The parents lament the long absence of their son Tobias. 8. whom when Raguel can not persuade to stay longer, 11. he wisheth much good unto him, and his wife, admonishing her to be dutiful in all things.The parentes lament the long absence of their sonne Tobias. 8. whom when Raguel can not perswade to stay longer, 11. he wisheth much good vnto him, and his wife, admonishing her to be dutiful in al thinges.✦
But when Tobias tarried long because of the marriage, Tobias his father was sollicitus: attentive and painstaking; anxious, full of worldly care, saying: Why thinkest thou doth my son tarry, or why is he held there?BVt when Tobias taried long because of the mariage, Tobias his father was careful, saying: Why thinkest thou doth my sonne tarie, or why is he held there?¶Cum vero moras faceret Tobias, causa nuptiarum, sollicitus erat pater ejus Tobias, dicens : Putas quare moratur filius meus, aut quare detentus est ibi ?
2Is Gabelus dead thinkest thou, and no man will restore him the money?Is Gabelus dead thinkest thou, and no man wil restore him the money?Putasne Gabelus mortuus est, et nemo reddet illi pecuniam ?
3And he began to be sorrowful exceedingly himself, and Anna his wife with him: and they began both to weep together: because their son did not return to them the day appointed.And he began to be sorowful exceedingly him selfe, and Anna his wife with him: and they began both to weepe together: because their sonne did not returne to them the day appointed.Cœpit autem contristari nimis ipse, et Anna uxor ejus cum eo : et cœperunt ambo simul flere, eo quod die statuto minime reverteretur filius eorum ad eos.
4His mother therefore wept with irremediabilibus: causing physical discomfort; comfortless, that cannot be comforted tears, and said: Woe, woe is me, my son, why sent we 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?His mother therfore wept with discomfortable teares, and sayd: Woe, woe is me, my sonne, why sent we thee to goe to a strange countrie, the light of our eies, the staffe of our old age, the comforte of our life, the hope of our posteritie?✦Flebat igitur mater ejus irremediabilibus lacrimis, atque dicebat : Heu, heu me, fili mi ! ut quid te misimus peregrinari, lumen oculorum nostrorum, baculum senectutis nostræ, solatium vitæ nostræ, spem posteritatis nostræ ?
5We having all things together in thee only, ought not to have let thee go from us.We hauing al things together in thee onlie, ought not to haue let thee goe from vs.omnia simul in te uno habentes, te non debuimus dimittere a nobis.
6To whom Tobias said: Hold thy peace, and be not troubled, our son is safe, that man with whom we sent him is faithful enoughTo whom Tobias said: Hold thy peace, and be not trubled, our sonne is safe, that man with whom we sent him is faithful ynoughCui dicebat Tobias : Tace, et noli turbari : sanus est filius noster : satis fidelis est vir ille, cum quo misimus eum.
7Howbeit she could by no means be comforted, but daily running out looked about, and went about all ways by which there seemed hope he would return, that she might see him afar off, if it were possible, coming.Howbeit she could by no meanes be comforted, but dayly running out looked about, and went about al waies by which there seemed hope he would returne, that she might see him a far of, if it were possible, coming.Illa autem nullo modo consolari poterat, sed quotidie exiliens circumspiciebat, et circuibat vias omnes per quas spes remeandi videbatur, ut procul videret eum, si fieri posset, venientem.
8But Raguel said to his son in law: Tarry here, and I will send a messenger to Tobias thy father, that thou art in health.But Raguel sayd to his sonne in law: Tarie here, and I wil send a messenger to Tobias thy father, that thou art in health.At vero Raguel dicebat ad generum suum : Mane hic, et ego mittam nuntium salutis de te ad Tobiam patrem tuum.
9To whom Tobias said: I know that my father and my mother do now count the days, and their spirit is tormented in them.To whom Tobias sayd: I know that my father & my mother do now count the dayes, and their spirite is tormented in them.Cui Tobias ait : Ego novi quia pater meus et mater mea modo dies computant, et cruciatur spiritus eorum in ipsis.
10And when Raguel desired Tobias in many words, and he by no means would hear him, he delivered Sara unto him, and the half part of all his substantiæ: matter or essence; goods, property, wealth in men servants, and women servants, in cattle, in camels, and in kine, and in much money and dismissed him safe and joyful from him,And when Raguel desired Tobias in manie wordes, and he by no meanes would heare him, he deliuered Sara vnto him, and the halfe part of al his substance in men seruantes, & wemen seruantes, in cattel, in camels, and in kine, and in much money and dismist him safe and ioyful from him,✦Cumque verbis multis rogaret Raguel Tobiam, et ille eum nulla ratione vellet audire, tradidit ei Saram, et dimidiam partem omnis substantiæ suæ in pueris, in puellis, in pecudibus, in camelis, et in vaccis, et in pecunia multa : et salvum atque gaudentem dimisit eum a se,
11saying: The holy Angel of our Lord be in your journey, and bring you through safe, and that you may find all things well about your parents, and mine eyes may see your children before I die.saying: The holie Angel of our Lord be in your iourney, and bring you through safe, and that you may finde al thinges wel about your parentes, and myn eies may see your children before I die.✦dicens : Angelus Domini sanctus sit in itinere vestro, perducatque vos incolumes, et inveniatis omnia recte circa parentes vestros, et videant oculi mei filios vestros priusquam moriar.
