Tobit 12
Commentary from 6 fathers
Then Tobit called his son Tobias, and said unto him, My son, see that the man have his wages, which went with thee, and thou must give him more.
ΚΑΙ ἐκάλεσε Τωβὶτ Τωβίαν τὸν υἱὸν αὐτοῦ καὶ εἶπεν αὐτῷ· ὅρα, τέκνον, μισθὸν τῷ ἀνθρώπῳ τῷ συνελθόντι σοι, καὶ προσθεῖναι αὐτῷ δεῖ.
И҆ призва̀ тѡві́тъ тѡві́ю сы́на своего̀ и҆ речѐ є҆мꙋ̀: промы́сли, ча́до мздꙋ̀ человѣ́кꙋ ходи́вшемꙋ съ тобо́ю {Въ комплю́тенскомъ: ви́ждь, ча́до, да да́си мздꙋ̀ человѣ́кꙋ ходи́вшемꙋ съ тобо́ю.}: и҆ приложи́ти є҆мꙋ̀ подоба́етъ.
And Tobias said unto him, O father, it is no harm to me to give him half of those things which I have brought:
καὶ εἶπε· πάτερ, οὐ βλάπτομαι δοὺς αὐτῷ τὸ ἥμισυ, ὧν ἐνήνοχα,
И҆ речѐ: ѻ҆́тче, не бꙋ́дꙋ ѡ҆би́жденъ да́въ є҆мꙋ̀ по́лъ, ꙗ҆̀же принесо́хъ,
For he hath brought me again to thee in safety, and made whole my wife, and brought me the money, and likewise healed thee.
ὅτι με ἀγήοχέ σοι ὑγιῆ καὶ τὴν γυναῖκα μου ἐθεράπευσε καὶ τὸ ἀργύριόν μου ἤνεγκε καὶ σὲ ὁμοίως ἐθεράπευσε.
поне́же приведѐ мѧ̀ тебѣ̀ здра́ва и҆ женꙋ̀ мою̀ и҆сцѣлѝ, и҆ сребро̀ моѐ принесѐ, и҆ тебѐ та́кожде ᲂу҆врачева̀.
Then the old man said, It is due unto him.
καὶ εἶπεν ὁ πρεσβύτης· δικαιοῦται αὐτῷ.
И҆ речѐ ста́рецъ: пра́ведно є҆́сть є҆мꙋ̀.
So he called the angel, and he said unto him, Take half of all that ye have brought and go away in safety.
καὶ ἐκάλεσε τὸν ἄγγελον καὶ εἶπεν αὐτῷ· λάβε τὸ ἥμισυ πάντων, ὧν ἐνηνόχατε, καὶ ὕπαγε ὑγιαίνων.
И҆ призва̀ а҆́гг҃ла и҆ речѐ є҆мꙋ̀: возмѝ по́лъ всѣ́хъ, ꙗ҆̀же принесо́сте, и҆ пойдѝ здра́въ.
Then he took them both apart, and said unto them, Bless God, praise him, and magnify him, and praise him for the things which he hath done unto you in the sight of all that live. It is good to praise God, and exalt his name, and honourably to shew forth the works of God; therefore be not slack to praise him.
τότε καλέσας τοὺς δύο κρυπτῶς εἶπεν αὐτοῖς· εὐλογεῖτε τὸν Θεὸν καὶ αὐτῷ ἐξομολογεῖσθε καὶ μεγαλωσύνην δίδοτε αὐτῷ καὶ ἐξολογεῖσθε αὐτῷ ἐνώπιον πάντων τῶν ζώντων, περὶ ὧν ἐποίησε μεθ᾿ ὑμῶν. ἀγαθὸν τὸ εὐλογεῖν τὸν Θεὸν καὶ ὑψοῦν τὸ ὄνομα αὐτοῦ, τοὺς λόγους τῶν ἔργων τοῦ Θεοῦ ἐντίμως ὑποδεικνύοντες, καὶ μὴ ὀκνεῖτε ἐξομολογεῖσθαι αὐτῷ.
