SESSION NINE: Getting Deeper 4:1-19

The story switches back to Tobit but doesn’t immediately switch back to the first person in this passage. We see the real character of Tobit in this passage as he prepares his son, Tobiah, for his impending death, for which we earlier found him praying. Tobit seeks to pass along wisdom to his son in a series of wise maxims. This is consistent with other death bed discourses or testaments found in the Old Testament, for instance in Genesis 49 by the Patriarch Jacob, Deuteronomy 33 by Moses, and Judges 23-24 by Joshua. This speech is triggered both by Tobit’s dire state of life and because he suddenly remembers the money he left with his relative hundreds of miles away in Rages, Gabael, which you might remember from the first session.

I have (somewhat arbitrarily) broken Tobit’s speech into six distinct but interrelated parts. In the first paragraph, (third paragraph of the present reading), Tobit talks about the importance of honoring his mother and taking care of her. He mentions her “many trials”, an allusion to her giving birth to him. The love Tobit feels for his wife (who will be a source of frustration for him in future sessions) is apparent in his desire that she be buried with him.

The second topic in the next paragraph deals with giving alms and good works. He exhorts his son to give alms and not to tread the paths of “wrongdoing.” A literal translation of this would be someone with an “evil eye”, an allusion to Proverbs 23:6 which says, “Do not eat the bread of a man with an evil eye.” There is a reciprocal notion to almsgiving in Tobit. If you do good works, good works will be done for you. A very ironic statement would be “almsgiving frees one from death”, especially since Tobit has given alms his whole life but is now expecting to die.

The third topic is that of marriage and the importance of marrying within the tribe. One commentator said, “Both endogamy (i.e. marriage confined to a specific group by custom or law) and exogamy (i.e. marriage outside a specific group) were practiced throughout Israel’s history, sometimes side by side; at other times, one of the other predominated (endogamy, for instance, being the norm in the patriarchal age.). However, exactly what constituted a “foreign woman” was subject to interpretation. Some of Israel’s most famous heroes practiced exogamy by marrying Gentile women, e.g., Joseph (Genesis 41-45), Moses (Exodus 2:21), Gibeon (Judges 8:31, and Samson (Judges 14:2), not to mention Solomon (1 Kings 11:1-3). Unlike Samson’s parents who would have been content for their son to marry an Israelite, Tobit, like the patriarchs insisted that his son marry within the paternal tribe.”[1] The reason had to do with where our hero is; in exile! It’s as though Tobit is saying, “Don’t marry these pagans who have taken us captive but, instead, marry one of us.” I’m spending a significant amount of time on this, obviously, because it will come back later to be providential.

Fourthly, Tobit returns to the subject of money in what may be called: how to treat your neighbor. He and Jesus are of one mind in the story of the generous landowner (Matthew 20:1-15), for instance, in which the landowner pays all his workers at the end of the day. Also, the famous Tobit idiom “Do to no one what you yourself dislike” would be better translated “what you hate”. It precedes the statements of Jesus in Matthew 7 and Luke 6 “Do to others whatever you would have them do to you.”

The fifth topic deals with food and drink and proves that wine was an aspect of life of the Middle East even before wedding feast of Cana from the beginning of the gospel of John. The practical advice that Jesus gives about sharing food with the poor seems to return to the subject of alms.

Lastly, Tobit counsels Tobit to find another mentor, a most practical suggestion since he now believes he is at the end of his life. There is a very intriguing phrase translated here as “Be lavish with your bread and wine at the burial of the virtuous…” It probably doesn’t mean to share your food with the dead, despite what some commentators believe but points to sharing food with the relatives of the dead. Nonetheless, a literal translation seems to say, “Pour your wine at the grave of the righteous…” Finally, Tobit exhorts Tobiah to praise God and trust in him as well.

