That St. Paul was well acquainted with the Book of Tobit, and was influenced by it, seems to come out clearly in some passages in his epistles; thus the words in 2 Corinthians ix. 9, “Let each man do according as he hath purposed in his heart; not grudgingly or of necessity,” echo what is said in Tobit iv. 7, 16, “As thy substance is ...” (quoted above) and in verse 16: “Let not thine eye be grudging when thou givest alms” (cp. 1 Cor. xvi. 2, 2 Cor. viii. 12). Although the identical injunction is given in Tobit iv. 12_a_ and 1 Thessalonians iv. 3, and in Tobit iv. 15_b_ and Ephesians v. 18, they do not necessarily imply that St. Paul was indebted to this book for them because they are so general in character. On the other hand, the thought in Romans vi. 23, “For the wages of sin is death,” seems to be derived from Tobit xii. 10: “They that commit sin and unrighteousness are enemies to their own life.” In the first epistle to Timothy the influence of our book may also be discerned in a few cases; thus, in vi. 6 the words, “But godliness with contentment is great gain,” are in their essence closely analogous to what is written in Tobit iv. 21: “And fear not, my child, because we have become poor; thou hast much wealth, if thou fear God and avoid every kind of sin, and do the things which are good in the sight of the Lord thy God.” In the same way, the passage already quoted, Tobit iv. 9, “... for thou layest up a good treasure for thyself against the day of necessity,” is spiritualized in 1 Timothy vi. 19: “... laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed.” It is also worth mentioning that the expression “King eternal” in 1 Timothy i. 17 occurs also in Tobit xiii. 6. In a few other passages identity of thought and verbal similarities are of interest: the combination of good works and almsdeeds is found in Tobit i. 3 and Acts ix. 36; in Tobit xii. 12 the words, “I did bring the memorial of your prayer before the glory of the Lord,” reminds one forcibly of Acts x. 4: “Thy prayers and thine alms are gone up for a memorial before God.” The idea of binding the devil occurs both in Tobit viii. 3 and Revelation xx. 2, and the description of the new Jerusalem in Tobit xiii. 16-18 has some distinct points of similarity with the fuller picture given in Revelation xxi. 10-21. In most of the cases given above the verbal similarity is more striking when read in the original Greek. CHAPTER III The Book of Judith