#god bless the soul that transcribed this ep

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 9

INTRODUCTION.

This Book takes its name from the holy man Tobias, whose wonderful virtues are herein recorded. It contains most excellent documents of great piety, extraordinary patience, and of perfect resignation to the will of God. His humble prayer was heard, and the angel Raphael was sent to relieve him: he is thankful, and praises the Lord, calling on the children of Israel to do the same. Having lived to the age of one hundred and two years, he exhorts his son and grandsons to piety, foretells the destruction of Ninive, and the rebuilding of Jerusalem: he dies happily. Ch. --- The Jews themselves have a great regard for the book of Tobias; (Grot. Sixtus Senens. viii.) which Origen (ad Afric.) says they "read in Hebrew," meaning probably the Chaldee, (C.) out of which language S. Jerom translated it, preferring to displease the Pharisaical Jews, rather than not to satisfy the desires of the holy bishops Chromatius and Heliodorus. Ep. t. iii. W. --- The Greek version seems to have been taken from another copy, or it has been executed with greater liberty by the Hellenist Jews, between the times of the Sept. and of Theodotion. C. --- Huet and Prideaux esteem it more original; and Houbigant has translated it in his Bible, as the Council of Trent only spoke of the Latin editions then extant; and S. Jerom followed in his version the Hebrew one of a Jew, as he did not understand the Chaldee. H. --- The Syriac and the modern Hebrew edition of Fagius, agree mostly with the Greek, as that of Munster and another Heb. copy of Huet, and the Arabic version, both unpublished, are more conformable to the Vulgate. The most ancient Latin version used before S. Jerom, was taken from the Greek; and the Fathers who lived in those ages, speak of it when they call the book of Tobias canonical. S. Aug. leaves it, however, to adopt S. Jerom's version, in his Mirrour. The copies of all these versions vary greatly, (C.) though the substance of the history is still the same; and in all we discover the virtues of a good parent, of a dutiful son, and virtuous husband, beautifully described. H. --- "The servant of God, holy Tobias, is given to us after the law for an example, that we might know how to practise what we read; and that if temptations assail us, we may not depart from the fear of God, nor expect help from any other." S. Aug. q. 119. ex utroque Test. --- The four first chapters exhibit the holy life of old Tobias, and the eight following, the journey and affairs of his son, directed by Raphael. In the two last chapters they praise God, and the elder Tobias foretells the better state of the commonwealth. W. --- It is probable that both left records, from which this work has been compiled, with a few additional observations. It was written during (C.) or after the captivity of Babylon. E. --- The Jews had then little communication with each other, in different kingdoms. Tobias was not allowed to go into Media, under Sennacherib; and it is probable that the captives at Babylon would be under similar restrictions; so that we do not need to wonder that they were unacquainted with this history of a private family, the records of which seem to have been kept at Ecbatana. The original Chaldee is entirely lost, so that it is impossible to ascertain whether the Greek or the Vulg. be more conformable to it. The chronology of the latter seems however more accurate, as the elder Tobias foretold the destruction of Ninive, twenty-three years before the event, which his son just beheld verified, dying in the 18th year of king Josias. The accounts which appear to sectaries to be fabulous, may easily be explained. Houbigant. --- Josephus and Philo omit this history. C.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 9

The angel Raphael goeth to Gabelus, receiveth the money, and bringeth him to the marriage.

[1] Then Tobias called the angel to him, whom he took to be a man, and said to him: Brother Azarias, I pray thee hearken to my words:

Tunc vocavit Tobias angelum ad se, quem quidem hominem existimabat, dixitque ei : Azaria frater, peto ut auscultes verba mea :

[2] If I should give myself to be thy servant I should not make a worthy return for thy care.

si meipsum tradam tibi servum, non ero condignus providentiae tuae.

[3] However, I beseech thee, to take with thee beasts and servants, and to go to Gabelus to Rages the city of the Medes: and to restore to him his note of hand, and receive of him the money, and desire him to come to my wedding.

Tamen obsecro te ut assumas tibi animalia sive servitia, et vadas ad Gabelum in Rages civitatem Medorum : reddasque ei chirographum suum, et recipias ab eo pecuniam, et roges eum venire ad nuptias meas.

