Chapter Seven

1–9. The arrival of Tobias and Raphael in Ecbatana, a family reunion in Raguel’s household. 10–14. The proposal to Tobias to marry Sarah, Raguel’s consent, a warning about the death of Sarah’s previous suitors, and hope in God’s mercy. 15–17. The preparation of the bridal chamber.

Tobit 7:1. And they came to the house of Raguel. Sarah met them and greeted them, and they greeted her, and she brought them into the house. Tobit 7:2. And Raguel said to Edna, his wife: How like this young man is to Tobit, my brother’s son! Tobit 7:3. And Raguel asked them: Where are you from, brothers? They answered him: We are from the sons of Naphtali, captive in Nineveh. Tobit 7:4. And he asked them further: Do you know our brother Tobit? They answered: We know him. Then he asked: Is he in good health? They answered: He is alive and in good health. Tobit 7:5. And Tobias said: He is my father. Tobit 7:6. And Raguel ran to him and embraced him and wept. Tobit 7:7. And he blessed him and said: You are the son of an honorable and good man. But hearing that Tobit had lost his sight, he became sad and wept; Tobit 7:8. and Edna, his wife, wept, and Sarah, his daughter, also wept. And they received them with great joy, Tobit 7:9. and slaughtered a ram and set before them an abundant meal. Tobias said to Raphael: Brother Azariah, speak of what you spoke of on the way; let this matter be arranged! 1–9. The name of Raguel’s wife (v. 2 ff) in the Vulgate is read as Anna, not Edna. The entire narrative of the book of Tobit concerning Tobias’s meeting with Raguel’s family and the subsequent marriage of Tobias with Sarah closely reminds one of the patriarchal account, namely the journey of Abraham’s servant Eliezer to Mesopotamia, and later Jacob’s journey to Mesopotamia and his meeting with Laban’s household (Gen 22 and Gen 29 ch.). This resemblance in places has been brought to the degree of literal coincidence (compare, for example, v. 2, — v. 10 according to Vulg. Tobias dixit: hic ego hodie non manducabo, nec bibam, nisi prius petitionem meam confirmes… — and Gen 24:33). Such resemblance of life scenes in such distant periods of biblical history is satisfactorily explained by the remarkable stability and immobility of life forms in the ancient and even modern East.

Tobit 7:10. And he conveyed this to Raguel, and Raguel said to Tobias: Eat, drink, and be merry, for you must take my daughter. However, I will tell you the truth: Tobit 7:11. I have given my daughter to seven husbands, and when they entered to her, on that same night they died. But now be merry! And Tobias said: I will eat nothing here until you agree and make a covenant with me. Raguel said: Take her now according to the law; you are her brother, and she is yours. May the merciful God grant you the best of blessings! Tobit 7:12. And he called his daughter Sarah, and, taking her hand, gave her to Tobias as wife and said: Here, according to the Law of Moses, take her and lead her to your father. And he blessed them. Tobit 7:13. And he called Edna, his wife, and, taking a scroll, wrote a marriage contract and sealed it. Tobit 7:14. And they began to eat. Tobit 7:15. And Raguel called Edna, his wife, and said to her: Sister, prepare another bedroom and bring her there. Tobit 7:16. And she did so; and she brought her there, and wept, and received her tears mutually, and said to her: Tobit 7:17. Be of good cheer, my daughter; the Lord of heaven and earth will give you joy instead of your sorrow. Be of good cheer, my daughter! 10–17. Similar traits of stability and resemblance to ancient biblical antiquity are presented in particular by the ceremonial aspect of Tobias’s marriage. To this belong: the consent of the parents or guardians of the bride to her marriage (vv. 10–12, cf. Gen 24:50-51) and the pronouncement of blessing by them (vv. 12–13, cf. Gen 24:60), the leading of the newlyweds into the bridal bedroom on the wedding evening (v. 17, cf. Gen 29:28), the wedding feast with guests lasting several days (8:19; 9:1, cf. Gen 29:22; Judg 14:10), the assignment of half of the property by the father-in-law to the son-in-law as a dowry for his daughter (8:21; 10:11, cf. Josh 15:13; 1 Kgs 9:16) and the transfer of rights to inherit the remainder of the property after the death of the father and mother-in-law (8:21; 14:13, cf. Num 36:8-9). But at the same time, the marriage of Tobias is not limited to a verbal contract or condition (cf. Gen 34:12-17), but is accompanied, according to Assyro-Babylonian custom, by the composition of a written document — συγγραφή, Vulg. conscriptio conjungii, v. 13. This document served to determine the conditions of the joint life of the married persons and their property relations, particularly — the size of the bride’s dowry and her rights and those of her husband to inherit. The document was written by Raguel on papyrus (Βιβλίον, charta), with a seal affixed to it (εσφραγίσατο, v. 13). This kind of marriage document has obvious similarity to the custom that appeared later, in the 1st century BC — during the time of the rabbi Simon ben Shetah — among the Jews of the marriage contract — the “ketubah,” which is a kind of debt obligation and is intended to provide material security for the wife by the husband (see the Mishnah tract — “Ketubot” in the translation of N. Perefierkovich, “Talmud...” vol. III, book 5, pp. 110–176). But it would be completely arbitrary to attribute — in view of this custom — the very origin of the book of Tobit to the 1st century BC, as Graetz does (Prof. Drozdov, p. 537, cf. pp. 509–510). In all his actions Raguel shows traits of truly patriarchal nobility and deep piety, such as: tender friendliness and hospitality toward his kinsman Tobias (v. 6), desire to strictly fulfill the law (vv. 10, 12), openness and directness of speech to his future son-in-law (v. 11), and finally, firm hope in God’s mercy (vv. 11–17).