Translation introduction to Tobit (United Bible Societies)

Translating Tobit

Tobit is a devout Jew living in Nineveh. He becomes blind after performing the good deed of burying a fellow Jew who had been executed. Later he sends his son Tobias with the angel Raphael to claim some money being held for him. Tobias does this, and returns home with a wife, a young woman who had once been plagued by a demon. Tobit regains his sight, and eventually dies with honor and dignity.

Cast of characters in the book of Tobit

The following list of characters is the order in which they occur in the book of Tobit.

Tobit — A pious Israelite man living in exile in Nineveh, capital of Assyria.
Anna — Tobit’s wife.
Tobias — Tobit’s son.
Ahikar — A kinsman of Tobit, and an official in the Assyrian government.
Sarah — A young woman who is an Israelite living in Ecbatana, a city in Media.
Asmodeus — A demon who plagues Sarah.
Gabael — A man living in Media in the city of Rages; Tobit has deposited some money with him.
Raphael — An angel sent by God to assist Tobit and Sarah; in disguise, he goes by the name of Azariah.
The dog — Tobias’s pet.
Raguel — Sarah’s father.
Edna — Sarah’s mother.
Nadab — A kinsman of Tobit and Ahikar.

Some characteristics of the book of Tobit

Tobit is a charming narrative involving the private lives of two Israelite families living in exile far to the east of their homeland, in Assyria and Media. There is no real suspense in the story, since the author tells us early on just what is going to happen. But since the reader knows the course of the story in advance, the author can make use of irony to an extent that might not otherwise be possible.

Most of the characterizations are well done. Anna is an especially believable figure, dominating each scene in which she appears. Her husband Tobit is also convincingly drawn. Sarah and her parents, Raguel and Edna, are less prominent, but still realistic characters. Much of the narrative is about the adventures of Tobit’s son Tobias. However, Tobias never assumes the vigor of the other human characters. He seldom shows any initiative or strong emotion. He follows the directions of his father, of Raphael, and of his father-in-law. It is really not clear how old Tobias is. He is old enough to be married, but why is he not supporting the family after his father loses his sight? Why must his mother go to work? Why does he need company on the journey to Media? Tobias is the one character without personality.

A warm feeling for family life runs through the book. Love and respect are shown between husband and wife: Tobit and Anna, Raguel and Edna. Tobit’s love for Anna is nowhere better seen than when he realizes he has been insensitive to her feelings. Care for the unfortunate, especially in the giving of alms, is a religious duty and a virtue warmly commended. Both the young people, Tobias and Sarah, are admonished to treat their in-laws as their own parents, and both pairs of parents accept them as their own children.

The circumstances of the writing of Tobit

The author of Tobit is unknown. All that can be said is that he or she was a Jew, who wrote probably around the year 200 B.C. It is not known where the book was written. It can be said that the book was originally written in a Semitic language, either Hebrew or Aramaic. Fragments of Tobit in both languages have been found among the Dead Sea Scrolls. Through the centuries, however, Tobit has been known only in its Greek translation.

The text of Tobit

Unfortunately the Greek text of Tobit presents difficult problems. There are three different forms of the Greek text, two of them major. One major form is the longer text found in Codex Sinaiticus (and often called the S text because of this), as well as in the Old Latin version. The Dead Sea fragments also belong in this group. The other major form is the shorter text found in Codex Vaticanus (and often called the B or BA text) and other manuscripts. Scholars have identified a third text form found in a small group of manuscripts. Textual comments in this Handbook will largely refer only to the longer and shorter forms.

The majority of scholars today believe that the longer text is closest to the original form of Tobit. This text has been translated by the New Revised Standard Version (NRSV), Today’s English Version (TEV), the New American Bible (NAB), the New English Bible (NEB), the Revised English Bible (REB), and the New Jerusalem Bible (NJB). In this Handbook it is referred to as “our text” or “the text we are following.” The shorter text was the basis of the Revised Standard Version (RSV). It is referred to in this Handbook as “the alternate text” or “the other text.”

