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Tobit - Overview

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Tobit leaves his feast to bury a murdered neighbor. Later, blinded and dependent on his wife’s work, he wounds her with an unjust accusation. Far away, Sarah carries a grief that others turn into an insult. This book keeps courage, frailty, prayer, and mercy within the same household story. God hears the wounded people before they can see how their lives belong together, and sends Raphael to bring healing along a road none of them could have planned.

Why Tobit Is in the Orthodox Canon, and Why Common NKJV Bibles Omit It

The direct answer: Tobit is in the Orthodox Bible because the Orthodox Church receives it as part of the deuterocanonical Old Testament. It is usually missing from common NKJV Bibles because the NKJV is normally published in editions that follow the Protestant Old Testament canon. That canon is narrower than the Orthodox Old Testament.

Tobit was preserved in the ancient Greek biblical tradition and received in the life of the Church long before modern differences among Bible editions. St. Polycarp of Smyrna echoes its teaching in Epistle to the Philippians, chapter 10: “alms delivers from death.”1 Origen, discussing the different books used by Jews and Christians, states in Letter to Africanus, section 13, that “the Churches use Tobias.”2 These are early witnesses to Christian use, not identical definitions of a canon.

The ancient lists themselves require that distinction. St. Athanasius of Alexandria places Tobit outside the canonical list of his thirty-ninth Festal Letter, but among books “appointed by the Fathers to be read” by those newly coming to the Church for instruction in godliness (section 7).3 The Code of Canons of the African Church, Canon 24, preserved with the Council of Carthage of 419, lists Tobit among the canonical Scriptures.4 Alexandria’s formative use and the African canon’s enumeration are different historical witnesses to the book’s place in Christian life. The Coptic Church today receives it among the deuterocanonical books, as the Diocese of Los Angeles explains in Fr. Moses Samaan’s article, “The Deuterocanonical Books.”5

For an NKJV reader, the distinction is between a translation and the contents of a particular edition. The NKJV can translate the books it includes faithfully while its usual editions follow a narrower Old Testament list. Tobit’s absence there does not make its reception by Orthodox Christians a recent addition.

The Church’s canon belongs to her worshiping life. Scripture is received, read, prayed, interpreted, and handed on within the communion of believers.

A Note on the Text

Tobit survives in two principal Greek forms. Brenton represents the shorter tradition, usually called Greek I, preserved in Codex Vaticanus and Codex Alexandrinus. Many recent translations, including the NRSV and NABRE, principally follow the longer Greek II tradition, whose chief Greek witness is Codex Sinaiticus. Four Aramaic manuscripts and one Hebrew manuscript of Tobit from Qumran survive in fragments; their readings generally support the longer form, without confirming every word of Sinaiticus.6

Sinaiticus itself has gaps. The NETS introduction identifies them as Tobit 4:7-18 and Tobit 13:7-9 in its numbering; its longer-Greek translation resumes within Tobit 4:19. NABRE describes the partial-verse boundaries as Tobit 4:7-19b and Tobit 13:6i-10b in its own numbering. Translators supplement these missing portions from other witnesses, including the Old Latin and shorter Greek texts.67 These are omissions in a manuscript, not the disappearance of the instruction from the whole tradition. Different text forms and verse divisions explain why one reader’s Tobit may be longer or arranged differently from another’s.

Jerome’s Latin Vulgate differs again. His preface describes a “Chaldean,” or Aramaic, text rendered to him in Hebrew by an interpreter, from which he dictated Latin.8 That translation is distinct from the Old Latin witness to the longer Greek. Douay-Rheims readers will therefore find the three nights of prayer and the desert of upper Egypt at Tobit 8:3-4, wording that is not printed in the same form in Brenton.9

These differences become visible in the journey’s place names and in the final chapter’s prophetic and personal names. At Tobit 6:9, Brenton names Rages where the longer Greek form names Ecbatana; the later return from Rages in Tobit 6:12 is a different clause, retained in both forms. His Jonas in Tobit 14:4 and Aman and Manasses in Tobit 14:10 likewise need comparison with the longer form’s Nahum, Nadab, and Ahikar. The affected studies explain each case beside the reading. These are textual witnesses to compare, not people or places to silently exchange.

