Tobit 1: Tobit's faithfulness in exile, and the loss of all he had

A free study, verse by verse. Text: Brenton’s English of the Greek (1851). Notes come from the Greek. How to read a study

About Tobit and this text

What it is: The story of Tobit and his son Tobias, a family taken captive from Israel to Nineveh by the Assyrians.
The text: It was first written in Aramaic or Hebrew. That text is lost, apart from fragments found at Qumran. The oldest complete text is Greek, in two forms. The Qumran fragments agree with the longer form, and this study follows it. The verse text is Brenton’s English translation (1851), which translates the shorter form, so the notes say where the longer form differs.
When: Usually dated to about the third or second century BC.

What happens?

Tobit, of the tribe of Naphtali, tells how he walked in truth, and how he alone went to Jerusalem with his first fruits and tenths when his tribe turned away. Taken captive to Nineveh, he would not eat the food of the nations; he left ten talents of silver in trust with Gabael in Media, gave bread and clothes to his people, and buried the dead in secret. When the king learned of it, Tobit ran away and lost everything except his wife Anna and his son Tobias, until his nephew Achiacharus, the new king's chief official, spoke for him and he came back to Nineveh.

Who is speaking?

No verse is in gold: this book has no speaker marks. Verses 1 and 2 are the heading of the book, which speaks about Tobit. From verse 3 on, Tobit tells his own story, speaking as "I". No one else speaks in this chapter.

¹The book of the words of Tobit, the son of Tobiel, the son of Ananiel, the son of Aduel, the son of Gabael, of the seed of Asael, of the tribe of Nephthali;

In plain English: This is the book of the words of Tobit, the son of Tobiel, the son of Ananiel, the son of Aduel, the son of Gabael, the son of Raphael, the son of Raguel, of the family line (literally: seed) of Asiel, of the tribe of Naphtali.

Good to know: The long Greek has "the son of Raphael, the son of Raguel", which Brenton's verse does not have, and it spells the forefather Asiēl (Brenton: Asael).

²who in the time of Enemessar king of the Assyrians was led captive out of Thisbe, which is at the right hand of that city, which is called properly Nephthali in Galilee above Aser.

In plain English: In the days of Enemessar, king of the Assyrians, he was taken captive from Thisbe, which is to the right of Kydios in Naphtali, in upper Galilee, above Asher, toward the west (literally: behind the setting of the sun), to the left of Phogor.

Good to know: Brenton's verse has "at the right hand of that city, which is called properly Nephthali in Galilee above Aser". The long Greek, and the short Greek too, have a place name here, Kydiōs. The long Greek adds "upper" Galilee, "behind the setting of the sun", and "to the left of Phogor".

³I Tobit have walked all the days of my life in the way of truth and justice, and I did many alms-deeds to my brethren, and my nation, who came with me to Nineve, into the land of the Assyrians.

In plain English: I, Tobit, walked in the ways of truth and in righteous deeds all the days of my life. I gave many alms (or: did many acts of mercy; see the note) to my brothers and to my nation, who had gone with me into captivity, to the land of the Assyrians, to Nineveh.

The Greek word: "Alms" (Brenton: alms-deeds) is eleēmosynai, a word from the Greek for mercy. In the long Greek of Tobit it is in 11 verses (counted all forms). It can mean gifts to the poor: in and Tobit's alms are bread for the hungry and clothes for the naked. But in the same word is said of God's own ways, and there Brenton gives it as "mercy", as he does in : "He loves mercy and judgment" (the World English Bible there has "righteousness").

What changes: Read as "alms", Tobit speaks of his gifts to the poor. Read as "acts of mercy", it is any kindness he did for his people. In verses 16 and 17 the list goes on from bread and clothes to burying the dead. The plain lines give both.

Good to know: The long Greek says his people had gone with him "into captivity"; Brenton's verse says only "who came with me".

⁴And when I was in mine own country, in the land of Israel, being but young, all the tribe of Nephthali my father fell from the house of Jerusalem, which was chosen out of all the tribes of Israel, that all the tribes should sacrifice there , and, where the temple of the habitation of the most High was consecrated and built for all ages.

In plain English: When I was in my own country, in the land of Israel, when I was young, the whole tribe of Naphtali my father (that is, my forefather) turned away from the house of David my father and from Jerusalem, the city set apart from all the tribes of Israel (literally: the city from all the tribes of Israel) for all the tribes of Israel to sacrifice. There the temple where God lives (literally: the temple of the dwelling of God) was made holy and built for all generations for ever.

Good to know: The long Greek says the tribe turned away "from the house of David my father and from Jerusalem", and it calls the temple the dwelling "of God". Brenton's verse has "from the house of Jerusalem, which was chosen" and "of the most High".

