Tobit: A Comparison

  • Thread starter Thread starter patrick457
  • Start date Start date
Status
Not open for further replies.
4Q200, fr. 4
(10:7-9)


[And when] the fourteen days of the [wedding] were completed for them which Raguel had sworn to make for Sarah his daughter, To**iah came [to him] and said to him, Send me away (for) I already know that [my father does not believe, n]or does my mother believe that she will see m[e] again. And now I request [y]ou, my father, that you send me away that I may go to my father. Already I have recounted to you how I left them. (8) And Raguel said to Tobiah, My son, remain with me and I will send messengers to Tobit y[o]ur father and the[y] …

Greek II

(10:1) Now day by day Tobith was counting the days on which Tobias would need for going and for coming back. And when the days had been completed and his son did not appear, (2) he said, “Perhaps he has been detained there? Or perhaps Gabael has died, and no one is giving him the silver?” (3) And he began to grieve. (4) Then Hanna his wife said, “My child has perished and is no longer among the living.” And she began to weep and mourn for her son, and she said, (5) “Woe to me, my child, the light of my eyes, that I let you go!” (6) But Tobith said to her, “Be quiet, and do not worry, my sister; he is in good health. And they probably had a distraction there. Also the man who went with him is trustworthy and is one of our kindred. Do not grieve for him, my sister; he will soon be here.” (7) Then she said to him, “Be quiet; away from me! And stop deceiving me! My child has perished.” And she would rush out every day and watch the road on which her son had gone, and she would not believe anyone. And when the sun had set she would go in and mourn and weep the whole night and get no sleep.

Now when the fourteen days of the wedding feast had ended that Ragouel had sworn to have for his daughter, Tobias came to him and said, “Send me back, for I know my father and mother do not believe that they will see me again. So now I beg you, father, that you send me away and that I may go to my father. I have already explained to you how I left him.” (8) But Ragouel said to Tobias, “Stay, my child, stay with me, and I shall send messengers to Tobis your father, and they will inform him about you.” (9) But he said to him, “By no means! I beg you that you send me back from here to my father.” (10) So Ragouel got up and gave Tobias Sarra his wife and half of all his property—male and female slaves, oxen and sheep, asses and camels, clothing and silver and utensils.

Greek I
(10:1) Now Tobit his father was counting each day, and when the days for the journey had expired and they did not come (2) he said, “Perhaps they were disppointed? Or perhaps Gabael has died, and no one is giving him the silver?” (3) And he grieved very much. (4) Then the wife said to him, “My child has perished; that is why he has delayed.” And she began to mourn him and said, (5) “Do I not care, my child, they I let you go, the light of my eyes?” (6) But Tobit said to her, “Be quiet, do not worry; he is in good health.” (7) And she said to him, “Be quiet; stop deceiving me! My child has perished.” And she would go out every day to the road outside by which they had left; during the day she ate no food, and during the nights she never stopped mourning for Tobias her son, until the fourteen days of the wedding feast had ended which Ragouel had sworn that he should have there.

Then Tobias said to Ragouel, “Send me back, for my father and mother do not hope to see me again.” (8) But his father-in-law said to him, “Stay with me, and I will send others to your father, and they will tell him how things are with you.” (9) But Tobias said, “No, rather send me back to my father.” (10) So Ragouel arose and gave him Sarra his wife and half of his property—slaves and cattle and silver.

Vulgate (Challoner)

(10:1) But as Tobias made longer stay upon occasion of the marriage, Tobias his father was solicitous, saying: Why thinkest thou doth my son tarry, or why is he detained there? (2) Is Gabelus dead, thinkest thou, and no man will pay him the money? (3) And he began to be exceeding sad, both he and Anna his wife with him: and they began both to weep together: because their son did not return to them on the day appointed. (4) But his mother wept and was quite disconsolate, and said: Woe, woe is me, my son; why did we send thee to go to a strange country, the light of our eyes, the staff of our old age, the comfort of our life, the hope of our posterity? (5) We having all things together in thee alone, ought not to have let thee go from us.

(6) And Tobias said to her: Hold thy peace, and be not troubled, our son is safe: that man with whom we sent him is very trusty. (7) But she could by no means be comforted, but daily running out looked round about, and went into all the ways by which there seemed any hope he might return, that she might if possible see him coming afar off. (8) But Raguel said to his son in law: Stay here, and I will send a messenger to Tobias thy father, that thou art in health. (9) And Tobias said to him: I know that my father and mother now count the days, and their spirit is grievously afflicted within them. (10) And when Raguel had pressed Tobias with many words, and he by no means would hearken to him, he delivered Sara unto him, and half of all his substance in menservants, and womenservants, in cattle, in camels, and in kine, and in much money, and sent him away safe and joyful from him.**
 
4Q200, fr. 6
(12:20-13:4)


… [Record in writing all] this story. And he (Raphael) ascended. (21) … [and they saw] him [no more]. (22) And they were blessing [and extolling God and giving him thanks for] his great d[ee]d and wondered how [an angel of God] had appeared [to them]. (xiii, 1) Then Tobit spoke and wrote a psalm of praise, and s[aid,
Blessed be] the living [God] whose kingdom is for all eternity:
(2) He who [strikes and wh]o is merciful;
He who causes to descend to the nethermost hell,
And he who brings up from the [g]rea[t] abyss.
And who is there who can escape from his hand?
(3) Give him thanks, children of Isra[el, in front of the nations],
You who are exiled among them.
(4) Recite there [his greatness and extol him before al]l the living.
For he is your Lord, and he is [your] God
… [for al]l [eternity].