The lettered labels in eBible’s Brenton are a separate editorial matter. In chapter 4, 7a through 7l, with no 7j, correspond to standard verses 8-18. In chapter 13, 7a through 7c correspond to standard verses 8-10. The studies show both labels; neither jump to a later number means the English passage is missing.

How to Read Tobit in the Church

Tobit reads like a family story, but it is not small. It joins exile, prayer, almsgiving, marriage, demonic oppression, angelic ministry, healing, and the hope of Jerusalem. Its plot is simple enough for children; its theology is mature enough for adults.

The story asks what faithfulness looks like far from home, what parents can hand on beyond possessions, and how love learns to pray when it cannot control the future. Follow those questions through the households rather than detaching the angel, the fish, or the marriage prayer from the people whose lives they change.

Mercy in Tobit takes the form of bread given, a body buried, a parent honored, and wages paid. These ordinary acts belong to a larger story in which God hears wounded people and restores communion between them.

Historical and Scriptural Context

Tobit is set among Israelites taken into Assyrian exile, especially around Nineveh. Tobit belongs to the tribe of Naphtali, lives away from the land, and remembers Jerusalem as the place where true worship belongs. His problem is not only that he is geographically displaced. His problem is that exile tests memory. Will he live as if Jerusalem still matters when he is surrounded by a foreign empire?

The opening gives the spiritual burden of the book:

  1. I Tobit have walked all the days of my life in the way of truth and justice, and I did many alms-deeds to my brethren, and my nation, who came with me to Nineve, into the land of the Assyrians.

Tobit’s memory of Jerusalem reaches back to worship and tithes before his deportation; in exile, that fidelity continues through mercy, burial of the dead, and refusal of defiling food (Tobit 1:4-12). His blindness follows an act of mercy. Righteousness does not guarantee an easy life, and suffering alone cannot measure God’s judgment of a person.

Sarah’s story deepens the same point. She is far away in Ecbatana, wounded by demonic assault and human reproach. Tobit and Sarah pray separately, but their prayers rise together before God:

  1. So the prayers of them both were heard before the majesty of the great God.
  2. And Raphael was sent to heal them both, that is, to scale away the whiteness of Tobit’s eyes, and to give Sara the daughter of Raguel for a wife to Tobias the son of Tobit: and to bind Asmodeus the evil spirit; because she belonged to Tobias by right of inheritance.

The answer joins two households whose members cannot yet see how their lives belong together.

Geographical Significance ⛰️

Map of the Assyrian Empire, showing the imperial world behind Tobit's exile Source: Map of the Assyrian Empire, Wikimedia Commons, public domain.

Tobit lives in Nineveh, remembers Jerusalem, and sends Tobias toward Media. These places hold different claims on his life: imperial power surrounds him, a deposit waits far away, and the holy city remains the home of his hope.

The road joins the book’s scattered households. Tobias travels to retrieve money, but returns with Sarah and the means of healing his father. The journey’s full meaning comes to light only when Raphael reveals who has walked beside him (Tobit 12:12-15).

Light from the Word 🕯️

Righteousness in exile: Tobit 1-2

The opening remembers Tobit’s refusal of the northern kingdom’s calf worship and his pilgrimage to Jerusalem, then follows him into exile. Jeroboam’s rival shrines (1 Kings 12:26-30) supply the background; Daniel’s refusal of the king’s food offers a later parallel (Daniel 1:8). Sennacherib’s rage against the exiles follows the Assyrian disaster at Jerusalem, the deliverance recounted in 2 Kings 19:35-37. Imperial violence enters Tobit’s street. He answers it by protecting the dignity of the dead, accepting the danger and the corpse-impurity described in Numbers 19:11-16. His remembrance of God has become costly care for a neighbor.

The trouble then enters the house. Anna supports the family while Tobit is blind, and he answers her gift with suspicion. Public mercy and domestic injustice can coexist in the same person; Tobit’s healing must reach the way he sees his wife as well as the way he sees the world.

Tobit and Anna with the kid goat, a visual anchor for Tobit 2 and the strain inside a righteous household Source: Rembrandt, Tobit and Anna with the Kid goat, Rijksmuseum via Wikimedia Commons, public domain.