Тогда̀ призва́въ ѻ҆бои́хъ та́йнѡ, речѐ и҆́ма: блгⷭ҇ви́те бг҃а и҆ томꙋ̀ и҆сповѣ́дайтесѧ, и҆ вели́чїе дади́те є҆мꙋ̀, и҆ и҆сповѣ́дайтесѧ є҆мꙋ̀ пред̾ всѣ́ми живꙋ́щими ѡ҆ си́хъ, ꙗ҆̀же сотворѝ съ ва́ма: добро̀ є҆́же блгⷭ҇ви́ти бг҃а и҆ возноси́ти и҆́мѧ є҆гѡ̀, словеса̀ дѣ́лъ бж҃їихъ благоче́стно сказꙋ́юще: и҆ да не лѣните́сѧ и҆сповѣ́датисѧ є҆мꙋ̀:
Prayer is good with fasting and alms and righteousness. A little with righteousness is better than much with unrighteousness. It is better to give alms than to lay up gold:
ἀγαθὸν προσευχὴ μετὰ νηστείας καὶ ἐλεημοσύνης καὶ δικαιοσύνης· ἀγαθὸν τὸ ὀλίγον μετὰ δικαιοσύνης ἢ πολὺ μετὰ ἀδικίας. καλὸν ποιῆσαι ἐλεημοσύνην ἢ θησαυρίσαι χρυσίον·
бла́го моли́тва съ посто́мъ и҆ ми́лостынею и҆ пра́вдою: бла́го ма́лое съ пра́вдою, не́жели мно́го съ непра́вдою: добро̀ твори́ти ми́лостыню, не́жели сокро́виществовати зла́то,
8–9It is written that fasting with almsgiving is a good thing. It was necessary to do both, to mitigate the Lord’s indignation. Perhaps you cannot fast, and you cannot because you do not want to—at least give food to someone who is hungry. You who cannot stand to fast for three hours past the usual hour can certainly understand what someone would suffer who unwillingly goes hungry because of his poverty. Your cruelty forces him to fast, you who, fattened by sumptuous banquets, do not think to relieve the poor person’s hunger with even a little food. You point to the possibility of famine, you pretend to be in need, you complain of unfavorable circumstances. You beg more shamefully than that poor person—indeed, you behave toward God like an ingrate with your false complaining. But what if there was a famine? Would you perhaps be the only one to feel it, and not that poor person? How is it that every day you lay out new silver, beautify your houses with marble, buy silk garments, trade necklaces adorned with gold and gems? It is shameful to mention and painful even to think of the number of peasants who, living on the lands of people who live in the luxury we have described, have died of hunger or been supported by the alms of the church.
Sermons 13:21-23
8–9Perhaps some rich person might object, “Therefore it must have been with malice that God gave us wealth, if because of it the rich are tormented.” Such people, in fact, advance the wrong-headed idea that God wants to see human beings make mistakes and therefore provides not only the mode of sin but also the reason for it. Not out of malice but out of providence has God made you rich. He intended that through your works of mercy you would again find medicine to treat the wounds of your sins. “Certainly alms freely given preserve one from death and purify from every sin.” The rich man was not tormented because he was rich but because Lazarus suffered hunger while he banqueted. Although holy Abraham had been a rich man, he was a servant of the poor and indigent. Also, holy Job possessed the kingdom of Arabia, but, as it is written, no one was deprived, no poor person left his house empty-handed. And then, when he came to find himself in pain, he was excoriated by his wife for his works of mercy that she implied he had kept working at in vain. “And now,” she says, “here you are suffering.” Whew! See how astutely this poisonous snake offers her venom! Since she could not make him recede from the good works he was doing as a servant of God, she was given to make him repent of the good he had accomplished because he lost the fruit of his goodness. The rich, therefore, should beware of the terrible example of those who enrich themselves at the expense of mercy so that they do not undergo similar tortures. Rather, they should practice almsgiving with generosity, frequency and joy; “God in fact loves one who gives with joy.” They distribute their wealth to the poor, acquiring “treasures in heaven where neither rust nor moth destroy or thieves dig and steal.” Thus, leaving this world, they will be able to find rest in the truly rich bosom of Abraham.