In the end, we can imagine this obedient son listening to the wisdom of his son while his father believes he is passing on his last bit of advice. The reader knows that Raphael is on his way to save the day but it is, nonetheless, important to imagine poor Tobiah frustrated at his Father’s bedside unable to help hearing what he expects to be the last bit of wisdom but still ready to do whatever his Father wants him to do.

[1] Moore, Carey. Tobit Anchor Bible Commentary Bantam, Doubleday, Bell Publishing co. c 1996 p. 169

SESSION EIGHT Study Questions 4:1-19

1. When Tobit fears he is dying, he tells Tobiah of money he has in a relatives care and gives instruction on how to care for his mother. This shows Tobit’s priorities. What do you think your parents would have as priorities?

2. Tobit tells Tobiah “If you are steadfast in your service, your good works will bring success, not only to you, but also to those who live uprightly.” This seems to imply a transitive nature to good works (i.e. that they can help other people in their relationship with God). Do you think that is true? Why or why not?

3. Tobit encourages Tobiah to marry within his own tribe because refusing to do so causes “ruin and great disaster.” Did/do you feel pressured to date or marry (or not date/not marry) someone by your parents? How did/do you deal with that?

4. In many ways, Tobit’s advice on almsgiving (give to the hungry some of your bread) mirrors that of Jesus. Can you find a couple of times in the gospel that either seem inspired by Tobit or times when Tobit seems to go further?

5. Jesus, again, seems influenced by Tobit’s version of the golden rule (Do to no one what you yourself dislike). Can you find the equivalent to it in the Gospels of Matthew and Luke. What are the similarities and differences in the way Jesus talks about the golden rule versus the way Tobit does? How do you practice this?

6. Tobit’s speech could be broken into a series of general topics. How would you separate the topics and what headings would you give them? Do you think Tobit left out something for his son?

SESSION SEVEN : Tobit’s wisdom 4:1-19

4:1 That same day Tobit remembered the money he had deposited with Gabael at Rages in Media, and he thought, 2 "Now that I have asked for death, why should I not call my son Tobiah and let him know about this money before I die?" 

3 So he called his son Tobiah; and when he came, he said to him: "My son, when I die, give me a decent burial. Honor your mother, and do not abandon her as long as she lives. Do whatever pleases her, and do not grieve her spirit in any way. 4 Remember, my son, that she went through many trials for your sake while you were in her womb. And when she dies, bury her in the same grave with me. 

5 "Through all your days, my son, keep the Lord in mind, and suppress every desire to sin or to break his commandments. Perform good works all the days of your life, and do not tread the paths of wrongdoing. 6 For if you are steadfast in your service, your good works will bring success, not only to you, but also to all those who live uprightly. 7 "Give alms from your possessions. Do not turn your face away from any of the poor, and God's face will not be turned away from you. 8 Son, give alms in proportion to what you own. If you have great wealth, give alms out of your abundance; if you have but little, distribute even some of that. But do not hesitate to give alms; 9 you will be storing up a goodly treasure for yourself against the day of adversity. 10 Almsgiving frees one from death, and keeps one from going into the dark abode. 11 Alms are a worthy offering in the sight of the Most High for all who give them. 

12 "Be on your guard, son, against every form of immorality, and above all, marry a woman of the lineage of your forefathers. Do not marry a stranger who is not of your father's tribe, because we are sons of the prophets. My boy, keep in mind Noah, Abraham, Isaac, and Jacob, our fathers from of old: all of them took wives from among their own kinsmen and were blessed in their children. Remember that their posterity shall inherit the land. 13 Therefore, my son, love your kinsmen. Do not be so proudhearted toward your kinsmen, the sons and daughters of your people, as to refuse to take a wife for yourself from among them. For in such arrogance there is ruin and great disorder. 

Likewise, in worthlessness there is decay and dire poverty, for worthlessness is the mother of famine. 14 "Do not keep with you overnight the wages of any man who works for you, but pay him immediately. If you thus behave as God's servant, you will receive your reward. Keep a close watch on yourself, my son, in everything you do, and discipline yourself in all your conduct. 15 Do to no one what you yourself dislike. 