Greek II

(12:16) Then they (Tobith and Tobias) were both troubled, and they fell on their face, and they were afraid. (17) But he (Raphael) said to them, “Do not be afraid; peace be with you. Bless God forevermore. (18) As for me, when I was with you, not by my grace was I with you, but by the will of God. Bless him each and every day; sing his praises. (19) Now you were watching me; I did not eat anything, but a vision was being seen by you. (20) So bless the Lord on the earth and acknowledge God. Behold, I am ascending to him who sent me. Write down all these things that have happened to you.” And he ascended. (21) Then they stood up, and they could see him no longer. (22) And they acknowledged God for these marvelous deeds of his, when an angel of God had appeared to them. (13:1) Then he (Tobith) said:

“Blessed be God who lives forever,
and blessed be his kingdom.
(2) For he afflicts, and he shows mercy;
he leads down to Hades in the lowest part of the earth,
and he brings up from the great destruction,
and there is nothing that will escape his hand.
(3) Acknowledge him, O sons of Israel, before the nations,
for he has scattered you among them.
(4) Even there he has shown you his greatness;
so exalt him in the presence of all the living,
because he is our Lord and he is our God,
and he is our Father and he is God for all the ages.”

Greek I

(12:16) Then they (Tobit and Tobias) were both troubled, and they fell face forward, for they were afraid. (17) But he (Raphael) said to them, “Do not be afraid; you will have peace. But bless God forever. (18) For not by my grace, but by the will of our God have I come. Therefore, bless him forever. (19) All the days I appeared to you, but I did not eat or drink; rather, you were seeing a vision. (20) So now acknowledge God, for I am ascending to him who sent me. And write in a book all the things that have been accomplished.” (21) Then they stood up, and they saw him no longer. (22) So they acknowledged the great works and wonders of God, especially when an angel of the Lord had appeared to them. (13:1) Then Tobit wrote a prayer of rejoicing and said:

“Blessed be God who lives forever,
and blessed be his kingdom.
(2) For he afflicts, and he shows mercy;
he leads down to Hades and brings up,
and there is no one who will escape his hand.
(3) Acknowledge him, O sons of Israel, before the nations,
for he has scattered us among them.
(4) There show forth his greatness;
exalt him in the presence of all the living,
because he is our Lord and God,
he is our Father for all the ages.”

Vulgate (Challoner)

(12:16) And when they had heard these things, they were troubled, and being seized with fear they fell upon the ground on their face. (17) And the angel said to them: Peace be to you, fear not. (18) For when I was with you, I was there by the will of God: bless ye him, and sing praises to him. (19) I seemed indeed to eat and to drink with you: but I use an invisible meat and drink, which cannot be seen by men. (20) It is time therefore that I return to him that sent me: but bless ye God, and publish all his wonderful works. (21) And when he had said these things, he was taken from their sight, and they could see him no more. (22) Then they lying prostrate for three hours upon their face, blessed God: and rising up, they told all his wonderful works. (13:1) 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:
(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.
(3) Give glory to the Lord, ye children of Israel,
and praise him in the sight of the Gentiles:
(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.
 
4Q200, fr. 7
(13:18-14:2)

II
(xiv, 1) And [Tobit’s words of praise were] completed, [and he di]ed in peace aged [one hundred and twelve years]. He was fifty-eight years old (when he lost) his ight [and] afterward [he lived fifty]-fo[ur years].

Greek II

(14:1) Then the words of Tobith’s praise were completed.
And he died in peace at one hundred twelve years, and he was buried with honor in Ninueue. (2) Now he was sixty-two years old when he became maimed in his eyes, and after he saw again he lived in prosperity and gave alms. And he still continued to bless God and to acknowledge the majesty of God.

Greek I

(14:1) And Tobit stopped praising.
(2) Now he was fifty-eight years old when he lost his eyes, and after eight years he saw again. And he gave alms, and he continued to fear the Lord God and to acknowledge him.

Vulgate (Challoner)

(14:1) And the words of Tobias were ended. And after Tobias was restored to his sight, he lived two and forty years, and saw the children of his grandchildren. (2) And after he had lived a hundred and two years, he was buried honourably in Ninive. (3) For he was six and fifty years old when he lost the sight of his eyes, and sixty when he recovered it again. (4) And the rest of his life was in joy, and with great increase of the fear of God he departed in peace.

That’s it.
 
Finally, a thread I managed to see through its end! 😃 Bumping once before I let this drop into oblivion.
 
How much does the Nova Vulgata differ from the Vulgate of Jerome?

Does the Nova Vulgata mention the dog?

What does the Nova Vulgata us for a source text–Greek I–Greek II–a text from the Dead Sea Scrolls–Jerome’s Latin version–or something else?
 
How much does the Nova Vulgata differ from the Vulgate of Jerome?

Does the Nova Vulgata mention the dog?