To Benivolus 21-27
For alms doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life:
ἐλεημοσύνη γὰρ ἐκ θανάτου ῥύεται, καὶ αὐτὴ ἀποκαθαριεῖ πᾶσαν ἁμαρτίαν· οἱ ποιοῦντες ἐλεημοσύνας καὶ δικαιοσύνας πλησθήσονται ζωῆς,
ми́лостынѧ бо ѿ сме́рти и҆збавлѧ́етъ и҆ та́ѧ ѡ҆чища́етъ всѧ́къ грѣ́хъ: творѧ́щїи ми́лѡстыни и҆ пра̑вды и҆спо́лнѧтсѧ жи́зни,
But they that sin are enemies to their own life.
οἱ δὲ ἁμαρτάνοντες πολέμιοί εἰσι τῆς ἑαυτῶν ζωῆς.
согрѣша́ющїи же вразѝ сꙋ́ть своегѡ̀ живота̀:
Surely I will keep close nothing from you. For I said, It was good to keep close the secret of a king, but that it was honourable to reveal the works of God.
οὐ μὴ κρύψω ἀφ᾿ ὑμῶν πᾶν ρῆμα· εἴρηκα δὴ μυστήριον βασιλέως κρύψαι καλόν, τὰ δὲ ἔργα τοῦ Θεοῦ ἀνακαλύπτειν ἐνδόξως.
не ᲂу҆таю̀ ѿ ва́съ всѧ́кагѡ словесѐ, рѣ́хъ бо: та́йнꙋ царе́вꙋ храни́ти добро̀, дѣла́ же бж҃їѧ ѿкрыва́ти сла́внѡ:
11–15[Daniel 8:16-17] "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel, make this vision intelligible (Vulgate: make this man to understand the vision).' And he came and stood near to where I was standing." The Jews claim that this man who directed Gabriel to explain the vision to Daniel was Michael. Quite appropriately it was Gabriel, who has been put in charge of battles, to whom this duty was assigned, inasmuch as the vision had to do with battles and contests between kings and even between kingdoms themselves. For Gabriel is translated into our language as "the strength of, or the mighty one of, God." And so at that time also when the Lord was about to be born and to declare war against the demons and to triumph over the world, Gabriel came to Zacharias (Luke 1:11-20) and to Mary (Luke 1:26-27). And then we read in the Psalms concerning the Lord in His triumph: "Who is this king of glory? The Lord strong and mighty, the Lord mighty in battle; He is the King of glory" (Psalm 24:8). But whenever it is medicine or healing that is needed, it is Raphael who is sent, for his name is rendered as "the healing of," or "the medicine of God" - that is, if one cares to accept the authority of the Book of Tobias (Tobit 12:11-15). And then, when favorable promises are made to the people, and hilasmos, which we might render as "propitiation" or "expiation," is the thing required, then it is Michael who is directed to go, for his name means, "Who is like God?" Of course the significance of the name indicates the fact that the only true remedy is to be found in God.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
Now therefore, when thou didst pray, and Sara thy daughter in law, I did bring the remembrance of your prayers before the Holy One: and when thou didst bury the dead, I was with thee likewise.
καὶ νῦν ὅτι προσηύξω σὺ καὶ ἡ νύμφη σου Σάρρα, ἐγὼ προσήγαγον τὸ μνημόσυνον τῆς προσευχῆς ὑμῶν ἐνώπιον τοῦ ἁγίου· καὶ ὅτε ἔθαπτες τοὺς νεκρούς, ὡσαύτως συμπαρήγμην σοι.
