Antiquities of the Jews: Volume 2

Chapter 1: How Ptolemy the Son of Lagus Took Jerusalem and Judea by Deceit and Treachery, Carried Many of Its People Away, and Settled Them in Egypt

1. When Alexander, king of Macedon, had destroyed Persian power and settled affairs in Judea in the manner described above, he died. His empire was then divided among several successors: Antigonus took Asia, Seleucus took Babylon, Lysimachus governed the Hellespont, Cassander held Macedonia, and Ptolemy the son of Lagus seized Egypt. These rulers competed fiercely with one another, each fighting to expand his own domain, and the result was a series of prolonged wars that brought enormous suffering to the cities of the region. So many people perished during this period of upheaval that all of Syria came to regard Ptolemy the son of Lagus with bitter irony, since he had once been called "the Savior" but had proven to be anything but. He seized Jerusalem as well, and he did so through deception. He entered the city on a Sabbath, pretending that he intended to offer sacrifices, and took it without resistance, since the Jews did not suspect him of being an enemy. Their trust in him, combined with their customary rest and stillness on that day, made the city easy to take, and once he had it, he ruled over it harshly. Agatharchides of Cnidus, an ancient Greek historian who wrote an account of Alexander's successors, actually mocks us for this, treating our religious observance as a kind of superstition that cost us our freedom. He writes: "There is a nation called the Jews, who inhabit a great and powerful city named Jerusalem. These men made no effort to defend it, but allowed it to fall into the hands of Ptolemy, refusing to take up arms, and so submitted to a cruel master because of their ill-timed religious scruples." That is what Agatharchides says about our people. Ptolemy then took large numbers of captives from the hill country of Judea, from the areas around Jerusalem and Samaria, and from the region near Mount Gerizim, and transported them all to Egypt, where he settled them. Knowing that the people of Jerusalem were exceptionally reliable in keeping oaths and honoring agreements, as they had demonstrated in their response to Alexander after his victory over Darius, Ptolemy stationed many of them in garrisons and granted those at Alexandria the same rights of citizenship as the Macedonians themselves, requiring them to swear an oath of loyalty to the descendants of those who had entrusted these posts to their care. Beyond those who were taken by force, a considerable number of Jews also went to Egypt voluntarily, drawn by the fertility of the land and by Ptolemy's generosity. Among their descendants, however, tensions arose between the Jews and the Samaritans over the question of how to preserve the way of life handed down by their ancestors. The two communities came into open conflict: those from Jerusalem insisted that their temple was the holy site and that sacrifices must be sent there, while the Samaritans were equally determined that sacrifices should be directed to Mount Gerizim.

Chapter 2: How Ptolemy Philadelphus Had the Jewish Laws Translated into Greek, Freed Many Captives, and Dedicated Many Gifts to God

1. After Alexander had reigned twelve years and Ptolemy Soter had ruled for forty, Philadelphus took the throne of Egypt and held it for just under forty years. During his reign, he arranged for the Jewish law to be translated into Greek and freed the captives who had been brought from Jerusalem into slavery in Egypt, numbering one hundred and twenty thousand. The story behind this begins with Demetrius Phalereus, the king's chief librarian, who was working tirelessly to gather every book in the known world. He purchased whatever was considered valuable or suited to the king's tastes, since Ptolemy was deeply passionate about collecting books, and Demetrius served that passion with great dedication. When Ptolemy once asked him how many tens of thousands of volumes he had acquired, Demetrius replied that he already had around two hundred thousand, but that within a short time he expected to reach five hundred thousand. He then mentioned that he had learned of a large body of Jewish legal writings that were well worth seeking out and worthy of a place in the royal library. The difficulty, he explained, was that these texts were written in their own script and dialect, and translating them into Greek would require considerable effort. The script itself appeared similar to Syriac writing, and the spoken language sounded much the same as well, giving it a character entirely its own. None of this, however, was an insurmountable obstacle. Since everything else needed for the task was available, there was no reason these books could not be translated and added to the collection. The king, impressed by Demetrius's enthusiasm and persuaded that the suggestion was entirely sound, wrote to the Jewish high priest to set the process in motion.

2. Among the king's closest friends was a man named Aristeus, whose modesty had made him particularly well-regarded at court. Aristeus had long wanted to petition the king to free all the Jewish captives held throughout the kingdom, and he saw this as the right moment to do so. He first approached the commanders of the royal guard, Sosibius of Tarentum and Andreas, and persuaded them to support his appeal. With their backing secured, Aristeus went before the king and delivered the following address: "Your Majesty, it would be unworthy of us to act carelessly or to deceive ourselves in this matter. We must face the truth directly. We have committed ourselves not only to transcribing the Jewish laws for your benefit, but to having them fully interpreted as well. How can we accomplish this while so many Jews remain enslaved in your kingdom? Act, then, as your generous and noble character demands: release them from their wretched condition. The God who sustains your kingdom was the author of their laws, as I have learned through careful inquiry. Both these people and we ourselves worship the same God, the creator of all things. We call Him, rightly, by the name Zeus (meaning life or the giver of life), because He breathes life into every person. Restore these men to their homeland, and do so as an act of honor to God, for they offer Him a uniquely devoted form of worship. And know this: though I share neither their ancestry nor their homeland, I still desire these favors for them, because all people are the work of God's hands, and I am convinced that He is pleased with those who do good. This, then, is my petition to you: show them kindness."