Two prayers heard as one story: Tobit 3

Tobit and Sarah both ask for death, yet their lives remain before the God who hears them. Tobit 3:16 announces that their prayers are heard; Tobit 12:12-15 later gives the book’s own explanation, as Raphael tells them that he brought the remembrance of their prayers before the Holy One. Revelation 8:3-4 places the prayers of the saints before God with incense and angelic ministry. The suffering people are heard before they understand the answer. Their words of anguish call for companionship and care, never the romanticizing of death.

A father’s testament: Tobit 4

Tobit’s instruction joins remembrance of God, honor for parents, almsgiving, justice for workers, sobriety, counsel, and purity. Its roots lie in Israel’s commandments: honor father and mother (Exodus 20:12), and pay a poor worker before sunset (Deuteronomy 24:14-15). Almsgiving is mercy embodied, never a purchase of salvation or a substitute for repentance. It is faith acting through love (Galatians 5:6).

  1. My son, be mindful of the Lord our God all thy days, and let not thy will be set to sin, or to transgress his commandments: do uprightly all thy life long, and follow not the ways of unrighteousness.
  2. For if thou deal truly, thy doings shall prosperously succeed to thee, and to all them that live justly.
  3. Give alms of thy substance; and when thou givest alms, let not thine eye be envious, neither turn thy face from any poor, and the face of God shall not be turned away from thee.

St. Cyprian of Carthage turns to this chapter when he asks Christian parents what they are leaving their children. In On Works and Alms, section 20, Tobit is the father who hands on remembrance of God and mercy as well as possessions.10 A child can inherit money without learning whom it should serve. Tobit places that question before the journey begins. The works of mercy reach their Christian fullness in the Lord who receives care for the hungry, the stranger, and the unclothed as care for Himself (Matthew 25:35-40).

The hidden guide and the road: Tobit 5-6

Raphael enters as a companion whose identity Tobias does not know. Genesis 24:7, 40 prepares us for this road: Abraham trusts that God will send His angel before the servant seeking a wife for Isaac. Tobit likewise sends his son toward his kindred, and help comes through a traveler received as an ordinary companion. Hebrews 13:2 gives the Christian reader words for such hospitality. The journey still asks for judgment: the road must be known, wages agreed, and a son released to travel (Tobit 5:5-17).

Tobias and the Angel, Western biblical art depicting the journey with Raphael Source: Filippino Lippi, Tobias and the Angel, National Gallery of Art via Wikimedia Commons, public domain.

Fadi Mikhail’s Tobias and Archangel Raphael offers a Coptic iconographic witness to this journey. Mikhail trained under Isaac Fanous; the icon depicts Tobias with the fish beside his angelic companion. This modern copyrighted work is linked for viewing, not reproduced here. The Western paintings remain narrative illustrations rather than authorities for Orthodox iconography.11

The fish that first threatens Tobias will provide the remedies used in Sarah’s deliverance and Tobit’s healing. The study of Tobit 6:1-9 considers these material means under Raphael’s guidance without turning the scene into a private healing technique.

Marriage, prayer, and the defeat of the destroyer: Tobit 7-8

Tobias refuses the meal until the marriage is settled, recalling Abraham’s servant, who would not eat before stating his errand (Genesis 24:33). The journey has reached a household where hope and fear sit at the same table. Later, in the bridal chamber, Tobias turns to Genesis 2:18. He asks for a life with Sarah that can grow old before God, and she answers with her own Amen.

  1. Tobias rose out of the bed, and said, Sister, arise, and let us pray that God would have pity on us.
  2. Then began Tobias to say, Blessed art thou, O God of our fathers, and blessed is thy holy and glorious name for ever; let the heavens bless thee, and all thy creatures.
  3. Thou madest Adam, and gavest him Eve his wife for an helper and stay.
  4. And now, O Lord, I take not this my sister for lust, but uprightly: therefore mercifully ordain that we may become aged together.
  5. And she said with him, Amen.

Marriage begins here in shared prayer and a desire for a life lived together before God. Sarah answers with her own Amen. Her consent, fear, and hope belong to the scene; deliverance restores a person and a household rather than making suffering a spectacle.

Waiting, anxiety, and delayed mercy: Tobit 9-10

Chapter 9 retrieves the money. Chapter 10 sits with waiting parents. This pair matters because not all suffering is dramatic. Some suffering is delay. Anna watches the road. Tobit tries to console her. Their anxiety is human and tender.