12And the parents taking their daughter, kissed her, and let her go:And the parentes taking their daughter, kissed her, and let her goe:Et apprehendentes parentes filiam suam, osculati sunt eam : et dimiserunt ire,
13admonishing her to honour her father and mother in law, to love her husband, to rule the household, to govern the house, and to show herself irreprehensibilem: blameless, that cannot be reproved.admonishing her to honour her father and mother inlaw, to loue her husband, to rule the houshold, to gouerne the house, and to shewe her selfe irreprehensible.✦monentes eam honorare soceros, diligere maritum, regere familiam, gubernare domum, et seipsam irreprehensibilem exhibere.
Annotationsfrom the original 1609 Douay Old Testament
1Tarried long because of the Marriage. Out of this example of a holy Marriage between young Tobias and Sara, described in the five precedent chapters, some special good lessons may be briefly gathered, for the instruction and consolation of such as are to marry, or be already married. Not that either all, or only the same observations pertain now to christian Marriage, but that all Christians may see, how orderly godly persons proceeded in making, and performing this holy contract in the old Testament, and thereby learn, that more perfection is required in Christian Matrimony, being now (as then it was not) a holy Sacrament, signifying the Union between Christ and his Church: and giving peculiar Grace to the parties (if themselves hinder it not) to bear more easily the incident burdens, and rightly to fulfil the proper duties of man and wife, according to the godly instruction of the Roman Catechism. All that we shall here note, may be reduced to two heads, or principal parts. For in this Marriage there were certain necessary, and as it were essential points, without which it had not been a lawful nor right contract: Other accessory ceremonies, and Rites were also very convenient, for the more solemnity and better performance thereof. As the like of both sorts are now, but more perfect in Christian Marriages. In the former kind, first of all, the end of Marriage was proposed by the Angel, and desired by the parties. chap. 6. v. 22. c. 8. v. 9. not for pleasure but for children, and posterity, by which God might be blessed and served: Secondly Marriage must be between lawful persons, For the servants of God could not lawfully match, neither with Infidels, nor with over near kindred, but in convenient degrees, and that ordinarily in the same Tribe. ch. 6. v. 11. ch. 7. v 14. as the law of Moyses prescribed. Thirdly, the parties must give, and express their mutual consent, and the good will of parents was also requisite. ch. 7. v. 10. 15. 20. These principal points premised; for the due solemnization other Rites were also adjoined. First Raguel, the maid's father, gave his daughter taking her by the right hand, and so delivered her into the right hand of Tobias. ch. 7. v. 15. as with us the father, or near friend of the woman, giveth her to be married to such a man. Secondly her father prayed that it might well succeed, ibidem. and so do all friends now, especially the Priest by the public prayers of the Church. The third rite, the covenants of Marriage were made, with assignment of dowry, also written, ch. 7. v. 16 and sealed, as the Hebrew and Greek text witness. The fourth, Invitation of friends to the Marriage. ch. 8. v. 2. ch. 9. v 3. The fifth. They made a feast, which commonly dured seven days, but here fourteen ch 8: v. 23. for the double joy of the marriage, and expulsion of the devil. But though the feast continued long, yet was it most moderate and sober, with fear of our Lord they celebrated the feast of the Marriage ch. 9. v. 12. Plato a heathen Philosopher, li. 6. de legibus, prescribeth what temperance in meat and drink, and what modesty of behaviour, are required in marriage feasts. Whose excellent sentence, F. Serarius in Tob. 10. reciteth. The sixth rite, the bringing of the bride to her chamber, chap. 7 v. 19. the Catholic Church hath a particular form of blessing the bridal chamber. The seventh, Tobias and Sara observed three days continency after the Marriage ch. 6. v. 18. ch 8. v. 4. which now is commended by way of counsel, not of precept. The eighth, Tobias observed that which the Angel advised him, in burning the liver of the fish upon coals in their chamber. ch. 6. v. 19. ch. 8. v. 2 So devout persons commonly observe that which spiritual men exhort them unto, though it be not a commandment. The ninth, Private prayer of the new married persons, ch. 6. v 18. c 8 v. 4 The tenth, the sending away of the spouse to her husband's house, or dwelling place, with good wishes, due payment of the promised dowry, and godly admonitions by her parents. ch. 10. v. 10. 11. 12. 