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On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of Tobit (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Tobit data set: every chapter of LXX Tobit (1-14) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. Tobit is the diasporic family tale of piety, almsgiving, burial of the dead, angelic companionship, demonic affliction, healing, marriage, and thanksgiving: Tobit's exile righteousness in Nineveh, Sarah's torment under Asmodeus, Raphael's hidden guidance of young Tobias, the recovery of the family deposit, and the final hymns and testaments of restored sight. In Greek tradition the book survives in multiple recensions, but the campaign here follows the standard LXX critical text represented in the imported corpus. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Chapter Verses Words annotated Outline movements
Tobit 1 22 542 4
Tobit 2 14 315 4
Tobit 3 17 472 4
Tobit 4 21 561 4
Tobit 5 23 455 3
Tobit 6 19 474 4
Tobit 7 17 360 4
Tobit 8 21 367 4
Tobit 9 6 92 2
Tobit 10 14 290 4
Tobit 11 19 333 4
Tobit 12 22 392 4
Tobit 13 18 414 4
Tobit 14 15 436 4
Total 248 5,503 53

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. Tobit alternates between wisdom exhortation, travel romance, prayer, and domestic restoration while insisting that providence often arrives in disguised form. The annotation tracks the book's concern with exile piety, marriage under God, almsgiving, burial, and the disclosure of angelic mediation. (Section divisions are interpretive; the more common analysis is generally followed.)

Chapter-by-chapter

Tobit 1 — ΤΩΒΙΤ Α′

Theme. Tobit 1 is the book's autobiographical overture and moral frame. It presents Tobit as a man of Jerusalem-centered fidelity, almsgiving, purity in exile, and courageous burial mercy, so that the trials to come are read not as the collapse of an indifferent life but as the testing of a conspicuously righteous one.

Outline.

Translation & textual notes. The first chapter is much more than background. It teaches the reader how to read Tobit by assembling the specific practices that define his righteousness: pilgrimage to Jerusalem, careful tithing, charity, ritual restraint in exile, and burial of the dead. These are not generic virtues but concretely Jewish acts of covenant fidelity, and the chapter's autobiographical form allows Tobit himself to interpret his life before the larger narrative unfolds.

The contrast between Tobit and the rest of Naphtali is especially important. He repeatedly marks himself as acting alone against the prevailing pattern of apostasy, which intensifies both the dignity and the cost of his piety. His fidelity is not socially rewarded; it isolates him. That makes the later losses of status, safety, and sight all the more theologically charged.

The burial scenes at the end of the chapter carry particular narrative force. Tobit's mercy toward the hungry and naked already signals righteousness, but the secret burial of the murdered transforms mercy into peril. By the close of the chapter the reader has learned both why Tobit suffers and why his story matters: this is the life of a man whose righteousness reaches past fear, property, and political prudence into care for the abandoned dead.

Tobit 2 — ΤΩΒΙΤ Β′

Theme. Tobit 2 is the book's first great reversal chapter. A Pentecost meal in a restored household is immediately overtaken by burial piety, prophetic mourning, bodily affliction, and finally by the bitter domestic strain created when Anna must carry the household through Tobit's blindness.

Outline.

Translation & textual notes. The Greek of Tobit 2 sharply stages inversion. Verse 1 opens with reunion, feast, and sacred calendar language, but verses 3-7 redirect the entire scene toward burial duty and grief. The citation of Amos in verse 6 is not ornamental; it becomes Tobit's own interpretation of the chapter's movement from festivity into lament, binding his household ordeal to Israel's prophetic vocabulary of judgment and sorrow.

The blindness episode in verses 9-10 is narrated with almost unsettling plainness. The affliction is not described as a dramatic miracle of punishment but as a humiliating bodily accident that nevertheless becomes the hinge of the book's middle section. That narrative choice matters: Tobit's righteousness remains intact, but the chapter insists that piety does not exempt him from frailty, dependence, or misunderstanding.