[4] For thou knowest that my father numbereth the days: and if I stay one day more, his soul will be afflicted.

Scis enim ipse quoniam numerat pater meus dies, et si tardavero una die plus, constristatur anima ejus.

[5] And indeed thou seest how Raguel hath adjured me, whose adjuring I cannot despise.

Et certe vides quomodo adjuravit me Raguel, cujus adjuramentum spernere non possum.

[6] Then Raphael took four of Raguel's servants, and two camels, and went to Rages the city of the Medes: and finding Gabelus, gave him his note of hand, and received of him all the money.

Tunc Raphael assumens quatuor ex servis Raguelis, et duos camelos, in Rages civitatem Medorum perrexit : et inveniens Gabelum, reddidit ei chirographum suum, et recepit ab eo omnem pecuniam.

[7] And he told him concerning Tobias the son of Tobias, all that had been done: and made him come with him to the wedding.

Indicavitque ei de Tobia filio Tobiae, omnia quae gesta sunt : fecitque eum secum venire ad nuptias.

[8] And when he was come into Raguel's house he found Tobias sitting at the table: and he leaped up, and they kissed each other: and Gabelus wept, and blessed God,

Cumque ingressus esset domum Raguelis, invenit Tobiam discumbentem : et exiliens, osculati sunt se invicem : et flevit Gabelus, benedixitque Deum,

[9] And said: The God of Israel bless thee, because thou art the son of a very good and just man, and that feareth God, and doth almsdeeds:

et dixit : Benedicat te Deus Israel, quia filius es optimi viri et justi, et timentis Deum, et eleemosynas facientis :

[10] And may a blessing come upon thy wife and upon your parents.

et dicatur benedictio super uxorem tuam, et super parentes vestros :

[11] And may you see your children, and your children's children, unto the third and fourth generation: and may your seed be blessed by the God of Israel, who reigneth for ever and ever.

et videatis filios vestros, et filios filiorum vestrorum, usque in tertiam et quartam generationem : et sit semen vestrum benedictum a Deo Israel, qui regnat in saecula saeculorum.

[12] And when all had said, Amen, they went to the feast: but the marriage feast they celebrated also with the fear of the Lord.

Cumque omnes dixissent, Amen, accesserunt ad convivium : sed et cum timore Domini nuptiarum convivium exercebant.

Commentary:

Ver. 1. The angel. Gr. "Raphael, and said." --- I pray. Gr. "Take with thee a servant and two camels," v. 6. H.

Ver. 3. Rages. Tobias remained in the province of the same name. C. iii. 7. W. --- And to. Gr. "Bring me the money and him to the marriage feast."

Ver. 5. Whose. Greek, "that I should not go out, and my father," &c. v. 4. H. --- Tobias finds out an expedient to shew his respect for God, his father, and his friend, (C.) without retarding the business for which he came.

Ver. 6. And received. Gr. "But he produced the coffers sealed up, and gave him, and they set off early together, and came to the wedding, and Tobias blessed his wife," (H.) by removing the source of her disgrace. The Heb. of Fagius is equally concise in this chapter, omitting all the rest. C. - Munster has only, "Raguel wept, embracing Tobias, and said, Blessed be the Lord God of Israel, who has made thee (Sara) marry this man. May he, in his mercy, grant you male children, who may employ themselves in the law of the Lord."

Ver. 12. Lord. Not giving too much way to pleasure, (H.) or gluttony, as Plato beautifully commends. Leg. vi. Serarius. W.

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 13

INTRODUCTION.