13. Margin (right): Instructions to married persons out of the example of Tobias and Sara's Marriage. — True Marriage always a holy contract. — Now a Sacrament. — Proper instructions for man and wife. — Three necessary points in Matrimony. — Apud Munsterum. — Gen. 29. v. 27. Judic. 14. v. 17. Margin (left): Ephes. 5. Mat. 19. — part. 2 de Matrim. q. 22. 23. — Exod. 34. Deu. 7. Levit. 18. Nu. 36. 7. 7. — Ten godly Rites observed in the Marriage of Tobias and Sara.Tarried long because of the Marriage. Out of this example of a holy Marriage between young Tobias and Sara, described in the five precedent chapters, some special good lessons may be briefly gathered, for the instruction and consolation of such as are to marry, or be already married. Not that either all, or only the same observations pertain now to christian Marriage, but that all Christians may see, how orderly godly persons proceeded in making, and performing this holy contract in the old Testament, and thereby learn, that more perfection is required in Christian Matrimony, being now (as then it was not) a holy Sacrament, signifying the Union between Christ and his Church: and giving peculiar Grace to the parties (if themselves hinder it not) to bear more easily the incident burdens, and rightly to fulfil the proper duties of man and wife, according to the godly instruction of the Roman Catechism. All that we shall here note, may be reduced to two heads, or principal parts. For in this Marriage there were certain necessary, and as it were essential points, without which it had not been a lawful nor right contract: Other accessory ceremonies, and Rites were also very convenient, for the more solemnity and better performance thereof. As the like of both sorts are now, but more perfect in Christian Marriages. In the former kind, first of all, the end of Marriage was proposed by the Angel, and desired by the parties. chap. 6. v. 22. c. 8. v. 9. not for pleasure but for children, and posterity, by which God might be blessed and served: Secondly Marriage must be between lawful persons, For the servants of God could not lawfully match, neither with Infidels, nor with over near kindred, but in convenient degrees, and that ordinarily in the same Tribe. ch. 6. v. 11. ch. 7. v 14. as the law of Moyses prescribed. Thirdly, the parties must give, and express their mutual consent, and the good will of parents was also requisite. ch. 7. v. 10. 15. 20. These principal points premised; for the due solemnization other Rites were also adjoined. First Raguel, the maid's father, gave his daughter taking her by the right hand, and so delivered her into the right hand of Tobias. ch. 7. v. 15. as with us the father, or near friend of the woman, giveth her to be married to such a man. Secondly her father prayed that it might well succeed, ibidem. and so do all friends now, especially the Priest by the public prayers of the Church. The third rite, the covenants of Marriage were made, with assignment of dowry, also written, ch. 7. v. 16 and sealed, as the Hebrew and Greek text witness. The fourth, Invitation of friends to the Marriage. ch. 8. v. 2. ch. 9. v 3. The fifth. They made a feast, which commonly dured seven days, but here fourteen ch 8: v. 23. for the double joy of the marriage, and expulsion of the devil. But though the feast continued long, yet was it most moderate and sober, with fear of our Lord they celebrated the feast of the Marriage ch. 9. v. 12. Plato a heathen Philosopher, li. 6. de legibus, prescribeth what temperance in meat and drink, and what modesty of behaviour, are required in marriage feasts. Whose excellent sentence, F. Serarius in Tob. 10. reciteth. The sixth rite, the bringing of the bride to her chamber, chap. 7 v. 19. the Catholic Church hath a particular form of blessing the bridal chamber. The seventh, Tobias and Sara observed three days continency after the Marriage ch. 6. v. 18. ch 8. v. 4. which now is commended by way of counsel, not of precept. The eighth, Tobias observed that which the Angel advised him, in burning the liver of the fish upon coals in their chamber. ch. 6. v. 19. ch. 8. v. 2 So devout persons commonly observe that which spiritual men exhort them unto, though it be not a commandment. The ninth, Private prayer of the new married persons, ch. 6. v 18. c 8 v. 4 The tenth, the sending away of the spouse to her husband's house, or dwelling place, with good wishes, due payment of the promised dowry, and godly admonitions by her parents. ch. 10. v. 10. 11. 12. 13. Margin (right): Instructions to married persons out of the example of Tobias and Sara's Marriage. — True Marriage always a holy contract. — Now a Sacrament. — Proper instructions for man and wife. — Three necessary points in Matrimony. — Apud Munsterum. — Gen. 29. v. 27. Judic. 14. v. 17. Margin (left): Ephes. 5. Mat. 19. — part. 2 de Matrim. q. 22. 23. — Exod. 34. Deu. 7. Levit. 18. Nu. 36. 7. 7. — Ten godly Rites observed in the Marriage of Tobias and Sara.
The reading text follows the 1582 first edition.