What does the Nova Vulgata us for a source text–Greek I–Greek II–a text from the Dead Sea Scrolls–Jerome’s Latin version–or something else?
The Nova Vulgata’s source text is pure Greek II. As you can imagine, it’s really a new translation:

Nova Vulgata

(1:19) Et abiit quidam ex Ninevitis et indicavit regi de me quoniam ego sepelio illos, et abscondi me et, ubi cognovi quod rex sciebat de me et quod inquiror, ut occidar, timui et refugi. (20) Et direpta est omnis substantia mea, et nihil mihi derelictum est, quod non assumptum esset in fiscum regis, nisi uxor mea Anna et Thobias filius meus. (21) Et non transierunt dies quadraginta, quousque occiderent illum duo filii ipsius et fugerunt in montes Ararat; et regnavit Asarhaddon filius eius pro illo et constituit Achicarum filium fratris mei Anael super omnem exactionem regni eius, et ipse habebat potestatem super omnem regionem. (22) Tunc petiit Achicarus pro me, et descendi in Nineven. Achicarus enim erat praepositus pincernarum et super anulum et procurator et exactor sub Sennacherib rege Assyriorum; et constituit illum Asarhaddon. Erat enim ex fratribus meis et ex cognatione mea.

Clementine Vulgate

(1:19) Tobias quotidie pergebat per omnem cognationem suam, et consolabatur eos, dividebatque unicuique, prout poterat, de facultatibus suis: (20) esurientes alebat, nudisque vestimenta proebebat, et mortuis atque occisis sepulturam sollicitus exhibebat. (21) Denique cum reversus esset rex Sennacherib, fugiens a Judaea plagam quam circa eum fecerat Deus propter blasphemiam suam, et iratus multos occideret ex filiis Israel, Tobias sepeliebat corpora eorum. (22) At ubi nuntiatum est regi, jussit eum occidi, et tulit omnem substantiam ejus. (23) Tobias vero cum filio suo et cum uxore suo fugiens, nudus latuit, quia multi diligebant eum. (24) Post dies vero quadraginta quinque occiderunt regem filii ipsius, (25) et reversus est Tobias in domum suam, omnisque facultas ejus restituta est ei.

And finally, someone who notices the dog! 😃
 
Here is St. Jerome’s preface for Tobit (cf. Codex Amiatinus, fol. 701v, col. 2).

chromatio et heliodoro episcopis: hieronymus in d(omi)n̄(o) salutem mirari non desino exactionis uestrae instantiam exigitis enim ut librum caldeo sermone conscriptum ad latinum traham stilum librum utiq(ue) thobiae quem hebraei de catalogo diuinarum scripturarum secantes·his quae agiographa memorant manciparunt feci satis desiderio uestro non tamen meo studio ·arguunt enim nos hebraeorum studia et imputant nobis contra suum canonem latinorum auribus ista transferre sed melius esse iudicans pharisaeorum displicere iudicio et episcoporum iussionib(us) deseruire institi ut potui et quia uicina est chaldaeorum lingua sermoni hebraico·utriusq(ue) linguae peritissimum loquacem repperiens unius diei laborem arripui et quicquid ille mihi hebraeicis uerbis expressit haec ego accito notario sermonib(us) latinis exposui orationibus uestris mercedem huius compensabo cum gratum uobis didicero me quod iuuere estis dignati complesse·

===

Jerome to the Bishops in the Lord Cromatius and Heliodorus, health!

I do not cease to wonder at the constancy of your demanding. For you demand that I bring a book written in Chaldean words into Latin writing, indeed the book of Tobias, which the Hebrews exclude from the catalogue of Divine Scriptures, being mindful of those things which they have titled Hagiographa. I have done enough for your desire, yet not by my study. For the studies of the Hebrews rebuke us and find fault with us, to translate this for the ears of Latins contrary to their canon. But it is better to be judging the opinion of the Pharisees to displease and to be subject to the commands of bishops. I have persisted as I have been able, and because the language of the Chaldeans is close to Hebrew speech, finding a speaker very skilled in both languages, I took to the work of one day, and whatever he expressed to me in Hebrew words, this, with a summoned scribe, I have set forth in Latin words. I will be paid the price of this work by your prayers, when, by your grace, I will have learned what you request to have been completed by me was worthy.

BTW, Fr. Joseph Fitzmyer’s commentary on Tobit (2003, part of the Commentaries on Early Jewish Literature series) seems to be a very comprehensive volume. He also goes on the issue of the textual variants in detail. So yes, that’s another book for the interested (which includes me).
 
In the Clementine Vulgate the word “Canis” for dog appears.

Does the word “Canis” appear anywhere in Tobit in the Nova Vulgata?
 
In the Clementine Vulgate the word “Canis” for dog appears.

Does the word “Canis” appear anywhere in Tobit in the Nova Vulgata?
The dog shows up in the same parts as it does in Greek II. 😉 Here again is G2 from NETS:

(6:2) Then the child went out, and the angel with him, and the dog went out with him and walked with them. And they both walked, and the first night came upon them, and they camped by the Tigris River.

(11:1) When they came near to Kaserein, which is opposite Nineue, (2) Raphael said, “You know how we left your father. (3) Let us run on ahead of your wife and prepare the house while they are on the way.” (4) So the two of them went together, and he said to him, “Take the gall with your hands.” And the dog came along behind them.