The final exchange with Anna is one of the book's most searching domestic scenes. Tobit's concern about stolen goods is morally intelligible, yet his suspicion falls on the very wife now sustaining the household. Anna's question about his almsgivings and righteous deeds therefore lands as both protest and theological challenge, exposing the painful gap between faithful practice and visible reward.

Tobit 3 — ΤΩΒΙΤ Γ′

Theme. Tobit 3 is the book's great paired-lament chapter. Tobit and Sarah, far apart and unknown to each other, reach the same threshold of exhausted prayer on the same day, and the chapter reveals that their separate cries are already being drawn into one providential answer through Raphael.

Outline.

Translation & textual notes. Strikingly deliberate architecture shapes the chapter. Tobit's lament in verses 1-6 and Sarah's lament in verses 7-15 are not merely parallel episodes placed side by side; they are staged as simultaneous cries whose deepest function is disclosed only at the end. The reader is allowed to feel each prayer as isolated before being told that both were heard together before the divine glory.

Tobit's prayer is covenantal in tone. He affirms God's justice, confesses ancestral and personal sin, and interprets the exile through moral categories before asking for release through death. Sarah's prayer, by contrast, has to defend innocence against social reproach. Yet the two prayers converge in their refusal to sever suffering from reverence: both begin in blessing or confession of God's rightness before requesting release.

Verse 17 is one of the book's major interpretive hinges. The answer to prayer is not abstract consolation but a concrete mission: Tobit's eyes are to be healed, Sarah is to be given to Tobias, and Asmodeus is to be bound. That means the chapter does more than deepen pathos. It turns lament into plot, showing that divine mercy answers not by ignoring bodily, familial, and social realities, but by reordering them.

Tobit 4 — ΤΩΒΙΤ Δ′

Theme. Tobit 4 is the book's great paternal instruction chapter. It turns Tobit's expectation of death into an ethical inheritance for Tobias, weaving together burial duty, honor for parents, almsgiving, chastity, kin-marriage, economic justice, wise counsel, sobriety, prayer, and the fear of God.

Outline.

Translation & textual notes. The book's ethical center of gravity appears here. Tobit's speech is not a loose assortment of proverbs but a concentrated account of what faithful life looks like in his world: honoring parents, remembering God, giving alms, marrying within covenantal kinship, avoiding pride and idleness, paying laborers promptly, seeking counsel, and treating poverty without panic. It is the kind of instruction meant to outlive the speaker.

Almsgiving receives especially strong emphasis. Tobit does not present it as optional generosity but as one of the chief forms of righteousness, a treasure laid up for distress and a deliverance from death. This chapter is therefore indispensable for understanding the theology of the book as a whole: mercy to the poor, burial of the righteous, and upright material practice belong to the same moral economy.

The chapter also fuses ethical formation with narrative propulsion. Only after the long wisdom discourse does Tobit return to the practical matter of the silver in Media. That sequencing matters. Tobias is sent toward the deposit only after he has been told what kind of man he must be, so that the journey ahead is framed as an enactment of received wisdom rather than a bare errand.

Tobit 5 — ΤΩΒΙΤ Ε′

Theme. Tobit 5 launches the book's central journey. What looks like a practical search for a courier becomes the providential moment in which Tobias is placed under Raphael's hidden guidance, even as Tobit and Anna experience the departure in deeply human terms of caution, hope, and grief.

Outline.

Translation & textual notes. Double vision structures the chapter. At the level of ordinary human action, Tobias needs a guide, Tobit needs to vet a stranger, and wages need to be negotiated before a risky retrieval journey can begin. At the level granted to the reader, however, the whole exchange is already governed by hidden providence: the man being hired is Raphael, the angelic agent through whom the book's restorations will unfold.

That double structure gives the middle of the chapter much of its charm. Tobit asks sensible questions about tribe, homeland, and reliability, and Raphael answers with a plausible human identity that fits the social world of kinship, pilgrimage, and trust. The irony is gentle rather than mocking. Tobit is not foolish; he is prudent within the knowledge available to him, and providence works through rather than against that prudence.

