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 an 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 1:10

Verse 10 returns us to the sequence of events reported in verse 3, where Tobit tells how the Assyrians took him and many other Israelites to Nineveh. Verses 4-9 have been a flashback to establish Tobit’s genuine religious devotion. Translators should open a new paragraph here and continue it till the end of verse 15.

I was carried away captive to Assyria: In languages that do not have the passive voice, this clause may be expressed as “Later, the Assyrian soldiers captured me and took me to the land of Assyria.”

Came as a captive to Nineveh may be rendered “that is how I came to live in Nineveh” (Good News Translation) or even “we went to live in the city of Nineveh” (Contemporary English Version).

For everyone of my kindred and people: See the comment at verse 3.

Ate the food of the Gentiles: Gentiles refers to those who were not Israelites. In exile in Nineveh, it was the practice of all Tobit’s relatives to eat the food of the Gentiles, that is, food not permitted by the Law of Moses. Surrounded by a Gentile culture, it would have been all but impossible to obey these dietary laws (compare Dan 1).

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 3:7

Ecbatana was the capital city of Media. It is the modern city of Hamadan, in Iran.

Sarah, the daughter of Raguel: Both Sarah and Raguel are introduced here for the first time. Good News Translation marks this as new information by speaking of “a man named Raguel.” In Hebrew Raguel means “friend of God.”

Reproached by one of her father’s maids: In Greek this clause is literally “heard insults from one of her father’s female servants.” Both New Revised Standard Version and Good News Translation miss a phrase here that serves a literary purpose of connecting Tobit’s story with Sarah’s. This is that Sarah “heard insults,” the same phrase used in verse 6 above, when Tobit cries “I have had to listen [literally, listened] to undeserved insults.” So the translation here should be “had to listen to one of her father’s women servants insulting her.” Reproached may also be expressed as “said bad [or, hurtful] words to her.” Maids are young servant girls; whether they were virgins or not is irrelevant.

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 5:3

Then Tobit answered his son Tobias: “Tobit replied” (Good News Translation) is all that is really necessary for the longer, more literal clause in New Revised Standard Version. Contemporary English Version continues using the first person “I answered,” but translators are urged to use the third person (New Revised Standard Version, Good News Translation). See the discussion on this point at 3.16.

He gave me his bond and I gave him my bond: This verse presents several difficult problems. One problem is how to translate the Greek noun rendered bond in New Revised Standard Version. The word describes something handwritten; the contexts in which it is used suggest a legal document. (In the New Testament, this word occurs at Col 2.14; Good News Translation has “record.”) Here the document certainly serves some legal purpose. The Greek is clear that each man, Tobit and Gabael, gave the other man one of these things: “He gave me a … and I gave him a….” And yet there is only one object involved, which is then divided into two parts. Both Good News Translation and New American Bible speak of signatures on a document; this is a reasonable solution, consistent with the evidence. We may fairly assume that the author thinks of the transaction as involving at least this much. New Revised Standard Version bond suggests that there was more substance to the writing than mere signatures. New American Bible goes so far as to suggest “signatures on a document written in duplicate.” New American Bible seems to be thinking of a document written twice on the same surface, which is then divided in such a way that the two pieces can be later matched as legal evidence of some kind. The only thing that is actually clear here is that each man does some writing and that they do it on the same writing surface.

I divided his in two: A second problem has to do with how this document is divided into parts. Whether it is torn (Good News Translation) or cut depends on the material used. “Tore” suggests something like paper. Unless a neutral term simply suggesting dividing (this is as far as the Greek term goes) is used, the verb “cut” would probably be truer to context, supposing that the writing was done on leather. His in his in two may cause a misunderstanding. There was only one document, so “I then tore it in two” (Good News Translation) is more accurate.

We each took one part, and I put one with the money: A third problem is: What did Tobit leave with the money? The Greek indicates no object: “Each of us took one and I placed with the money.” A first assumption would be that Tobit put his own half of the document with the money and left it behind; but the problem with that interpretation is that he would later need that piece for evidence. In chapter 9 Tobias produces his father’s half, which is then given to Gabael. What must have happened then is that Tobit put Gabael’s half with the money—although it does sound strange for Tobit rather than Gabael to do it. Good News Translation and New American Bible make it clear that Tobit put Gabael’s half with the money. New Revised Standard Version I put one with the money avoids the problem, leaving it for the reader to solve. An alternative translation model for the first part of this quotation is “Twenty years ago Gabael and I signed our names to an agreement that we cut in half. I kept one half and left the other with the money.” In languages where translators must spell out what material was used for the agreement, we may say something like “Gabael and I both signed our names to an agreement on animal skin that we cut in half….”