и҆ нн҃ѣ, є҆гда̀ моли́лсѧ є҆сѝ ты̀ и҆ невѣ́стка твоѧ̀ са́рра, а҆́зъ приноша́хъ па́мѧть моли́твы ва́шеѧ пред̾ ст҃а́го, и҆ є҆гда̀ погреба́лъ є҆сѝ мє́ртвыѧ, подо́бнѣ присꙋ́тствовахъ тебѣ̀,
If some human being, but also if any angel, seemingly, should wish to tempt you, either through some kind of apparition or through a dream, and say, “Do this for me, celebrate this rite for me, because I am,” for example, “the angel Gabriel,” don’t believe him. As for you, stick safely to worshiping the one God who is Father and Son and Holy Spirit. If it is really an angel, he will rejoice at your worshiping like that; but if he gets angry because you haven’t given him something extra, then you must now understand him to be the one about whom the apostle says that he “transfigures himself into an angel of light.” He wants to block your way; he is intruding himself with evil intent; he is not the mediator who reconciles but rather the one who separates. I mean, that angel in the Apocalypse and others like him do not want themselves, but God, to be adored. They are messengers, announcing whatever message they have been given to announce; they are “attendants,” doing whatever they have been ordered to do, presenting our prayers to God, not demanding them for themselves in God’s stead. The angel says to the man, “I offered your petition in the presence of the glory of God,” and yet the man was not pleading with the angel but with God; the attendant offered his prayer.
Newly Discovered Sermons 198:48
And when thou didst not delay to rise up, and leave thy dinner, to go and cover the dead, thy good deed was not hid from me: but I was with thee.
καὶ ὅτε οὐκ ὤκνησας ἀναστῆναι καὶ καταλιπεῖν τὸ ἄριστόν σου, ὅπως ἀπελθὼν περιστείλῃς τὸν νεκρόν, οὐκ ἔλαθές με ἀγαθοποιῶν, ἀλλὰ σὺν σοὶ ἤμην.
и҆ є҆гда̀ не лѣни́лсѧ є҆сѝ воста́ти и҆ ѡ҆ста́вити ѡ҆бѣ́дъ тво́й, да ѿше́дъ покры́еши ме́ртваго, не ᲂу҆таи́лсѧ є҆сѝ менє̀ благотворѧ́й, но съ тобо́ю бѣ́хъ:
And now God hath sent me to heal thee and Sara thy daughter in law.
καὶ νῦν ἀπέστειλέ με ὁ Θεὸς ἰάσασθαί σε καὶ τὴν νύμφην σου Σάρραν.
и҆ нн҃ѣ посла́ мѧ бг҃ъ и҆сцѣли́ти тѧ̀ и҆ невѣ́сткꙋ твою̀ са́ррꙋ:
I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.
ἐγώ εἰμι Ῥαφαήλ, εἷς ἐκ τῶν ἑπτὰ ἁγίων ἀγγέλων, οἳ προσαναφέρουσι τὰς προσευχὰς τῶν ἁγίων, καὶ εἰσπορεύονται ἐνώπιον τῆς δόξης τοῦ ἁγίου.
а҆́зъ є҆́смь рафаи́лъ, є҆ди́нъ ѿ седмѝ ст҃ы́хъ а҆́гг҃лѡвъ, и҆̀же прино́сѧтъ мѡли́твы ст҃ы́хъ и҆ вхо́дѧтъ пред̾ сла́вꙋ ст҃а́гѡ.
15–22The angel, about to return to heaven, more openly explains to them who he is, why he came, and that he is returning to God. And the Lord will then reveal more broadly to that advancing people the gifts of His knowledge, opening and showing to all that He is in the Father, and the Father in Him. Therefore, the angel returns to God, and Tobias remains with his father. And the Lord is understood by the elect, equal to the Father in divinity, consubstantial with us in humanity.
Commentary on Tobit
Then they were both troubled, and fell upon their faces: for they feared.
καὶ ἐταράχθησαν οἱ δύο καὶ ἔπεσον ἐπὶ πρόσωπον, ὅτι ἐφοβήθησαν.
И҆ смѧто́стасѧ ѻ҆́ба и҆ падо́ста на лицѐ, занѐ ᲂу҆боѧ́стасѧ.
But he said unto them, Fear not, for it shall go well with you; praise God therefore.
