General Information 一般资料
Tobit, or Tobias, is a book in the Old Testament Apocrypha, written (c.200 - 170 BC) in Hebrew or Aramaic and constructed as a didactic romance. Tobit回归，或托拜厄斯，是一本书，在旧约apocrypha ，书面（ c.200 -1 70B C）的希伯来文或阿拉姆语和建造，作为一个说教的浪漫。 It became popular among Hellenistic Jews and Christians in its Greek translation.它成为深受希腊犹太人和基督徒在其希腊翻译。 The book relates how Tobit, a devout Jew in exile in Assyria, and his son Tobias were rewarded for their piety and good deeds.这本书涉及如何Tobit回归，作为一名虔诚的犹太人在流亡在亚述，和他的儿子托比亚斯获发奖金，为他们的虔诚和好人好事。 Tobit buried the bodies of executed Jews in Nineveh. Tobit回归掩埋的尸体被处决犹太人在尼尼微。 Despite this and other good works, he was blinded.尽管这和其他的优秀作品，他被蒙住了。 As he prayed for God to end his life, Sarah, a widow whose seven husbands have each been killed by the demon Asmodeus on their wedding night, also entreats God to end her misery.为他祈祷上帝结束他的一生，莎拉，寡妇，其7丈夫已分别被杀害恶魔asmodeus对自己的婚礼晚上，也entreats上帝结束她的痛苦。
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Bibliography
参考书目
LH Brockington, A
Critical Introduction to the Apocrypha (1961); S Zeitlin, ed., Jewish Apocryphal
Literature (1958). LH的brockington ，一个关键介绍给apocrypha （ 1961年） ;
s泽特林，教育署，犹太猜测文学（ 1958年） 。
Tobit is a book of the Old Testament in those versions of the Bible following the Greek Septuagint (generally Roman Catholic and Orthodox versions). Tobit回归，是一本书的旧约圣经在这些版本的圣经之后，希腊septuagint （通常是罗马天主教会与东正教版本） 。 It does not appear in the Hebrew Bible and is placed with the Apocrypha in Protestant versions of the Bible.它不会出现在希伯来文圣经，是放在与apocrypha在新教版本的圣经。
The narrative is set in the ancient Assyrian capital of Nineveh sometime between the latter part of the 8th century BC, after the defeat of the kingdom of Israel by Assyria, and the destruction of Nineveh in 612BC.叙事是设置在古代亚述人首都尼尼微之间，后者的一部分，该公元前8世纪后，打败王国以色列的亚述，并销毁了尼尼微在612bc 。 Modern scholars generally agree, however, that Tobit reflects little that can be considered genuine history, except perhaps the names of some of the characters.现代学者普遍认同，但是， Tobit回归，反映了没有什么可以被认为真正的历史，除了可能的名字的某些字符。 A type of wisdom literature, the book was probably written as late as the 2nd or even the 1st century BC in Palestine.一类是智慧的文学，这本书，可能是书面迟作为第二或什至公元前一世纪，在巴勒斯坦人。 The author is unknown.作者是未知之数。 The language of the original was either Aramaic or Hebrew; the oldest surviving complete text is, however, in Greek.语言的原不是阿拉姆语或希伯来语;现存最古老的完整文本，但在希腊。 In 1955 fragments of the book in Aramaic and in Hebrew were recovered at Qumrân (see Dead Sea Scrolls).在1955年片段的这本书在阿拉姆语和希伯来文收回在qumrân （见死海古卷） 。
The narrative begins with Tobit, a pious Israelite of the tribe of Naphtali, who has become blind in Nineveh despite his good works and uprightness.叙事开始与Tobit回归，一种虔诚的以色列人的部落拿弗，谁已成为盲人在尼尼微尽管他的优秀作品和血性。 Sorely afflicted, he asks God to let him die (see 1:1-3:6).严峻的困扰，他问上帝，让他死（见1:1-3:6 ） 。 On the very day of Tobit's prayer, Sarah, a young relative of Tobit living in the Median capital, Ecbatana, also prays for death.就这一天Tobit回归的祈祷，莎拉，一个年轻的亲戚Tobit回归生活在中位数的资本，埃克巴塔那，也祈祷死亡。 She has been married seven times, and every one of her husbands has been killed on their wedding night by the jealous demon Asmodeus.她已经结婚的7倍，和每一个她的丈夫已被杀害他们的婚礼昨晚由嫉妒恶魔asmodeus 。 The prayers of both are heard, and the archangel Raphael is sent to help them (see 3:7-17).祷告都听到的，和天使拉斐尔是发送，以协助他们（见3:7-17 ） 。 At this point, Tobit decides to send his son Tobias to the Median city of Rages (now Shahr-e Rey, near Tehrân, Iran) to recover money left there in trust with a friend.在这一点上， Tobit回归决定派他的儿子托拜厄斯，以中位数的城市肆虐（现在shahr娥雷伊，近tehrân ，伊朗） ，以收回剩余的钱有在信任与一个朋友。 Raphael (disguised as Azarias, another of Tobit's relatives) appears, to accompany and guide Tobias.拉斐尔（伪装成azarias ，另一Tobit回归的亲属）出现，陪伴和引导托比亚斯。 En route, Tobias catches a large fish in the Tigris River and is advised by his heavenly guide to keep its heart, liver, and gall because of their magical healing properties (see 6:1-8).途中，托比亚斯渔获量大的鱼在底格里斯河和是他作出忠告，天上的指南保持其心脏，肝脏，胆囊和，因为他们的神奇愈合性能（见6:1-8 ） 。 When they reach Ecbatana, the archangel persuades Tobias to marry Sarah.当他们到达埃克巴塔那，天使说服托比亚斯结婚莎拉。 On the wedding night, Tobias, using the heart and liver of the fish as instructed by the archangel, routs Asmodeus (see 6:9-8:21).关于婚礼晚上，托比亚斯，使用心脏和肝脏的鱼类统营处的指示，天使，路径asmodeus （见6:9-8:21 ） 。 The next four chapters relate Raphael's journey to Rages, to recover the money held in trust.未来四个章节涉及拉斐尔的旅程肆虐，收回的钱举行的信任。 Tobias, Sarah, and Raphael return to Nineveh, where Tobias uses the gall of the fish to restore his father's sight.托拜厄斯，莎拉和拉斐尔返回尼尼微，那里的托比亚斯使用胆的鱼类，以恢复他父亲的视线。 Raphael then reveals his identity and departs.拉斐尔则揭示了他的身份和背离。 Immediately afterward, inspired by the archangel's final exhortation, Tobit composes and recites a hymn of praise to God (chap. 13).紧接着，灵感天使的最后告诫， Tobit回归构成和recites一赞美诗赞美上帝（第二章， 13条） 。 In chapter 14, the last, Tobit lives 100 years more in great happiness and, before dying, predicts the destruction of Nineveh.在第14章，最后， Tobit回归生命百年，更伟大的幸福，临终预测，销毁尼尼微。 Tobias departs with Sarah for Ecbatana, where they eventually hear of and rejoice over the fall of Nineveh before Tobias dies at the age of 127.托比亚斯背离与莎拉为埃克巴塔那，在那里他们最终听到的和是一件可喜可贺，秋天尼尼微之前，托比亚斯去世的年龄127 。
We shall first enumerate the various Biblical persons and then treat the book of this name.我们应首先列举各种圣经的人，然后对待这本书的这一名称。
I. PERSONS一人
A. Tobias (2 Chronicles 17:8).答：托比亚斯（ 2方志17时08分） 。
Hebrew tobyyahu "Yahweh is good"; Septuagint Tobias - one of the Levites whom Josaphat sent to teach in the cities of Juda.希伯来语tobyyahu “雅巍是好的” ; septuagint托比亚斯之一-利，其中约萨法特发出教导，在城市j uda。 The name is omitted in the Vatican and Alexandrian codices, but given in the other important Greek manuscripts and the Vulgate.名称省略，在梵蒂冈和亚历山大codices ，但由于在其他重要的希腊手稿和武加大。
B. Tobias (Zechariah 6:10).乙托拜厄斯（撒迦利亚书6时10分） 。
Hebrew tobyyahu, qeri tobyyah which is the reading also of verse 14; Septuagint chresimon (verse 10), tois chresimois autes (verse 14), which infers the reading tobeha; Vulgate Tobia - one of the party of Jews who came from Babylon to Jerusalem, in the time of Zorobabel, with silver and gold wherewith to make a crown for the head of Jesus, son of Josedec.希伯来语tobyyahu ， qeri tobyyah这是读也诗十四; septuagint chresimon （新诗10 ） ， tois chresimois autes （新诗14 ） ，推导出读tobeha ;武加大托比亚之一-党的犹太人谁来自巴比伦到耶路撒冷，在的时候， zorobabel ，与金银去作出官方为团长耶稣的儿子， josedec 。
C. Tobia (Ezra 2:60).长托比亚（以斯拉2:60 ） 。
Hebrew tobyyah, "Jah is my good"; Septuagint Tobeia (Vatican), Tobias (Alexandrian), the same name occurring in Nehemiah 7:62, as Tobia and in the apocryphal III Esdras 5:37 as baenan (Vatican) or ban (Alexandrian) - one of the families that, on their return from exile, could show no written proof of their genealogy.希伯来语tobyyah ， “ jah是我的好” ; septuagint tobeia （梵蒂冈） ，托比亚斯（亚历山大） ，相同的名称发生在尼希米记7:62 ，托比亚，以及在猜测三埃斯德拉斯5时37分，作为baenan （梵蒂冈）或禁止（亚历山大） -一的家庭，对他们返回的流亡，可显示没有任何书面证明，他们的族谱。
D. Tobias (Nehemiah 2:10).四托比亚斯（尼希米记2时10分） 。