Yet another problem is that some information is missing. In 9.5 we learn that this money is in sealed bags. There is no textual evidence for it here at 5.3, but one scholar’s translation (Zimmermann) inserts “in the bags with the seals” after the money. This knowledge is probably not necessary for the reader’s understanding at this point, though it is interesting to note that another legal transaction involving duplicate documents, one open and one sealed, is described in Jer 32.

There is one more problem that is not so difficult. New Revised Standard Version has a textual footnote at I divided, indicating that another form of the text is “He divided.” This is the Old Latin. The Greek text says I divided, and translators may feel secure with it.

I left this money in trust: See the note on 1.14, and compare 4.1, 20.

So now, my son: For So now refer to 4.19, and for my son see 4.3-4.

Find yourself a trustworthy man to go with you: The “reliable person” (Good News Translation) Tobit suggests Tobias find is an expression preparing the reader for the appearance of the angel Raphael in the next verse. Other ways to express this clause are: “Find someone you can trust,” or even idiomatically “Find someone you can rest your heart/liver on.”

We will pay him wages until you return: This literal but dangerously misleading translation intends to say that the man will be paid for his time of service, the end of which is marked by their return from Media. Good News Translation “we will pay him when you return” is the clear meaning.

But get back the money from Gabael: The connector But is emphasizing the need to get the money from Gabael. One way to express the emphasis is “Tobias, don’t forget to….” The Greek refers to Gabael simply as “him” at the end of the verse, but for clarity and emphasis Good News Translation, New Revised Standard Version and New American Bible use the name. New American Bible adds a nice touch with “but get back that money from Gabael.”

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 6:13

He continued: In Greek this is literally “He said.” Good News Translation omits it since it interrupts the discourse in English. For most languages the same will be true.

So listen to me, brother: This attention-getting clause occurs twice in this verse. Good News Translation includes it once as “so follow my advice,” though Raphael is not actually giving Tobias advice to follow so much as letting him know in advance what is going to happen. The sense is not so much “heed my words” as “hear what I have to say.” Other ways to express this are “Now listen carefully” (Contemporary English Version) or even “Listen carefully to what I am saying.”

Tonight I will speak to her father about the girl is translated by Good News Translation as “Tonight I’ll discuss the marriage proposal with her father.” We may also say “Tonight I will suggest to her father that you marry the girl.”

So that we may take her to be your bride is the content of what Raphael will say to the father. Good News Translation has “and he will consent to give her to you as your bride,” or one may translate “so he will consent to let you take her as your wife.”

When we return from Rages we will celebrate her marriage: Good News Translation mistakenly interprets return as meaning “return home.” Raphael is not speaking of a return to Tobias’s home in Nineveh, but a return to Sarah’s home in Ecbatana. “When we return to Ecbatana” would clarify the situation. In fact, this is not quite what happens. At the father’s insistence, the marriage feast is held (8.19-21) before Raphael alone goes off to Rages (9.1-6).

The reader is reminded in Good News Translation that Rages is a “town,” though later in the same verse, at the end of the paragraph, Good News Translation refers to it as a “city.” In a number of languages it is important to distinguish between a “city” and a “town.” In some cultures a “town” will be expressed as “a small village with a high fence around it,” and a “city” as “a very big village with a….” In this present context translators should have the equivalent of “town” in both places, as Rages was not a big place like Nineveh.

Will celebrate her marriage: In this context marriage is rendered by some as “marriage feast,” since the occasion in this culture was not a solemn formal ceremony as much as a festive occasion. “Celebrate the marriage” (Good News Translation) is a possible alternative.

For I know: Good News Translation has no expression equivalent to this, but there is a verb here in the Greek text. It may seem unnecessary, but perhaps the expression has the effect of saying “One thing is certain” or “I know for sure.”

Without incurring the penalty of death according to the decree of the book of Moses: The only passage in the “Law of Moses” (Good News Translation) that Raphael could be referring to is Num 36. But this law provides only that daughters who inherit property must marry within the tribe, so as not to lose the property. It does not, however, impose a death penalty for violation. Another way to express this whole sentence is:

• I know for sure that Raguel cannot keep you from taking her as your wife, or let any other man have her. If he does this, then according to the Law of Moses [or, the Law that Moses gave] he deserves to be killed [or, executed].

It is also possible to place the next sentence Indeed he knows that you … are entitled to marry his daughter first as follows:

• Raguel knows that you are the only man who has the right to take his daughter as your wife. And I know that he can’t keep you from marrying her. If he does this, then according to the Law of Moses….