Do not drink wine till you become drunk, nor let drunkenness accompany you on your way. 16 "Give to the hungry some of your bread, and to the naked some of your clothing. Whatever you have left over, give away as alms; and do not begrudge the alms you give. 17 Be lavish with your bread and wine at the burial of the virtuous, but do not share them with sinners. 

18 "Seek counsel from every wise man, and do not think lightly of any advice that can be useful. 19 At all times bless the Lord God, and ask him to make all your paths straight and to grant success to all your endeavors and plans. For no pagan nation possesses good counsel, but the Lord himself gives all good things. If the Lord chooses, he raises a man up; but if he should decide otherwise, he casts him down to the deepest recesses of the nether world. So now, my son, keep in mind my commandments, and never let them be erased from your heart.

SESSION SIX: Getting Deepter 3:7-17

Sarah was separated from Tobit by over two hundred miles of mountains and desert. There are three points of connection, however, between these two characters. The first is that they are both having a really bad day. Tobit’s blindness happens on the same day as Sarah’s maids cause the “final straw” to break in her mind. You may notice that the dialogue switches in this section from first person (I, Tobit…) to third (For she had…). The reason for this is, obviously, if Tobit were telling the story, he is blind in Nineveh and could only have heard this part. It also allows the story teller to switch to the far easier third-person narration. Secondly, Tobit and Sarah are related as we will hear later. One commentator said, “Sarah’s father, Raguel, may have had the same great-great-great-great-grandfather as Tobit inasmuch as they had the same name.”[1] They are definitely from the same Israelite tribe, Naphtali.

We discover in this section that poor Sarah has been haunted by a demon named Asmodeus, an adaptation of the Persian Aeshma Daeva, the god of wrath, this demon is mentioned in the apocryphal book of First Enoch. Sarah’s true curse is that she cannot do what all women of her time pined to do, provide the next generation. Our translation is very direct, “Before they could have intercourse with her.” A literal translation would be closer to “they had not been able to be with her as you be with a woman”. Sarah, undoubtedly, feels frustrated by her circumstances. Yet, similar to Tobit, Sarah does not blame God. It is not clear even if she is aware of the presence of Asmodeus or if she believes herself the victim of some kind of string of bad luck, even at her low point, she never even gets angry at God, let alone denying his existence or benevolence. She is a strong Jewish woman similar to another Sarah (see Genesis 11:29-31 and 18:9-12), wife of Abraham, who also had trouble having children. This Sarah’s frustration, nonetheless, leads her to wish that her life was ended. After eliminating the possibility of suicide as something that would deeply disappoint her father, she prays to God for death. Yet, even her prayer has the slightest semblance of hope attached in the final thought. Much more direct and personal than Tobit’s, it nonetheless, reflects the last connection between these two: in their trials they turn to God for help.

These cries turn the story to its third location, before the throne of God in all it’s glory. The phrase “Glory of God” would have evoked rich imagery for the Jewish audience of God going before the Arc in a pillar of cloud and a pillar of fire. They would have thought of the sacrifice of the Temple and the God who only Moses could have seen. From this glory, the Angel Raphael¹ is sent. His name literally means “God has healed” and indicates the kind of action that will take place in the remainder of the story. In some sense, the suspense is gone since we know that God has taken action to fix these two. But, this allows us to turn our gaze from a suspenseful, action-packed ending to the prayers and words of the text to come.

---

[1] Moore, Carey; Tobit Anchor Bible Commentary c. 1996 p. 156

SESSION FIVE: Questions for Reflection 3:7-17

1. Sarah’s maids draw false conclusions and spread false rumors about her. Have you ever felt trapped by such false accusations?
2. The demon, Asmodeus, makes any kind of quality relationship impossible for poor Sarah. Have you ever felt like someone or something was sabotaging your relationships?
3. At face value, Sarah seems to bargain with God (“It is better for me to hang myself but to bed the Lord to have me die…”). Have you ever bargained with God when your life was in trouble in such a way that you now kind of feel was exaggerated?
4. In the end of her prayer, Sarah leaves the door open to hope (But if it pleases you lord not to slay me…). Where do you find hope when life seems hopeless?