Anna's lament at the end keeps the chapter from becoming merely procedural. Her refusal to value money above the child, and her description of Tobias as the staff of their hand, recall the fragility of the household we have already seen under pressure. Tobit's reassurance that a good angel goes with Tobias is therefore one of the book's quietly beautiful moments: he speaks more truth than he himself can yet know.

Tobit 6 — ΤΩΒΙΤ Ϛ′

Theme. Tobit 6 is the chapter of hidden provision and redirected courage. What begins as a travel danger at the Tigris becomes the source of the fish organs that will later secure Sarah's deliverance and Tobit's healing, while Raphael simultaneously turns Tobias's fear toward lawful marriage, prayer, and hope.

Outline.

Translation & textual notes. Retrospective meaning is carefully built into the chapter. At first the fish episode looks like an interruption on the road, but verses 8-9 reveal that the heart, liver, and gall are providentially given materials whose significance reaches both forward to Sarah and backward to Tobit. The journey is therefore carrying its own remedies within it before the travelers yet know the full shape of the problems they will solve.

Raphael's introduction of Sarah is equally deliberate. He does not begin with sentiment or beauty alone, though he does note that she is beautiful and sensible. He begins with kinship and inheritance. The proposed marriage is framed as lawful obligation and family fidelity, which is why Tobias's fear in verses 14-15 has to be answered not by dismissing the danger but by re-situating it inside obedience, divine mercy, and prayer.

Verse 18 is especially important for the book's theology of marriage. Raphael joins ritual action to joint prayer and then interprets Sarah as one prepared for Tobias from of old. The marriage is thus imagined as providentially ordered, spiritually contested, and yet open toward rescue, companionship, and children. By verse 19 Tobias's affection is no longer detached from theology; it is awakened precisely within the framework of promise and lawful hope.

Tobit 7 — ΤΩΒΙΤ Ζ′

Theme. Tobit 7 is the marriage-threshold chapter of the book. Kinship recognition, feast hospitality, legal negotiation, ominous warning, written contract, and maternal consolation all gather into one scene so that Tobias's union with Sarah is presented as both lawful and hard-won, not effortless.

Outline.

Translation & textual notes. Care is taken to make the marriage a matter of truth, law, and kinship rather than sudden romantic impulse. Raguel first recognizes Tobias through resemblance to Tobit, then confirms the exile-family connection, then explicitly recounts Sarah's terrifying marital history before consenting to the union. This sequencing matters: Tobias is not deceived into danger, and Raguel is not allowed to appear reckless or evasive.

The legal texture is also unusually prominent. Raguel gives Sarah by the hand, cites the law of Moses, and records the arrangement in a written contract that is sealed before the meal resumes. The narrative therefore locates the marriage inside covenantal and household order while still preserving the pathos created by Sarah's previous losses.

Edna's final speech forms the emotional close of the chapter. After the masculine legal and negotiatory acts, the text turns to maternal tears and blessing. Her prayer to the Lord of heaven and earth asks for reversal, that grace might stand where grief has stood, and it prepares the reader for the prayerful and perilous wedding-night scene to come.

Tobit 8 — ΤΩΒΙΤ Η′

Theme. Tobit 8 is the decisive reversal-of-the-wedding-night chapter. What had repeatedly meant death for Sarah's prior husbands becomes, through obedient ritual action, prayer, and divine mercy, a night of safety that opens into praise, a filled-in grave, and an extended marriage feast.

Outline.

Translation & textual notes. Structural elegance emerges because the chapter interlaces two concurrent dramas. Inside the chamber Tobias acts on Raphael's instruction and turns immediately to prayer with Sarah; outside the chamber Raguel acts on the expectation of another corpse and quietly prepares a grave. The contrast heightens the reversal: faith and remembered fear operate at the same time until dawn reveals which one will define the night.

Tobias's prayer is among the theological high points of the book. He grounds marriage in creation, invokes Adam and Eve, explicitly renounces πορνεία as his motive, and asks that he and Sarah may grow old together. The prayer therefore presents conjugal union as covenantal truthfulness and shared mercy rather than as private appetite.