From the Nova Vulgata:

(6:2) Et profectus est puer et angelus cum illo; et canis exiit cum illo et secutus est eos. Et abierunt ambo, et comprehendit illos prima nox; et manserunt super flumen Tigrin.

(11:1) Et abierunt viam suam et pervenerunt Charran, quae est contra Nineven. (2) Tunc dixit Raphael: “ Scis quomodo dereliquerimus patrem tuum. (3) Praecedamus uxorem tuam et praeparemus domum, dum veniunt”. (4) Et processerunt ambo pariter. Et dixit illi: “Tolle tecum fel”. Et abiit cum illis canis ex eis, qui sequebantur eum et Thobiam.

There are in total only two mentions of the dog within the book (Greek II: 6:2; 11:4, Greek I: 5:17 (16); 11:4, Vulgate: 6:1; 11:9), in the context of Tobias leaving home and coming back.

(6:1) Profectus est autem Tobias, et canis secutus est eum, et mansit prima mansione juxta fluvium Tigris.

And Tobias went forward, and the dog followed him, and he lodged the first night by the river of Tigris.

(11:9) Tunc præcucurrit canis, qui simul fuerat in via: et quasi nuntius adveniens, blandimento suæ caudæ gaudebat.

Then the dog, which had been with them in the way, ran before, and coming as if he had brought the news, shewed his joy by his fawning and wagging his tail.
 
The Council of Trent said that the Vulgate could be used in ALL disputations.

Now I’m not against using original language texts to improve upon the Vulgate–let me ask this–

Is the dog “wagging his tail” a sign that that translation of Tobit is a good one? I think it is!

What modern translations of the bible other than the Vulgate include the dog?
 
The Council of Trent said that the Vulgate could be used in ALL disputations.

Now I’m not against using original language texts to improve upon the Vulgate–let me ask this–

Is the dog “wagging his tail” a sign that that translation of Tobit is a good one? I think it is!

What modern translations of the bible other than the Vulgate include the dog?
Just to clarify: the one which goes into the nice detail about the dog wagging its tail is the ‘original’ Hieronymian translation (of a translation) as opposed to the one in the Nova Vulgata. The Greek versions as you can see only describe the dog tagging along behind.

And I believe that any respectable translation of Tobit will include the dog, seeing as how it appears in all versions.
 
From now on I will reject any bible translation that does not include the dog.

Does the RSV-2CE include the dog?
 
From now on I will reject any bible translation that does not include the dog.

Does the RSV-2CE include the dog?
I don’t have the RSV-2CE with me, so that’s one of those questions I can’t answer. The RSV-CE (source text: Greek I) does have it, based from online searches:

(5:19) Then he said to Tobias, “Get ready for the journey, and good success to you both.” So his son made the preparations for the journey. And his father said to him, “Go with this man; God who dwells in heaven will prosper your way, and may his angel attend you.” So they both went out and departed, and the young man’s dog was with them.

(11:1) After this Tobias went on his way, praising God because he had made his journey a success. And he blessed Raguel and his wife Edna. So he continued on his way until they came near to Nineveh. (2) Then Raphael said to Tobias, “Are you not aware, brother, of how you left your father? (3) Let us run ahead of your wife and prepare the house. (4) And take the gall of the fish with you.” So they went their way, and the dog went along behind them.

Virtually all versions have the dog. Who would omit it anyway? Here are just some of them.

New American Bible Revised Edition (Greek II)

(6:2) When the young man left home, accompanied by the angel, the dog followed Tobiah out and went along with them. Both journeyed along, and when the first night came, they camped beside the Tigris River.

(11:1) As they drew near to Kaserin, which is opposite Nineveh, (2) Raphael said: “You know how we left your father. (3) Let us hurry on ahead of your wife to prepare the house while they are still on the way.” (4) So both went on ahead together, and Raphael said to him, “Take the gall in your hand!” And the dog ran along behind them.

New Jerusalem Bible (Greek II)

(6:2) The boy left with the angel, and the dog followed behind. The two walked on, and when the first evening came they camped beside the Tigris.

(11:1) They were nearly at Kaserin, opposite Nineveh, (2) when Raphael said, ‘You know the plight in which we left your father; (3) let us go on ahead of your wife and prepare the house ourselves while she travels behind with the others.’ 4 They went on together (Raphael warned Tobias to take the gall with him) and the dog followed them.

New Revised Standard Version (Greek II)

(6:1) So she stopped weeping. The young man went out and the angel went with him; (2) and the dog came out with him and went along with them. So they both journeyed along, and when the first night overtook them they camped by the Tigris river.

(11:1) When they came near to Kaserin, which is opposite Nineveh, Raphael said, (2) “You are aware of how we left your father. (3) Let us run ahead of your wife and prepare the house while they are still on the way.” (4) As they went on together Raphael said to him, “Have the gall ready.” And the dog went along behind them.

World English Bible (Greek I)

(5:16) And so they consented. And he said to Tobias, Prepare yourself for the journey, and God prosper you. And his son prepared what was needful for the journey, and his father said to him, Go you with this man; but God, which dwells in heaven, shall prosper your journey; and may his angel go with you. And they both went forth to depart, and the young man’s dog with them.

