, and is nearly the same in Josephus and Aristeus, does
better agree to twenty than to one hundred and twenty drachmae; and
since the value of a slave of old was at the utmost but thirty shekels,
or sixty drachmae; see Exodus 21:32; while in the present circumstances
of these Jewish slaves, and those so very numerous, Philadelphus would
rather redeem them at a cheaper than at a dearer rate;--there is great
reason to prefer here Aristeus's copies before Josephus's.

[5] We have a very great encomium of this Simon the Just, the son of
Onias, in the fiftieth chapter of the Ecclesiasticus, through the whole
chapter. Nor is it improper to consult that chapter itself upon this
occasion.

[6] When we have here and presently mention made of Philadelphus's queen
and sister Arsinoe, we are to remember, with Spanheim, that Arsinoe was
both his sister and his wife, according to the old custom of Persia, and
of Egypt at this very time; nay, of the Assyrians long afterwards.
See Antiq. B. XX. ch. 2. sect. 1. Whence we have, upon the coins of
Philadelphus, this known inscription, "The divine brother and sister."

[7] The Talmudists say, that it is not lawful to write the law in
letters of gold, contrary to this certain and very ancient example. See
Hudson's and Reland's notes here.

[8] This is the most ancient example I have met with of a grace, or
short prayer, or thanksgiving before meat; which, as it is used to be
said by a heathen priest, was now said by Eleazar, a Jewish priest, who
was one of these seventy-two interpreters. The next example I have met
with, is that of the Essenes, [Of the War, B. II. ch. 8. sect. 5,] both
before and after it; those of our Savior before it, Mark 8:6; John 6:11,
23; and St. Paul, Acts 27:35; and a form of such a grace or prayer
for Christians, at the end of the fifth book of the Apostolical
Constitutions, which seems to have been intended for both times, both
before and after meat.

[9] They were rather political questions and answers, tending to the
good and religious government of mankind.

[10] This purification of the interpreters, by washing in the sea,
before they prayed to God every morning, and before they set about
translating, may be compared with the like practice of Peter the
apostle, in the Recognitions of Clement, B. IV. ch. 3., and B. V. ch.
36., and with the places of the Proseuchre, or of prayer, which were
sometimes built near the sea or rivers also; of which matter see An