SESSION FOUR; Sarah and her husbands Tobit 3:7-17

3:7 On the same day, at Ecbatana in Media, it so happened that Raguel's daughter Sarah also had to listen to abuse, from one of her father's maids. 8 3 For she had been married to seven husbands, but the wicked demon Asmodeus killed them off before they could have intercourse with her, as it is prescribed for wives. So the maid said to her: "You are the one who strangles your husbands! Look at you! You have already been married seven times, but you have had no joy with any one of your husbands. 9 Why do you beat us? Because your husbands are dead? Then why not join them! May we never see a son or daughter of yours!" 

10 That day she was deeply grieved in spirit. She went in tears to an upstairs room in her father's house with the intention of hanging herself. But she reconsidered, saying to herself: "No! People would level this insult against my father: 'You had only one beloved daughter, but she hanged herself because of ill fortune!' And thus would I cause my father in his old age to go down to the nether world laden with sorrow. It is far better for me not to hang myself, but to beg the Lord to have me die, so that I need no longer live to hear such insults." 11 4 At that time, then, she spread out her hands, and facing the window, poured out this prayer: 

"Blessed are you, O Lord, merciful God! Forever blessed and honored is your holy name; may all your works forever bless you. 12 And now, O Lord, to you I turn my face and raise my eyes. 13 Bid me to depart from the earth, never again to hear such insults. 14 "You know, O Master, that I am innocent of any impure act with a man, 15 And that I have never defiled my own name or my father's name in the land of my exile. "I am my father's only daughter, and he has no other child to make his heir, Nor does he have a close kinsman or other relative whom I might bide my time to marry. I have already lost seven husbands; why then should I live any longer? But if it please you, Lord, not to slay me, look favorably upon me and have pity on me; never again let me hear these insults!" 

16 At that very time, the prayer of these two suppliants was heard in the glorious presence of Almighty God. 17 5 So Raphael was sent to heal them both: to remove the cataracts from Tobit's eyes, so that he might again see God's sunlight; and to marry Raguel's daughter Sarah to Tobit's son Tobiah, and then drive the wicked demon Asmodeus from her. For Tobiah had the right to claim her before any other who might wish to marry her.In the very moment that Tobit returned from the courtyard to his house, Raguel's daughter Sarah came downstairs from her room.

SESSION THREE: Getting Deeper Tobit 1:3-3:6

The introductory sentence to this book is filled with interesting details that set the stage for the rest of the book. Tobit and his family and several other Jews from Jerusalem are in exile in Nineveh approximately 500 miles away. That exile took place in the 8^th Century B.C. though there is controversy as to when this particular book was written. We learn in the first two paragraphs all about how Tobit was a practicing Jew when he was in Israel. He made his pilgrimage to Jerusalem. He tithed his resources according to law and even obeyed a “sabbatical year” which was a time when the Jews would give their land a years rest from supplying crops. The sabbatical year happened once every seven years.

When the exile happens, the rest of Tobit’s countrymen neglect the rigorous Jewish dietary laws and eat the food they were to neglect (for example swine meats or combining dairy and meat). Tobit’s uncommon allegiance to God’s law wins him God’s favor in the recognition by the king, Shalmanesar, to be in charge of his money. It’s a point that is easily ignored but important to the story to note that, when Tobit went to Media for supplies, he would stop at his relative’s house, Gabael in Rages, and deposit money. Keep this point in the back of your mind.

