A tale of faith · written c. 225-175 BC
Tobit
A blind old man and a desperate young woman pray on the same day, and God sends one angel to answer both.
- 14Chapters
- 244Verses
- c. 225-175 BCEWritten
Original language: Aramaic (with Hebrew variants; Aramaic and Hebrew fragments found at Qumran)
King James Version Apocrypha (1769 standardized text) · public domain
Read Tobit
King James Version + Apocrypha (standardized 1769 text), eBible.org USFX edition of the Crosswire/eBible KJV — Public Domain
Plain answers first
What this book is
Tobit is a Jew of the tribe of Naphtali, carried off to Nineveh when Assyria took the northern kingdom. He keeps the law in a hostile city: he feeds the hungry, and he buries Jewish dead the king has left lying in the street, which is dangerous work. One night, sleeping in his own courtyard, sparrow droppings fall into his eyes and he goes blind. Poor, mocked by his wife, he prays to die.
The same day, far off in Ecbatana, a young Jewish woman named Sarah prays exactly the same prayer. She has been married seven times, and every husband died on the wedding night, killed by the demon Asmodeus. Her own maids taunt her with it. She wants to die too.
God answers both prayers with one messenger. The angel Raphael takes human form, calls himself Azarias, and hires on to walk with Tobit's son Tobias to collect a debt in Media. At the Tigris a great fish lunges at the boy; Raphael tells him to catch it and keep the heart, liver, and gall. Burning the heart and liver drives the demon away. The gall heals his father's eyes. Tobias marries Sarah, and they kneel and pray together before they touch each other — and he lives.
At the end the angel tells them who he is: "I am Raphael, one of the seven holy angels, which present the prayers of the saints" (12:15). He says he never really ate or drank; they were seeing a vision. Tobit answers with a hymn (chapter 13), then dies old, telling his son to get out of Nineveh because the city is coming down (chapter 14).
It was probably written in Aramaic or Hebrew, somewhere in the Jewish dispersion, most likely between about 225 and 175 BC. The original language was long disputed until copies turned up at Qumran — four fragmentary Aramaic manuscripts and one Hebrew — settling the question. The setting is eighth-century Assyria, but the distances and the royal names do not line up with the history we know, which is one reason most readers take it as a teaching story rather than a chronicle.
The canon question, honestly
Why it stands outside the 66
Tobit was not in the Hebrew Bible, even though it was written in a Semitic language and Jews plainly read it. Jerome translated it into Latin quickly and said openly that the Hebrews counted it among the apocrypha; he kept it in his Bible but marked books like it as good for building up the people, not for proving doctrine. The Reformers took Jerome's line and gathered it with the rest into a separate section, and that is where the King James of 1611 printed it — between the Testaments, with the note that such books are read for example of life and instruction of manners but not to establish any doctrine. Trent answered in 1546 by declaring it canonical for Roman Catholics. The disagreement is old and real, and it is about the book's rank, not about whether it is worth opening.
Why a student of the 66 should still open it
Why read it — and how
Its picture of the unseen world is remarkable: prayer carried upward and set before the Holy One (12:12), a named archangel walking beside a young man who never guesses, and seven angels standing in God's presence — the same seven who appear in Revelation 8:2. The rule Tobit gives his son, "do that to no man which thou hatest" (4:15), is the negative form of the Golden Rule that Jesus states positively in Matthew 7:12; both were current Jewish teaching, and hearing it here helps a reader feel what Jesus was turning around. Tobit's insistence that alms deliver from death (4:10, 12:9) is the background against which Cornelius's alms come up "for a memorial before God" in Acts 10:4. No New Testament writer quotes Tobit — but the world of Tobit is the world the New Testament walks into.
Read it in one sitting. It is short, it moves like a folk tale, and there is a dog that follows the boy all the way home. Watch the two prayers in chapter 3 and how heaven answers them together — that is the point the book is making about God. Take the fish's organs as ancient storytelling rather than medicine, and take the angel's speech in chapter 12 seriously.
Doors into the text
Key moments
Tobit risks his life burying the dead, then loses his sight to sparrow droppings.
Tobit in Nineveh and Sarah in Ecbatana ask to die, and heaven hears both at once.
Raphael's strange instructions: keep the heart, the liver, and the gall.
They pray before they touch, the demon flees, and the grave dug outside is not needed.
"I am Raphael" — the traveling companion says whose errand he has been running.
God scatters and God gathers; Jerusalem will be rebuilt with sapphire and emerald.
The disagreement is old — here it is plainly
Where the traditions stand
| Tradition | Where this book stands |
|---|---|
| jewish | not canonical; never included in the Tanakh, but the Qumran finds show it was read by some Jewish communities |
| anglican | apocryphal — read for example of life and instruction of manners |
| catholic | canonical (deuterocanonical) |
| protestant | non-canonical; Luther grouped it with the Apocrypha in his 1534 Bible as 'good and useful for reading' |
| eastern orthodox | canonical (anagignoskomena) |
| oriental orthodox | canonical |