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Tobit

About this book

Tobit's Blindness and Prayer

Chapter 2

1 And when Esarhaddon was king I came home again, and my wife Anna was restored to me, and my son Tobias. And at our feast of the Pentecost,⁠ which is the holy Feast of the Weeks, there was a good dinner prepared me; and I laid me down to dine. 2 And the table was set for me, and abundant food was set for me, and I said to Tobias my son, Go, my boy, and whatever poor man you shall find of our kindred of the Ninevite captives, who is mindful of God with his whole heart,⁠ bring him and he shall eat together with me; and lo, I wait for you, my boy, until you come.⁠ 3 And Tobias went to seek some poor man of our kindred and returned and said, Father. And I said to him, Here am I, my child. And he answered and said, Father, behold, one of our nation has been murdered and cast out in the marketplace, and he has but now been strangled. 4 And I sprang up and left my dinner before I had tasted it, and took him up from the street and put him in one of the chambers until the sun was set, to bury him.⁠ 5 Therefore I returned and washed myself, and ate food with mourning, 6 and remembered the word of the prophet which Amos spoke against Bethel, saying, Your feasts shall be turned into mourning, And all your ways into lamentation. And I wept. 7 And when the sun was set, I went and dug a grave and buried him. 8 And my neighbours mocked, saying, Is he no longer afraid?—for already I had been sought after to be put to death for this matter—And yet he fled away and lost all his possessions and lo, again, he buries the dead! 9 And the same night I washed myself and came into my courtyard and lay down to sleep by the wall of the courtyard, and my face was uncovered because of the heat. 10 And I did not know that there were sparrows in the wall above me; and their dung settled warm into my eyes and brought up white films; and I used to go to the physicians to be healed; and the more they anointed me with their medicaments, the more my eyes were blinded by the films, until they were totally blinded. And I was impotent in my eyes four years. And all my kindred did grieve for me, and Ahikar nourished me two years until he went to Elymais. 11 And at that time my wife Anna used to work for hire in the tasks of women,⁠ 12 and would send the tasks back to their owners: and they would pay her the wages. And on the seventh of Dystrus, she cut off the web, and sent it home to the owners and they gave her all her wages, and gave her in addition to the wages a kid of the goats. 13 And when she came into my house, the kid began to cry, and I called her and said, Where is this kid from? is it stolen? Render it to its owners; for we have no right to eat anything that is stolen. 14 And she said to me, It has indeed been given me over and above the wages. And I did not believe her, and I told her to render it to the owners; and I was abashed at her because of this. Then she answered and said to me, And where are your alms-deeds? Where is your righteous course of life?⁠ Behold, this your case is known.

Texts in conversation

Compare Tobit 2:14 and Cyprian, Treatises 7:10

Deuterocanon · Early Christian

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Summary

The Christian theologian Cyprian echoes Tobit’s story where his wife challenges him by reminding him of his reputation for giving to the poor. Cyprian shows how Jewish texts like Tobit were used as sources of teaching in early Christian tradition.

Passages

Tobit 2:14

Deuterocanon
12 and would send the tasks back to their owners: and they would pay her the wages. And on the seventh of Dystrus, she cut off the web, and sent it home to the owners and they gave her all her wages, and gave her in addition to the wages a kid of the goats. 13 And when she came into my house, the kid began to cry, and I called her and said, Where is this kid from? is it stolen? Render it to its owners; for we have no right to eat anything that is stolen. 14 And she said to me, It has indeed been given me over and above the wages. And I did not believe her, and I told her to render it to the owners; and I was abashed at her because of this. Then she answered and said to me, And where are your alms-deeds? Where is your righteous course of life? Behold, this your case is known.
225–175 BCE (scholarly estimate) Read in Tobit

Cyprian, Treatises 7:10

Early Christian
For there is none like him on the earth, a man without complaint, a true worshiper of God.” And Tobias, after magnificent works, after many glorious praises of his mercy, suffering blindness of the eyes, fearing and blessing God in adversity, grew in praise through the very affliction of his body. His wife, too, tried to corrupt him, saying: “Where are your righteous deeds? See what you suffer.” But he, steadfast and firm in the fear of God, and armed by the faith of religion for all endurance of suffering, did not yield in his pain to the temptation of his weak wife, but rather deserved more of God by greater patience; and afterwards the angel Raphael praises him and says: “It is honorable to reveal and confess the works of God. For when you prayed, you and Sarah, I offered the memorial of your prayer before the glory of God; and when you buried the dead in simplicity, and because you did not hesitate to rise and leave your dinner, and went and buried the dead man, I was also sent to test you. And again God sent me to heal you and Sarah your daughter-in-law. For I am Raphael, one of the seven holy angels who stand and go in and out before the glory of God.”
245–260 CE (scholarly estimate) Read in Cyprian, Treatises

References

"... Cyprian of Carthage’s (bishop of Carthage 248/49–258 CE) use of Tobit is even broader; Gamberoni speaks of more than a dozen quotations in Cyprian’s oeuvre. Cyprian uses the book, alongside other scriptural passages as a scriptural fundus of arguments regarding the “benefits of good works and mercy.” Cyprian thus treats Tobit clearly as scripture. He even introduces it as scriptura divina in his treatise on the Lord’s prayer. Tobit, however, is not just a source for general aspects of Christian piety: Tobit 4:11 and its claim for mercy becomes an important argument in the discussion regarding the treatment of the so-called lapsi, that is Christians who negated their belief during the persecution under Emperor Decius (249–251 ce). Cyprian is also the first author who is interested in the figure of Tobit as an example of the righteous sufferer and patience. De Mortalitate (Mort. 10) and De Bono Patientiae (Ptient. 18) put Tobit, his justice and mercy, his suffering, and his final fate alongside the figure of Job. Even if he does not make extensive use of Tobit, Origen describes the book of Tobit (alongside Esther, Judith, and the Wisdom of Solomon) as being an appropriate text for beginners (Homily in Numbers 27:1) and understands it as part of the canon (Or. 14,4: ἐνδιάθηκος) while his Jewish partners in discussion do not acknowledge it. He uses the book, for example, in his discussion of proper prayer and for his teaching about angels. The later aspect plays also an important role in the apocryphal Testament of Solomon (fourth century), according to which Solomon castigates the demon Asmodaeus in a way which is heavily influenced by the book of Tobit ..."
Tobias Nicklas, “The Apocrypha in the History of Early Christianity,” in The Oxford Handbook of the Apocrypha, ed. Gerbern S. Oegema (New York: Oxford University Press, 2021), 52–73.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Tobit 2:14 and Cyprian, Treatises 7:10

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