(11:1) After these things Tobias also went his way, blessing God because he had prospered his journey; and he blessed Raguel and Edna his wife. And he went on his way till they drew near to Nineveh. (2) And Raphael said to Tobias, Know you not, brother, how you did leave your father? (3) Let us run forward before your wife, and prepare the house. (4) But take in your hand the gall of the fish. And they went their way, and the dog went after them.

Orthodox Study Bible (Greek I)

(5:16) Thus they were well pleased. Then he said to Tobias, “Prepare for the journey, and may it be prosperous.” So his son prepared the things for the journey. Then his father said to him, “Go with this man, and may the God who dwells in heaven prosper your journey. May his angel journey with you.” They both departed, and the young man’s dog went with them.

(11:1) He traveled until they approached Nineveh. Here Raphael said to Tobias, (2) “My brother, are you not aware of how you left your father? (3) Let us run ahead of your wife and prepare the house. (4) Take the gall of the fish in your hand.” So they proceeded, and the dog followed behind them.

Common English Bible (Greek II)

(6:2) So their son departed, with the angel alongside him. Tobias’ dog also went with him and accompanied them on the journey. They both journeyed until the first night fell upon them, and they set up camp along the Tigris River.

(11:1) When they approached Kaserin, which is across from Nineveh, (2) Raphael said, “You know how we left your father. (3) Let’s run ahead of your wife and get the house ready while the rest are coming.” (4) So they both went on together, and Raphael said, “Get the gallbladder ready.” The dog came with them, still following behind.
 
Good News Bible (Greek II)

(6:1) So Tobias and the angel started out toward Media, taking Tobias’ dog along with them. They walked on until sunset, then camped by the Tigris River.

(11:1) When Tobias left, he was as happy as could be. He praised the Lord of heaven and earth, the King of all the world, because his journey had been so successful, and he promised to honor Raguel and his wife as long as they lived. As they came near the city of Kaserin, just outside Nineveh, (2) Raphael said, “Tobias, you know the condition your father was in when we left him. (3) We should go on ahead of your wife and get the house ready before everyone else arrives. (4) Be sure to bring the fish’s gall bladder with you.” So they went on ahead, and Tobias’ dog ran along with them.

New American Bible (Greek II)

(6:2) When the boy left home, accompanied by the angel, the dog followed Tobiah out of the house and went with them. The travelers walked till nightfall, and made camp beside the Tigris River.

(11:1) Then they left and began their return journey. When they were near Kaserin, just before Nineveh, (2) Raphael said: “You know how we left your father. (3) Let us hurry on ahead of your wife to prepare the house while the rest of the party are still on the way.” (4) So they both went on ahead and Raphael said to Tobiah, “Have the gall in your hand!” And the dog ran along behind them.

Christian Community Bible (Greek I + II?)

(5:18) The two companions were setting off and Tobias’ dog followed him when Anna, the mother of Tobias, burst into tears and said to Tobit, “Why have you sent away our child? Is he not our support as he comes and goes?”

(11:1) When they arrived near Kaserin which faces the city of Nineveh, (2) Raphael said to Tobias, “You know in what state your father Tobit was when we left him; (3) let us go ahead to prepare the house before your wife Sara arrives. (4) Bring with you the gall of the fish.” The dog also went with them, walking behind them.
 
As for older versions:

Revised Version (Greek I)

(5:16) And so they consented. And he said to Tobias, Prepare thyself for the journey, and God prosper you. And his son prepared what was needful for the journey, and his father said unto him, Go thou with this man; but God, which dwelleth in heaven, shall prosper your journey; and may his angel go with you. And they both went forth to depart, and the young man’s dog with them.

(11:1) After these things Tobias also went his way, blessing God because he had prospered his journey; and he blessed Raguel and Edna his wife. And he went on his way till they drew near unto Nineveh. (2) And Raphael said to Tobias, Knowest thou not, brother, how thou didst leave thy father? (3) Let us run forward before thy wife, and prepare the house. (4) But take in thy hand the gall of the fish. And they went their way, and the dog went after them.

Brenton (Greek I)

(5:16) So they were well pleased. Then said he to Tobias, Prepare thyself for the journey, and God send you a good journey. And when his son had prepared all things far the journey, his father said, Go thou with this man, and God, which dwelleth in heaven, prosper your journey, and the angel of God keep you company. So they went forth both, and the young man’s dog with them.

(11:1) After these things Tobias went his way, praising God that he had given him a prosperous journey, and blessed Raguel and Edna his wife, and went on his way till they drew near unto Nineve. (2) Then Raphael said to Tobias, Thou knowest, brother, how thou didst leave thy father: (3) Let us haste before thy wife, and prepare the house. (4) And take in thine hand the gall of the fish. So they went their way, and the dog went after them.

King James Version (Greek I)

(5:16) So they were well pleased. Then said he to Tobias; Prepare thy selfe for the iourney, and God send you a good iourney. And when his sonne had prepared all things for the iourney, his father said; Goe thou with this man, and God which dwelleth in heauen prosper your iourney, & the Angel of God keepe you company. So they went foorth both, and the yong mans dogge with them.