When Shalmanesar dies and is replaced by his evil son, Sennacherib, Tobit falls into disfavor with the new King over burial. The text is somewhat ambiguous as to why Sennacherib becomes so angry at Tobit that he is exiles him again and takes all his possessions. We do know that burial is a mitzvah, or righteous act, in the Jewish tradition. Tobit is taking people who are, literally, being thrown in the trash and burying them. It’s possible that the people being killed were Jews who either were antagonistic to the government or simply being used to make a statement to cause fear in both the residents and the visitors to the walled city. In that case, Sennacherib may have wanted them left on the garbage pile to show why you don’t “cause trouble” and Tobit was stopping that statement. It’s also possible that the Assyrian tradition was not to bury the dead and Tobit interrupted that tradition. In any case, we know that Tobit is a righteous individual since he is continues burying people despite having all his property removed.

All of this seems to be preparation for the first real “scene” of the story. Tobiah, having been dispatched by his Father to have the poor come to supper in celebration of having his “normal life” back, returns with the story of murder in the city. Even before the new leaders can throw his fellow Jew in the garbage, Tobit leaves the table and goes to buy the man. In doing this, he makes himself “unclean” so he isolates himself from his family in their courtyard. While in the courtyard, the droppings of a bird cause cataracts for him. In the Old Testament, it common at this point in history to attribute evil actions to birds unlike in the time when the story of Noah and the Ark was written when birds could be seen as divine guides to safety. This particular bird causes Tobit to be blinded and, ultimately, become dependant on other people. This section ends with a disagreement between Anna (she finally gets to speak!) and a prayer of desperation from our hero, Tobit.

From www.dictionary.com

bleat –noun

4.	the cry of a sheep, goat, or calf.

5.	any similar sound: the bleat of distant horns.

6.	foolish, complaining talk; babble: I listened to their inane bleat all evening.

SESSION TWO Questions for Reflection Tobit 1:3-3:6

1. Tobit gets in trouble for burying the dead, the just man is punished by an unjust law. Have you ever felt persecuted for doing what is right?

2. When Tobit is blind, he refuses to accept the charity he receives from others. Having been a person that used to be charitable, he finds it difficult then to accept other’s assistance. Have you ever found it difficult to accept assistance from others? How did you overcome that stubbornness?

3. Tobit tithed according to the law of his people which was quite diverse in nature. What are some places you feel obliged to support and what places do you wish you could support if you had the money?

4. The Prologue to the book mentions several people by name that connect Tobit to his listeners. They are a list of names that would have helped the people know a little more about him through his relatives. Which relatives do you have that you feel had great impact on your as a person? Which ones do you wish had more of an impact on you?

SESSION ONE: Tobit 1:3-3:6

Read over this and pray over it for a couple of days. Then move on to Questions for Reflection