An Ammonite who together with Sanaballat the Horonite opposed the fortification of Jerusalem by Nehemias (Nehemiah 2:19; 4:3; 6:17; 13:4, 8). 1菊石谁一起sanaballat该horonite反对强化对耶路撒冷的内赫米亚斯（尼希米记2时19分; 4:3 ; 6时17分; 13时04分， 8 ） 。 He is called "the servant"; we can only conjecture what that means.他是所谓的“仆人” ;我们只能猜测是什么意思。 Cheyne (Encyclopedia Biblica, sv) thinks that haebed, servant, is a mistake for ha arbi, the Arab.进益（百科全书biblica ， sv ）认为haebed ，公务员，是一个错误，为房委会arbi ，阿拉伯。
E. Tobias (2 Maccabees 3:11). e.托比亚斯（ 2玛加比3时11分） 。
The father of Hircanus.父亲hircanus 。
F. Tobias (Tobit 1:29, and passim).楼托拜厄斯（ Tobit回归1时29分，并各处） 。
The son of the following.儿子以下。
G. Tobias the elder. g.托比亚斯老。
The chief character in the book that bears his name.行政性质在这本书中事关他的名字。
II.二。 BOOK OF TOBIAS本书的托比亚斯
A canonical book of the Old Testament.典型的书旧约。
A. Name答：名称
In Codex Alexandrinus, biblos logon Tobit; in Vaticanus, Tobeit; in Sinaiticus, Tobeith; in Latin manuscripts Liber Tobiae, Liber Tobit et Tobiae, Liber utriusque Tobiae.在食品法典委员会alexandrinus ， biblos登录Tobit回归;在vaticanus ， tobeit ;在sinaiticus ， tobeith ;拉丁美洲的手稿liber tobiae ， liber Tobit回归等tobiae ， liber了两个tobiae 。 In the Vulgate and Hebrew Fagii both father and son have the same name, Tobias, tobyyah.在武加大和希伯来语fagii两父子具有相同的名称，托比亚斯， tobyyah 。 In other texts and versions, the name of the father varies: tobi, "my good" is Jahweh; in Hebrew Munster; Tobit or Tobeit in the Septuagint; Tobis, or Tobit, standing for tobith "goodness" of Jahweh, in the Old Latin.在其他的文本和版本，名称的父亲不同： tobi ， “我好”是jahweh ; in希伯来语明斯特; Tobit回归或tobeit ，在septuagint ; tobis ，或Tobit回归，站立tobith “善”的jahweh ，在旧拉丁美洲。
B. Text and Versions乙文字和版本
The original text, supposed to have been Hebrew, is lost; the reasons assigned for an Aramaic original warrant only a probable opinion that an Aramaic translation influenced our present Greek versions.原始文本，假定已希伯来语，是失去了，原因为何指派为一阿拉姆语原有的手令，只有可能认为一阿拉姆语翻译的影响，我们目前希腊的版本。
(1) Vulgate Versions （ 1 ）武加大版本
St. Jerome had not yet learned Aramaic, when, with the aid of a rabbi who knew both Aramaic and Hebrew, he made the Vulgate version.圣杰罗姆尚未据悉，阿拉姆语，时，借助一名犹太拉比谁知道双方阿拉姆语和希伯来语，他提出武加大版本。 The rabbi expressed in Hebrew the thought of the Aramaic manuscripts and St. Jerome straightway put the same into Latin.该拉比表示，在希伯来语思想的阿拉姆语的手稿和圣杰罗姆straightway付诸表决，同时到拉丁美洲。 It was the work of only a day (cf. Praef. in Tobiam).这是工作的只有1天（参见praef 。在tobiam ） 。 The Old Latin certainly influenced this hurried version.旧拉丁美洲一定的影响，这匆匆的版本。 The Vulgate recension of the Aramaic version tells the story in the third person throughout, as do the Aramaic of Neubauer and the two Hebrew texts of Gaster (HL and HG), whereas all the other texts make Tobias speak in the first person up to 3:15.该武加大recension的阿拉姆语版本的故事讲述，在整个第三人，这样做阿拉姆语的纽鲍尔和两个希伯来语文本胃（ Ⅱ和汞柱） ，而所有其他的文本，使托拜厄斯在发言的第一人，最多3 ： 15 。 The following passages occur in the Vulgate alone: the wagging of the dog's tail (11:9); the comparison of the coating on Tobias's eye to the membrane of an egg (11:14); the wit of half an hour while the gall of the fish effected its cure (11:14); Tobias closing of the eyes of Raguel and Edna in death; also 2:12, 2:18, 3:19, 3:24, 6:16-18, 6:20-21, 8:4-5, 9:12b.下面的通道都发生在武加大单： wagging的狗的尾巴（ 11时09分） ;比较涂层对托比亚斯的眼睛向膜的一个鸡蛋（ 11时14分） ;束手无策的一个半小时，而胆该鱼的影响，其治愈率（ 11时14分） ;托比亚斯闭幕的眼中，拉贵尔和埃德娜在死亡;也2时12分， 2时18分， 3时19分， 3时24分， 6:16-18 ， 6时20分-21 ， 8:4-5 ， 9时12分乙 Some parts of the Vulgate, such as the continence of Tobias (6:18; 7:4), were looked upon at times as Christian interpolations of Jerome until they were found in one of Gaster's Hebrew texts (HL).部分地区的武加大，如以可控的托比亚斯（ 6时18分; 7时04分） ，分别研究后，在时代的基督教插值的杰罗姆，直到他们被发现在其中一个胃的希伯来语文本（ Ⅱ ） 。 Lastly, the Vulgate and HL omit all mention of Ahikhar; Achior of Vulgate 11:20, is probably an addition to the text.最后，武加大和HL省略所有提及ahikhar ; achior的武加大11时20分，可能是除了文本。
(2) Aramaic Versions （ 2 ）阿拉姆语版本
Besides the Aramaic version used by Jerome and now lost, there is the extant Aramaic text recently found in an Aramaic commentary on Genesis, "Midrash Bereshit Rabba".除了阿拉姆语版所采用的杰罗姆，现在失去了，是现存的阿拉姆语的文字最近发现在一阿拉姆语的评论成因， “米德拉士bereshit rabba ” 。 The writing of this midrash is fifteenth-century work; it contains the Book of Tobias as a haggada on the promise Jacob makes to give tithes to God (Genesis 28:22).撰写本米德拉士是第十五世纪的工作;它包含这本书的托比亚斯作为一个haggada上的承诺，使得雅各布给tithes向上帝（成因28:22 ） 。 Neubauer edited the text, "The Book of Tobit, a Chaldee Text from a unique manuscript in the Bodleian Library" (Oxford, 1878).纽鲍尔编辑文本“ ，这本书的Tobit回归，沙尔代文字从一个独特的手稿，在包德利图书馆的图书馆” （牛津大学， 1878年） 。 He thinks that it is a briefer form of Jerome's Aramaic text.他认为，这是一个简短的形式，杰罗姆的阿拉姆语文字。 This is not likely.这是不太可能。 The language is at times a transliteration of Greek and gives evidence of being a transliteration of one or other of the Greek texts.语言是时代的一译音希腊和赋予的证据，作为一个译音一个或其他的希腊文本。 It agrees with the Vulgate in that from the outset the tale of Tobias is told in the third person; otherwise it is closer to Codex Vaticanus and closer still to Codex Sinaiticus.它同意与武加大在这方面从一开始的故事，托拜厄斯是说，在第三人，否则，这是更密切的法典vaticanus和更密切的仍是食品法典委员会sinaiticus 。
(3) Greek versions （ 3 ）希腊版本
There are three Greek recensions of Tobias.有三个希腊recensions的托比亚斯。 We shall refer to them by the numbers given to the Vatican and Sinaitic codices in Vigouroux, "La sainte bible polyglote", III (Paris, 1902).我们会参考他们的数目，考虑到梵蒂冈和西乃半岛codices在vigouroux ， “拉圣圣经polyglote ” ，三（巴黎， 1902年） 。
(a) AB, the text of the Alexandrian (fifth century) and Vatican (fourth century) codices. （一）上诉，案文的亚历山大（五世纪）和梵蒂冈（第四世纪） codices 。 This recension is found in many other codices of the Greek text, has been used for centuries by the Greek Church, is incorporated into the Sixtine edition of the Septuagint, and has been translated into Armenian as the authentic text of that rite.这recension发现，在许多其他codices的希腊文字，已经被用于世纪由希腊教会，是纳入sixtine版的septuagint ，并已被翻译成亚美尼亚作为正本这一仪式。 AB is preferred to the Sinaitic recension by Nöldeke, Grumm, and others, and yet rated by Nestle, Ewald, and Haris as a compendium rather than as a version of the entire original text.抗体是首选到西乃半岛recension由nöldeke ， grumm ，和其他人，但评价雀巢，埃瓦尔德，和Haris作为一个汇编而不是作为一个版本的整个原文。 It condenses Edna's Prayer (x, 13), omits the blessing of Gabael (9:6), and has three or four unique readings (3:16; 14:8-10; 11:8).它凝结埃德娜的祈祷（十， 13 ） ，略去了祝福gabael （ 9时06分） ，并有3个或4个独特的读数（ 3时16分; 14:8-10 ; 11时08分） 。
(b) Aleph, the text of the Sinaitic (fourth-century) Codex. （二）列，文字的西乃半岛（第四世纪）法典。 Its style is very much more diffuse than that of AB, which seems to have omitted of set purpose many stichoi of Aleph -- cf.其风格是十分更加分散，比AB法，这似乎遗漏了集的目的，许多stichoi的列-比照。 2:12, "on the seventh of Dustros she cut the web"; 5:3, the incident of the bond divided into two parts, one for Tobias and the other for Raguel; 5:5, the long conversation between Raphael and young Tobias; 6:8; 10:10; 12:8, etc. Aleph omits 4:7-19, and 13:6b-9, of AB. 2时12分， “关于第七届的dustros她削减网络” ; 5时03分，发生事故的债券分为两部分，一为托比亚斯和其他为拉贵尔; 5时05分，长之间的对话拉斐尔和青少年托比亚斯; 6时08分; 10:10 ; 12时08分，等列省略4:7-19 ， 13时06分的B - 9 ， AB法。
