Tobit 7:16–18

Tobit 7:16 — Raguel's Command and the Prepared Chamber Raguel's instruction to his wife Edna, "Sister, prepare the other chamber, and bring her in there," is deceptively simple. "Sister" (adelphē in the Greek Septuagint) is a term of endearment common in the ancient Semitic world for a spouse — recalling the Song of Songs ("my sister, my bride," 4:9) — and signals that what follows is not merely a domestic task but a family act of love and solemnity. The "other chamber" (tameion) is set apart: the bridal chamber is a sacred threshold. Raguel, who has just drawn up the marriage contract and blessed the union (7:13–15), now steps back. The preparation of this space is an act of hospitality extended not to a guest but to a daughter entering her vocation. There is a liturgical quality here: just as sacred spaces are prepared before holy rites, Edna readies the chamber before God acts within it.

Tobit 7:17 — Shared Tears and the Reception of Sorrow The Greek text is precise and deeply moving: Edna "received (edexato) the tears of her daughter." This is not merely weeping together; it is an active, almost sacramental gesture — a mother gathering her daughter's grief into herself. Sarah has buried seven husbands (3:8), and the weight of that history, the shame, the loneliness, and the fear press upon this night. Edna does not minimize the sorrow or rush past it. She stands inside it with Sarah. The Church Fathers recognized in such maternal figures an image of the Church's own posture toward the suffering faithful: not a manager of pain but a bearer of it. St. John Chrysostom, commenting on the nature of consolation (Homilies on 2 Corinthians), insists that true comfort begins not with words but with presence — with "entering into" another's sorrow. Edna embodies this.

Tobit 7:18 — The Blessing: "Be Comforted, My Child" The repetition of "Be comforted" (thársei, literally "take courage," "be of good cheer") at the beginning and end of Edna's blessing is a literary inclusio that encloses the central theological petition: "May the Lord of heaven and earth give you favor (charin) for this your sorrow." This title — Kyrios tou ouranou kai tēs gēs, the Lord of heaven and earth — is among the most majestic divine appellations in the deuterocanonical literature, asserting God's absolute sovereignty over all created reality. Edna does not pray that the sorrow be erased; she prays that grace (charis) be given for the sorrow — that it be transformed, made fruitful, given meaning by God. This is not stoic resignation but theological hope. The sorrow is real; it is named; and it is handed directly to the One who holds both heaven and earth. The repetition of "my daughter" (thygater mou) before and after the prayer further personalizes what might otherwise be a formal benediction: Edna speaks as a mother, not a priest, and yet her words carry the weight of genuine intercession.

Typological and Spiritual Senses In the spiritual reading of Catholic tradition, Edna's role prefigures the Church as Mater Ecclesia — Mother Church — who receives each soul into her bridal chambers (the sacraments) with compassion, weeping with those who weep (Romans 12:15), and pronouncing blessing over their suffering. Sarah's sorrow on her wedding night, handed to the Lord of heaven and earth, anticipates the Paschal mystery: the night of sorrow that precedes morning joy (cf. Psalm 30:5). Edna's blessing also anticipates Our Lady's role at Cana (John 2:1–5) and at the foot of the Cross — a mother present in the most critical hours, interceding wordlessly but powerfully for her child.

Catholic tradition reads the Book of Tobit as a privileged scriptural witness to the theology of marriage and to the dignity of suffering transformed by faith. The Second Vatican Council's Gaudium et Spes (§48) describes marriage as a covenant in which spouses increasingly help each other toward holiness — and it is precisely this mutual sanctification that the entire household of Raguel enacts here. Edna's intercession for Sarah is a maternal form of the spousal accompaniment the Council envisions.

The invocation of God as "Lord of heaven and earth" carries specific doctrinal weight. The Catechism of the Catholic Church (§325) cites this title in its treatment of creation ex nihilo, noting that God's lordship over all things grounds our trust that He can redeem even the most broken circumstances. Edna's prayer is implicitly a prayer of faith in the God of creation's power to make new.

From the patristic tradition, Origen (Homilies on Genesis) and later St. Ambrose (De Viduis and De Isaac vel Anima) develop the figure of the consoling mother as a type of the soul's relationship to Wisdom and to the Church. The tears Edna "receives" from Sarah are not wasted: they are the raw material of God's grace.

Pope St. John Paul II, in the Theology of the Body (General Audience, April 2, 1980), speaks of the wedding night not as merely biological union but as a moment in which two persons entrust themselves wholly to God and to one another. Edna's prayer on the threshold of that moment — before Tobias enters — sanctifies the space with petition, ensuring that the encounter is framed by divine blessing from its very outset.

In an age that often reduces marriage preparation to paperwork and pre-Cana programs, this scene challenges Catholic families — and Catholic mothers in particular — to reclaim the role of spiritual accompaniment. Edna does something irreplaceable: she stands at the threshold of her daughter's greatest vulnerability and refuses to be anywhere else. She weeps; she prays; she names the sorrow without sentimentality.

For contemporary Catholics, this passage offers a concrete model for pastoral presence within families. Parents preparing adult children for marriage might reflect: have I prayed with my child about their fears, not just over logistics? Have I named the real sorrows — past wounds, anxieties, failures — and lifted them to the Lord of heaven and earth?

More broadly, Edna's prayer teaches that Catholic comfort is never mere optimism. "Be comforted" does not mean "it will all be fine." It means: this sorrow has been placed in the hands of the God who made all things, and He does not waste a single tear. Every Catholic who accompanies a suffering friend, counsels someone entering a difficult vocation, or sits beside someone in a hospital room can learn from Edna: receive the tears first. Then pray.