7 Raphael said to Tobias, before he had approached his father, "I know that his eyes will be opened. 8 Smear the gall of the fish on his eyes; the medicine will make the white films shrink and peel off from his eyes, and your father will regain his sight and see the light." 9 Then Anna ran up to her son and threw her arms around him, saying, "Now that I have seen you, my child, I am ready to die." And she wept. 10 Then Tobit got up and came stumbling out through the courtyard door. Tobias went up to him, 11 with the gall of the fish in his hand, and holding him firmly, he blew into his eyes, saying, "Take courage, father." With this he applied the medicine on his eyes, 12 and it made them smart. 13 Next, with both his hands he peeled off the white films from the corners of his eyes. Then Tobit saw his son and threw his arms around him,
27 So Simeon, directed by the Spirit, came into the temple courts, and when the parents brought in the child Jesus to do for him what was customary according to the law, 28 Simeon took him in his arms and blessed God, saying, 29 “Now, according to your word, Sovereign Lord, permit your servant to depart in peace. 30 For my eyes have seen your salvation 31 that you have prepared in the presence of all peoples: 32 a light, for revelation to the Gentiles and for glory to your people Israel.” 33 So the child’s father and mother were amazed at what was said about him.
Notes and References
"... Law briefly noted the similarity between Luke 2:29 and Tobit 11:9. The analogies, however, extend to Luke 2:28–30. In this scope, there are three features shared by the scenes where Simeon remarks at the dedication of Jesus and Anna exclaims at the homecoming of her son, Tobias. Both begin with a physical embrace, mention seeing the revealed or returned figure, and feature a statement that the adult is now comforted to accept even death ... This instance involves narrative–thematic similarities, not tight terminological parallels. Nonetheless, the growing cluster of shared items between sources originating in Aramaic and the early chapters of Luke suggests it deserves reconsideration. These last two examples, then, also underscore the importance of rethinking Tobit not only as received in the Deuterocanon but now as conceived within an Aramaic scribal culture of the Second Temple period ..."
Perrin, Andrew B. Greek Gospels and Aramaic Dead Sea Scrolls: Compositional, Conceptual, and Cultural Intersections (pp. 440-456) De Gruyter, 2020