(c) The text of Codices 44, 106, 107 for 6:9-13:8.-The first portion (1:1-6:8) and the last (13:9 to end) are identical with AB; the remainder seems to be an attempt at a better version of the original text. （三）文codices 44 ， 106 ， 107 ，为6:9-13:8 .-第一部分（ 1:1-6:8 ）和昨（ 13时09分结束）是一致的，与抗体;其余的似乎是一种企图在一个更好的版本的原文。 Independent work is shown by 6:9 to 7:17; 8:1 to 12:6, is very close to the Syriac and nearer to Aleph than to AB; 12:7-13:8 resembles each text in various small details.独立的工作表明， 6时09分至7时17分; 8时01分至12时06分，是非常接近叙利亚和接近列比抗体; 12:7-13:8相似，每个文本在各个小细节。 Distinctive readings of these cursives are Edna's Gnostic prayer, "Let all the Æons praise thee" (8:15); and the fact that Anna saw the dog running before Tobias (11:5).独特的读这些cursives是埃德娜的gnostic祈祷， “让所有æons赞美你” （ 8:15 ） ;和事实，即安娜看到狗运行前，托拜厄斯（ 11时05分） 。 (d) What seems to be a third recension of the second chapter is presented in Grenfell and Hunt, "Oxyrhyneus Papyri" (Oxford, 1911), part viii. （四）有什么似乎是一个第三recension的第二章是在grenfell和亨特， “ oxyrhyneus papyri ” （牛津大学， 1911年） ，第八部分。 The text differs from both AB and Aleph and consequently the Greek cursives.文本的不同，从AB和列，因此，希腊cursives 。
(4) Old Latin Versions （ 4 ）旧拉丁美洲版本
Previous to the Latin Vulgate translation of the Aramaic recension (see above) there existed at least three Old Latin versions of a Greek text which was substantially Aleph; (a) the recension of Codex Regius Parisiensis 3654 and Codex 4 of the Library of St-Germain; (b) the recension of Cod.前向拉丁语武加大翻译的阿拉姆语recension （见上文）存在着至少3岁的拉丁美洲版本的希腊文本是大幅列; （一） recension法典regius parisiensis 3654和食品法典委员会4图书馆，圣-队; （二） recension的COD 。 Vat.增值税。 7, containing 1-6:12; (c) the recension of the "Speculum" of St. Augustine. 7 ，含有1-6:12 ; （三） recension的“ speculum ”圣奥古斯丁。
(5) Syriac Version （ 5 ）叙利亚文版本
Down to 7:9, it is a translation of AB; thereafter, it agrees with the Greek cursive text, save that 13:9-18, is omitted.到7时09分，这是一个翻译AB法;此后，它同意与希腊草书文字，储存13:9-18 ，是省略。 This second part is clearly a second recension; its proper names are not spelled as in the first part.这第二部分，这显然是一个第二recension ;适当的名称不明确，作为在第一部分。 Ahikhar (14:10) is Achior (2:10); 'Edna (7:14) is 'Edna (7:2) 'Arag (9:2) is Raga (4:1, 4:20). ahikhar （ 14:10 ）是achior （ 2点10分） ; '埃德娜（ 7时14分）是'埃德娜（ 7时02分） ' arag （ 9时02分）是RAGA的（ 4:1 ， 4时20分） 。
(6) Hebrew Versions （ 6 ）希伯来文版本
There are four Hebrew versions of this deuterocanonical story:有四个希伯来语版本的此次经的故事：
(a) HL, Hebrew Londinii, a thirteenth-century manuscript, found by Gaster in the British Museum, and translated by him in the "Proceedings of the Soc. of the Bibl. Archaeology" (xvii and xx). （一） hl文，希伯来文londinii ，第十三世纪的手稿，发现胃在大英博物馆，和翻译，他在“的Proceedings of the SoC的。的bibl 。考古学” （十七和二十） 。 Besides a cento of Scriptural exhortations, this manuscript contains the narrative portion of Tobias, translated, Gaster thinks, from a text that stood in closest relation to the Aramaic used by St. Jerome.除了cento的圣经的嘱托，这个手稿中包含的叙事部分的托比亚斯，翻译，胃认为，从文字，站在最亲密的关系，向阿拉姆语所用的圣杰罗姆。 It is just possible, though not in the least probable, that the thirteenth-century Jewish author of HL made use of the Vulgate.这只是可能，虽然不是在最不发达国家的可能，即第十三世纪的犹太作家的HL使用了武加大。
(b) HG, Hebrew Gasteri, a text copied by Gaster from a midrash on the Pentateuch and published in the "Proc. of the Soc. of Bib. Arch." （二）汞，希伯来语gasteri ，文字抄胃从米德拉士就pentateuch ，并刊登在“过程。的的SoC的。背带裤。拱” 。 (xix). （十九） 。 This manuscript, now lost, agreed with the Aramaic of Neubauer and was in a compact style like that of the Vulgate recension.这个手稿，现在失去了，同意与阿拉姆语的纽鲍尔，并在一个紧凑的作风，这样的武加大recension 。
(c) HF, Hebrew Fagii, a very free translation of AB, done in the twelfth century by a Jewish scholar: it is found in Walton's "Polyglot". （三）高频，希伯来语fagii ，一个非常自由翻译AB法，做在12世纪由一个犹太学者：这是发现在沃尔顿的“ polyglot ” 。
(d) HM, Hebrew Munsteri, published by Munster in Basle AD 1542, found in Walton's "Polyglot". （四）重介文，希伯来文munsteri ，出版的穆斯特在1542年巴塞尔的广告，发现在沃尔顿的“ polyglot ” 。 This text agrees as a rule with Neubauer's Aramaic, even when the latter is at variance with AB.这一案文同意，作为一项规则与纽鲍尔的阿拉姆语，甚至当后者则是在差异与抗体。 It is, according to Ginsburg, of fifth-century origin.它是根据金斯伯格，第五世纪的原产地。 The Hebrew versions together with the Aramaic omit reference to the dog, which plays a prominent part in the other versions.希伯来文的版本一起与阿拉姆语省略参考狗，发挥了突出的一部分，在其他版本。 The foregoing review of the various and diverse recensions of the Book of Tobias shows how hard it would be to reconstruct the original text and how easily textual errors may have crept into our Vulgate or the Aramaic on which it depends.前述审查各种多样的recensions的这本书的托比亚斯表明，如何努力将是重建原始文本，以及如何轻松文字错误，可能有逐步融入我们的武加大，或阿拉姆语对它所依赖的。
C. Contents长的内容
Unless otherwise stated, these references are to the Vulgate recension, whereof the Douay is a translation.除非另有说明，这些文献向武加大recension ， whereof该douay是一个翻译。 The story naturally divides itself into two parts:故事自然划分本身分为两部分：
(1) The fidelity of Tobias the elder and of Sara to the Lord (1:1-3:25) （ 1 ）的保真度托比亚斯老和萨拉向耶和华（ 1:1-3:25 ）
The fidelity of Tobias (1:1-3:6) shown by his acts of mercy to fellow captives (1:11-17) and especially to the dead (1:18-25), acts that resulted in his blindness (2:1-18), the taunts of his wife (2:19-23), and the recourse of Tobias to God in prayer (3:1-6).富达的托比亚斯（ 1:1-3:6 ）所表现出他的行为，毫不留情研究员俘虏（ 1:11-17 ） ，特别是向遇难者（ 1:18-25 ） ，行为，导致在他的盲目性（ 2 :1 - 18 ） ，嘲弄他的妻子（ 2:19-23 ） ，和追索权的托拜厄斯在向上帝祈祷（ 3:1-6 ） 。
The fidelity of Sara, daughter of Raguel and Edna (3:7-23).富达的萨拉，女儿，拉贵尔和埃德娜（ 3:7-23 ） 。 The very day that Tobias in Ninive was taunted by his wife and turned to God, Sara in Ecbatana was taunted by her maid as the murderess of seven husbands (3:7-10), and turned to God in prayer (3:11-23).非常一天，托比亚斯在ninive是taunted他的妻子和转向上帝，萨拉在埃克巴塔那是taunted她的女仆作为murderess 7丈夫（ 3:7-10 ） ，并转过身去上帝在祈祷（ 3点11分- 23 ） 。 The prayers of both were heard (3:24-25).祷告都听到（ 3:24-25 ） 。
(2) The fidelity of the Lord to Tobias and to Sara through the ministrations of the angel Raphael (4:1-12:22). （ 2 ）富达的主托比亚斯和莎拉通过ministrations的天使拉斐尔（ 4:1-12:22 ） 。
Raphael cares for the young Tobias on his journey to Gabael in Rages of Media to obtain the ten talents of silver left in bond by his father (4:1-9:12).拉斐尔关心青少年的托拜厄斯对他的征程gabael在激烈的媒体，以获取10人才银留在债券由他的父亲（ 4:1-9:12 ） 。 The young man set out, after long instruction by his father (4:1-23); Raphael joins him as guide (5:1-28); Tobias while bathing in the Tigris is attacked by a large fish, catches it, and, at the advice of Raphael, keeps its heart, liver, and gall (6:1-22); they pass through Ecbatana, stop at Raguel's; Tobias asks Sara for wife and receives her (7:1-20); by continence and exorcism and the odor of the burning liver of the fish and the aid of Raphael, he conquers the devil who had slain the seven previous husbands of Sara (8:1-24); Raphael gets the money of Gabael in Rages, and brings him to Ecbatana to the marriage celebration of young Tobias (9:1-23).青年男子载列，经过长期的指示，由他的父亲（ 4:1-23 ） ;拉斐尔加入他作为指南（ 5:1-28 ） ;托比亚斯，而沐浴在底格里斯河攻击是由一个大的鱼，渔获量，并在拉斐尔的意见，保持其心脏，肝脏，胆囊和（ 6:1-22 ） ;他们通过埃克巴塔那，停止在拉贵尔的;托比亚斯要求莎拉为妻子，并接收她（ 7:1-20 ） ;由可控和驱魔和气味的燃烧肝脏的鱼类和援助拉斐尔，他征服魔鬼谁曾杀害了7前的丈夫萨拉（ 8:1-24 ） ;拉斐尔得到的钱， gabael在肆虐，带来了他埃克巴塔那到举行婚礼的青年托比亚斯（ 9:1-23 ） 。