3. As Aristeus finished speaking, the king looked at him with a warm and cheerful expression and asked, "How many tens of thousands do you suppose are waiting to be freed?" Andreas, who was standing nearby, replied, "A little more than a hundred thousand." The king responded, "And you think this is a small request, Aristeus?" But Sosibius and the others standing nearby said that he should offer a thank-offering worthy of his greatness of spirit, to the God who had given him his kingdom. This answer pleased the king greatly, and he ordered that when the soldiers received their wages, a hundred and twenty drachmas should be set aside for every slave. He also promised to issue a formal decree confirming what Aristeus had proposed, and especially what God willed to be done. By this decree, he said he would free not only those taken captive by his father and his army, but also those already in the kingdom before that, and any who had been brought there since. When they pointed out that the cost of redemption would come to more than four hundred talents, he approved it without hesitation. I have chosen to preserve a copy of this decree so that the generosity of this king may be remembered. Its contents were as follows: "Let all those who served as soldiers under our father, and who, when they swept through Syria and Phoenicia and ravaged Judea, took Jews as captives, enslaved them, and brought them into our cities and into this country and then sold them, together with all those already in my kingdom before them, and any who have been brought here since, be freed by those who currently hold them. Let their owners accept a hundred and twenty drachmas for every slave. Let the soldiers receive this redemption payment along with their regular wages, and let the rest be paid from the royal treasury. For I believe these people were taken captive without our father's knowledge and against all principles of justice, that their country was devastated by the recklessness of the soldiers, and that by transporting them to Egypt those soldiers profited greatly from them. Out of regard for justice, therefore, and out of compassion for those who have been wronged against all equity, I command those who hold such Jews in their service to release them on receipt of the sum mentioned above, and that no one practice any deception in this matter, but comply fully with what is here ordered. I require that names be submitted within three days of the publication of this edict to those appointed to carry it out, and that the slaves themselves also be brought before them, for I believe this will serve the interests of my administration. And let anyone who wishes report those who fail to comply with this decree, and I order that their estates be seized into the royal treasury." When this decree was first read to the king, it contained everything recorded here except for the specific mention of Jews brought in earlier and those brought in afterward, which had not been clearly addressed; so he added those provisions out of his own compassion and remarkable generosity. He also ordered that the payments, which were likely to be processed quickly, should be distributed among the king's ministers and the officers of his treasury. Once all of this was arranged, the king's decree was carried out swiftly, completed in no more than seven days. The total number of talents paid for the captives came to more than four hundred and sixty, because the owners demanded the hundred and twenty drachmas for children as well, the king having effectively required this when his decree stated that the specified sum should be paid for every slave.

4. After all of this had been carried out with such impressive grandeur, in keeping with the king's wishes, he instructed Demetrius to put his thoughts in writing regarding the transcription of the Jewish books. These kings left nothing to chance in their administration; everything was handled with careful deliberation. For that reason, I have included copies of the relevant letters here, along with a record of the many vessels sent as gifts to Jerusalem, describing the construction of each one. My purpose is to make clear the remarkable precision of the craftsmen's work as it struck those who saw it firsthand, and to identify which artisan made each vessel, given the exceptional quality of the pieces themselves. The letter read as follows: "Demetrius to the great king. When you charged me, O king, with gathering the books needed to complete your library and attending to those that were incomplete, I applied myself to these tasks with the greatest possible care. I must inform you that we still lack the books of Jewish law, along with several others. These texts are written in Hebrew characters and in the language of that people, which makes them inaccessible to us. They have also been copied with less care than they deserved, since no royal attention has ever been given to their preservation. Accurate copies are therefore essential. This body of law is filled with deep wisdom and is entirely without fault, being nothing less than the legislation of God Himself. It is for this reason, as Hecateus of Abdera observes, that poets and historians have made no mention of it, nor of the people who order their lives by it, since it is a sacred law that should not be spoken of by those outside the faith. If it pleases you, O king, you might write to the high priest of the Jews, asking him to send six elders from each tribe, men who are most thoroughly versed in the law. Through them we can arrive at a clear and consistent understanding of these books, obtain a reliable interpretation of their contents, and assemble a collection worthy of your ambitions."