Special problems in translating Tobit

Similar names: There are several pitfalls for the inattentive translator in the proper names in the book of Tobit. Tobit, the father, and Tobias, the son (in some versions called Tobiah), are especially easy to confuse. If the translator is accustomed to writing abbreviated notes, he or she should be careful from the beginning to distinguish the two. There is even Tobiel, but he appears only in 1.1. There is a character Gabael, who must be distinguished from the angel Gabriel, who does not appear in this book. The angel Raphael is a major character, but there is also Raguel, and these two must be distinguished.

Ahikar: This is not exactly a problem for the translator, but it is a name that seems to appear out of nowhere in the book, and the translator needs to know who is meant. Ahikar (often spelled Ahiqar) appears to have been a historical person who served as a court official under the Assyrian kings Sennacherib and Esarhaddon in the seventh century B.C. The name became prominent in the folklore of the time; Ahikar was known as a wise and politically powerful man. A Book of Ahikar, perhaps written as early as the late seventh century, is known from an Aramaic manuscript. Ahikar appears several times in Tobit, where he is a relative, and where we find several parallels to material in the ancient Book of Ahikar. These will be mentioned in the notes as necessary.

Jews/Israelites: Tobit is a member of the tribe of Naphtali, one of the northern tribes of Israel. The action of the book takes place during the Assyrian exile of these people, at a time when the Kingdom of Judah, the southern kingdom, was still secure. The book of Tobit was written at a time when the people of the northern tribes had disappeared from history, and only the people of the tribe of Judah survived. Technically, the word “Jew” applies only to those of the tribe of Judah. This would include the author, but it would not include Tobit himself. The text that we follow actually uses the word “Jews” in one place (11.17) to refer to Tobit’s acquaintances. It is not technically correct, but the author about 200 B.C. clearly recognized his kinship in the faith with the inhabitants of northern Israel several centuries back, and this is what he means by his use of the word. TEV has introduced the word “Jews” in a number of places. Translators may want to think twice before using the word, but the author has set a precedent for doing so.

The dog: Tobias has a pet dog that accompanies him and Raphael on their journey. The dog is mentioned at 6.2, when they leave home, and at 11.4, when they return. In the text as it stands, there is not much reason for the dog to be there at all. But in a few manuscripts (the third form of the text mentioned above under “The text of Tobit”), the dog appears in 11.6, where Tobias’s mother first becomes aware that her son is returning when she sees the dog. This makes a great deal of narrative sense, but none of the major translations adopt this form of the text. Other translators may be bolder. Many other textual decisions must be made in this book, but this one affects the drama of the story.

Verse numbers: Unfortunately there is confusion in the numbering of verses in Tobit, as well as confusion in the text. This is most noticeable in the extended passage from 5.10 to 7.17. NRSV and NAB use one system of numbering; TEV, NEB, and REB use another. In this Handbook the verse numbering is always that of NRSV, and the TEV text printed alongside the NRSV text is that which is equivalent in content, and not always that which has the same verse number.

Outline of contents

Introduction (1.1-2)
The troubles of Tobit and Sarah (1.3–3.17)
Tobit’s religious devotion (1.3-22)
Tobit’s troubles (2.1-14)
Tobit’s prayer (3.1-6)
Sarah’s troubles (3.7-10)
Sarah’s prayer (3.11-15)
God sends the angel Raphael to help Tobit and Sarah (3.16-17)
The journey to Ecbatana (4.1–6.18)
Tobit gives advice to his son Tobias (4.1-21)
Raphael is hired to accompany Tobias (5.1–6.1a)
Tobias and Raphael travel to Ecbatana (6.1b-18)
God answers the prayers of Tobit and Sarah (7.1–12.22)
Preparations for a wedding (7.1-16)
God answers Sarah’s prayers (8.1-21)
Raphael travels to Rages and back (9.1-6)
Tobit and Anna worry about Tobias (10.1-7a)
Tobias and Sarah leave Ecbatana (10.7b-13)
Tobias is welcomed home (11.1-9)
Tobit is healed (11.10-15)
Sarah is welcomed (11.16-18)
Raphael reveals himself (12.1-22)
Conclusion (13.1–14.15)
Tobit’s hymn of praise (13.1–14.1)
Tobit’s dying words and death (14.2-11)
Tobias’s later life and death (14.12-15)

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Tobit. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

Translation commentary on Tobit 1:16

Both Revised Standard Version and Good News Translation agree that a new paragraph should be started at this point.

