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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 Antiq。 B。 XIV。 ch。 10。 sect。 9；3； Acts 16：13。
16。
（11） The use of oil was much greater； and the donatives of it
much more valuable； in Judea； and the neighboring countries； than
it is amongst us。 It was also； in the days of Josephus； thought
unlawful for Jews to make use of any oil that was prepared by
heathens； perhaps on account of some superstitions intermixed
with its preparation by those heathens。 When therefore the
heathens were to make them a donative of oil；： they paid them
money instead of it。 See Of the War； B。 II。 ch。 21。 sect。 2； the
Life of Josephus； sect。 13； and Hudson's note on the place before
us。
（12） This； and the like great and just characters； of the
justice； and equity。 and generosity of the old Romans； both to
the Jews and other conquered nations； affords us a very good
reason why Almighty God； upon the rejection of the Jews for their
wickedness； chose them for his people； and first established
Christianity in that empire； of which matter see Josephus here；
sect。 2； as also Antiq。 B。 XIV。 ch。 10。 sect。 22； 23； B。 XVI。 ch。
2。 sect。 4。
（13） The name of this place； Phicol； is the very same with that
of the chief captain of Abimelech's host； in the days of Abraham；
Genesis 21：22； and might possibly be the place of that Phicol's
nativity or abode； for it seems to have been in the south part of
Palestine； as that was。
（14） Whence it comes that these Lacedemonians declare themselves
here to be of kin to the Jews； as derived from the same ancestor；
Abraham； I cannot tell； unless； as Grotius supposes； they were
derived from Dores； that came of the Pelasgi。 These are by
Herodotus called Barbarians； and perhaps were derived from the
Syrians and Arabians； the posterity of Abraham by Keturah。 See
Antiq。 B。 XIV。 ch。 10。 sect。 22； and Of the War； B。 I。 ch。 26。
sect。 l； and Grot。 on 1 Macc。 12：7。 We may further observe from
the Recognitions of Clement； that Eliezer； of Damascus； the
servant of Abraham； Genesis 15：2； 24。； was of old by some taken
for his son。 So that if the Lacedemonians were sprung from him；
they might think themselves to be of the posterity of Abraham； as
well as the Jews； who were sprung from Isaac。 And perhaps this
Eliezer of Damascus is that very Damascus whom Trogus Pompeius；
as abridged by Justin； makes the founder of the Jewish nation
itself； though he afterwards blunders； and makes Azelus； Adores；
Abraham； and Israel kings of Judea； and successors to this
Damascus。 It may not be improper to observe further； that Moses
Chorenensis； in his history of the Armenians； informs us； that
the nation of the Parthians was also derived from Abraham by
Keturah and her children。
（15） This word〃 Gymnasium〃 properly denotes a place where the
exercises were performed naked； which because it would naturally
distinguish circumcised Jews from uncircumcised Gentiles； these
Jewish apostates endeavored to appear uncircumcised； by means of
a surgical operation； hinted at by St。 Paul； 1 Corinthians 7：18；
and described by Celsus； B。 VII。 ch。 25。； as Dr。 Hudson here
informs us。
（16） Hereabout Josephus begins to follow the First Book of the
Maccabees； a most excellent and most authentic history； and
accordingly it is here； with great fidelity and exactness；
abridged by him； between whose present copies there seem to he
fewer variations than in any other sacred Hebrew book of the Old
Testament whatsoever； （for this book also was originally written
in Hebrew；） which is very natural； because it was written so much
nearer to the times of Josephus than the rest were。
（17） This citadel； of which we have such frequent mention in the
following history； both in the Maccabees and Josephus； seems to
have been a castle built on a hill； lower than Mount Zion； though
upon its skirts； and higher than Mount Moriah； but between them
both； which hill the enemies of the Jews now got possession of；
and built on it this citadel； and fortified it； till a good while
afterwards the Jews regained it； demolished it； and leveled the
hill itself with the common ground； that their enemies might no
more recover it； and might thence overlook the temple itself； and
do them such mischief as they had long undergone from it； Antiq。
B。 XIII。 ch。 6。 sect。 6。
（18） This allegation of the Samaritans is remarkable； that though
they were not Jews； yet did they； from ancient times； observe the
Sabbath day； and； as they elsewhere pretend； the Sabbatic year
also； Antiq。 B。 XI。 ch。 8。 sect。 6。
（19） That this appellation of Maccabee was not first of all given
to Judas Maccabeus； nor was derived from any initial letters of
the Hebrew words on his banner； 〃Mi Kamoka Be Elire； Jehovah？〃
（〃Who is like unto thee among the gods； O Jehovah？〃） Exodus 15：11
as the modern Rabbins vainly pretend； see Authent。 Rec。 Part I。
p。 205； 206。 Only we may note； by the way； that the original name
of these Maccabees； and their posterity； was Asamoneans； which
was derived from Asamoneus； the great…grandfather of Mattathias；
as Josephus here informs us。
（20） The reason why Bethshah was called Scythopolis is well known
from Herodotus； B。 I。 p。 105； and Syncellus； p。 214； that the
Scythians； when they overran Asia； in the days of Josiah； seized
on this city； and kept it as long as they continued in Asia； from
which time it retained the name of Scythopolis； or the City of
the Scythians。
（21） This most providential preservation of all the religious
Jews in this expedition； which was according to the will of God；
is observable often among God's people； the Jews； and somewhat
very like it in the changes of the four monarchies； which were
also providential。 See Prideaux at the years 331； 333； and 334。
（22） Here is another great instance of Providence； that when；
even at the very time that Simon； and Judas； and Jonathan were so
miraculously preserved and blessed； in the just defense of their
laws and religion； these other generals of the Jews； who went to
fight for honor in a vain…glorious way； and without any
commission from God； or the family he had raised up to deliver
them； were miserably disappointed and defeated。 See 1 Macc。 5：61；
62。
（23） Since St。 Paul； a Pharisee； confesses that he had not known
concupiscence； or desires； to be sinful； had not the tenth
commandment said； 〃Thou shalt not covet；〃 Romans 7：7； the case
seems to have been much the same with our Josephus； who was of
the same sect； that he had not a deep sense of the greatness of
any sins that proceeded no further than the intention。 However；
since Josephus speaks here properly of the punishment of death；
which is not intended by any law； either of God or man； for the
bare intention； his words need not to be strained to mean； that
sins intended； but not executed； were no sins at all。
（24） No wonder that Josephus here describes Antiochus Eupator as
young； and wanting tuition； when he came to the crown； since
Appian informs us （Syriac。 p。 177） that he was then but nine
years old。
（25） It is no way probable that Josephus would call Bacchidoa；
that bitter and bloody enemy of the Jews； as our present copies
have it； a man good； or kind； and gentle； What the author of the
First Book of Maccabees； whom Josephus here follows； instead of
that character； says of him； is； that he was a great man in the
kingdom； and faithful to his king； which was very probably
Josephus's meaning also。
（26） Josephus's copies must have been corrupted when they here
give victory to Nicanor； contrary to the words following； which
imply that he who was beaten fled into the citadel； which for
certain belonged to the city of David； or to Mount Zion； and was
in the possession of Nicanor's garrison； and not of Judas's。 As
also it is contrary to the express words of Josephus's original
author； 1 Macc。 7：32； who says that Nic