Waiting can expose how little love controls: a child is away, a medical result has not arrived, reconciliation remains uncertain. Anna’s watching and Tobit’s attempts to console her let anxious love speak without contempt.

Sight restored and Raphael revealed: Tobit 11-12

Anna’s welcome recalls Jacob embracing Joseph and finding himself ready to die after seeing his son alive (Genesis 46:29-30). The Gospel carries that longing into Simeon’s peace before Christ (Luke 2:29-30). Tobit receives his son and his sight; then Raphael teaches the household how to remember the gift. Praise belongs to God, whose mercy has reached them through the companion on the road.

Tobias healing his blind father, selected for Tobit 11 Source: Workshop of Rembrandt, Tobias healing his blind father, Staatsgalerie via Wikimedia Commons, public domain.

  1. Prayer is good with fasting and alms and righteousness. A little with righteousness is better than much with unrighteousness. It is better to give alms than to lay up gold:
  2. for alms doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life:
  3. but they that sin are enemies to their own life.

Raphael gathers prayer, fasting, alms, and righteousness into one way of life. His account of carrying their prayers before God illuminates both the earlier anguish and the long journey. At the end, he also distinguishes his angelic appearance from bodily eating (Tobit 12:19). The risen Christ truly eats before His disciples (Luke 24:42-43): our salvation rests in the Lord’s real human life and risen body, not in a passing vision.

Gems from the Fathers 💎

St. Cyprian of Carthage quotes Raphael in On Works and Alms, section 5: “Prayer is good, with fasting and alms”.12 His argument joins the prayer of a repentant person to mercy toward the poor. Raphael’s disclosure makes visible the unity of practices already lived through the story: a praying mouth, a fasting body, and a generous hand belong to one life before God.

The Angel Raphael takes leave of old Tobit and Tobias, selected for Tobit 12 Source: Pieter Lastman, The Angel Raphael Takes Leave of Old Tobit and his Son Tobias, Google Art Project via Wikimedia Commons, public domain.

The New Jerusalem and faithful death: Tobit 13-14

Tobit sings in captivity, but his praise reaches beyond his own recovered sight. He calls sinners to return in words that recall Nineveh’s own uncertain hope of mercy in Jonah 3:9. The captive has learned to ask for more than the defeat of his captors. His song opens toward repentance, a rebuilt Jerusalem, and nations arriving to worship.

  1. And he will scourge us for our iniquities, and will have mercy again, and will gather us out of all nations, among whom he hath scattered us.
  2. If ye turn to him with your whole heart, and with your whole mind, and deal uprightly before him, then will he turn unto you, and will not hide his face from you.

Isaiah 54:11-12 supplies the jeweled city’s stones; Isaiah 60:3-11 supplies the nations arriving with gifts. Tobit receives those promises within exile, and Revelation 21:18-26 carries their splendor toward the city illumined by God and the Lamb. Before his death, he entrusts that hope to his son. The household that began by burying strangers ends by burying its own parents in faith, carrying their counsel beyond Nineveh’s passing power.

The Church’s Voice in Worship ⛪

Friday of the Sixth Week of Great Lent

The Coptic Church reads Tobit among the morning prophecies on Friday of the Sixth Week of Great Lent. Coptic Reader’s appointed sequence carries the story from exile to its final hope, immediately after Genesis 22:1-18, Isaiah 45:11-17, Proverbs 9:12-18, Job 36:1-33, and Job 37:1-24.13 The two righteous sufferers, Job and Tobit, are heard side by side. The previous Friday’s sequence reaches Job 30:9-32:5; the following Friday includes Job 42:7-17 and Jacob’s death and burial in Genesis 49:33-50:26. Tobit’s own faithful death stands within this larger hearing of Scripture: the fasting Church learns to entrust suffering, children, and the end of life to God.