In the days of Shalmaneser I performed many acts of charity: During the reigns of Shalmaneser and Sennacherib, Tobit practiced acts of charity, literally “almsgiving,” the same word as in 1.3. Examples of this activity follow.

For my kindred, those of my tribe, see 1.3.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Tobit. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

Translation commentary on Tobit 3:13

For comments on these lines, see 3.6.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Tobit. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

Translation commentary on Tobit 5:9

Tobias returns to the house, so New Revised Standard Version and Good News Translation begin a new paragraph at this point.

So Tobias went in may be rendered “Tobias went back into the house.” The connective So is not necessary here; the simple statement “Tobias went in” is more accurate.

I have just found a man: In some languages, it will be necessary to begin the statement with the address “Father”; for example, “Father, I have found a man.” Just will not be necessary in a number of languages. It is simply understood that Tobias has just found Raphael. Both Good News Translation and Contemporary English Version omit it.

One of our own Israelite kindred may be rendered “an Israelite, one of our relatives” (similarly Contemporary English Version). This simply means “fellow Israelite.”

For tribe see 1.1.

Whether he is trustworthy enough to go with you: This may be expressed as “whether he is a reliable traveling companion for you” (Good News Translation) or “whether I can trust him to take you safely to Rages.” Contemporary English Version “so I can decide if he can be trusted to go with you to Rages” gives the mistaken impression that Tobit wonders whether Raphael will actually go. New Revised Standard Version and Good News Translation reflect the meaning of the original more accurately.

From this point the verse numbering in Good News Translation and New Revised Standard Version diverges. The rest of verse 9 in Good News Translation is numbered as verse 10 in New Revised Standard Version, and there is a difference of 1 between the verse numbers from here through to 6.17. New American Bible and New Jerusalem Bible follow the same numbering as New Revised Standard Version. In this Handbook we will follow the numbering of New Revised Standard Version and New American Bible, but also give the numbering of Good News Translation with each block of text.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Tobit. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

Translation commentary on Tobit 7:1

Now …: This section begins with a connective of the loosest sort, “and,” which serves only to signal that the story is continuing but another stage has been reached.

When they entered Ecbatana: New Revised Standard Version indicates in a footnote that “he entered” is found in some manuscripts. In fact, this is what is found in the text we are following. But this should be treated as a translational matter rather than a textual one; they is clearly preferable to “he” in this context. It will be helpful to identify Raphael and Tobias; we may say, for example, “When Tobias and the angel Raphael entered the city of Ecbatana.” Both Good News Translation and Contemporary English Version call Ecbatana a “city.”

Brother … brother: New American Bible has “Brother … kinsman.” Good News Translation and Contemporary English Version trust the reader to remember who Raguel is. In many languages both Azariah (Raphael) and Raguel would be addressed with honorific or kinship terms. Tobias now considers Azariah to be a younger relative (see the note on 6.7) and would therefore address him in a number of languages as “younger brother.” Raguel is an elderly relative, a cousin of his father, so in many languages Tobias would refer to him as “Uncle Raguel.”

Take me straight to our brother Raguel: This may also be expressed as “take me to see Raguel as quickly as you can” (Good News Translation).

He took him to Raguel’s house: Good News Translation identifies he as “The angel.” This is another possible model for translators.

Sitting beside the courtyard door: Good News Translation has “sitting at the entrance to his courtyard,” but we may also translate “sitting beside the gate that led into his courtyard.” Raguel was evidently sitting in the street just outside the door. The door would lead into the courtyard, which was surrounded by the rooms of the house. See also the note on 2.9.

They greeted him first: See the note on 5.10.

Joyous greetings, brothers: Raguel doesn’t yet know that the two men are his relatives. So in some languages they need to be addressed quite formally until he finds out what their true relationship to him is; for example, “friends” or “young men.” On Raguel’s generous and hospitable greeting, see the notes on 5.10, 14, 17.

Welcome and good health: See the notes on 5.14, 16.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Tobit. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

Translation commentary on Tobit 9:1 - 9:2

Tobias called Raphael and said to him: Raphael appears here for the first time since chasing the demon to Egypt in 8.3. This sentence may also be expressed as “Tobias called for Raphael to come to him and said.”