Raphael cures the blindness of the elder Tobias, on the return of his son, and manifests the truth that he is an angel (10:2-12:31).拉斐尔治疗的盲目性，老托拜厄斯，就返回他的儿子，体现了真理，他是一个天使（ 10:2-12:31 ） 。 Conclusion: the hymn of thanksgiving of Tobias the elder, and the subsequent history of both father and son (13:1-14:7).结论：赞美诗感恩的托比亚斯老，以及其后的历史，双方的父亲和儿子（ 13:1-14:7 ） 。
D. Purpose四，目的
To show that God is faithful to those that are faithful to Him is evidently the chief purpose of the book, Neubauer (op. cit., p. xvi) makes out the burial of the dead to be the chief lesson; but the lesson of almsgiving is more prominent.表明神是信实的那些忠诚于他，显然是行政的目的，这本书，纽鲍尔（业务同上，页十六） ，使出来的埋葬死者被行政教训，但教训救济是更加突出。 Ewald, "Gesch. des Volkes Israel", IV, 233, sets fidelity to the Mosaic code as the main drift of the author, who writes for Jews of the Dispersion; but the book is meant for all Jews, and clearly inculcates for them many secondary lessons and one that is fundamental to the rest -- God is true to those who are true to Him.埃瓦尔德， “ gesch 。 volkes万以色列” ，四， 233 ，集富达向花叶代码作为主漂移的作者，谁写为犹太人的分散;但书，就是为所有的犹太人，并明确inculcates为他们许多中学和教训之一，就是根本，其余的-上帝是真正的那些谁是真正的他。
E. Canonicity e. canonicity
(1) In Judaism （ 1 ）在犹太教
The Book of Tobias is deuterocanonical, ie contained not in the Canon of Palestine but in that of Alexandria.这本书的托拜厄斯是次经，即载而不是在佳能巴勒斯坦，但在这方面的亚历山大。 That the Jews of the Dispersion accepted the book as canonical Scripture is clear from its place in the Septuagint.认为犹太人分散接受这本书作为典型的经文是明确的，从它的地方，在septuagint 。 That the Palestinian Jews reverenced Tobias as a sacred book may be argued from the existence of the Aramaic translation used by St. Jerome and that published by Neubauer, as also from the four extant Hebrew translators.指出，巴勒斯坦的犹太人reverenced托比亚斯作为一个神圣的书可能会辩称，从存在的阿拉姆语翻译所用的圣杰罗姆和公布的纽鲍尔，也从4现存的希伯来语翻译。 Then, most of these Semitic version were found as Midrashim, or hagganda, of the Pentateuch.然后，大部分这些犹太人的版本被发现，作为米大示，或hagganda ，该pentateuch 。
(2) Among Christians （ 2 ）之间的基督徒
Despite the rejection of Tobias from the Protestant Canon, its place in the Christian Canon of Holy Writ is undoubted.尽管拒绝托比亚斯从新教佳能，其位置在基督教的圣地佳能令状是不容置疑的。 The Catholic Church has ever esteemed it as inspired.天主教以往任何时候都尊敬它作为启发。
St. Polycarp (AD 117), "Ad Philippenses", x, urges almsgiving, and cites Tobit 4:10, and 12:9, as authority for his urging.圣polycarp （公元117 ） ， “广告philippenses ” ，第十，敦促救济，以及濒危物种贸易公约Tobit回归4时10分， 12时09分，作为权力机构，他敦促。 Deutero-Clement (AD 150), "Ad Corinthios", xvi, has praises of almsgiving that are an echo of Tobit 12:8-9. deutero -克莱门特（公元150 ） ， “广告corinthios ” ，十六，歌颂救济是一个回声Tobit回归12:8-9 。
St. Clement of Alexandria (AD 190-210), in "Stromata", vi, 12 (PG, IX, 324), cites as the words of Holy Writ "Fasting is good with prayer" (Tobit 12:9); and in "Stromata", i, 21, ii, 23 (PG, VIII, 853, 1089), "What thou hatest, do not unto another" (Tobit 4:16).圣克莱门特在亚历山大（公元190-210 ） ，在“ stromata ” ，六，十二公司（ PG ，第九章， 324 ） ，濒危物种贸易公约作为的话，神圣的令状“禁食是好的，祈祷” （ Tobit回归12时09分） ;在“ stromata ” ，我， 21 ，二， 23日公司（ PG ，第八条，第853 ， 1089 ） ， “什么你hatest ，不要祂的另一个” （ Tobit回归4时16分） 。
Origen (about AD 230) cites as Scripture Tobit 3:24 and 12:12-15, in "De oratione", II; Tobit 2:1, in sec.奥利（约广告230 ）濒危物种贸易公约作为经文Tobit回归3时24分和12:12-15 ，在“时点oratione ” ，第二章; Tobit回归2:1 ，在证券交易委员会。 14; Tobit 12:12, in sec.第14条; Tobit回归12时12分，在证券交易委员会。 31 (cf. PG, XI, 448, 461, 553); and writing to Africanus (PG, XI, 80) he explains that, although the Hebrews do not use Tobias, yet the Church does. 31日（参见pg ，第十一， 448 ， 461 ， 553 ） ;和以书面形式向africanus公司（ PG ，十一， 80 ） ，他解释说，虽然希伯来人不使用托拜厄斯，但教会。
St. Athanasius (AD 350) uses Tobit 12:7 and 4:19, with the distinctive phrase "as it is written", cf.圣亚他那修（公元350 ）使用Tobit回归12时07分和4时19分，与鲜明的短语“ ，因为这是书面” ，比照。 "Apol. contra arianos", II, and "Apol. ad Imper. Constantium" (PG, XXV, 268, 616). “ apol 。孔特拉arianos ” ，第二章，和“ apol 。广告imper 。 constantium ”公司（ PG ，二十五， 268 ， 616 ） 。
In the Western Church, St. Cyprian (about AD 248) very often refers to Tobias as of Divine authority just as he refers to other books of Holy Writ; cf.在西方教会，圣塞浦路斯（约248广告） ，很多时候是指托比亚斯作为神圣的权威，正如他指其他书籍的神圣令状;比照。 "De mortalitate", x; "De opere et eleemosynis", v, xx; "De patientia", xviii (PG, IV, 588, 606, 634); "Ad Quirinum", i, 20 for Tobit 12; iii, 1 for Tobit 2:2; and iv, 5-11; ii, 62 for Tobit 4:12 (PG, IV, 689, 728, 729, 767). “时点mortalitate ” ，第十; “时点opere等eleemosynis ” ，第五章，第XX ; “时点巴天酸模” ，十八公司（ PG ，四， 588 ， 606 ， 634 ） ; “广告quirinum ” ，我20 Tobit回归12 ;三， 1 Tobit回归2时02分;和第四节的规定， 5月11日;二， 62 Tobit回归4时12分公司（ PG ，四， 689 ， 728 ， 729 ， 767 ） 。
St. Ambrose (about AD 370) wrote a book entitled "De Tobia" against usury (PL, XIV, 759), and introduced it by referring to the Biblical work of that name as "a prophetic book", "Scripture".圣刘汉铨（约广告370 ）写了一本书，题为“德托比亚”反高利贷（特等，第十四， 759 ） ，并介绍了它指的是圣经的工作，该名称为“先知书” ， “经文” 。
In the entire Western Church, however, the canonicity of Tobias is clearest from its presence in the Old Latin Version, the authentic text of Scripture for the Latin Church from about AD 150 until St. Jerome's Vulgate replaced it.在整个西方教会，不过， canonicity的托比亚斯是清楚的，从它的存在，在旧的拉美版本，正本的经文为拉丁美洲教会由约150个广告，直到圣杰罗姆的武加大取代它。
The canonical use of Tobias in that part of the Byzantine Church whose language was Syriac is seen in the writings of St. Ephraem (about AD 362) and of St. Archelaus (about AD 278).典型的使用托比亚斯在这部分的拜占庭教堂，其语言是叙利亚被认为是在著作中圣ephraem （约广告362 ）和圣archelaus （约广告278 ） 。
The earliest canonical lists all contain the Book of Tobias; they are those of the Council of Hippo (AD 393), the Councils of Carthage (AD 397 and 419), St. Innocent I (AD 405), St. Augustine (AD 397).最早的典型列出了所有包含这本书的托拜厄斯，他们是那些对安理会的河马（公元393 ） ，两个市政局的迦太基（公元397和419 ） ，圣无辜的我（广告405 ） ，圣奥古斯丁（公元397 ） 。
Moreover, the great fourth- and fifth- century manuscripts of the Septuagint are proof that not only the Jews but the Christians used Tobias as canonical.此外，伟大的第四和第五世纪的手稿的septuagint证明，不仅是犹太人，但基督徒使用托比亚斯作为典型。 For the Catholic the question of the canonicity of Tobias was infallibly settled by the decisions of the Councils of Trent, Session IV (8 April, 1546) and of the Vatican, Session III, ch.为天主教的问题，该canonicity的托比亚斯是infallibly解决的决定，两个市政局的特伦特，第四次会议（ 1546年4月8日）和梵蒂冈的，第三次会议，甲烷。 2 (24 April, 1870). 2 （ 1870年4月24日） 。
Against the canonicity of Tobias are urged several rather trivial objections which would at first sight seem to impugn the inspiration of the narrative.对canonicity的托拜厄斯呼吁几个，而不是琐碎的反对，这将乍看起来似乎是，打击的启示叙事。
(a) Raphael told an untruth when he said he was "Azarias the son of the great Ananias" (5:18). （一）拉斐尔说，一不实之时，他说，他是“ azarias的儿子的伟大ananias ” （ 5:18 ） 。 There is no untruth in this.有没有不实之本。 The angel was in appearance just what he said he was.天使是在外观上究竟是什么他说，他是。 Besides, he may have meant by azaryah, "the healer of Jah"; and by ananyah, "the goodness of Jah".此外，他可能是指由azaryah ， “治愈的jah ” ;和ananyah ， “善jah ” 。 In this event he only told the young Tobias that he was God's helper and the offspring of the great goodness of God; in this there would be no falsehood.在此事件中，他只告诉年轻的托拜厄斯说，他是上帝的助手和后代的伟大善良的上帝，在这不会有任何的谬误。