This Book takes its name from the holy man Tobias, whose wonderful virtues are herein recorded. It contains most excellent documents of great piety, extraordinary patience, and of perfect resignation to the will of God. His humble prayer was heard, and the angel Raphael was sent to relieve him: he is thankful, and praises the Lord, calling on the children of Israel to do the same. Having lived to the age of one hundred and two years, he exhorts his son and grandsons to piety, foretells the destruction of Ninive, and the rebuilding of Jerusalem: he dies happily. Ch. --- The Jews themselves have a great regard for the book of Tobias; (Grot. Sixtus Senens. viii.) which Origen (ad Afric.) says they "read in Hebrew," meaning probably the Chaldee, (C.) out of which language S. Jerom translated it, preferring to displease the Pharisaical Jews, rather than not to satisfy the desires of the holy bishops Chromatius and Heliodorus. Ep. t. iii. W. --- The Greek version seems to have been taken from another copy, or it has been executed with greater liberty by the Hellenist Jews, between the times of the Sept. and of Theodotion. C. --- Huet and Prideaux esteem it more original; and Houbigant has translated it in his Bible, as the Council of Trent only spoke of the Latin editions then extant; and S. Jerom followed in his version the Hebrew one of a Jew, as he did not understand the Chaldee. H. --- The Syriac and the modern Hebrew edition of Fagius, agree mostly with the Greek, as that of Munster and another Heb. copy of Huet, and the Arabic version, both unpublished, are more conformable to the Vulgate. The most ancient Latin version used before S. Jerom, was taken from the Greek; and the Fathers who lived in those ages, speak of it when they call the book of Tobias canonical. S. Aug. leaves it, however, to adopt S. Jerom's version, in his Mirrour. The copies of all these versions vary greatly, (C.) though the substance of the history is still the same; and in all we discover the virtues of a good parent, of a dutiful son, and virtuous husband, beautifully described. H. --- "The servant of God, holy Tobias, is given to us after the law for an example, that we might know how to practise what we read; and that if temptations assail us, we may not depart from the fear of God, nor expect help from any other." S. Aug. q. 119. ex utroque Test. --- The four first chapters exhibit the holy life of old Tobias, and the eight following, the journey and affairs of his son, directed by Raphael. In the two last chapters they praise God, and the elder Tobias foretells the better state of the commonwealth. W. --- It is probable that both left records, from which this work has been compiled, with a few additional observations. It was written during (C.) or after the captivity of Babylon. E. --- The Jews had then little communication with each other, in different kingdoms. Tobias was not allowed to go into Media, under Sennacherib; and it is probable that the captives at Babylon would be under similar restrictions; so that we do not need to wonder that they were unacquainted with this history of a private family, the records of which seem to have been kept at Ecbatana. The original Chaldee is entirely lost, so that it is impossible to ascertain whether the Greek or the Vulg. be more conformable to it. The chronology of the latter seems however more accurate, as the elder Tobias foretold the destruction of Ninive, twenty-three years before the event, which his son just beheld verified, dying in the 18th year of king Josias. The accounts which appear to sectaries to be fabulous, may easily be explained. Houbigant. --- Josephus and Philo omit this history. C.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 13

Tobias the father praiseth God, exhorting all Israel to do the same. Prophesieth the restoration and better state of Jerusalem.

[1] And Tobias the elder opening his mouth, blessed the Lord, and said: Thou art great, O Lord, for ever, and thy kingdom is unto all ages:

Aperiens autem Tobias senior os suum, benedixit Dominum, et dixit : Magnus es, Domine, in aeternum, et in omnia saecula regnum tuum :

[2] For thou scourgest, and thou savest: thou leadest down to hell, and bringest up again: and there is none that can escape thy hand.

quoniam tu flagellas, et salvas : deducis ad inferos, et reducis : et non est qui effugiat manum tuam.

[3] Give glory to the Lord, ye children of Israel, and praise him in the sight of the Gentiles:

Confitemini Domino, filii Israel, et in conspectu gentium laudate eum :

[4] Because he hath therefore scattered you among the Gentiles, who know not him, that you may declare his wonderful works, and make them know that there is no other almighty God besides him.

quoniam ideo dispersit vos inter gentes, quae ignorant eum, ut vos enarretis mirabilia ejus, et faciatis scire eos quia non est alius deus omnipotens praeter eum.

[5] He hath chastised us for our iniquities: and he will save us for his own mercy.

Ipse castigavit nos propter iniquitates nostras, et ipse salvabit nos propter misericordiam suam.

[6] See then what he hath done with us, and with fear and trembling give ye glory to him: and extol the eternal King of worlds in your works.

Aspicite ergo quae fecit nobiscum, et cum timore et tremore confitemini illi : regemque saeculorum exaltate in operibus vestris.

[7] As for me, I will praise him in the land of my captivity: because he hath shewn his majesty toward a sinful nation.

Ego autem in terra captivitatis meae confitebor illi : quoniam ostendit majestatem suam in gentem peccatricem.