Raguel's response after the morning report is just as important. His blessing names the gap between what he expected and what God actually did, and the order to fill in the grave provides a physical sign of overturned destiny. The chapter then ends by translating that mercy into ordinary household goods: feast days, enforced lingering, and inheritance arrangements. Deliverance becomes domestic stability.

Tobit 9 — ΤΩΒΙΤ Θ′

Theme. Tobit 9 is the book's compact errand-of-restoration chapter. What looks like a practical side mission turns out to be another sign that the journey is moving under providential order: the marriage remains secure, Tobit's waiting at home is remembered, and the long-deposited money is gathered back into the household's impending healing.

Outline.

Translation & textual notes. The Greek text of Tobit 9 follows the standard Septuagint form represented in the imported critical-text base. The chapter is brief but structurally important: it resolves the financial thread introduced earlier in the journey narrative while intensifying the domestic urgency created by Tobit's waiting at home and Raguel's oath in the wedding house. The compression of travel, receipt, and return keeps Raphael's competence in the foreground while quietly advancing the providential restoration of Tobit's household.

The chapter is also narratively elegant. Tobias's speech explains why the hero cannot perform the task himself, which keeps the newly formed marriage household intact while allowing Raphael's reliability to be tested once more. Verse 5 then narrates the entire mission in compressed style, signaling that what matters is not suspense over the retrieval but the book's larger pattern of faithful obedience met by timely provision.

Tobit 10 — ΤΩΒΙΤ Ι′

Theme. Tobit 10 is the chapter of divided households. In one place parents waste away under silence and delay; in another a wedding household must decide when joy can yield to departure. The result is a carefully balanced scene in which grief, insistence, dowry, blessing, and thanksgiving all work together to move Tobias and Sarah from marriage feast toward restored family life.

Outline.

Translation & textual notes. The Greek text of Tobit 10 follows the standard Septuagint form represented in the imported critical-text base. The chapter is shaped by dramatic contrast: while Tobias and Sarah remain within the abundance of Raguel's wedding household, Tobit and Anna experience the same delay as accumulating dread. The narrative then resolves the tension by letting the departure scene answer the parental lament with blessing, goods, and explicit acknowledgement that God has prospered the journey.

The chapter is especially effective at showing how Tobit's world understands family obligation. Anna's lament is not treated as irrational excess but as the emotional truth of prolonged absence, while Tobias's insistence on immediate departure shows that marriage does not dissolve filial responsibility. Raguel and Edna therefore do not simply release Sarah; they transfer her with goods, admonition, and prayer into a newly extended household economy.

Tobit 11 — ΤΩΒΙΤ ΙΑ′

Theme. Tobit 11 is the homecoming and healing chapter. What earlier chapters stored up in sign, waiting, fish, prayer, and anxious delay now bursts into fulfillment: the son returns, the mother sees first, the father's blindness falls away, and the house becomes a place where mercy is confessed before both family and city.

Outline.

Translation & textual notes. The Greek text of Tobit 11 follows the standard Septuagint form represented in the imported critical-text base. The chapter is the narrative payoff for the fish episode, the anxious waiting in Nineveh, and Raphael's concealed guidance: healing, recognition, and thanksgiving all converge at the threshold of home. The movement from private instruction to maternal recognition to public confession also gives the restoration an expanding radius, so that Tobit's opened eyes become not only a family gift but a sign before the wider community.

One striking feature is the chapter's pace. Raphael's medical instruction is brisk and practical, Anna's recognition is immediate, the cure itself is described in tactile detail, and Tobit's first full speech is doxology. The book therefore refuses to separate miracle from household life: healing is inseparable from reunion, testimony, kinship, and the public blessing of God.

Tobit 12 — ΤΩΒΙΤ ΙΒ′

Theme. Tobit 12 is the unveiling chapter. The family tries to settle accounts with the faithful companion, but the scene opens into something much larger: thanksgiving displaces payment, almsgiving is interpreted as life-giving righteousness, and Raphael reveals that the entire journey has unfolded under angelic mediation before God.

Outline.