(11:1) After these things Tobias went his way, praising God that he had giuen him a prosperous iourney, and blessed Raguel, and Edna his wife, and went on his way till they drew neere vnto Nineue. (2) Then Raphael said to Tobias, Thou knowest brother, how thou didst leaue thy father. (3) Let vs haste before thy wife, and prepare the house. (4) And take in thine hand the gall of the fish: so they went their way, and the dog went after them.

Douai Old Testament (Vulgate)

(6:1) And Tobias went forward, and a dog folowed him, and he made his first abode by the riuer of Tygris.

(11:9) Then ranne the dog before, which had been with then in the way, and comming as it were a messenger with the fawning of his tayle rejoyced.

Bishop’s Bible (Vulgate)

(6:1) So Tobias went on his way, and a dogge folowed him: and the first night they abode by the water of Tigris.

(11:9) Then the dogge that had ben with them in their iourney, ranne before, and came as a messenger, and wagged his tayle for gladnesse.

Geneva Bible (Greek I)

(5:16) So they agreed. Then said he to Tobias, Prepare thy selfe for the iourney, and goe you on Gods Name; when his sonne had prepared all things for the iourney, his father sayde, Goe thou with this man, and God which dwelleth in heauen, prosper your iourney, & the Angel of God keepe you companie. So they went forth both and departed, & the dogge of the yong man with them.

(11:1) After these thinges Tobias went his way, praysing God that hee had giuen him a prosperous iourney, and blessed Raguel and Edna his wife, and went on his way till he drewe neere to Nineue. (2) Then Raphael said to Tobias, Thou knowest, brother, howe thou diddest leaue thy father. (3) Let vs haste before thy wife, and prepare the house, (4) And take in thine hand the gall of the fish. So they went their way, and the dog followed them.

Great Bible (Vulgate)

(6:1) So Tobias wēte on hys waye, and a dogge folowed hym, and ye fyrst nyght they abode up the water of Tygris.

(11:9) Thē the dogge that had ben with thē in theyr iourney, ranne before, and came as a messenger, & wagged with his tayle for gladnesse.

Coverdale (Vulgate)

(6:1) So Tobias wente on his way, and a dogg folowed him, and ye first night they abode by the water of Tigris.

(11:9) Then the dogg that had bene with them in their iourney, rāne before, and came as a messaūger, and wagged with his tayle for gladnesse.

Wycliff (Vulgate)

(6:1) Forsothe Tobie yede forth, and a dogge suede hym, and he dwellide in the firste dwellyng bisidis the flood of Tigrys.

(11:9) Thanne the dogge ran bifore, that was togidere in the weie, and made ioie with the faunyng of his tail, as a messanger comynge.
 
patrick457: which translation of Tobit do you think is best? Some people I have read think that St. Jerome just made up the part of the dog wagging his tail. Do you think that St. Jerome had a manuscript that mentioned the wagging of the tail?

On thing I’ve wondered is whether the Nova Vulgata included the dog wagging his tail?

Is it true that Protestant translations after the KJV and before 1966 used the short version of Tobit? I think they should be avoided.

That’s one thing I have against some Protestant translations–they seem to always take the shortest version possible of all the deuterocanonical books.

I know the Douay Rheims Challoner is not perfect–that’s why I wish there was an English translation of the Nova Vulgata–it wouldn’t be perfect either but it might be better than the Douay Rheims Challoner.

How good would an English translation of the Nova Vulgata be in your opinion? How much would a translation like that have to be revised in lieu of the best original language texts to be ideal?
 
Is it true that Protestant translations after the KJV and before 1966 used the short version of Tobit? I think they should be avoided.

That’s one thing I have against some Protestant translations–they seem to always take the shortest version possible of all the deuterocanonical books.
I’ll answer this one first.

I wouldn’t go so far as to condemn translations which use Greek I as source text. You see, G1 was for a long time the standard version of Tobit in Greek, in fact it was the only one available: most Greek manuscripts have Greek I. So back in those days, your choice was really limited to that and the Vulgate. AFAIK G1 is still the default version of Tobit in the Eastern Church (at least the Orthodox Study Bible uses it).

I mentioned this earlier, but Greek II is only found in its full form in Codex Sinaiticus, which wasn’t even discovered until the 19th century. And even then, scholars at the time dismissed Greek II as an expansion of Greek I.
 
I’ll answer this one first.

I wouldn’t go so far as to condemn translations which use Greek I as source text. You see, G1 was for a long time the standard version of Tobit in Greek, in fact it was the only one available: most Greek manuscripts have Greek I. So back in those days, your choice was really limited to that and the Vulgate. AFAIK G1 is still the default version of Tobit in the Eastern Church (at least the Orthodox Study Bible uses it).

I mentioned this earlier, but Greek II is only found in its full form in Codex Sinaiticus, which wasn’t even discovered until the 19th century. And even then, scholars at the time dismissed Greek II as an expansion of Greek I.
Let me expand on this by talking again about the Greek recensions. All in all there are three Greek versions of Tobit:

Greek I (G1): The shorter recension attested in most Greek manuscripts, which includes Codex Vaticanus and Codex Alexandrinus. As mentioned earlier this was pretty much the de facto standard version of Tobit for a long time and one of the source texts of choice for many Bibles until the mid-20th century.