(b) A second objection is that the angelology of Tobias is taken over from that of the Avesta either directly by Iranian influence or indirectly by the inroad of Syriac or Grecian folk-lore. （二）第二个反对，是因为angelology的托比亚斯是接管时表示，在该avesta无论是直接由伊朗的影响或间接由inroad的叙利亚或希腊的民间传说。 For Raphael says: "I am the angel Raphael, one of the seven who stand before the Lord" (12:15).为拉斐尔说： “我的天使拉斐尔，其中的7谁的立场，在耶和华面前” （ 12:15 ） 。 These seven are the Amesha Spentas of Zoroastrianism: cf.这7个是amesha spentas的拜火教：比照。 Fritzsche, "Exegetisches Handbuch zu den Apocr.", II (Leipzig, 1853), 61. fritzsche ， “ exegetisches handbuch祖书斋apocr ” ，第二章（莱比锡， 1853 ） ， 61 。 The answer is that the reading seven is doubtful; it is in Aleph, AB, Old Latin, and Vulgate; it is wanting in the Greek cursive text, Syriac, and HM.答案是说，读7疑问，它是在列， AB的旧拉丁语，和武加大，它是要在希腊的草书文字，叙利亚，和陛下。 Still, admitting the reading of the Vulgate, the Amesha Spentas have infiltrated into Avestic religion from the seven Angels of Hebraistic Revelation and not vice versa.但是，承认读的武加大， amesha spentas已渗入avestic宗教从7天使hebraistic的启示，而不是反之亦然。 Moreover, there are not seven Amesha Spentas in the angelology of the Avesta, but only six.此外，有没有7 amesha spentas ，在angelology的avesta ，但只有6个。 They are subordinated to Ahura Mazda, the first principle of good.他们是服从于阿胡拉，马自达，第一项原则，良好的。 True, he is, at times, grouped with the six lower spirits as seven Amesha Spentas; but in this grouping we have not by any means seven angels standing before the Deity.诚然，他是，有时分组与六较低的精神，作为7 amesha spentas ;但在这分组，我们并没有以任何方式七天使常委会之前，神。
F. Historical Worth楼的历史价值
(1) To Protestants （ 1 ）以新教徒
The destructive criticism which, among Protestants, has striven to do away with the canonical books of the Old Testament have quite naturally had no respect for those books the critics call apocryphal.破坏性的批评，其中除新教徒，一直努力摆脱典型的帐簿，旧约已很自然地不尊重这些图书的批评者呼吁猜测。 The Book of Tobias is to them no more than are the Testament of Job, the Book of Jubilees, and the story of Ahikhar.这本书的托拜厄斯是他们没有多是圣经的就业，这本书的jubilees ，和故事ahikhar 。 From the standpoint of historical criticism it is to be grouped with these three apocryphal (JT Marshall, Principal of the Baptist College, Manchester, in Hasting's "Dict. of the Bible", sv).从历史的立场，批评这是要组合在一起，这三个猜测（日本烟草公司的马歇尔，主要的浸会学院，曼彻斯特，在hasting的“翻译字典。的圣经” ， sv ） 。 Simrock in "Der gute Gerhard und die dankbaren Todten" (Bonn, 1858) reduces the story to the folk-lore theme of the gratitude of the departed spirit; the yarn is spun out of this slim thread of fancy that the souls of the dead, whose remains Tobias buried, did not forget his benevolence.西姆罗克在“明镜gute总理und模具dankbaren todten ” （波恩， 1858 ）降低的故事给民间传说为主题的谢意，感谢该离开的精神;纱线是失控，这超薄螺纹花式认为，灵魂死亡，其仍然托比亚斯埋葬，并没有忘记他的善。 Erbt (Encycl. Biblica, sv) finds traces of Iranian legend in the name of the demon Asmodeus (Tobit 3:8) which is the Persian Aeshma daeva; as also in the dog -- "with the Persians a certain power over evil spirits was assigned to the dog." erbt （ encycl. biblica ， sv ）认定的痕迹，伊朗的传说在名称恶魔asmodeus （ Tobit回归3时08分） ，这是波斯aeshma daeva ;此外，在狗-“与波斯人某个大国在战胜邪恶的精神被分配到的狗“ 。 And again: "the Jewish nation takes up a foreign legend, goes on repeating it until it has got it into fixed oral form, in order next to pass it on to some story-writer who is able to shape it into an edifying household tale, capable of ministering comfort to many succeeding generations."并再次说： “犹太国家采取了一个外国的传说，当然就重复它，直到它得到它变成固定的以口头方式表述，以便在明年通过，这对一些故事的作家，谁是能够形成，它成为一个家庭的故事，启发，能够服事舒适许多后代“ 。 Moulton, "The Iranian background of Tobit" (Expository Time, 1900, p. 257), considers the book to be Median folk-lore, in which the Semitic and Iranian elements meet. Moulton着， “伊朗的背景， Tobit回归” （阐述时间， 1900年， 257页） ，认为这本书是中位数的民间传说，在其中的反犹和伊朗的要素满足。
On the Ahikhar story, cf.关于ahikhar的故事，比照。 "The Story of Ahikhar from the Syriac, Arabic, Armenian, Ethiopic, Greek, and Slavonic versions" by Conybeare, Harris, and Mrs. Smith, a work which will be brought back to 407 BC in a new edition soon to appear (Expositor, March 1912, p. 212). “的故事ahikhar从叙利亚文，阿拉伯文，亚美尼亚语，衣索比亚，希腊语和斯拉夫版本”科尼比尔，哈里斯，史密斯太太，工作会被带回407年在新版本即将出现（ expositor ， 1912年3月，页212 ） 。
(2) To Catholics （ 2 ）以天主教徒
Until recently there never was question among Catholics in regard to the historicity of Tobias.直到最近，有没有被问题之间的天主教徒在考虑到历史性的托比亚斯。 It was among the historical books of the Old Testament, the Fathers had always referred to both elder and younger Tobias and to the other personages of the narratives as to facts and not to fancies.它是历史书籍的旧约，父亲一直提到的两个老和年轻的托比亚斯和其他有关人士的叙述，以事实和不中意。 The stories of almsgiving, burial of the dead, angelophany, exorcism, marriage of Sara with Tobias the younger, cure of the elder Tobias -- all these incidents were taken for granted as fact-narrative; nor was there ever any question of likening them to the tales of "The Arabian Nights" and the "Fables of Æsop".故事救济，埋葬死者， angelophany ，驱魔，婚姻的萨拉与托比亚斯年轻，防治老年托比亚斯-所有这些事件所采取的是理所当然的作为事实的叙述，也不是有过任何的问题，比喻他们以故事“天方夜谭”和“寓言æsop ” 。 Jahn, "Introductio in libros sacros", 2nd ed.的Jahn ， “ introductio在libros sacros ” ，第二教育署。 (Vienna, 1814), 452, gives the stock objections to the historicity of Tobias, and suggests that either the entire composition is a parable to teach that the prayers of the upright are heard or at most only the main outline is fact-narrative. （维也纳， 1814 ） ， 452 ，给出了股票的反对历史性的托比亚斯，并建议要么整个的组成是一个寓言教导祷告的正派是听到或最多只能主要大纲是事实的叙述。 His book was put on the Index (26 Aug., 1822).他的著作被提上指数（ 1822年8月26日） 。 Anton Scholz, "Die heilige Schrift", II, iii, p.安东scholz ， “模具heilige schrift ”第一，第二，第三，第 12, and Movers in "Kirchenlexicon" (first ed., I, p. 481) hold that Tobias is a poetic fiction. 12 ，并在动议“ kirchenlexicon ” （第一教育署。 ，我， 481页）认为，托比亚斯是一个诗意的小说。 Cosquin, in "Revue biblique" (1899, pp. 50-82), tries to show that the sacred writer of Tobias had before his eyes a form of the Ahikhar story and worked it over rather freely as a vehicle to carry the inspired thought of the moral he wished to convey to his readers.科斯金，在“杂志biblique ” （ 1899年，第50-82 ） ，试图表明，神圣的作家的托比亚斯收到了他眼中的一种形式，该ahikhar的故事和工作，它自由，而不是作为一种工具来进行启发思考的道德，他希望转达他的读者。 Barry, "The Tradition of Scripture" (New York, 1906), p.巴里， “传统经文” （纽约， 1906 ） ，第 128, says: "Its relation to other stories, such as The Grateful Dead and the tale of Ahichar, has been used in illustration of the romantic nature ascribed to it by modern readers; so, too, the symbolical names of its personages, and the borrowings, as they say, from Persian mythology of Asmodeus, etc." 128 ，说： “它与其他的故事，例如，作为感谢和死亡的故事ahichar ，已被用于说明了浪漫的性质，归因于它的现代读者，因此，太，象征性的名称，其人物，和借款，正如他们所说，从波斯神话asmodeus等“ Gigot, "Special introduction to the study of the Old Testament", I (New York, 1901), 343-7, gives at length the arguments in favour of the non-historical character of the book and attempts no refutation of the same. gigot ， “特别介绍的研究旧约圣经” ，我（纽约， 1901 ） ， 343-7 ，给予详细的论据，在赞成的非历史人物的图书，并没有试图驳斥相同。