Translation & textual notes. The Greek text of Tobit 12 follows the standard Septuagint form represented in the imported critical-text base. The chapter functions as the interpretive key to the whole narrative: what seemed like fortunate companionship, practical medicine, and providential timing is now unveiled as angelic mediation under the will of God. Its instruction on almsgiving and righteousness is therefore not an inserted moral appendix but the theological explanation of why Tobit's practices mattered and how heaven regarded them.

The chapter also binds ethics and revelation tightly together. Raphael does not merely identify himself; he explains why prayer, fasting, almsgiving, burial of the dead, and public thanksgiving matter in a world where heavenly messengers truly carry petitions before God. The revelation therefore deepens rather than interrupts the book's domestic and moral world.

Tobit 13 — ΤΩΒΙΤ ΙΓ′

Theme. Tobit 13 turns private healing into national hope. The restored father sings not merely about his own mercy but about the God who wounds and heals Israel, gathers the scattered, and will yet glorify Jerusalem so fully that the nations come bearing gifts and every street becomes praise.

Outline.

Translation & textual notes. The Greek text of Tobit 13 follows the standard Septuagint form represented in the imported critical-text base. The chapter is a psalm-like hymn placed after household restoration but oriented far beyond the family, extending Tobit's personal mercy into a theology of exile, repentance, regathering, and Jerusalem's future glory. Its movement from diaspora confession to Zion praise shows that the healing of Tobit's house is meant to foreshadow the wider healing of Israel under the reign of the living God.

The chapter's rhetoric moves in widening circles. It begins with Tobit's own written song, addresses the scattered children of Israel, speaks directly to sinners and to Jerusalem, and finally imagines nations and city-streets themselves joining the praise. That expansion gives the hymn its peculiar power: the exile household becomes a vantage point from which the future restoration of all Israel can already be sung.

Tobit 14 — ΤΩΒΙΤ ΙΔ′

Theme. Tobit 14 is the book's testament-and-epilogue chapter. The healed elder closes his praise, gathers his descendants, interprets the fate of Nineveh and Jerusalem through prophecy, urges law and mercy one last time, and then dies in honor while the family line continues in Media under the vindication of everything he foresaw.

Outline.

Translation & textual notes. The Greek text of Tobit 14 follows the standard Septuagint form represented in the imported critical-text base. The chapter serves as testament and epilogue at once: Tobit's personal story closes, but it closes by projecting outward into the fate of Nineveh, the scattering and restoration of Israel, and the ultimate vindication of prophetic speech. The result is a conclusion that treats domestic piety, burial honor, almsgiving, and world-historical judgment as parts of a single providential order.

The chapter is especially notable for how naturally it moves from family counsel to apocalyptic scale. Tobit's final commands about burial and conduct are not smaller concerns than prophecy; they are the concrete form faith takes while empires rise and fall and while Jerusalem waits for restoration. That integration is one of the book's deepest habits: ordinary righteousness and long-range divine history belong together.

Major translation & exegetical cruxes

Where the Greek legitimately admits more than one rendering or reading — or where the LXX diverges from the Hebrew — the point was flagged in the lexical notes and chapter text_notes rather than decided silently; the more common analysis was generally taken and the alternative noted. The principal cruxes in LXX Tobit:

Reference Crux Discussion
1:4-6 ἀπέστη ... κἀγὼ μόνος ἐπορευόμην The chapter deliberately contrasts communal apostasy with solitary fidelity, making Tobit's righteousness stand out as exceptional rather than typical.
1:7-8 τὴν δευτέραν δεκάτην ... καὶ τὴν τρίτην The layered giving practices underline how precise and embodied Tobit's obedience is; his piety is practical, economic, and sustained.
1:10-12 ἐγὼ δὲ συνετήρησα τὴν ψυχήν μου μὴ φαγεῖν Tobit's refusal of Gentile food is framed as guarding his soul, turning dietary restraint into an act of covenant self-preservation in exile.
1:17-19 ἔθαπτον αὐτόν ... ὅτι θάπτω αὐτούς Burial of the dead is not a side note but one of Tobit's defining righteous acts, and it is precisely this mercy that places him in danger.
1:22 Αχιαχαρος ... ἦν δὲ ἐξάδελφός μου Kinship once again mediates survival and restoration; family networks matter not only for piety but for political shelter within exile.
2:1 ἀπεδόθη μοι Αννα ... καὶ Τωβιας The phrasing casts wife and son as restored household goods of providence, establishing a tone of regained domestic blessing before the reversal begins.
2:2 ἐνδεῆ ὃς μέμνηται τοῦ κυρίου Tobit's desired table guest is not merely poor but poor and mindful of the Lord, so charity is framed as covenant solidarity rather than generalized benevolence.
2:6 στραφήσονται αἱ ἑορταὶ ὑμῶν εἰς πένθος The Amos citation explicitly interprets the chapter's turn from festival joy to mourning and gives Tobit's lament prophetic depth.
2:10 ἐγενήθη λευκώματα εἰς τοὺς ὀφθαλμούς μου The clinical description of white films over the eyes intensifies the realism of Tobit's affliction and prepares the long arc toward healing.
2:14 ποῦ εἰσιν αἱ ἐλεημοσύναι σου Anna's retort is not a rejection of righteousness as such; it is a bitter challenge to the visible efficacy of Tobit's pious life under crushing material pressure.
3:2-6 δίκαιος εἶ κύριε ... λυσιτελεῖ μοι ἀποθανεῖν ἢ ζῆν Tobit's prayer holds together confession of divine justice and a plea for death, showing lament that remains theologically obedient even at its lowest point.
3:7 ἐν τῇ αὐτῇ ἡμέρᾳ The timing marker is essential: Tobit's and Sarah's sufferings are narratively synchronized before Raphael is introduced as the answer.
3:8-9 Ασμοδαυς ... οὐ συνίεις ἀποπνίγουσά σου τοὺς ἄνδρας The taunt cruelly imputes agency to Sarah for a demonic violence she does not control, intensifying the injustice of her shame.
3:14-15 καθαρά εἰμι ἀπὸ πάσης ἁμαρτίας ἀνδρὸς Sarah's explicit claim to purity is central for the chapter's moral logic; her suffering is not read as punishment for sexual wrongdoing.
3:16-17 εἰσηκούσθη ἡ προσευχὴ ἀμφοτέρων ... ἀπεστάλη The paired hearing and sending reveal the hidden unity of the chapter: two distant prayers generate one angelic mission of healing, marriage, and deliverance.
4:7-11 ἐλεημοσύνη ... ἐκ θανάτου ῥύεται Tobit gives almsgiving unusually strong soteriological weight, making mercy toward the poor a central expression of righteousness with life-preserving significance.
4:12-13 γυναῖκα ... ἐκ τοῦ σπέρματος τῶν πατέρων σου Marriage counsel is framed through kinship continuity and covenant identity rather than private preference, which prepares for Tobias's later union with Sarah.
4:14 μισθὸς ... μὴ αὐλισθήτω The image that wages should not "spend the night" with the employer makes prompt payment a vivid act of justice rather than a bland financial rule.
4:15 ὃ μισεῖς μηδενὶ ποιήσῃς This negative-form reciprocity maxim is one of the chapter's most concise wisdom sayings and sits naturally beside the warnings against drunkenness.
4:21 ἐπτωχεύσαμεν ... ὑπάρχει σοι πολλά The closing paradox reframes wealth: even in material poverty, Tobias still "has much" if he fears God and does what pleases him.