The Katameros cycle distributed in @andraws/lectionary-data@1.3.1 represents the whole-book Tobit appointment as seventeen readings. In that package’s active reading index, this Friday is Tobit’s only appointment; that finding does not exclude every possible liturgical echo of the book. Each reference is given separately below in that source’s numbering:14

Coptic Reader prints this material in six larger blocks with different verse divisions, not seventeen separately labeled Brenton readings. The list above is the Katameros representation, not a transcription of Reader’s labels. The same morning’s Matins Gospel is John 3:14-21, and the Liturgy Gospel is John 3:1-13. In the coming calendars, this Friday falls on April 16, 2027 and March 31, 2028. A seventh Lenten week still follows before Palm Sunday.1314

The printed UK Midlands Katameros of the Holy Lent introduces the reading as “the book of Tobit, the prophet.” That reverent liturgical title belongs to that edition; Coptic Reader says “A reading from Tobit.” Neither heading settles modern questions about the book’s composition.15

Raphael’s two commemorations

The Coptic Church remembers Raphael on Nasie 3 and Kiahk 13. The Nasie Synaxarium recalls the consecration of his church near Alexandria and his companionship with “the young Tobit,” meaning Tobias, the son. The Kiahk remembrance names his ministry of joy.16

On Nasie 3, September 8, 2026, Coptic Reader appoints Acts 10:21-33 and Matthew 25:31-46. Cornelius recounts that his prayer was heard and his alms remembered before God; Christ receives care for the hungry and the unclothed as care for Himself. The Vespers Psalm also speaks of the angel encamping around those who fear the Lord, the familiar Psalm 34:7 (LXX 33:8). Together these readings give Raphael’s disclosure and Tobit’s mercy a fitting place within the Church’s remembrance.17

For Kiahk 13, December 22, 2026, Reader’s Liturgy Gospel is Luke 12:32-44. Its call to give alms and seek unfailing treasure meets Tobit’s counsel closely. The Father who promises the Kingdom frees His children to give without treating possessions as their final security (Luke 12:32-34).18

Raphael among the heavenly ministers

The Coptic Heavenly Orders Doxology names seven archangels and calls Raphael the third, giving his ministry a place in the Church’s praise.19 Tobit 12:15 and Revelation 8:2 provide biblical witnesses to seven angels before God. The Raphael doxology in The Vespers and Matins Prayers calls him “the joy of all hearts,” joining the Kiahk remembrance to worship. The doxology praises Raphael’s ministry; the Nasie Synaxarium supplies the narrative remembrance of his journey with Tobias.20

Spiritual Fruit 🍇

1. Practice mercy when no one rewards it

Tobit buries the dead and gives alms in exile. The buried neighbor has no reward to offer him, but still has a claim upon his love. The book asks whether we will practice mercy when it costs time, reputation, convenience, and emotional energy.

2. Let prayer be honest without becoming despair

Tobit and Sarah both pray from deep distress. Their prayers are not polished. They are wounded and real. Yet their pain is placed before God, not turned inward into bitterness. The soul learns to say the truth before God and then wait for mercy.

3. See almsgiving as healing of the heart

Tobit does not teach philanthropy as reputation management. Almsgiving is a spiritual act that loosens greed, honors the poor, and joins prayer to concrete mercy. In Orthodox life this belongs naturally with fasting. We do not fast only to eat less. We fast to love more truthfully.

4. Begin marriage, family, and household life with prayer

Tobias and Sarah’s prayer is not sentimental. It is warfare against lust, fear, death, and the destroyer. The book teaches that the Christian household is not made holy by appearances. It is made holy by prayer, chastity, mercy, and obedience.

5. Trust hidden providence without demanding to see Raphael immediately

Name one duty that can be fulfilled without knowing how the whole situation will end: paying fairly, bringing food, keeping a promise, or asking forgiveness. Entrust the outcome to God while doing the next faithful thing.

6. Leave a holy memory, not only an inheritance

Tobit’s last counsel asks the next generation to remember God and do mercy. Tell a child or someone entrusted to your care one particular work of God you do not want forgotten. Put a neglected duty in order, reconcile where you can, and pray for those who will one day carry your memory. Preparation for death can become an act of love for the living.

Tobit’s house begins with mercy toward strangers and reaches its healing through mercy received. Bring before Christ the face you have avoided, the suspicion you have defended, and the prayer you could barely utter. Ask Him to make your remembrance of God visible in one act of care. Let the day end with thanksgiving for help received as well as help given.

