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 1:22

Ahikar interceded for me: Good News Translation expresses this simply as “he put in a good word for me.” Ahikar is in a position to intercede in Tobit’s behalf, so that Tobit can return to Nineveh. Another way to express this clause is: “Ahikar talked to the emperor on my behalf and he let me return to Nineveh.”

Now Ahikar was chief cupbearer, keeper of the signet, and in charge of administrations of the accounts: Ahikar is identified by a series of titles. The chief cupbearer (Good News Translation “wine steward”) was a royal official and advisor who served the king his wine (compare Neh 1.11). In some languages this may be expressed as “responsible for his wine.” The keeper of the signet had custody of the royal seal, making documents official. He was perhaps like the American Secretary of State, keeper of the Great Seal. The signet or “seal” was usually an object such as a small, semiprecious stone (often part of an official ring) that had writing cut into its surface. It was used to make an impression on some soft material such as clay or wax. In cultures where “seals” are unknown, something like “official ring” or “the emperor’s ring” is possible. As the one in charge of administrations of the accounts (Good News Translation “treasurer, and accountant”), Ahikar would have acted as Minister of Finance or Secretary of the Treasury. Good News Translation rearranges the material in this verse to sort out the complicated sequence of events. New Revised Standard Version would be clearer if it rendered the text “Now Ahikar had been chief cupbearer….”

It is a bit strange to have Ahikar identified first as a nephew and then as a close relative. Good News Translation omits the second expression. The New Revised Standard Version construction is helpful: He was my nephew and so a close relative. New American Bible is clever: “He was a close relative—in fact, my nephew.”

This concludes the first chapter, which provides the background that the writer wishes us to understand. The story itself will begin in chapter 2.

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 4:2

And he said to himself: The question Tobit asks himself is, of course, a literary device to inform the readers of his thinking. Tobit is in no doubt as to what he should do, and is certainly not asking for information. In languages where it appears strange to talk to yourself, translators may say “He thought to himself” or “He thought in his heart.”

Now I have asked for death: Good News Translation makes it clear that Tobit had asked God to let him die (see 3.6). Another way to express Now is “since,” and the whole clause, “Since I had asked God to let me die, I should….”

Why do I not call…?: Tobit is of course not asking anyone anything. He is deliberating with himself. Good News Translation expresses this as “I should call….”

About the money may be rendered “about the silver coins” (Contemporary English Version).

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 5:15

There is an important shift in discourse here, which is marked by the break in Tobit’s speech in Greek, “and he said to him.” The problem is that, as the text stands, Tobit has not been interrupted. He continues to speak. New Revised Standard Version solves this problem by rendering Then he added; Good News Translation does the same thing with “Tobit continued.” Contemporary English Version does not insert another quotation frame, but indicates a shift in Tobit’s speech with “Now then.” These solutions signal that Tobit is still the speaker, but that there is a change of subject.

A drachma was a silver coin, a unit of Greek money. The Roman equivalent was the denarius. Matt 20.2 indicates that a drachma a day was a fair wage for a laborer, and this is what Tobit offers Raphael. Good News Translation “the normal daily wage” is an adequate equivalent. Drachmas are the same coins mentioned in Luke 15.8-10.

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 7:8 - 7:9

From this point until the end of chapter 7 the verse numbers in Good News Translation do not correspond with those in New Revised Standard Version. For each verse or group of verses we will print the text from Good News Translation that matches that in New Revised Standard Version, and show at the top what its numbering in Good News Translation actually is.

Then Raguel slaughtered a ram from the flock: A ram is a male sheep. It will be helpful to state clearly that the ram is being slaughtered for a meal, not as a sacrifice; for example, “Then Raguel killed one of his male sheep so that the servants could prepare its meat for the evening meal” (similarly Contemporary English Version). That the sheep is a male is not essential information, so if a translator finds including it awkward, it may be omitted.