With these and a few other exceptions, Catholic exegetes are unanimous in clearly defending the historicity of Tobias.与这些和其他几个例外，天主教exegetes是一致的，在清楚地捍卫历史性的托比亚斯。 Cf.比照。 Welte in "Kirchenlexikon" (first ed., sv Tobias); Reusch, "Das Buch Tobias", p. Welte之前在“ kirchenlexikon ” （第一教育署， sv托比亚斯） ; reusch “之buch托比亚斯” ，第 vi; Vigouroux, "Manuel biblique", II (Paris, 1883), 134; Cornely, "Introd. in utriusque testamenti libros sacros", II (Paris, 1887), i, 378; Danko, "Hist. revelationis vt", 369; Haneburg, "Gesch. der bibl. Offenbarung" (3rd ed., Ratisbon, 1863), 489; Kaulen, "Einleitung in die heilige Schrift" (Freiburg, 1890), 215; Zschokke, "Hist. sacra AT", 245; Seisenberger, "Practical Handbook for the Study of the Bible" (New York, 1911), 343.六; vigouroux ， “曼努埃尔biblique ” ，第二章（巴黎， 1883 ） ， 134个; cornely ， “ introd 。在了两个testamenti libros sacros ” ，第二章（巴黎， 1887年） ，我， 378 ;丹寇“的历史。 revelationis佛蒙特州” ， 369 ; haneburg ， “ gesch 。明镜bibl 。 offenbarung ” （第三教育署，拉蒂斯邦， 1863 ） ， 489 ;考伦， “ einleitung在模具heilige schrift ” （弗赖堡， 1890 ） ， 215 ; zschokke ， “历史。萨克拉” ， 245 ; seisenberger ， “实用手册，为研究圣经” （纽约， 1911 ） ， 343 。 This almost unanimity among Catholic exegetes is quite in keeping with the decision of the Biblical Commission (23 June, 1905).这几乎一致天主教exegetes相当，在符合的决定，圣经委员会（ 1905年6月23日） 。 By this Decree Catholics are forbidden to hold that a book of the Holy Writ, which has generally been looked upon as historical, is either entirely or in part not history properly so called, unless it be proven by solid arguments that the sacred writer did not wish to write history; and the solidity of the arguments against the historicity of an historical book of the Bible we are not to admit either readily or rashly.通过这项法令的天主教徒禁止认为，一本书的神圣令状，这已普遍期待后，由于历史，或者是完全或部分没有历史，妥善所谓的，除非它被证明了坚实的论据，神圣的作家没有希望写历史;和坚固的论据，对历史性的历史书，圣经，我们不承认，要么轻易或草率。 Now the arguments against the historical worth of Tobias are not at all solid; they are mere conjectures, which it would be most rash to admit.现在的论据，反对的历史价值托比亚斯是不是在全固态，他们仅仅是猜测，这将是最出疹的病征，要承认。 We shall examine some of these conjectures.我们会研究一些这些猜测。
(a) The Ahikhar story is not in the Vulgate at all. （一） ahikhar的故事，是不是在武加大在所有。 As it is in AB, Aleph, and the Old Latin, St. Jerome undoubtedly knew it.因为它是在AB的列，且旧拉丁美洲，圣杰罗姆，无疑是知道它。 Why did he follow the Aramaic text to the exclusion of this episode?他为什么要按照阿拉姆语的文字，以排除这次事件呢？ He may have looked upon it as an interpolation, which was not written by the inspired author.他可能看过后，把它作为插值，这是不写，由作者的灵感。 Even though it were not an interpolation, the Ahikhar episode of Tobias has not been proven to be a legend drawn from a non-canonical source.即使它不是一插， ahikhar集托比亚斯尚未被证明是一个传说，来自非正规来源。
(b) The angelic apparition and all incidents connected therewith are no more difficult to explain than the angelophanies of Genesis 18:19 and Acts 12:6. （二）天使apparition和所有事件有关连的是没有更多难以解释的比angelophanies的成因18时19分和12时06分的行为。 (c) The demonology is not unlike to that of the New Testament. （三） demonology是没有什么不同，以表示对新约圣经。 The name "Asmodeus" need not be of Iranian origin; but may just as readily be explained as Semitic.命名为“ asmodeus ”不必伊朗的原产地，但可能只是那样容易被解释为犹太人。 The Aramaic word ashmeday is cognate with the Hebrew hashmed, "destruction".该阿拉姆语字ashmeday是同源同希伯来语hashmed ， “毁灭” 。 And even though it be a mutilated form of some Iranian ancestor of the Persian Aeshma daeva, what more natural than a Median name for a demon whose obsession was accomplished upon Median soil?即使它是一个被肢解的形式，一些伊朗的祖先的波斯aeshma daeva ，什么更自然，比中位数的名称为恶魔的痴迷是完成后，中位数的土壤？ The slaying of the seven husbands was allowed by God in punishment of their lust (Vulgate, v. 16); it is the youth Tobias, not the sacred writer, that suggests (according to AB, Aleph, and Old Latin) the demon's lust as the motive of his killing all rivals.杀害七个丈夫被允许由上帝在惩罚他们的欲望（武加大，五16 ） ;这是青年的托比亚斯，而不是神圣的作家，这表明（根据AB的列，旧拉丁语系）恶魔的欲望作为的动机，他杀害所有的对手。 The binding of the devil in the desert of Upper Egypt, the farthest end of the then known world (8:3), has the same figurative meaning as the binding of Satan for a thousand years (Revelation 20:2).结合魔鬼在沙漠上埃及，最远的年底，当时已知世界（ 8时03分） ，具有相同的比喻的含义，作为具有约束力的撒旦为1000年（启示20时02分） 。
(d) The unlikelihood of the many coincidences in the Book of Tobias is mere conjecture (cf. Gigot, op. cit., 345). （四）不大可能在众多的巧合在这本书中的托比亚斯只是猜想（参见gigot ，前引书， 345 ） 。 Divine Providence may have brought about these siimilarities of incident, with a view to the use of them in an inspired book.神圣的普罗维登斯可能带来的这些siimilarities事件，以期利用他们在一本书的启发。
(e) Certain historical difficulties are due to the very imperfect condition in whch the text has reached us. （ e ）在一定的历史的困难是由于非常不完善的条件下，在whch文本已达到我们。
It was Theglathphalasar III who led Nephthali (2 Kings 15:29) into captivity (734 BC), and not, as Tobias says (1:2), Salmanasar.这是theglathphalasar三，谁主导nephthali （ 2国王15时29分）到圈养（ 734年） ，而不是作为托拜厄斯说， （ 1:2 ） ， salmanasar 。 Yet this reading of the Vulgate, Old Latin, and Aramaic is to be corrected by the name Enemesar of AB and Aleph.然而，这读的武加大，旧的拉丁语，和阿拉姆语是要得到纠正的名称enemesar的AB和列。 The latter reading would be equivalent to the Hebrew transliteration of the Assyrian kenum sar.后者读便等于希伯来文音译亚述kenum特区。 As the appellative sar "king", may precede or follow a personal name, kenum sar is sar kenum, that is Gargon (sarru-kenu II, BC 722).作为appellative特区“国王” ，可能会先或按照个人的名义， kenum特区是特别行政区kenum ，即是gargon （ sarru - kenu二，公元前722 ） 。 It can readily be that, twelve years after Theglath-phalasar III began the deportation of Israel out of Samaria, Sardon's scouts completed the work and routed some of the tribe of Nephthali from their fastnesses.它可以轻易地说，十二年后， theglath - phalasar三开始驱逐以色列摆脱了撒马利亚， sardon的童军完成的工作和路由的一些部落nephthali从他们的牢度。
A like solution is to be given to the difficulty that Sennacherib is said to have been the son of Salmanasar (1:18), whereas he was the son of the usurper Sargon.一想的解决办法是必须考虑到的困难森纳赫里布据说已经儿子salmanasar （ 1:18 ） ，而他的儿子篡权萨尔贡。 The Vulgate reading here, as in 1:2, should be that of AB and Aleph, to wit, Enemesar; and this stands for Sargon.该武加大读这里，在1点02分，应该是AB和列，束手无策， enemesar ;这主张萨尔贡。
In B, 14:15, Ninive is said to have been captured by Ahasuerus (Asoueros) and Nabuchodonosor.在B ， 14时15分， ninive是说，已抓获亚哈随鲁（ asoueros ）和nabuchodonosor 。 This is a mistake of the scribe.这是一个错误的刀。 Aleph reads that Achiacharos took Ninive and adds that "he praised God for all He had done against the children of Ninive and Assyria".列读取achiacharos了ninive ，并补充说： “他称赞上帝为所有他那样，对子女的ninive和亚述” 。 The word for Assyria is Athoureias, Hebrew asshur, Aramaic ahur: This Greek word mislead the scribe to write Lsyeros for the name of the king, Achiacharos, ie the Median King Cyaxares.字亚述是athoureias文，希伯来文asshur ，阿拉姆语ahur ：这个希腊字误导刀写lsyeros为名称的国王， achiacharos ，即中位数国王基亚克萨雷斯。 According to Berossus, Cyaxares was, in his campaign against Ninive, allied to the Babylonian King Nabopalassar, the father of Nabuchodonosor; the scribe of V has written the name for the son for that of the father, as Nabopalassar was unknown to him.据贝罗索斯，基亚克萨雷斯是，在他的竞选对ninive ，专职到巴比伦国王nabopalassar ，父亲nabuchodonosor ;刀的V写了名称为儿子认为父亲，作为nabopalassar是未知的给他。