καὶ εἶπεν αὐτοῖς· μὴ φοβεῖσθε, εἰρήνη ὑμῖν ἔσται· τὸν δὲ Θεὸν εὐλογεῖτε εἰς τὸν αἰῶνα,
И҆ речѐ и҆́ма: не бо́йтесѧ, ꙗ҆́кѡ ми́ръ ва́ма бꙋ́детъ, бг҃а же благослови́те во вѣ́къ:
For not of any favour of mine, but by the will of our God I came; wherefore praise him for ever.
ὅτι οὐ τῇ ἐμαυτοῦ χάριτι, ἀλλὰ τῇ θελήσει τοῦ Θεοῦ ἡμῶν ἦλθον, ὅθεν εὐλογεῖτε αὐτὸν εἰς τὸν αἰῶνα.
ꙗ҆́кѡ не свое́ю сѝ благода́тїю, но во́лею бг҃а на́шегѡ прїидо́хъ, сегѡ̀ ра́ди благослови́те є҆го̀ во вѣ́къ:
All these days I did appear unto you; but I did neither eat nor drink, but ye did see a vision.
πάσας τὰς ἡμέρας ὠπτανόμην ὑμῖν, καὶ οὐκ ἔφαγον οὐδὲ ἔπιον, ἀλλὰ ὅρασιν ὑμεῖς ἐθεωρεῖτε.
всѧ̑ дни̑ ꙗ҆влѧ́хсѧ ва́ма, и҆ не ꙗ҆до́хъ, нижѐ пи́хъ, но видѣ́нїе вы̀ зрѧ́сте:
The angels see God to such extent as is possible for them, and this is their food. Although, because they are incorporeal, they are superior to us and free of all bodily passion, they are certainly not passionless, because only the Divinity is passionless. They take whatever form the Lord may command, and thus they appear to people and reveal the divine mysteries to them. They live in heaven and have as their one work to sing the praises of God and minister to his sacred will.
Orthodox Faith 2:3
Now therefore give God thanks: for I go up to him that sent me; but write all things which are done in a book.
καὶ νῦν ἐξομολογεῖσθε τῷ Θεῷ, διότι ἀναβαίνω πρὸς τὸν ἀποστείλαντά με, καὶ γράψατε πάντα τὰ συντελεσθέντα εἰς βιβλίον.
и҆ нн҃ѣ и҆сповѣ́дайтесѧ бг҃ꙋ, занѐ восхождꙋ̀ къ посла́вшемꙋ мѧ̀, и҆ напиши́те всѧ̑, ꙗ҆̀же соверши́шасѧ, въ кни́гꙋ.
And when they arose, they saw him no more.
καὶ ἀνέστησαν, καὶ οὐκ ἔτι εἶδον αὐτόν.
И҆ воста́ста и҆ не ктомꙋ̀ ви́дѣста є҆го̀:
Then they confessed the great and wonderful works of God, and how the angel of the Lord had appeared unto them.
καὶ ἐξωμολογοῦντο τὰ ἔργα τὰ μεγάλα καὶ θαυμαστὰ αὐτοῦ καὶ ὡς ὤφθη αὐτοῖς ὁ ἄγγελος Κυρίου.
и҆ и҆сповѣ́даста дѣла̀ вє́лїѧ и҆ чꙋ̑днаѧ бж҃їѧ, и҆ ка́кѡ ꙗ҆ви́сѧ и҆́ма а҆́гг҃лъ гдⷭ҇ень.
It is good to keep close the secret of a king, but it is honourable to reveal the works of God. Do that which is good, and no evil shall touch you.
μυστήριον βασιλέως καλὸν κρύψαι, τὰ δὲ ἔργα τοῦ Θεοῦ ἀνακαλύπτειν ἐνδόξως. ἀγαθὸν ποιήσατε, καὶ κακὸν οὐχ εὑρήσει ὑμᾶς.
та́йнꙋ царе́вꙋ добро̀ храни́ти, дѣла́ же бж҃їѧ ѿкрыва́ти сла́внѡ: добро̀ твори́те, и҆ ѕло̀ не ѡ҆брѧ́щетъ вы̀: