But every day gave all he could get to his brethren his fellow captives, that were of his kindred.1 But after this, when there was a festival of the Lord, and a good dinner was prepared in Tobias’s house,2 He said to his son: Go, and bring some of our tribe that fear God, to feast with us.3 And when he had gone, returning he told him, that one of the children of Israel lay slain in the street. And he forthwith leaped up from his place at the table, and left his dinner, and came fasting to the body:4 And taking it up carried it privately to his house, that after the sun was down, he might bury him cautiously.5 And when he had hid the body, he ate bread with mourning and fear,6 Remembering the word which the Lord spoke by Amos the prophet: Your festival days shall be turned into lamentation and mourning.7 So when the sun was down, he went and buried him.8 Now all his neighbours blamed him, saying: Once already commandment was given for thee to be slain because of this matter, and thou didst scarce escape the sentence of death, and dost thou again bury the dead?
Tobias, “good God,” (Tirinus) is styled Tobis, by the ancient Latin version and St. Ambrose, and Tobit by the Greek and Syriac. These copies and the Hebrew give a genealogy which does not agree. (Calmet) — Grabe’s edition, “The book of the words (or transactions) of Tobit, Son of Tobiel, son of Ananiel, son of Adouel, (manuscript has Nave) son of Galael, (manuscript, Gamael) of the seed of Asiel, of the tribe of Nephthali, ( 2 ) who was made captive in the days of Enemessar, king of the Assyrians, from Thisbe, (manuscript, Thibe) which is on the right properly (manuscript, of Kudis; Haydock) or Cades, capital (Calmet) of Nephthali in Galilee, above Aser. I, Tobit, walked in the ways of truth and of justice all the days of my life.” (Haydock) — Nehemias and the prophets frequently speak of themselves in the first person. The truth of the history is the same. (Du Hamel) — Beyond, or behind; ( post; Haydock) as the Hebrews speak with reference to a man turned towards the east. Hence this way would be on the west, and Sephet on the north.
Salmanasar. When Osee was conquered, in the year of the world 3283. See 4 Kings xvii. 6. — Truth. His constancy in the observance of the true religion was so much the more wonderful, as he was rich, and lived among the wicked. (Calmet)
Younger. “Very young,” (Haydock) or the youngest of those who administered their own affairs. The parents of Tobias were deceased. (Calmet) — Greek, “when I was young in my country, in the land of Israel, all the tribe,” &c.
All, or the greatest part; (Haydock) for some still feared God; (chap. ii. 2.; Worthington) and the Greek of chap. v. 14 or 19 informs us that Ananias and Jonathan accompanied Tobias. (Haydock) — Greek is more diffuse. (Calmet) — ( 4 ) “All the tribe of Nephthali, of my father, departed from the house of Jerusalem, which city had been chosen from all the tribes of Israel, for all the tribes to offer sacrifice; and the temple of the tabernacle of the most High was sanctified, and was built for ever; ( 5 ) and all the tribes, apostatizing together, sacrificed to Baal, to the heifer; (Comp. ed., to the power of Baal) and the house of Nephthali, of my father, likewise. ( 6 ) And I alone went frequently to Jerusalem, at the feasts” (Haydock) of the Passover, &e. (Menochius) — The other versions are nearly similar. (Calmet) — But we cannot specify all these variations. (Haydock) — The number has induced some to conclude, not improbably, that there were two originals; (Tirinus) the Syriac by the elder, and the Chaldee by the younger Tobias. (Justiniani.) — But this is destitute of proof. (Calmet)
Strangers. See Deuteronomy xiv. 28., (Menochius) Leviticus xxvii. 30. (Calmet) — Greek, “And the third I gave to whom it belonged, as Debbora, my father’s mother, ordered me, as I was left an orphan by my father; ( 9 ) and when I was,” &c. (Haydock)
Blessed is the man that feareth the Lord: he shall delight exceedingly in his commandments.2 His seed shall be mighty upon earth: the generation of the righteous shall be blessed.3 Glory and wealth shall be in his house: and his justice remaineth for ever and ever.4 To the righteous a light is risen up in darkness: he is merciful, and compassionate and just.5 Acceptable is the man that showeth mercy and lendeth: he shall order his words with judgment:6 Because he shall not be moved for ever.
I have heard about the death of the blessed Theodorus, and the news caused me great anxiety, knowing as I did his value to you. Now if it had not been Theodorus, I would have spoken to you at greater length, with tears, considering what follows after death. But since it is Theodorus whom you and I have known, what need I say in my letter except "Blessed is" Theodorus, "who has not walked in the counsel of the ungodly"? But if "he is blessed who fears the Lord," we may now confidently call Theodorus blessed, having the firm assurance that he has reached as it were a haven and has a life without care. Would that the same had also befallen each one of us; would that each of us in his running might thus arrive; would that each of us, on his voyage, might anchor his own ship there in the stormless haven, so that, at rest with the fathers, he might say, "here will I dwell, for I have a delight therein." Wherefore, brother beloved and most longed for, weep not for Theodorus, for he "is not dead but is sleeping."
And he began to speak to them in parables: A certain man planted a vineyard and made a hedge about it, and dug a place for the winefat, and built a tower, and let it to husbandmen; and went into a far country.2 And at the season he sent to the husbandmen a servant to receive of the husbandmen of the fruit of the vineyard.†3 Who having laid hands on him, beat him, and sent him away empty.4 And again he sent to them another servant; and him they wounded in the head, and used him reproachfully.5 And again he sent another, and him they killed: and many others, of whom some they beat, and others they killed.6 Therefore having yet one son, most dear to him; he also sent him unto them last of all, saying: They will reverence my son.†7 But the husbandmen said one to another: This is the heir; come let us kill him; and the inheritance shall be ours.8 And laying hold on him, they killed him, and cast him out of the vineyard.9 What therefore will the lord of the vineyard do? He will come and destroy those husbandmen; and will give the vineyard to others.10 And have you not read this scripture, The stone which the builders rejected, the same is made the head of the corner:†11 By the Lord has this been done, and it is wonderful in our eyes.12 And they sought to lay hands on him, but they feared the people. For they knew that he spoke this parable to them. And leaving him, they went their way.
(de Con. Evan. ii. 70) Matthew indeed subjoins that they answered and said, He will miserably destroy those wicked men, (Matt. 21:41) which Mark here says was not their answer, but that the Lord after putting the question, as it were answered Himself. But we may easily understand either that their answer was subjoined without the insertion of, they answered, or they said, which at the same time was implied; or else, that their answer, being the truth, was attributed to the Lord, since He also Himself gave this answer concerning them, being the Truth.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)