Rages is a Seleucid town and hence an anachronism.肆虐是一个塞琉西镇，因此，一个时代错误。 Not at all; it is an ancient Median town, which the Seleucids restored.不是所有，它是一个古老的城市中位数，而塞留西士恢复。
G. Origin g.原产地
It is likely that the elder Tobias wrote at least that part of the original work in which he uses the first person singular, cf.可能是老托拜厄斯写道至少一部分原来的工作，他利用第一人称单数，比照。 1:1-3:6, in all texts except the Vulgate and Aramaic. 1:1-3:6 ，在所有文本，除武加大和阿拉姆语。 As the entire narrative is historical, this part is probably autobiographical.作为整个叙事是历史的，这部分可能是自传。 After revealing his angelic nature, Raphael bade both father and son to tell all the wonders that God had done them (Vulgate, 12:20) and to write in a book all the incidents of his stay with them (cf. same verse in AB, Aleph, Old Latin, HF, and HM).之后，暴露了他天使般的性质，拉斐尔八德两父子告诉所有的奇观，神做了他们（武加大， 12时20分）和写在一本书，所有的事件，他留在他们（参见同一首诗在上诉，列，旧拉丁语，高频，并陛下） 。 If we accept the story as fact-narrative, we naturally conclude that it was written originally during the Babylonian Exile, in the early portion of the seventh century BC; and that all save the last chapter was the work of the elder and younger Tobias.如果我们接受的故事，作为事实的叙述，我们自然得出结论，这是书面本来在巴比伦的流亡，在早期部分的公元前七世纪;所有储存的最后一章是工作的老和年轻的托比亚斯。 Almost all Protestant scholars consider the book post-Exilic.几乎所有的新教的学者认为这本书后exilic 。 Ewald assigns it to 350 BC; Hgen, the bulk to 280 BC; Gratz, to AD 130; Kohut, to AD 226.埃瓦尔德分配到350年; hgen ，大部分到280年; gratz ，广告130 ;科胡特，广告226 。
Publication information Written by Walter Drum.出版信息的书面沃尔特鼓。 Transcribed by Michael T. Barrett.转录由Michael汤匙，贝瑞特。 Dedicated to Sr. Anne Marie The Catholic Encyclopedia, Volume XIV.致力于老安妮玛丽天主教百科全书，货量十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
The introductions of CORNELY, KAULEN, DANKO, GIGOT, SEISENBERGER.该引进的cornely ，考伦，丹寇， gigot ， seisenberger 。 Although the Fathers use Tobias, only BEDE (PL, XCI, 923-38) and WALAFRID STRABO (PL, CXIII, 725) have left us commentaries thereon.虽然父亲使用的托比亚斯，只有贝德（特等， xci ， 923-38 ）和walafrid斯特拉波（特等， cxiii ， 725 ）已给我们留下了评论，并就此。 During the Middle Ages, HUGH OF ST.在中世纪，休圣。 VICTOR, Allegoriarum in Vetus Testamentum, IX (PL, CLXXV, 725), and NICHOLAS OF LYRA, DENIS THE CARTHUSIAN, HUGH DE S. CARO, in their commentaries on all Scripture, interpreted the Book of Tobias.胜利者， allegoriarum在老testamentum ，第九章（特等， clxxv ， 725 ） ，和尼古拉斯的天琴座，丹尼斯该carthusian ，休德第卡罗，在他们的评论对所有的经文，解释这本书的托比亚斯。 Later Commentators are SERRARI (Monza, 1599); SANCTIUS (Lyons, 1628); MAUSCHBERGER (Olmutz, 1758); JUSTINIANI (Rome, 1620); DE CELADA (Lyons, 1644); DREXEL (Antwerp, 1652); NEUVILLE (Paris, 1723); GUTBERLET (Munster, 1854); REUSCH (Freiburg, 1857); GILLET DE MOOR, Tobie et Akhiahar (Louvain, 1902); VETTER, Das Buch Tobias und die Achikar-Sage in Theol.稍后评论serrari （蒙扎， 1599 ） ; sanctius （里昂， 1628 ） ; mauschberger （奥尔米茨， 1758 ） ;胡斯蒂尼亚尼（罗马， 1620 ） ;德塞拉达（里昂， 1644 ） ; drexel （安特卫普， 1652 ） ; neuville （巴黎， 1723 ） ; gutberlet （明斯特， 1854 ） ; reusch （弗赖堡， 1857 ） ; gillet德系泊， tobie等akhiahar （鲁汶， 1902 ） ; vetter ，之buch托比亚斯und模具achikar -贤者在theol 。 Quartalschrift (Tubingen, 1904). quartalschrift （蒂宾根， 1904 ） 。 The principal Protestant authorities have been cited in the body of the article.主要的新教当局已引用在正文中的文章。
ARTICLE HEADINGS:文章标题：
Outline of the Story.纲要的故事。
Text and Original Language.文字和原文。
Time and Place.时间和地点。
A late Jewish work, never received into the Jewish canon, and included in the Apocrypha by Protestants, although it was pronounced canonical by the Council of Carthage (397) and the Council of Trent (1546).晚犹太人的工作，从来没有收过到犹太佳能，并包括在apocrypha新教徒，虽然它的突出典型，由理事会迦太基（ 397 ）和安理会的特伦特（ 1546 ） 。 It takes its name from the central figure, called Τωβείτ (Τωβείτ, Τωβείθ) in Greek, and Ṭobi () in a late Hebrew manuscript.它需要它的名字，从中央的数字，所谓的τωβείτ （ τωβείτ ， τωβείθ ）在希腊，和ṭobi （ ）在1月底希伯来文手稿。
Outline of the Story.纲要的故事。
The story of the book is as follows: Tobit, a pious man of the tribe of Naphtali, who remained faithful to Jerusalem when his tribe fell away to Jeroboam's cult of the bull, was carried captive to Nineveh in the time of Enemessar (Shalmaneser), King of Assyria.的故事，这本书是如下： Tobit回归，一种虔诚的男子是该部落的拿弗，谁仍然忠实于耶路撒冷时，他的部落下跌之外jeroboam的邪教的牛市，进行圈养，以尼尼微在的时候， enemessar （撒缦）国王亚述。 There, together with his wife, Anna, and his son Tobias, he gave alms to the needy, and buried the outcast bodies of the slain, keeping himself pure, moreover, from the food of the Gentiles.在那里，连同他的妻子，安娜，和他的儿子托拜厄斯，他给了施舍给有需要的人士，和埋葬的尸体抛弃杀害，保持自己的纯洁性，此外，从食物的外邦人。 He was in favor with the king, however, and so prosperous that he was able to deposit ten talents of silver in trust with a friend in Media.他是在讨好国王，不过，和繁荣，使他能够存款10人才中银的信任，与一个朋友在媒体。 With the accession of Sennacherib (the successor of Enemessar) the situation changed.与加入森纳赫里布（继任enemessar ）形势的变化。 Accused of burying the dead slain by the king, he had to flee, and his property was confiscated; but when Sarchedonus (Esarhaddon) came to the throne Tobit was allowed to return to Nineveh at the intercession of his nephew Achiacharus (Aḥiḳar), the king's chancellor.被告的埋葬死者遇害由国王，他不得不逃离，和他的财产被没收;但是，当sarchedonus （以撒哈顿）来到宝座Tobit回归被允许返回尼尼微在干涉他侄子的achiacharus （ aḥiḳar ） ，国王的校长。 Here he continued his works of mercy; but, accidentally losing his eyesight, he fell into great poverty, so that in his dire distress he prayed that he might die.在这里，他继续他的作品的怜悯，但意外地失去了视力，他陷入了很大的贫困，使他在可怕的困扰，他祈祷，他可能死。 On that same day a similar prayer was offered by Sarah, the daughter of Raguel of Ecbatana (in Media), in despair because she had been married to seven husbands who had each been slain by a demon on the wedding night.就在同一天类似的祈祷是提供莎拉的女儿拉贵尔的埃克巴塔那（在媒体） ，在绝望中，因为她已结婚7丈夫谁了，每个被杀害一个恶魔，对婚礼夜。 The same day Tobit, remembering his deposit of money in Media, determined to send his son for it.同一天， Tobit回归，记住他的存款的金钱在媒体，决定派他的儿子。 A companion and guide (who turns out to be the angel Raphael) being found for him, the two proceeded on their journey.一同伴和引导（谁，原来是天使拉斐尔）被发现对他来说，这两个着手对他们的征程。 At the river Tigris, Tobit caught a fish and was instructed by his companion to preserve its heart, liver, and gall.在底格里斯河流域， Tobit回归捕捉鱼类和指示他的同伴，以维护其心脏，肝脏，胆囊和。 Conducted to Raguel's house, he asked Sarah's hand in marriage, drove away the demon by burning the heart and liver of the fish in the bridal chamber, sent Raphael (whose assumed name was Azarias) for the money, and returned, with him and Sarah, to Nineveh, where Tobit's eyesight was restored by smearing his eyes with the fish's gall.进行拉贵尔的家，他问莎拉的手在婚姻中，开车离去恶魔燃烧的心脏和肝脏的鱼在洞房，发送拉斐尔（其承担的名称是azarias ）为钱，然后返回，与他和莎拉。 ，尼尼微， Tobit回归的视力恢复了由抹黑他的眼睛与鱼类的胆汁。 Father, mother, and son reached a good old age (Tobias living to rejoice over the destruction of Nineveh), and died in peace.父亲，母亲，和儿子达成了一个良好的晚年（托拜厄斯的生活是一件可喜可贺的毁灭尼尼微） ，伤重不治在和平之中。 This brief outline does not do justice to the artistic construction of the story, or to the fine touches in its descriptions of family life, social customs, and individual experiences.这简述不正义的艺术建设的故事，或以罚款，涉及在其描述的家庭生活，社会风俗，和个人的经验。 It may be reckoned among the most delightful of short stories.它可能算是其中最愉快的短篇小说。