A problem is whether received them very warmly refers even in part to what has gone before, or whether it only looks forward to the next scene at the meal. New Revised Standard Version, New Jerusalem Bible, and Traduction œcuménique de la Bible close a paragraph with this first sentence of verse 9. Good News Translation and New American Bible use the sentence to open a new paragraph. The use of a noun in New American Bible, “gave them a cordial reception” is at least slanted towards interpreting the welcome as a meal, a social event; Contemporary English Version expresses this as “he made Tobias and Raphael feel welcome in his home.” Probably it is best to take the slaughter of the ram as an event in between the meeting and the meal, so that received them very warmly refers to the meal. By reversing the order, Good News Translation makes for a strange sequence: only after the joyous meeting does Raguel welcome the two. (What is described in verses 1-8 if not a warm welcome?) Revised English Bible suggests a good solution. Whereas New English Bible had closed the previous paragraph with this sentence (as in New Revised Standard Version), Revised English Bible has rethought it, and opens the new paragraph with this sentence: “Raguel slaughtered a ram from the flock and entertained them royally.” The Handbook suggests opening a paragraph with this sentence, and offers as a model: “Raguel had one of his rams slaughtered, prepared, and cooked. He then acted as host at a cheerful meal.” (“Prepared, and cooked” is a translational addition that seems helpful in English; translators may feel it unnecessary in their own situations.)

When they had bathed and washed themselves: Although Good News Translation combines the two terms, two verbs are used for bathed and washed. The first verb is usually used of the whole body. The latter verb is generally used of parts of the body, and may refer to a ritual washing of the hands before a meal (Matt 15.2; Mark 7.3). Such a washing appears not to have been required of all Jews, but to have been practiced by the most observant. This may account for the author’s studious mention of it here as being apart from bathing. In cultures that have a similar ritual washing of the hands, translators should keep both types of washing, as does the Greek. In other cultures, though, it will probably be better to combine these two terms, as Good News Translation and Contemporary English Version do.

Reclined to dine: See the note on 2.1. This meal is not the marriage feast, which will occur in chapters 8-9.

Tobias said to Raphael, “Brother Azariah, ask Raguel to give me my kinswoman Sarah”: At the meal, Tobias is not asking Raphael for information, as in Good News Translation. He is telling him to do something, although politely. He is probably whispering to Raphael (see “Raguel overheard” in verse 10), as they had already sat down to eat near Raguel, and it would have been very impolite for Tobias to say this out loud. Contemporary English Version interprets it this way by saying, “Tobias whispered to Raphael, ‘Ask him to let me marry Sarah!’ ” My kinswoman Sarah is literally “my sister Sarah.” It would probably be more natural in English to have Tobias call Sarah his “cousin” here, but translating the term at all probably creates unnecessary problems. It adds nothing by way of information, and Good News Translation does well to omit 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 10:3

He began to worry is a literal rendering. There was no reason to worry until Tobias had had time to go, do all the business, and return. Now Tobit is starting to get worried.

It is possible to consider verse 2 as voicing Tobit’s worry; so we may combine verses 2 and 3 as follows:

• He became so worried that he said to his wife, “Is it possible that something is preventing Tobias from returning? Maybe Gabael is dead, and there is no one else to give him the money.”

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 12:6

Both New Revised Standard Version and Good News Translation open a new paragraph at this point. Translators are urged to follow these versions.

Then Raphael called the two of them privately may be rendered “Then Raphael spoke to Tobit and Tobias in private.” Privately means “with no one else listening.”

Bless God may be translated “Praise God.”

Acknowledge him: This verb is used four times in verses 6-7. The idea is giving God credit for what he has done. It’s equivalent in Good News Translation is “tell everyone about the good things he has done.” This is acceptable, but it is grounded in gratitude and adoration. So New English Bible has “thank him” and Contemporary English Version has “honor God,” either of which is a better choice. The same word was used in 11.17, where Tobit credits God with healing him.

All the living means “everyone” (Good News Translation, Contemporary English Version) or “all people.”

Bless and sing praise to his name: The name of God refers to God himself. In some languages it sounds strange to talk about “singing praise” to a name. In such cases it may be better to say something like “Praise [or, honor] God by singing [or, with songs].” However, if it is appropriate in a language to praise or honor a person’s name, a helpful model is “Honor God’s name with praises and songs.”