1:3 I, Tobit, have walked all the days of my life on the paths of truth and righteousness. I performed many charitable works for my kinsmen and my people who had been deported with me to Nineveh, in Assyria. 4 When I lived as a young man in my own country, Israel, the entire tribe of my forefather Naphtali had broken away from the house of David and from Jerusalem. This city had been singled out of all Israel's tribes, so that they all might offer sacrifice in the place where the temple, God's dwelling, had been built and consecrated for all generations to come. 5 All my kinsmen, like the rest of the tribe of my forefather Naphtali, used to offer sacrifice on all the mountains of Galilee as well as to the young bull which Jeroboam, king of Israel, had made in Dan. 6 I, for my part, would often make the pilgrimage alone to Jerusalem for the festivals, as is prescribed for all Israel by perpetual decree. Bringing with me the first fruits of the field and the firstlings of the flock, together with a tenth of my income and the first shearings of the sheep, I would hasten to Jerusalem 7 and present them to the priests, Aaron's sons, at the altar. To the Levites who were doing service in Jeusalem I would give the tithe of grain, wine, olive oil, pomegranates, figs, and other fruits. And except for sabbatical years, I used to give a second tithe in money, which each year I would go and disburse in Jerusalem. 8 The third tithe I gave to orphans and widows, and to converts who were living with the Israelites. Every third year I would bring them this offering, and we ate it in keeping with the decree of the Mosaic law and the commands of Deborah, the mother of my father Tobiel; for when my father died, he left me an orphan. 9 When I reached manhood, I married Anna, a woman of our own lineage. By her I had a son whom I named Tobiah. 10 Now, after I had been deported to Nineveh, all my brothers and relatives ate the food of heathens, 11 but I refrained from eating that kind of food. 12 Because of this wholehearted service of God, 13 the Most High granted me favor and status with Shalmaneser, so that I became purchasing agent for all his needs. 14 Every now and then until his death I would go to Media to buy goods for him. I also deposited several pouches containing a great sum of money with my kinsman Gabael, son of Gabri, who lived at Rages, in Media. 15 But when Shalmaneser died and his son Sennacherib succeeded him as king, the roads to Media became unsafe, so I could no longer go there. 16 During Shalmaneser's reign I performed many charitable works for my kinsmen and my people. 17 I would give my bread to the hungry and my clothing to the naked. If I saw one of my people who had died and been thrown outside the walls of Nineveh, I would bury him. 18 I also buried anyone whom Sennacherib slew when he returned as a fugitive from Judea during the days of judgment decreed against him by the heavenly King because of the blasphemies he had uttered. In his rage he killed many Israelites, but I used to take their bodies by stealth and bury them; so when Sennacherib looked for them, he could not find them. 19 But a certain citizen of Nineveh informed the king that it was I who buried the dead. When I found out that the king knew all about me and wanted to put me to death, I went into hiding; then in my fear I took to flight. 20 Afterward, all my property was confiscated; I was left with nothing. All that I had was taken to the king's palace, except for my wife Anna and my son Tobiah. 21 But less than forty days later the king was assassinated by two of his sons, who then escaped into the mountains of Ararat. His son Esarhaddon, who succeeded him as king, placed Ahiqar, my brother Anael's son, in charge of all the accounts of his kingdom, so that he took control over the entire administration. 22 Then Ahiqar interceded on my behalf, and I was able to return to Nineveh. For under Sennacherib, king of Assyria, Ahiqar had been chief cupbearer, keeper of the seal, administrator, and treasurer; and Esarhaddon reappointed him. He was a close relative-in fact, my nephew. 2:1 Thus under King Esarhaddon I returned to my home, and my wife Anna and my son Tobiah were restored to me. Then on our festival of Pentecost, the feast of Weeks, a fine dinner was prepared for me, and I reclined to eat. 2 The table was set for me, and when many different dishes were placed before me, I said to my son Tobiah: "My son, go out and try to find a poor man from among our kinsmen exiled here in Nineveh. If he is a sincere worshiper of God, bring him back with you, so that he can share this meal with me. Indeed, son, I shall wait for you to come back." 3 Tobiah went out to look for some poor kinsman of ours. When he returned he exclaimed, "Father!" I said to him, "What is it, son?" He answered, "Father, one of our people has been murdered! His body lies in the market place where he was just strangled!" 4 I sprang to my feet, leaving the dinner untouched; and I carried the dead man from the street and put him in one of the rooms, so that I might bury him after sunset. 5 Returning to my own quarters, I washed myself and ate my food in sorrow. 6 I was reminded of the oracle pronounced by the prophet Amos against Bethel: "Your festivals shall be turned into mourning, And all your songs into lamentation." 7 And I wept. Then at sunset I went out, dug a grave, and buried him. 8 The neighbors mocked me, saying to one another: "Will this man never learn! Once before he was hunted down for execution because of this very thing; yet now that he has escaped, here he is again burying the dead!" 9 That same night I bathed, and went to sleep next to the wall of my courtyard. Because of the heat I left my face uncovered. 10 I did not know there were birds perched on the wall above me, till their warm droppings settled in my eyes, causing cataracts. I went to see some doctors for a cure, but the more they anointed my eyes with various salves, the worse the cataracts became, until I could see no more. For four years I was deprived of eyesight, and all my kinsmen were grieved at my condition. Ahiqar, however, took care of me for two years, until he left for Elymais. 11 At that time my wife Anna worked for hire at weaving cloth, the kind of work women do. 12 When she sent back the goods to their owners, they would pay her. Late in winter she finished the cloth and sent it back to the owners. They paid her the full salary, and also gave her a young goat for the table. 13 On entering my house the goat began to bleat. I called to my wife and said: "Where did this goat come from? Perhaps it was stolen! Give it back to its owners; we have no right to eat stolen food!" 14 But she said to me, "It was given to me as a bonus over and above my wages." Yet I would not believe her, and told her to give it back to its owners. I became very angry with her over this. So she retorted: "Where are your charitable deeds now? Where are your virtuous acts? See! Your true character is finally showing itself!" 3:1Grief-stricken in spirit, I groaned and wept aloud. Then with sobs I began to pray: 2 "You are righteous, O Lord, and all your deeds are just; All your ways are mercy and truth; you are the judge of the world. 3 And now, O Lord, may you be mindful of me, and look with favor upon me. Punish me not for my sins, nor for my inadvertent offenses, nor for those of my fathers. "They sinned against you, 4 and disobeyed your commandments. So you handed us over to plundering, exile, and death, till we were an object lesson, a byword, a reproach in all the nations among whom you scattered us. 5 "Yes, your judgments are many and true in dealing with me as my sins and those of my fathers deserve. For we have not kept your commandments, nor have we trodden the paths of truth before you. 6 "So now, deal with me as you please, and command my life breath to be taken from me, that I may go from the face of the earth into dust. It is better for me to die than to live, because I have heard insulting calumnies, and I am overwhelmed with grief. "Lord, command me to be delivered from such anguish; let me go to the everlasting abode; Lord, refuse me not. For it is better for me to die than to endure so much misery in life, and to hear these insults!"

