened, I wept and prayed with sorrow, saying:
2 You are righteous, O Lord, and all Your works and all Your ways are mercy and truth, and You judge with true and just judgment forever!
3 Remember me and look upon me: do not punish me for my sins and the errors of my fathers, with which they sinned before You!
4 For they did not listen to Your commandments, and You gave us over to spoil and captivity and death, and to be a proverbial reproach before all the nations among whom we are scattered.
5 And truly your judgments are many and righteous, to do to me according to my sins and the sins of my fathers, because they did not keep your commandments and did not act righteously before you.
6 Do therefore with me what is pleasing to You; commanded to take my spirit so that I would be resolved and turned into the ground, for it is better for me to die than to live, since I hear false reproaches and the sorrow is deep in me! Command me to free me from this burden to the eternal abode and do not turn Your face away from me.
7 On that same day it happened that Sarah, the daughter of Reuel, in Ecbatana of Media, suffered reproaches from her father’s handmaids
8 because she was given to seven husbands, but Asmodeus, the evil spirit, killed them before they were with her as a wife. They said to her: Aren’t you ashamed that you strangled your husbands? You already had seven, but you didn’t call yourself by the name of any of them.
9 Why beat us for them? They died: follow them too, so that we don’t see your son or daughter forever!
10 When she heard this, she was very sad, so she decided to take her own life, but she thought: I am alone with my father; if I do this, it will be dishonor to him, and I will bring his old age with sorrow to the underworld.
11 And she began to pray at the window and said: Blessed are You, O Lord my God, and blessed is Your holy and glorious name forever: may all Your creatures bless You forever!
12 And now I turn my eyes and my face to You, O Lord;
13 I pray, take me away from this earth and do not let me hear any more reproaches!
14 You know, Lord, that I am clean from all sin with my husband
15 And she did not dishonor my name, nor the name of my father, in the land of my captivity; I am my father’s only begotten, and he has no son who could succeed him, no close brother, no brother’s son for whom I could save myself as a wife: I have already lost seven. Why should I live? And if You do not want to kill me, then be pleased to look upon me and have mercy on me, so that I no longer hear reproach!
16 And the prayer of both was heard before the glory of the great God, and Raphael was sent to heal both:
17 To remove the thorn from Tobit and give Sarah the daughter of Raguil as a wife to Tobiah, the son of Tobit, having bound Asmodeus, the evil spirit; for Tobiah is destined to inherit her. - And at the same time Tobit, upon his return, entered his house, and Sarah, the daughter of Raguel, came down from her upper room.
Chapter 4
1 On that day Tobit remembered the silver, which he had given for safekeeping to Gabael in the Ragas of Media,
2 And he said to himself: I asked for death; Why don’t I call my son Tobiah to tell him about this before I die?
3 And calling him, he said: My son! when I die, bury me and do not leave your mother; Honor her all the days of your life, do what pleases her and do not cause her grief.
4 Remember, my son, that she had many sorrows because of you even while she was pregnant. When she dies, bury her next to me in the same coffin.
5 Always remember, my son, the Lord our God, and do not desire to sin or transgress His commandments. All the days of your life do righteousness and do not walk in the ways of iniquity,
6 For if you do what is truthful, your deeds will prosper, like all who do what is right.
7 Give alms from your wealth, and do not let your eyes spare when you give alms. Do not turn your face away from any beggar, then the face of God will not turn away from you.
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