Footnotes

  1. St. Polycarp of Smyrna, Epistle to the Philippians, chapter 10, Ante-Nicene Fathers, volume 1, New Advent. ↩

  2. Origen, Letter to Africanus, section 13, Ante-Nicene Fathers, volume 4, Frederick Crombie translation, New Advent. ↩

  3. St. Athanasius of Alexandria, Festal Letter 39 (367), section 7, Nicene and Post-Nicene Fathers, second series, volume 4, New Advent. ↩

  4. Code of Canons of the African Church, Council of Carthage (419), Canon 24 (Greek xxvii), Henry Percival translation, Nicene and Post-Nicene Fathers, second series, volume 14, New Advent. ↩

  5. Fr. Moses Samaan, “The Deuterocanonical Books”, Coptic Orthodox Diocese of Los Angeles, July 19, 2012. ↩

  6. Alexander A. Di Lella, “Tobit: To the Reader,” A New English Translation of the Septuagint, sections “The Two Greek Versions,” “Attestation,” and “Priority,” NETS Tobit. ↩ ↩2

  7. NABRE introduction to Tobit, on text forms, Qumran manuscripts, and Sinaiticus’s partial-verse gaps. ↩

  8. St. Jerome, Prologue to Tobit, addressed to Cromatius and Heliodorus, translated by Kevin P. Edgecomb, primary preface. ↩

  9. Douay-Rheims, Tobias 8:3-4, representing the Latin Vulgate form. ↩

  10. St. Cyprian of Carthage, On Works and Alms (Treatise VIII), section 20, translated by Robert Ernest Wallis, Ante-Nicene Fathers, volume 5, New Advent. Cyprian’s biblical quotations follow a Latin form that differs from Brenton’s shorter Greek text. ↩

  11. Fadi Mikhail, Tobias and Archangel Raphael, UK Coptic Icons; artist biography, identifying his apprenticeship under Isaac Fanous. Copyrighted; source-link viewing only. ↩

  12. St. Cyprian of Carthage, On Works and Alms (Treatise VIII), section 5, translated by Robert Ernest Wallis, Ante-Nicene Fathers, volume 5, New Advent. ↩

  13. Coptic Reader, Readings → Matins → Prophecies, March 27, 2026, Friday of the Sixth Week of Great Fast; neighboring Friday prophecies March 20 and April 3, 2026. Reader prints six Tobit blocks with its own numbering and Job 37:1-24. The retained Matins Gospel is John 3:14-21. The Liturgy Gospel, John 3:1-13, is supplied here by the dated calendar in @andraws/lectionary-data@1.3.1; it was not independently rechecked against a retained Reader Liturgy capture for this revision. ↩ ↩2

  14. The pierresaid Katameros API Great Lent cycle, distributed in Coptic Lectionary Data 1.3.1, Friday of the Sixth Week, morning prophecies. Its seventeen Tobit rows are a working-source representation; its Job 37:1-4 label differs from Reader. Future civil dates follow the package’s dated calendars. ↩ ↩2

  15. Katameros of the Holy Lent, UK Midlands Coptic Orthodox edition, Friday of the Sixth Week, printed page 437 (PDF page 559), heading “the book of Tobit, the prophet.” ↩

  16. Coptic Reader, retained Synaxarium narratives for Nasie 3, selected September 8, 2027, and Kiahk 13, selected December 22, 2026, Raphael commemorations. These narrative witnesses are separate from the dated 2026 reading tables. Gregorian equivalents follow the Coptic date conversion in Coptic Lectionary Data 1.3.1. ↩

  17. Coptic Reader, Readings, Vespers, Matins, and Liturgy, September 8, 2026, Nesi 3, Standard readings. The angel-encamping line is cited in the prose as Psalm 34:7 (LXX 33:8 in Brenton); Reader’s service document prints its own selection as Psalms 33:6,7. The Liturgy Gospel begins at Matthew 25:31, rather than the calendar package’s Matthew 25:32. ↩

  18. Coptic Reader, Readings, December 22, 2026, Koiahk 13, with Raphael and St. Misael commemorations. The qualified dated table contains Luke 12:32-44, not the alternative calendar source’s Luke 1:1-25. This dated witness does not determine which commemoration controls each reading or prove recurrence in later years. ↩

  19. Coptic Heavenly Orders Doxology, Tasbeha hymn 419, opening and archangel stanzas. ↩

  20. The Vespers and Matins Prayers, “Doxology for Archangel Raphael,” pages 123-124, St. John the Baptist Coptic parish edition. ↩

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