[8] Be converted therefore, ye sinners, and do justice before God, believing that he will shew his mercy to you.

Convertimini itaque peccatores, et facite justitiam coram Deo, credentes quod faciat vobiscum misericordiam suam.

[9] And I and my soul will rejoice in him.

Ego autem, et anima mea in eo laetabimur.

[10] Bless ye the Lord, all his elect, keep days of joy, and give glory to him.

Benedicite Dominum omnes electi ejus : agite dies laetitiae, et confitemini illi.

[11] Jerusalem, city of God, the Lord hath chastised thee for the works of thy hands.

Jerusalem civitas Dei, castigavit te Dominus in operibus manuum tuarum.

[12] Give glory to the Lord for thy good things, and bless the God eternal, that he may rebuild his tabernacle in thee, and may call back all the captives to thee, and thou mayst rejoice for ever and ever.

Confitere Domino in bonis tuis, et benedic Deum saeculorum : ut reaedificet in te tabernaculum suum, et revocet ad te omnes captivos, et gaudeas in omnia saecula saeculorum.

[13] Thou shalt shine with a glorious light: and all the ends of the earth shall worship thee.

Luce splendida fulgebis : et omnes fines terrae adorabunt te.

[14] Nations from afar shall come to thee: and shall bring gifts, and shall adore the Lord in thee, and shall esteem thy land as holy.

Nationes ex longinquo ad te venient, et munera deferentes adorabunt in te Dominum, et terram tuam in sanctificationem habebunt :

[15] For they shall call upon the great name in thee.

nomen enim magnum invocabunt in te.

[16] They shall be cursed that shall despise thee: and they shall be condemned that shall blaspheme thee: and blessed shall they be that shall build thee up.

Maledicti erunt qui contempserint te, et condemnati erunt omnes qui blasphemaverint te : benedictique erunt qui aedificaverint te.

[17] But thou shalt rejoice in thy children, because they shall all be blessed, and shall be gathered together to the Lord.

Tu autem laetaberis in filiis tuis, quoniam omnes benedicentur, et congregabuntur ad Dominum.

[18] Blessed are all they that love thee, and that rejoice in thy peace.

Beati omnes qui diligunt te, et qui gaudent super pace tua.

[19] My soul, bless thou the Lord, because the Lord our God hath delivered Jerusalem his city from all her troubles.

Anima mea, benedic Dominum, quoniam liberavit Jerusalem civitatem suam a cunctis tribulationibus ejus Dominus Deus noster.

[20] Happy shall I be if there shall remain of my seed, to see the glory of Jerusalem.

Beatus ero si fuerint reliquiae seminis mei ad videndam claritatem Jerusalem.

[21] The gates of Jerusalem shall be built of sapphire, and of emerald, and all the walls thereof round about of precious stones.

Portae Jerusalem ex sapphiro et smaragdo aedificabuntur, et ex lapide pretioso omnis circuitus murorum ejus.

[22] All its streets shall be paved with white and clean stones: and Alleluia shall be sung in its streets.

Ex lapide candido et mundo omnes plateae ejus sternentur : et per vicos ejus, Alleluja cantabitur.

[23] Blessed be the Lord, who hath exalted it, and may he reign over it for ever and ever, Amen.

Benedictus Dominus, qui exaltavit eam, et sit regnum ejus in saecula saeculorum super eam. Amen.

Commentary:

Ver. 1. Tobias. Gr. "Tobit wrote a prayer for exultation, and said." H.

Ver. 2. Hell; death. M. --- Out of hell there is no redemption or return. H. 1 K. ii. 6.

Ver. 4. Therefore, is not in Greek. H. --- But God had the good of the Gentiles in view, that they might become acquainted with his law, and behold the conduct of his saints, Tobias, Esther, Daniel, &c. (C.) as well as to punish his people. H. --- Temporal afflictions are sometimes for the spiritual good of others. W. --- Gr. "because he has scattered you among them. There shew forth his grandeur, and extol him before everyone living: for he is our Lord and God, our Father for ever. Yea, he hath chastised us in our iniquities, again he will have mercy, and will gather us from all nations where he has scattered us, if ye be converted to him with all your heart, and with all your soul, to act sincerely. Then he will turn towards you, and will not hide his face from you; and ye shall behold what he will do with you, and ye shall confess to him with all your mouth, and bless the Lord of power, and extol the king of ages. I," &c. v. 7. H.