5:4 ὃς ἦν ἄγγελος καὶ οὐκ ᾔδει The narrator's aside creates dramatic irony: Tobias finds the right guide exactly because the journey is already under heavenly direction.
5:12-14 φυλήν ... πατριὰν ... γένος ... ὄνομα The repeated concern with lineage reflects the social logic of diaspora trust; Tobit evaluates the stranger through kinship coordinates before entrusting Tobias to him.
5:15-16 δραχμὴν τῆς ἡμέρας The daily wage makes the arrangement concrete and honorable, grounding providential narrative in ordinary economic practice.
5:17 ὁ δὲ ἐν τῷ οὐρανῷ οἰκῶν θεὸς ... καὶ ὁ ἄγγελος αὐτοῦ συμπορευθήτω ὑμῖν Tobit's blessing is richly ironic because the angel whose accompaniment he requests is already present as Tobias's hired companion.
5:18-20 ἡ ῥάβδος τῆς χειρὸς ἡμῶν ... ἀργύριον τῷ ἀργυρίῳ μὴ φθάσαι Anna's speech sharply subordinates wealth to filial presence and exposes the emotional cost of the journey for the parents left behind.
6:2-4 ἰχθὺς ... καρδίαν ... ἧπαρ ... χολὴν The fish is both threat and provision; the same encounter that endangers Tobias yields the materials for later deliverance and healing.
6:8 δαιμόνιον ἢ πνεῦμα πονηρόν The parallel terms intensify the hostile spiritual reality without suggesting two separate afflictions for Sarah; the point is the efficacy of the remedy against malignant oppression.
6:12-13 ἡ κληρονομία αὐτῆς ... κατὰ τὸν νόμον Μωυσῆ Raphael frames the marriage primarily through inheritance law and covenantal obligation, not through private preference.
6:15 δαιμόνιον φιλεῖ αὐτήν Tobias's language gives the demon a distorted counterfeit of attachment, which sharpens the contrast with the lawful and merciful union Raphael is preparing.
6:18 σοὶ αὐτὴ ἡτοιμασμένη ἦν ἀπὸ τοῦ αἰῶνος The line gives the marriage a strong providential cast: Sarah is not an accident of travel but part of a purpose prepared in advance.
7:2 ὡς ὅμοιος ὁ νεανίσκος Τωβιτ Recognition begins with bodily resemblance, so family identity is registered visually before being explained verbally.
7:10-11 πλὴν ὑποδείξω σοι τὴν ἀλήθειαν ... ἔδωκα τὸ παιδίον μου ἑπτὰ ἀνδράσιν Raguel's truthful warning is central to the ethics of the scene: he grants the match, but only after naming the full danger attached to Sarah.
7:12 σὺ δὲ ἀδελφὸς εἶ αὐτῆς καὶ αὐτή σού ἐστιν ἀδελφός here carries the wider kinship sense that underwrites lawful marriage within the family line rather than suggesting a literal sibling relation.
7:13 κατὰ τὸν νόμον Μωυσέως The explicit appeal to Mosaic law makes the marriage transfer covenantal and juridical, not merely customary.
7:17 δῴη σοι χάριν ἀντὶ τῆς λύπης σου ταύτης Edna's blessing asks for a direct exchange of states, favor in place of grief, and becomes the chapter's clearest articulation of hoped-for reversal.
8:3 εἰς τὰ ἀνώτατα Αἰγύπτου The flight to the farthest parts of Egypt emphasizes complete expulsion from the marriage scene before angelic binding secures the demon's defeat.
8:4, 7 ἀδελφή ... τὴν ἀδελφήν μου As in the preceding chapter, the kinship term marks legitimate familial relation within endogamous marriage practice rather than literal sibling impropriety.
8:7 οὐ διὰ πορνείαν ... ἀλλ' ἐπ' ἀληθείας This is the chapter's moral center: Tobias explicitly contrasts lust with truthful, lawful marriage.
8:10-12 τάφον ... ἵνα θάψωμεν αὐτὸν καὶ μηδεὶς γνῷ Raguel and Edna's plan for a secret burial preserves the social shame and recurring trauma that hang over Sarah's marriages.
8:18 χῶσαι τὸν τάφον Filling in the grave dramatizes the reversal in concrete form; the prepared place of death becomes evidence of mercy received.