⁵Now all the tribes which together revolted, and the house of my father Nephthali, sacrificed unto the heifer Baal.

In plain English: All my brothers and the house of Naphtali my father sacrificed to the calf that Jeroboam the king of Israel made in Dan, on all the mountains of Galilee.

Good to know: Brenton's verse, from the short Greek, has "all the tribes ... sacrificed unto the heifer Baal". The long Greek says they sacrificed "to the calf that Jeroboam the king of Israel made in Dan". and tell that Jeroboam made two calves of gold and set one in Bethel and the other in Dan.

⁶But I alone went often to Jerusalem at the feasts, as it was ordained unto all the people of Israel by an everlasting decree, having the first-fruits and tenths of increase, with that which was first shorn; and them gave I at the altar to the priests the children of Aaron.

In plain English: But I, all alone, went often to Jerusalem at the feasts, as it is written for all Israel by an everlasting decree. With the first fruits, the first produce, the tenths of the cattle and the first shearings of the sheep, I would hurry off to Jerusalem, and I gave them to the priests, the sons of Aaron, at the altar.

Good to know: The long Greek names the first produce, the tenths "of the cattle" and the first shearings "of the sheep", and says he would hurry off to Jerusalem with them. Brenton's verse has "the first-fruits and tenths of increase, with that which was first shorn".

⁷The first tenth part of all increase I gave to the sons of Aaron, who ministered at Jerusalem: another tenth part I sold away, and went, and spent it every year at Jerusalem:

In plain English: The tenth of the wine and the grain, of the olives, the pomegranates and the other fruit of the trees, I gave to the sons of Levi who served in Jerusalem. The second tenth I turned into money for six years (literally: of the six years), and I went and spent it in Jerusalem every year.

Good to know: Brenton's verse says the first tenth went "to the sons of Aaron". Both Greek forms say "to the sons of Levi", and the long Greek lists wine, grain, olives, pomegranates and fruit, and says he turned the second tenth into money. says, "To the children of Levi, behold, I have given all the tithe in Israel for an inheritance".

⁸and the third I gave unto them to whom it was meet, as Debora my father's mother had commanded me, because I was left an orphan by my father.

In plain English: I gave it to the orphans and the widows and to the converts who had joined the sons of Israel. I brought it and gave it to them in the third year, and we ate it as the decree about it in the law of Moses commands, and as Deborah, the mother of Ananiel our father, had commanded, for my father died and left me an orphan.

Good to know: Brenton's verse says only that "the third I gave unto them to whom it was meet", and calls Deborah "my father's mother". The long Greek names the orphans, the widows and the converts, the third year and the law of Moses, and calls Deborah "the mother of Ananiel our father". and speak of the tithe brought "at the end of every three years" for the Levite, the foreigner, the fatherless and the widow.

⁹Furthermore, when I was come to the age of a man, I married Anna of mine own kindred, and of her I begat Tobias.

In plain English: When I became a man, I took a wife from the family line of our own clan, and by her I had (literally: fathered) a son, and I named him Tobias.

Good to know: Brenton's verse names his wife, "I married Anna". The long Greek does not name her here, but tells that he named his son Tobias.

¹⁰And when we were carried away captives to Nineve, all my brethren and those that were of my kindred did eat of the bread of the Gentiles.

In plain English: After the captivity to Assyria, when I was taken captive, I came to Nineveh. All my brothers and those of my own people ate the bread (that is, the food) of the nations (Brenton: Gentiles).

¹¹But I kept myself from eating;

In plain English: But I kept myself (literally: kept my soul) from eating the bread of the nations.

¹²because I remembered God with all my heart.

In plain English: And when (or: since) I remembered my God with all my soul,

Good to know: Both Greek forms have "with all my soul"; Brenton's verse has "with all my heart". The long Greek begins "and when", where Brenton's verse has "because".

¹³And the most High gave me grace and favour before Enemessar, so that I was his purveyor.

In plain English: the Most High gave me favor and a good appearance (literally: form; Brenton: grace and favour) before Enemessar, and I used to buy everything he needed (literally: everything for his use).

¹⁴And I went into Media, and left in trust with Gabael, the brother of Gabrias, at Rages a city of Media, ten talents of silver.

In plain English: I used to go into Media and buy for him there, until he died. And I left in trust with Gabael (spelled Gabel here), the brother of Gabri, in the country of Media, bags holding ten talents of silver.

Good to know: The long Greek adds that he bought for the king in Media until the king died, and that the silver was in bags. It names Gabael's brother Gabri, and the place only as "the country of Media". Brenton's verse has "Gabrias, at Rages a city of Media".