Ver. 5. Mercy. He can discover nothing in the sinner. C.

Ver. 7. Nation; the Israelites, (M.) whom he has chastised. H. --- Ninive was still flourishing. Yet the Greek seems to refer to the Assyrian idolaters, (C.) or to both. Gr. "and I shew his power and magnificence to a sinful nation. Who knows if he will love and shew his mercy to you? I exalt my God, and my soul magnifies the King of heaven, and shall gladly proclaim his greatness: let all speak and confess to him in justice."

Ver. 11. Jerusalem. What is prophetically delivered here, and in the following chapter, with relation to Jerusalem, is partly to be understood of the rebuilding the city after the captivity, and partly of the spiritual Jerusalem, which is the Church of Christ, and the eternal Jerusalem in heaven. Ch. --- It would seem that Jerusalem arid the temple were now destroyed, which is contrary to chronology, as Manasses had not yet began to reign, (C.) and Tobias died when he had been on the throne fifty-two years. Houbigant. --- But the Greek shews that (C.) he speaks prophetically: (W.) "Jerusalem, holy city, He will chastise thee for the works of thy children, and again he will shew mercy on the children of the just. Confess to the Lord, for he is good; and bless the king of ages, that his tabernacle may be again rebuilt in thee, with joy." H. --- The Heb. of Munster had only a few verses of this and the following chapter. C.

Ver. 12. Call. Gr. "cause thy captives to rejoice in thee, and love in thee all the distressed unto eternity."

Ver. 13. Thou. Gr. "Many nations from afar shall come to the name of the Lord God, with presents in their hands, presents for the king of heaven; race after race shall praise thee, and give exultation. They," &c. v. 16. H. --- How many potent monarchs of Persia, Egypt, Rome, &c. honoured the temple of Jerusalem! How many wars have been carried on by Christian potentates, to rescue that favourite spot out of the hands of infidels! all out of respect for Christ. These priests are still better verified in his Church, to which the powers of the earth have submitted, (C.) esteeming it an honour and happiness to be members of this holy society. H.

Ver. 14. Holy. This soil has been carried into distant countries, out of reverence, (4 K. v. 17. S. Aug. de Civ. Dei xxii.8.) and has been honoured with miracles. S. Greg. Turon. i. 7.

Ver. 16. Despise. Gr. "hate thee, and blessed shall be those who love thee for ever." H.

Ver. 17. But. Gr. "rejoice, and exult for the children of the just, because they shall be gathered together, and shall bless the Lord of the just." H. --- The people of God, in the old law, have often this title, as those of the new are styled saints. Both have a claim to this prediction. The Jews became more faithful after the captivity, so that the most cruel persecution of Epiphanes could not overcome their resolution; and the world was astonished at the courage of the martyrs, and the exemplary conduct of the primitive Christians. C.

Ver. 18. Peace. Gr. adds, "blessed are those who have mourned on account of thy chastisements, because they shall rejoice, beholding all thy glory, and their joy shall endure for ever." H.

Ver. 19. Thou. Gr. "God, the great king: For Jerusalem," &c. v. 21. H. --- Troubles. This regards only the heavenly Jerusalem. W.

Ver. 20. Seed. Hence it appears that Tobias did not speak of an approaching event, (C.) or at least he wished that his posterity might be set free.

Ver. 21. Emerald. Gr. adds, "and precious stone: thy walls, and towers, and battlements, of pure gold. And the streets of Jerusalem shall be strewed with beryl and carbuncle, and stone from Soupheir." H. --- This description resembles that of Isaias, (liv. 11.) who lived a little before. S. John (Apoc. xxi.10.) represents the church in the same ornaments, denoting the merits of Christ and the virtues of his saints. All are convinced that such expressions are not to be taken in the literal sense. C.

Ver. 22. Alleluia. A sound of praise. S. Aug. (ep. 86.) means, "Praise ye the Lord (H.) with joy." W. --- It is disused in times of penance. C. - Gr. adds, " and they shall praise, saying, Blessed be God, who has exalted it for ever."