9:2 Αζαρια ἄδελφε Tobias continues to address Raphael by his assumed human identity, sustaining the dramatic irony that the reader recognizes before the characters do.
9:3 ὀμώμοκεν Ραγουηλ μὴ ἐξελθεῖν με Raguel's oath keeps Tobias within the marriage feast and explains why the financial errand must be delegated.
9:4 ἀριθμεῖ τὰς ἡμέρας The detail brings Tobit's unseen anxiety back into the foreground and reconnects the wedding scene with the father's waiting at home.
9:5 τὰ θυλάκια ἐν ταῖς σφραγῖσιν The sealed money bags underscore the formal, trustworthy completion of the deposit-recovery thread.
10:2 μήποτε κατῄσχυνται Tobit's first fear is not only death but social humiliation or failed trust, showing that honor and reliability matter alongside affection.
10:5 τὸ φῶς τῶν ὀφθαλμῶν μου Anna's speech uses a deeply affective idiom for a beloved child whose absence darkens her world.
10:7 ἕως οὗ συνετελέσθησαν αἱ δέκα τέσσαρες ἡμέραι τοῦ γάμου The wedding oath explains the delay and structurally links Anna's grief to the fixed term of celebration in Raguel's house.
10:13 παρατίθεμαί σοι τὴν θυγατέρα μου ἐν παρακαταθήκῃ Edna describes Sarah almost as a sacred trust, giving the farewell the tone of formal entrustment rather than casual departure.
11:4 τὴν χολὴν τοῦ ἰχθύος The fish's gall, earlier preserved on the journey, now proves to have been a providential remedy prepared in advance.
11:8, 12 τὰ λευκώματα The chapter narrates the cure in concrete physical terms, stressing not vague wonder but actual removal of the blindness.
11:14 ἐμαστίγωσας καὶ ἠλέησάς με Tobit reads suffering and restoration together under divine sovereignty: the same God who chastened also pitied.
11:16 ἐξωμολογεῖτο ἐνώπιον αὐτῶν The restored man becomes a public confessor of mercy, turning private healing into communal testimony.
12:6-7 μυστήριον βασιλέως ... τὰ δὲ ἔργα τοῦ θεοῦ ἀνακαλύπτειν The governing aphorism distinguishes proper earthly secrecy from the duty to proclaim divine deeds openly.
12:8-9 προσευχὴ μετὰ νηστείας καὶ ἐλεημοσύνης Raphael's instruction gives the book's classic synthesis of prayer, fasting, almsgiving, and righteousness.
12:12 προσήγαγον τὸ μνημόσυνον τῆς προσευχῆς ὑμῶν Raphael interprets himself as heavenly mediator who presents human prayer before the Holy One.
12:15 εἷς ἐκ τῶν ἑπτὰ ἁγίων ἀγγέλων The self-identification places Raphael within an exalted angelic court and explains the authority of the whole journey.
13:2 μαστιγοῖ καὶ ἐλεᾷ ... κατάγει εἰς ᾅδην καὶ ἀνάγει The hymn defines God's sovereignty through paired opposites: chastisement and mercy, descent and ascent.
13:5-6 καὶ πάλιν ἐλεήσει ... ἐὰν ἐπιστρέψητε Exile is not random tragedy but covenantal discipline ordered toward repentance and regathering.
13:10-12 Ιεροσόλυμα πόλις ἁγία Jerusalem is addressed directly as holy city, both scourged and yet destined for renewed divine dwelling.
13:17-18 σαπφείρῳ ... σμαράγδῳ ... αλληλουια The future city is rendered in jewel imagery and liturgical speech, making architecture itself an act of praise.
14:4-5 περὶ Νινευη ... Ιεροσόλυμα ἔσται ἔρημος Tobit's last speech joins Assyrian judgment and Jerusalem's desolation within one prophetic frame, refusing any simple national triumphalism.
14:5 οὐχ οἷος ὁ πρότερος The rebuilt house is real yet distinguished from the former one, suggesting restoration that is genuine but historically qualified.
14:10-11 τί ἐλεημοσύνη ποιεῖ καὶ τί δικαιοσύνη ῥύεται The book's moral thesis is repeated on Tobit's deathbed: mercy and righteousness are saving acts, not decorative virtues.
14:15 ἐχάρη ... ἐπὶ Νινευη The ending vindicates Tobit's warning and closes the narrative with prophetic judgment fulfilled before the family's memory.

How the data set is organized

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.