¹⁵Now when Enemessar was dead, Sennacherib his son reigned in his stead; whose estate was troubled, that I could not go into Media.

In plain English: When Enemessar died, his son Sennacherib (spelled Sennachereim) became king in his place. The roads of Media were cut off (literally: stood away; Brenton: his estate was troubled), and I could no longer go into Media.

Good to know: Brenton and the long Greek both name the new king Sennacherib. The short Greek, as Swete prints it, has another name, Achēreil, here and in verse 18.

¹⁶And in the time of Enemessar I gave many alms to my brethren, and gave my bread to the hungry,

In plain English: In the days of Enemessar I gave many alms (or: did many acts of mercy) to my brothers, those of my own people. I gave my bread to the hungry,

¹⁷and my clothes to the naked: and if I saw any of my nation dead, or cast about the walls of Nineve, I buried him.

In plain English: and clothes to the naked. And if I saw any of my nation dead and thrown out behind the wall of Nineveh (Brenton: cast about the walls), I buried him.

¹⁸And if the king Sennacherib had slain any, when he was come, and fled from Judea, I buried them privily; for in his wrath he killed many; but the bodies were not found, when they were sought for of the king.

In plain English: And if Sennacherib killed anyone, when he went away fleeing from Judea in the days of the judgment that the King of heaven brought on him for the blasphemies he had spoken, I buried them. For in his anger he killed many of the sons of Israel, and I would steal their bodies and bury them. Sennacherib looked for them and did not find them.

Good to know: The long Greek is longer than Brenton's verse. It says Sennacherib fled "in the days of the judgment that the King of heaven brought on him for the blasphemies he had spoken", that those he killed were "of the sons of Israel", and that Tobit stole their bodies to bury them.

¹⁹And when one of the Ninevites went and complained of me to the king, that I buried them, and hid myself; understanding that I was sought for to be put to death, I withdrew myself for fear.

In plain English: One of the people of Nineveh went and told the king about me, that I was burying them, and I hid. When I learned that the king knew about me, and that I was being looked for, to be put to death, I was afraid and ran away.

Good to know: The long Greek adds "that the king knew about me". Brenton's verse does not have these words.

²⁰Then all my goods were forcibly taken away, neither was there any thing left me, beside my wife Anna and my son Tobias.

In plain English: Everything I had was seized, and nothing was left to me that was not taken into the king's treasury (literally: into the royal), except Anna my wife and Tobias my son.

Good to know: The long Greek adds that what he had was "taken into the king's treasury". Brenton's verse says only that his goods "were forcibly taken away".

²¹And there passed not fifty days, before two of his sons killed him, and they fled into the mountains of Ararath; and Sarchedonus his son reigned in his stead; who appointed over his father's accounts, and over all his affairs, Achiacharus my brother Anael's son.

In plain English: Not forty days passed before his two sons killed him, and they fled to the mountains of Ararat. His son Sarchedonus became king after him. He set Achiacharus, the son of Anael, my brother's son, over all the accounts of his kingdom, and he had authority over all its affairs.

Good to know: The long Greek has "forty days"; Brenton's verse has "fifty". The long Greek also says Achiacharus "had authority" over all the affairs. and tell that Sennacherib king of Assyria went home and lived at Nineveh, and was struck down by Adrammelech and Sharezer, who "escaped into the land of Ararat", and that "Esar Haddon his son reigned in his place".

²²And Achiacharus intreating for me, I returned to Nineve. Now Achiacharus was cupbearer, and keeper of the signet, and steward, and overseer of the accounts: and Sarchedonus appointed him next unto him: and he was my brother's son.

In plain English: Then Achiacharus asked the king on my behalf (literally: made a request about me), and I came back down to Nineveh. For Achiacharus was chief cupbearer, keeper of the signet ring, steward and keeper of the accounts under Sennacherib king of the Assyrians, and Sarchedonus appointed him a second time (or: set him second to himself; see the note). He was my nephew (Brenton: my brother's son), and of my own family.

The Greek words: "A second time" is ek deuteras, word for word "from second". In Swete's Greek these words are in only 3 verses: this verse in each Greek form, and Isaiah 61:7, where Brenton has "they shall inherit the land a second time" ().

What changes: Read as "a second time", Sarchedonus gave Achiacharus again the offices he held under Sennacherib, as the long Greek says he did. Read as "second to himself", as Brenton has it ("next unto him"), Achiacharus was second in the kingdom. Either way, he was over the king's accounts.

Good to know: The long Greek has "chief cupbearer", "under Sennacherib king of the Assyrians", and "of my own family". Brenton's verse has none of these.