Introduction and use of this book

I imagine most Catholics are completely unaware that our Bible is bigger than Protestant Bibles. Even if we are aware of the difference in lengths, we are probably unaware of what these books are called, let alone exactly what happens in them. This Bible study is intended to bridge that gap with one of these five books, one filled with intrigue, suspense, failure, and success.

The Book of Tobit tells the story of a family of Israelites who are in exile in Nineveh (modern day Mosul, Iraq). Tobit is the patriarch of the family gets in trouble for burying the dead in the town. His son, Tobiiah, is sent on a journey to retrieve lost money, to the chagrin of his mother, Anna. Being led by the Angel Raphael, Tobiah finds his beautiful relative Sarah, who is possessed by the demon Asmodeus. Poor Sarah has buried seven husbands and poor Tobit looks as though he is going to be number eight. Will Asmodeus kill Tobiah? Will Tobiah find his father’s money? Why does the Old Testament seem to not only endorse polygamy but incestuous relationships?

All of this is revealed in this strangely fascinating book of the Bible. I took the translation from the United States Conference of Catholic Bishop's Website so it is the New American Bible. You can find the complete translation at http://www.usccb.org/nab/bible/#tobit. I’ve added two sections extra to break up the story, one on Angels and the other on the deuterocanonical/apocrypha aspects. These are intended more as personal information than parts to reflect on as a group. The author of Tobit and date of composition remain, in many ways, a mystery. This and other topics will be covered in the first of the personal reading material.

This book is intended to be used in group bible study. So each individual member would read the passage assigned to a given week and reflect on the text, what makes sense and what doesn't. If questions come up while you read (and they will!) you would write them in the section before the questions for reflection. Next, spend some time reflecting on the questions for reflection. Then, when you gather with your bible study group, begin with a prayer and then share the insights you had to the questions for reflection and take time to read the “Getting Deeper” section. If questions persist, feel free to either put them in the comments section below or email me directly and I'll see what I can find.

If you decide to do this individually, I'd still suggest taking a week between each of the sessions to let this beautiful book sink in.

I hope it doesn't take fish guts for this story to come clear to you. Don't worry...you'll know what I mean by that soon enough.