Text and Original Language.文字和原文。
The text exists in Greek, Latin, Syriac, and Judæo-Aramaic, besides two late Hebrew translations.文本存在于希腊语，拉丁语，叙利亚，并judæo -阿拉姆语，除了两晚希伯来语翻译。 Of the Greek there are three versions: one given in the Vatican and Alexandrian manuscripts of the Septuagint; one in the Sinaitic; and one in Codices 44, 106, 107 of Holmes and Parsons.有关希腊有三个版本：一是由于在梵蒂冈和亚历山大手稿的septuagint ;之一，在西乃半岛;和一在codices 44 ， 106 ， 107霍姆斯和帕森斯。 Of the Latin there are two recensions: the Old Latin, which agrees substantially with the Sinaitic Septuagint; and the Vulgate, made by Jerome from an Aramaic text, which often agrees with it, although it presents many divergencies.对拉丁美洲有两个recensions ：旧拉丁语，同意大幅与西乃半岛septuagint ;和武加大，取得了由Jerome从一阿拉姆语的文字，这往往同意它，虽然它存在许多分歧。 The Syriac follows the Vatican in general, although it is by no means lit-eral, while Codices 44, 106, 107 agree sometimes with this text, sometimes with that of the Sinaitic.叙利亚如下梵蒂冈一般，虽然它绝不是点燃的纪要，而codices 44 ， 106 ， 107同意，有时与此文字，有时与该西乃半岛。 The Aramaic text (published by Neubauer) also represents the Sinaitic recension in a general way, but is late, and can scarcely be considered the descendant of Jerome's original.该阿拉姆语文（发表纽鲍尔）也代表了西乃半岛recension在一个一般的方式，但已晚，几乎可以被视为后代杰罗姆的原。 The Hebrew copies are late and of no authority.希伯来文的副本迟到和没有权力。 The two chief Greek recensions are the earliest sources for the text of Tobit, though suggestions may be gained from the Latin and the Syriac.两个行政希腊recensions是最早来源的案文Tobit回归，虽然建议可能会得到来自拉丁美洲和叙利亚。 Of the Greek forms the Vatican is the shortest (except in ch. iv.); its style is rough and often incorrect, and it has many errors, frequently clerical in nature.对希腊的形式，梵蒂冈是最短的（除了在CH四。 ） ;其作风，是粗糙，而且往往不正确，而且有许多错误，经常文书的性质。 The Sinaitic text is diffuse, but frequently gives the better readings.该西乃半岛的案文是弥漫性，但经常给人更好地读。 Both of them may depend on an earlier form which has been corrupted in the Vatican and expanded in the Sinaitic, although the question is a difficult one.他们都可能取决于较早的形式，其中已损坏，在梵蒂冈和扩大，在西乃半岛，虽然问题是一个困难的。 Equally problematical is the determination of the original language of the book.同样是有问题的决心，原来的语言，这本书。 The forms of the proper names, and such an expression as χάριν καὶ μορφήν (i. 13), which suggests (Esth. ii. 17), may be held to point to Hebrew, as may also the type of piety portrayed, although it must be noted that there is no mention in early times of a Hebrew text, which Jerome would doubtless have used had he known of its existence.形式适当的名称，和这样一个表达意见的χάριν καὶ μορφήν （一13 ） ，这表明（ esth.二17 ） ，可能被追究，以指向希伯来语，也可能类型的虔诚所描绘的，虽然它必须指出的是，有没有提到在年初的时候，一希伯来语的案文，杰罗姆会毫无疑问，曾经使用过，他知道它的存在。 The Sinaitic forms "Ather" for "Asur" (xiv. 4) and "Athoureias" for "Asureias" (xiv. 15), on the other hand, are Aramaic.该西乃半岛的形式“ ather ”为“ asur ” （ xiv. 4 ）和“ athoureias ”为“ asureias ” （ xiv. 15 ） ，另一方面，是阿拉姆语。 The excellent Greek style of the Sinaitic may suggest a Greek original.出色的希腊风格的西乃半岛可能会建议希腊原。 In view of the conflicting character of the data, it is best to reserve opinion as to the original language; the text appears to have suffered a number of revisions and misreadings.在检视的冲突性质的数据，最好是保留意见，以原文;案文似乎已经遭受了一些修改和误读。
Time and Place.时间和地点。
The picture of religious life given in Tobit (especially the devotion to ritual details) indicates a post-Ezran date for the book.图片的宗教生活提供了Tobit回归（尤其是奉献仪式的细节）表示后ezran日期为这本书。 The special significance attached to almsgiving (iv. 10; xii. 8, 9) is identical with the idea in Ecclus.特殊意义的重视救济（ iv. 10 ;十二，八，九）是一致的想法在ecclus 。 (Sirach) iii. （西拉奇）三。 30 (comp. also Prov. x. 2), and the injunction in iv. 30 （ comp.也省十2 ） ，并强制在四。 17, "Pour out thy bread on the burial of the just, but give nothing to the wicked," is repeated in import in Ecclus. 17日， “倾诉你的面包就埋葬正义，但给无关恶人” ，这是重复的进口在ecclus 。 (Sirach) xii. （西拉奇）十二。 4-5. 4月5日。 The prediction in xiv.预测在十四。 5 implies a period after the building of the Second Temple, and, apparently, before the commencement of Herod's Temple.五，意味着一个时期后，建设第二圣殿，和，显然，前生效的希律圣殿。 The prominence given to the duty of burying the outcast slain (the survival of a very ancient conception) seems to point to a time when the Jews were slaughtered by foreign enemies, as, for example, by Antiochus or by Hadrian.突出的给予的责任，埋葬抛弃杀害（生存的一个很古老的概念） ，似乎指向的时候，犹太人被屠杀，由外国敌人，因为，例如，安提奥或由哈德良。 The necessity of marrying within the kin was recognized during a long period and does not define the date precisely.的必要性，适婚内健承认，在一个长时期并没有确定的日期，正是。 Polycarp's saying ("Ad Phil." x.), "Almsgiving delivers from death," does not prove that he was acquainted with Tobit, since Prov. polycarp的说法（ “广告菲尔。 ”十） ， “救济提供从死亡” ，并不证明他是熟悉Tobit回归，因为省。 x.十。 2 may have been so understood by him. 5月2日已如此理解他。 There is no Messianic hope expressed in the book.有没有救世主表示希望在这本书中。 The more probable view is that it was composed between 200 and 50 BC If the original language was Hebrew, the place was Palestine; if Greek, it was Egypt; but this point, too, must be left undecided.更可能的看法是，这是组成之间的200和50年代，如果原文是希伯来文，地点是巴勒斯坦;如果希腊，这是埃及，但到这一点，也必须离开犹豫不决。
The reference in xiv.参考在十四。 10 to Achiacharus introduces new perplexities into the question of the origin of the book (see Aḥiḳar). 10日至achiacharus介绍了新的困惑到问题的起源，这本书（见aḥiḳar ） 。 Here it need only be remarked that the reference is merely an illustration, showing acquaintance with an Aḥiḳar story; the allusion is scarcely organically connected with the story of Tobit.在这里只需要指出的参考，只是一个例子，显示熟人与一aḥiḳar的故事;典故是很少有机地连接与Tobit回归的故事。
The original form of the book may have told simply how a pious man, doing his duty, came safe out of trouble.原来的形式，这本书可能只是告诉如何一种虔诚的男子，做他的职责，来到了安全的麻烦。 The episode of Sarah and Asmodeus appears to be a separate story, here skilfully combined with the other.发作Sarah和asmodeus似乎是一个单独的故事，在这里巧妙地结合起来，与其他。 The advisory discourses in iv.咨询论述，在四。 (much shortened in the Sinaitic text) and xii. （大大缩短，在西乃半岛的案文）和第十二章。 look like the insertions of an editor.像是插入一个编辑器。 For the ethical tone see especially iv.为道德的语气见，尤其是四。 15, 16, and for the religious ideas, xii. 15 ， 16 ，和为宗教思想，第十二章。 8. 8 。 The book is to be compared with Proverbs, Ecclesiasticus (Sirach), Daniel, and Ecclesiastes.这本书是比较谚语， ecclesiasticus （西拉奇） ，丹尼尔，传道书。
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Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography: Swete, The Old Testament in Greek (texts of the Vatican, Alexandrian, and Sinaitic codices); Fritzsche, in Handbuch zu den Apokryphen; Neubauer, The Book of Tobit (Old Latin, Aramaic, and modern Hebrew texts); Schürer, in Herzog-Hauck, Real-Encyc.参考书目： swete ，旧约在希腊（文本，梵蒂冈，亚历山大，和西乃半岛codices ） ; fritzsche ，在handbuch祖书斋apokryphen ;纽鲍尔，这本书的Tobit回归（旧拉丁语，阿拉姆语和现代希伯来语文本） ; schürer ，在赫尔佐格- hauck ，实时encyc 。 i.; Robertson Smith, in Encyc.一;罗伯逊史密斯，在encyc 。