Greek II (G2): The longer version which contains 1700 more words when compared to G1. This recension is found in mainly in Codex Sinaiticus, which preserves most of the text - albeit riddled with scribal errors - except for two lacunae (4:7-19b and 13:7-10b). It is also partially attested in an 11th century minuscule from Mount Athos, MS 319 (aka Vatopedi 913), which gives the G2 text from 3:6 to 6:16 (thereby containing the lacuna) and the G1 text for the rest of the book. The 6th century P. Oxy. 1076[sup]3[/sup] (aka MS 910) also preserves a tiny portion of this version (2:2-5, 8). The Vetus Latina versions of Tobit were apparently also translated from a text very close to G2. This longer version only came to light relatively lately: as I said Codex Sinaiticus was only found in the early 19th century and Oxyrhynchus wasn’t excavated until 1896.

Greek III (G3): Fundamentally related to G2, but not dependent on Sinaiticus, we only have a tiny bit of this so-called ‘intermediate’ version (6:9-13:8) preserved in three cursive manuscripts (44, 106, 107); said manuscripts reproduce the text of G1 for the rest of the book.

There are two Latin versions:

Vetus Latina (La or VL): The old, pre-Hieronymian Latin versions of Tobit, which are mainly related to GII (to the point that it can be used to understand and correct the text of G2 via comparison) but is sometimes closer to the Qumran texts. Still, one should note that the Vetus Latina manuscripts are not all of one type.

As of now, there is still no critical edition of this version (or rather, these versions): the next best thing is an 18th century text assembled by French Benedictine monk Pierre Sabatier in the Bibliorum sacrorum latinae versiones antiquae, seu Vetus Italica (pp. 706-743), mainly based on two 9th century Latin manuscripts: Q (Paris, Bibliothèque nationale, fonds lat. 93, aka MS Regius 3564) and P (Paris, Bibliothèque nationale, fonds lat. 11505, aka MS Sangermanensis 4) along with readings from G (Paris, Bibliothèque nationale, fonds lat. 11503, aka Sangermanensis 15 or Sangermanensis 1), which contains the text up to 13:2, and W (Rome, Bibliotheca Apostolica Vaticana, Regin. lat. 7, aka Codex Reginensis), which contains the text only as far as 6:12, the rest being a copy of the Vulgate. Since then, two other Vetus Latina manuscripts have been studied, which illustrate the lack of ‘one type’ of the text: the 10th century R (Paris, Bibliothèque nationale, fonds lat. 6, aka the Ripoll Bible), and the 9th-century X (Madrid, Biblioteca Univers. Cent. 31, aka Codex Complutensis I). Both of these have been published by the Italian scholar Francesco Vattioni in the 1970s, who also published the readings of the Tobit text found in a work attributed to St. Augustine known as the Speculum de sacra scriptura (Mirror of Holy Scripture). The text of Complutensis I is very paraphrastic, representing a much expanded form of the text found in Sabatier. Besides these, other important sources for the VL Tobit are patristic quotations.

Vulgate (Vg): The translation of a translation (Latin from Hebrew from Aramaic) made by St. Jerome. This Latin text, which is apparently of the same family as Greek I, was once the dominant version of the book in the West. We do not know for sure whether the Aramaic text used by Jerome is descended from a Semitic forebear or was based on the Greek. In any case, the Aramaic text he used seems to have been very different from the ones discovered at Qumran. The Vulgate text’s relation to the Greek versions and even to the VL recensions is really problematic, since it exhibits some considerable differences from them (although Jerome was apparently dependent on the VL). I personally think that this might be mainly due to the original version Jerome and his bilingual acquaintance were translating from, but perhaps also in part due to Jerome’s possibly rather free translation method (he admitted that his translation of Judith, which was like Tobit also from an Aramaic version, was magis sensum e sensus quam ex verbo verbum “more sense for sense than word for word;” it could very well be the same case here).
 
Aside from these, there are other versions of Tobit in other languages such as Arabic, Syriac, Coptic (Sahidic), Ethiopian, and Armenian, but these are mostly translations from the Greek (mostly Greek I) and are thus secondary and of little independent value. The Syriac versions are particularly interesting, since two manuscripts (Wadi Natrun, Deir es-Suryan, Syr. MS 27 and Cambridge University Library, MS Oo.1.1.2, aka the Buchanan Bible) preserve the text of G3. The first half of the Wadi Natrun manuscript (1:1-7:11) is based on both the version of the OT made by the 6th century Syrian bishop Paul of Tella from the Septuagint (the Syro-Hexapla) and G3. The Buchanan Bible says in the text that it is a translation of the Septuagint, and is most like G3.

We’ve talked about how fragments from five manuscripts of Tobit (4Q196-200), dating from the period between 100 BC to AD 25, were found in Cave 4 in Qumran in 1952. It was not until 1956 that the first report on the finds was published. The late J.T. Milik reported about the discovery of what was then fragments three manuscripts of Tobit in the report. More fragments were eventually found (which was also announced by Milik) until five texts were found in total. However, while Milik worked on piecing the fragments from a period spanning from 1953 to 1960, he never got around to actually publishing them (one of the main criticisms levelled against him, in fact, is how he contributed to the long delay of getting the Dead Sea Scrolls into public view by not completing all the work on his portion - and quite an amount of the discovered fragments were under his lot). It was Fr. Joseph Fitzmyer who would complete the work and publish them in 1995 (Discoveries in the Judaean Desert, volume 19).