With fitting honor declare to all people the deeds of God: With fitting honor translates an adverb in Greek, not reflected in Good News Translation. The same word occurs in verse 7, where New Revised Standard Version translates it the same as here. Good News Translation there renders the idea in a verb: “that he may be praised and honored.” Deeds of God (what God has done) is literally “words/what God has said.” The Hebrew original surely had the word davar here, which in Hebrew can apply to words or deeds; and in this context deeds is surely more appropriate than “words.” Compare verses 7 and 11, where the Greek word meaning “deeds/works” is clearly present. The shorter Greek text as well as the Old Latin has “words of the deeds,” which sounds like a translator’s attempt to squeeze both Hebrew meanings into Greek. The translator can accept “words/what God has said” or, with most modern versions, “deeds/what God has done” with no textual note. Translators may alternatively express this sentence as follows: “Honor God by telling everyone what he has done.”

An alternative translation model for the whole verse is the following:

• Then Raphael spoke to Tobit and Tobias in private, saying, “Praise God and tell everyone about all the good things he has done for you. Praise him with songs [or, by singing]. Honor him by telling everyone all the things he has done. Never stop praising him.

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 13:16

For Jerusalem will be built as his house for all ages: The Greek of the first line does not make good sense, “Because Jerusalem will be built to/for a city his home unto all ages.” The problem is the phrase “to/for a city.” Without it, there is good sense: “Jerusalem will be built as his home unto all ages.” There is very good reason for thinking that the Old Latin is correct here when it has “again” instead of “to/for a city.” (The Greek words “city” and “again” look much alike.) Good News Translation assumes this when it translates “Jerusalem will be re built and will be his home forever” (similarly Contemporary English Version, New Jerusalem Bible, New American Bible, Revised English Bible). In languages that do not have the passive voice, this line may be expressed as “They [unknown agents] will rebuild Jerusalem for him [the Lord] to live in forever.”

The second use of “Jerusalem” in Good News Translation reestablishes the second person singular after the first line of verse 16; but in some languages the third person can be retained (see verse 9).

How happy: This is the same word used in verse 14.

A remnant of my descendants should survive to see your glory; that is, “if any of my descendants….” Good News Translation seems (mistakenly) to have Tobit make the assumption that all his descendants will one day see the restored Jerusalem. Survive does not translate a Greek word, but it is clearly implied by the line, “I will be happy if out of all my descendants, any should one day see your glory….” Glory in this context means “splendor” or “beauty.”

For acknowledge see verses 6, 10; 12.6. For the King of heaven, see 1.18.

The gates of Jerusalem: For gates see 11.16. From here to the end of the prayer, except for your walls, Jerusalem is spoken of in the third person. Good News Translation prefers to continue the second person address to Jerusalem. We can achieve consistency with fewer changes by changing your glory to a third person “the glory of Jerusalem”; this would mean that the whole discourse from verse 15 to the end would be without interruption in the third person.

Sapphires are semiprecious stones that are blue in color, while emeralds are precious stones that are green in color. In cultures where these stones are unknown, translators may say, for example, “they will make Jerusalem’s gates out of precious [or, expensive] stones named ‘sapphire’ and ‘emerald.’ ”

And all your walls with precious stones may be rendered “and [they will make] your walls with other kinds of precious/expensive stones.”

The towers of Jerusalem will be built with gold, and their battlements with pure gold: For towers see verse 12. Battlements were presumably well fortified projections from the towers on the city wall that enabled more archers to stand in defense of the city at any single point. It may be difficult in many languages to find suitable terms for both towers and battlements. In such cases we may combine these two lines and say something like “Your towers will be of gold all the way to the top” (Contemporary English Version) or simply “they will use pure gold to build your towers [or, strong high places] on the walls.”

The streets … will be paved with ruby and with stones of Ophir: The ruby is a precious stone with a deep red color. Ophir is the name of a place whose location is unknown today. Suggestions have been made placing it anywhere from Africa to India. It was known primarily as a source of fine gold. Here the name adds a note of extra interest to these valuable objects, so for stones of Ophir Good News Translation has “precious jewels.” To say the streets will be paved means people will cover them with material of some kind—in this case precious stones.

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.