For Brother see 6.7.

Camels are unknown in many parts of the world, so some translators will have to use a borrowed word and explain it in a glossary. It will also be helpful to include a picture of this one-humped variety of the camel.

Go to the home of Gabael: Good News Translation moves mention of “Gabael’s house” to Tobias’s first sentence. This immediately establishes why he should go to Rages. Good News Translation of course reminds the reader that Rages is the name of a town.

The bond: See the note on 5.3.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Tobit. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

Translation commentary on Tobit 11:18

Ahikar and his nephew Nadab: See 1.22. “Tobit’s nephews Ahikar and Nadab” (Good News Translation) is the what the text we are following has. New Revised Standard Version, in making Nadab the nephew of Ahikar, is following other sources. (In the k Book of Ahikark*, Nadab appears as the villain. Tob 14.10, where Nadab appears again, seems to know this tradition.) These same sources include the sentence with which the chapter ends in New Revised Standard Version. In favor of the addition is that it makes a smooth transition to 12.1, but it is not in our text, and is not necessary, so we recommend that it be omitted in translation.

It is odd that Good News Translation has “Tobit’s nephews” here, but at 14.10 it identifies Nadab as Ahikar’s nephew, though that is not in the Greek text there. Since Ahikar is Tobit’s nephew (see 1.22), Nadab could not be Ahikar’s nephew as well, unless the word translated “nephew” includes grand-nephews, and unless the Good News Translation use of the word “nephews” could be extended to grand-nephews. It is not really clear what relationship is described by the Greek word used here, since it can also refer to cousins. At this particular point, a general word for “kinsman, relative” would not be out of order, and translators are urged to do this; for example, “Tobit’s relatives Ahikar and Nadab also came….”

In the manuscripts there are various spellings of the name Nadab.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Tobit. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.

Translation commentary on Tobit 13:10

Acknowledge … bless: See 12.6. The imperative verbs are singular, as are all the second person pronouns in the rest of this chapter. Jerusalem is being addressed through verse 14, and then is spoken of in the third person from verses 15-17 except for one phrase in 16. See the note on verse 16; but see the note on verse 9 for languages where translators must address the inhabitants of Jerusalem rather than the city itself.

For he is good: This wording, the same in New Revised Standard Version and Good News Translation, translates a variant reading found in three manuscripts. Our text has “Acknowledge the Lord in a good way.” The adverb meaning “in a good way” is a very unusual word, and its most likely meaning would be “in a fitting/appropriate way” or “as is fitting.” One manuscript, by the omission of one letter, alters this to “Acknowledge the good,” which uses a common word in an unusual way. It is more likely that the difficult adverb would be changed by scribes to the familiar line from the Psalms, “for he is good,” than the other way around. New Jerusalem Bible provides a good model for translators: “Thank the Lord as he deserves.”

Bless the King of the ages: See verse 6.

Translators should be careful not to give the reader the impression that the Lord in the first line and the King of the ages in the second line are separate beings. One way to avoid this problem is to render the two lines as follows: “Praise the Lord as he deserves; he is the king who rules forever.”

So that his tent may be rebuilt in you in joy: The words so that indicate a logical connection with the first two lines. One way to show this is to say “If you do this he will….” His tent is a poetic term for the temple. “Your Temple” (Good News Translation) expresses the idea of the temple being rebuilt in you. Good News Translation takes the phrase in joy and structures a clause from it: “your people will be happy again.” The problem with this is that it does not quite say what the text says, which is that the rebuilding of the temple itself will be a joyful enterprise. It is not that people will be happy once the temple is rebuilt, as Good News Translation may suggest. Another possible model for this part of the verse is “People will joyfully rebuild your temple.”

Who are captives … who are distressed: These expressions translate two nouns, not verbs, which means the translators have supplied the present tense. We could just as easily understand the verbs to mean “who were captives … who were distressed.” Good News Translation avoids the tense problem here by using nouns, “your exiles … your suffering people.” It is a good solution.

An alternative translation model for this verse is:

• Praise the Lord as he deserves;
he is the king who rules forever.
If you do this you may joyfully rebuild his temple.
May the Lord make all of you captives glad,
and always show his love to those among you who are suffering.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Tobit. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.