All in all, these manuscripts (four in Aramaic, one in Hebrew) generally agree with G2, but sometimes also with G1. In some instances, the text provided could be shorter or longer, or at times agree more with the text of VL over against G2. All in all there are sixty-nine fragments or groups of fragments in these five texts (a few of which have already been featured in this thread: anyone who wants to see more of them should check out Fr. Fitzmyer’s books like The Dead Sea Scrolls and Christian Origins or his commentary on Tobit): out of these sixty-nine, thirty-four tiny fragments are unidentified, giving us thirty-five identified fragments in total.

4QTob[sup]a[/sup] ar (4Q196, Aramaic, ca. 50-25 BC)

Fragments 1 (Tobit 1:17), 2 (1:19-2:2), 3 (2:3), 4 (2:10-11), 5 (3:5), 6 (3:9-15), 7 (3:17), 8 (4:2), 9 (4:5), 10 (4:7), 11 (4:21-5:1), 12 (5:9), 13 (6:6-8), 14 i (6:13-18), 14 ii (6:18-7:6), 15 (7:13), 16 (12:1), 17 i (12:18-13:6), 17 ii (13:6-12), 18 (13:12-14:3), 19 (14:7), 20-49 (??)

4QTob[sup]b[/sup] ar (4Q197, Aramaic, ca. 25 BC-AD 25)

Fragments 1 (Tobit 3:6-8), 2 (4:21-5:1), 3 (5:12-14), 4 i (5:19-6:12), 4 ii (6:12-18), 4 iii (6:18-7:10), 5 (8:17-9:4), 6-7 (??)

4QTob[sup]c[/sup] ar (4Q198, Aramaic, ca. 50 BC)

Fragments 1 (Tobit 14:2-6), 2 (14:10)

4QTob[sup]d[/sup] ar (4Q199, Aramaic, ca. 100 BC)

Fragments 1 (Tobit 7:11), 2 (14:10)

4QTob[sup]e[/sup] (4Q200, Hebrew, ca. 30 BC-AD 20)

Fragments 1 i (Tobit 3:6), 1 ii (3:10-11), 2 (4:3-9), 3 (5:2), 4 (10:7-9), 5 (11:10-14), 6 (12:20-13:4), 7 i (13:13-14), 7 ii (13:18-14:2), 8 (?), 9 (3:3-4?)

These fragments also exhibit some degree of minor variance with each other, which shows us that there was not really a fixed text of Tobit during the 1st century BC or the 1st century AD. DIsagreement exists as to whether Tobit was composed in Aramaic (the common opinion today) or in Hebrew, but either way, it seems that versions in both languages circulated. In any case, knowledge of any Hebrew version was already lost during the 3rd century, since Origen notes: “Concerning it [Tobit], we must recognize that Jews do not use Tobit; nor do they use Judith. They do not have them even among the Apocrypha in Hebrew, as we know, having learned (this) from them. But because the churches use Tobit, one must recognize that some of the captives in their captivity became rich and well to do.” (Epistola ad Africanum 13 [19]) By contrast, St. Jerome’s use of an Aramaic version shows us that versions in that language still continued to circulate in his time.
 
Before the Tobit manuscripts from Qumran were discovered, there was already some knowledge of medieval translations of Tobit into Hebrew and Aramaic.

Back in the 19th century, Adolf Neubauer discovered a medieval Aramaic text of Tobit in the Bodleian library at Oxford (Hebrew MS 2339, 15th century). The text, written in late Aramaic, seems to have been derived from G1. Some peculiar quirks of this version include (1) agreement with the Vulgate in telling the story of Tobit in the third person in chapters 1-3; (2) omission of the dog (! ;)); (3) abbreviation of chapter 12, omission of chapter 13 and most of 14 (the remaining part of which is highly condensed); and (4) a short epilogue in Hebrew. At that time, Neubauer expressed his opinion that this text “Chaldee text in a more complete form was the original from which the translation of the Vulgate was made” (an opinion which was eventually critiqued as being unsubstantiated).

As for Hebrew versions:

(1) The Münster text (HM), published in 1516 in Constantinople. Said to be a 5th century version, this text is generally based on G2. This version was reproduced in the London Polyglot.
(2) Paul Fagius’ text (HF), said to date from the 12th century and first published in 1517 (reprinted in 1542). This version is also found in the London Polyglot. This text is usually judged to be a paraphrastic translation or a free recasting of a Greek text like G1 made by a medieval Jew from Western Europe. This version is noted for its introduction of OT phraseology into the text. The Haydock Commentary often alludes to this version along with the other ones named here.
(3) Gaster’s text (HG), another translation derived from from a 15th century Midrash on the Pentateuch that condenses and greatly abbreviates the narrative found in the medieval Aramaic text, with which it otherwise largely agrees. The narrative in 1:1-3:6 is again in the third person; much of the dialogue and the prayers are eliminated. The text lays a huge emphasis on tithing, a reason why it was introduced into the pentateuchal midrash.
(4) Cairo Genizah T-S A 45.26 (Cambridge University Library): A 13th century fragmentary text that corresponds to the 1516 and 1519 versions.
 
Status
Not open for further replies.
Back
Top