Tonight we shall speak concerning the girl and arrange her engagement to you: We suggests that Tobias will be involved in the discussion, but it is Raphael and Raguel who will talk to each other. So we may say “So tonight I will speak to Raguel and make the wedding arrangements [or, arrange for you to marry her].” Once the couple were engaged, they were considered married.

An alternative translation for the second half of this verse is:

• Now listen carefully to what I am saying. Raguel knows that you are the only one who has the right to take his daughter as your wife. And I know that he can’t keep you from marrying her, or let any other man have her. If he does this, then according to the Law of Moses he deserves to be killed. So tonight I will speak to Raguel and arrange for you to marry Sarah. Then you can take her home as your wife when we return to Ecbatana from Rages.

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 8:15

Raguel: Since the prayer is in the first person singular, it seems better to follow the manuscripts that have “Raguel” rather than “they.” Both Good News Translation and New Revised Standard Version do this, with textual footnotes.

Blessed: See the note on 3.11.

The God of heaven: See 7.12. See also the similar expressions “king of heaven” in 1.18 and “Lord of heaven” in 6.18. This phrase may be rendered “God who rules in heaven.”

Pure blessing is an unusual phrase. While it could perhaps refer to a pure offering, one made in an undefiled manner (Mal 1.11), it more likely refers to honesty: a “sincere” blessing (compare Pro 22.11). New English Bible provides a model with appealing simplicity for the first line of the prayer: “We praise thee, O God, we praise thee with all our heart.” Revised English Bible is differently worded, but means substantially the same: “All praise to you, O God, all perfect praise.” This is to understand pure in the sense of “unqualified.”

There is a suspected textual problem in this verse, as the second footnote in New Revised Standard Version indicates. To understand it, consider the literary structure of the Greek text:

(A) Blessed are you (see the note on 3.11)
(B) O God, in every pure blessing.
(C) Let them praise you forever.

Who is “them” in line C? This is what suggests the problem.

New Revised Standard Version solves the problem textually with the addition of a line from the Old Latin: let all your chosen ones bless you. New American Bible also accepts this, as well as accepting a further addition from the Old Latin, “holy and pure blessing.” Good News Translation does not resort to this textual solution; it rearranges the order to A-C-B, supplying “your people” as subject of the verb “praise.” Neither New English Bible nor Revised English Bible assume any change in the text, but they take the subject of “praise” to be people in general; the meaning is then “Let people praise you forever.”

Another textual solution is based on the alternative Greek text, which has “Blessed are you, O God, in every pure and holy blessing, and let them praise you. Your holy ones and all your creatures, and all your angels and your chosen ones, let them praise you forever.” The word order here is such that a scribe could easily have glanced from the first “praise you” to the second, thus omitting everything in between. This error would produce the text we are reading. Zimmerman, who usually follows our text studiously, accepts this solution and follows it in his translation. If translators wish to accept this, they should notice that “your holy ones” is parallel to “all your angels” and has the same meaning. Also, “all your creatures” is parallel to “your chosen ones.” Some translators will find it more natural style to combine the last two lines as follows: “Let all your angels and all those you have chosen praise you forever.”

Translators have a choice of approaches. If we accept Zimmerman’s textual solution, we may say, for example,

• You are worthy of pure and holy praise, O God who rules in heaven.
May people praise you forever;
may all your angels and all those you have chosen praise you.

Without assuming any change in the text, we may follow the model of Good News Translation and New English Bible:

• You are worthy of praise, O God who rules in heaven.
May people praise you forever;
may they praise you with all their heart.

This second model is much simpler and most translators will probably prefer it.

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 11:10

Came stumbling out through the courtyard door may be rendered “stumbled out through the gate leading from the courtyard to the road.” On courtyard, see the note on 2.9.

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 13:4

He has shown you his greatness even there: This may be expressed as “Even among those nations he showed you how great [or, powerful] he is.”

Exalt him in the presence of every living being: Exalt him means “praise him.” Every living being may in fact intend only all people, as Good News Translation suggests, but the Greek term speaks of all living creatures (compare Psa 150.6).

Because he is our Lord … our God … our Father …: Good News Translation chooses to sacrifice the causal element because here. But according to the Greek, we are to exalt him because he is our Lord …. Lord is used here not as a divine name, as in Good News Translation, but as a definition of who he is; he is three things: Lord, God, and Father. God is used twice, underscoring the effect of both Lord and Father. If, in a particular language, our Lord or our God would mean for our readers that we own God, translators may say something like “Because he is the one we worship [or, serve] as Lord/Master and God and Father forever.”

An alternative translation model for this verse is:

• Even among the nations he showed how great he is.
Let every thing he has created praise him,
because he is the one we serve as Lord and God and Father forever.

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.