5. After this letter reached the king, he ordered that a reply be drafted for Eleazar, the Jewish high priest, addressing these matters and informing him of the release of the Jews who had been held in slavery. He also sent fifty talents of gold for the crafting of large basins, vials, and cups, along with an enormous quantity of precious stones. He instructed those who kept the chest containing the stones to allow the craftsmen to select whatever varieties they wished. He further arranged for a hundred talents in money to be sent to the temple for sacrifices and other purposes. I will describe these vessels and the manner of their construction, but only after I have set down a copy of the letter written to Eleazar the high priest, who had come to hold that office in the following way: when Onias the high priest died, his son Simon succeeded him. Simon was called "the Just" on account of both his devotion to God and his generous spirit toward his own people. When Simon died, leaving behind a young son named Onias, Simon's brother Eleazar, the man we are discussing here, assumed the high priesthood. It was to him that Ptolemy wrote, in the following terms: "King Ptolemy to Eleazar the high priest, greetings. Many Jews now live within my kingdom, having been taken captive by the Persians during their time of power. My father treated these people with honor; some he placed in the army and paid above the standard rate, while others who came with him into Egypt he entrusted with the command of his garrisons, so that they might serve as a deterrent to the Egyptians. When I myself came to power, I treated all people with humanity, and especially your fellow countrymen. I freed more than a hundred thousand of them from slavery, paying their masters the price of their redemption out of my own treasury. Those of suitable age I have enrolled among my soldiers, and those who have shown themselves trustworthy and fit for service at my court I have appointed to positions there, regarding this act of goodwill toward them as a most welcome offering, which I dedicate to God in gratitude for His providence over me. Since I am eager to do what will please these people, and all other Jews throughout the inhabited world, I have resolved to obtain a translation of your law, rendered from Hebrew into Greek, to be deposited in my library. You would therefore do well to select and send to me men of good character, six from each tribe, who are advanced in age and thoroughly versed in the laws, and capable of producing an accurate translation. When this work is complete, I will regard it as one of the finest achievements of my reign. I have sent to you Andreas, the captain of my guard, and Aristeus, both men I hold in the highest regard. Through them I have also sent the first-fruits I have dedicated to the temple, for sacrifices and other uses, to the value of a hundred talents. If there is anything further you would have from us, please let me know, and you will do me a great kindness."

6. When this letter from the king reached Eleazar, he composed a reply with every courtesy due to royalty: "Eleazar the high priest sends greetings to King Ptolemy. If you, your queen Arsinoe, and your children are well, we are fully content. When your letter arrived, we were greatly heartened by your intentions. We gathered the people together, read it aloud to them, and in doing so helped them understand the reverence you hold toward God. We also displayed before them the twenty golden vials and thirty of silver, the five large basins, the table for the showbread, and the hundred talents designated for the sacrifices and for whatever the temple may require. All of these were delivered by Andreas and Aristeus, two of your most honored companions, who are men of outstanding character, deep learning, and a quality of spirit worthy of you. Know that we will gladly do what serves your interests, even in matters we have not done before, for we owe you a great debt in return for the many kindnesses you have shown our people. We therefore offered sacrifices at once on behalf of you, your sister, your children, and your friends, and the people prayed that your affairs would prosper as you hope, that your kingdom would remain at peace, and that the translation of our law would reach the conclusion you desire and prove to your benefit. We have also selected six elders from each tribe, and we have sent them to you along with the law itself. It will fall to you, in keeping with your well-known piety and sense of justice, to return the law once it has been translated, and to send back those who carry it to us, safely. Farewell."

7. That was the high priest's reply. It doesn't seem necessary for me to record the names of the seventy-two elders whom Eleazar sent to carry the law, even though those names were appended at the end of the letter. However, I thought it worth describing the extraordinarily beautiful and skillfully crafted vessels that the king sent as an offering to God, so that readers might appreciate just how deep the king's reverence for God truly was. He spared no expense on these vessels, visited the craftsmen frequently, inspected their progress in person, and refused to allow any carelessness or negligence to compromise the work. I will describe their splendor as fully as I can, even if the nature of this history doesn't strictly require it, because I believe such a description will give readers a vivid sense of this king's refined taste and extraordinary generosity of spirit.

8. I will begin with the table. The king's first instinct was to make it enormous, but he ordered his officials to find out the exact dimensions of the table already in Jerusalem and whether a larger one could be built. When he learned its size and was told there was no obstacle to exceeding it, he said he was prepared to commission one five times as large. His concern, however, was that something so oversized might actually be impractical for use in the sacred rituals, since he wanted his gifts to serve a genuine function rather than simply stand as impressive displays. Reasoning from this, he concluded that the original table had been made at its modest size out of practical wisdom, not because gold was scarce. He therefore decided not to surpass it in scale, but to surpass it in the richness and artistry of its materials. He had a sharp eye for the nature of things and a keen instinct for what was novel and striking, and wherever a design called for sculptural decoration that didn't yet exist, he would devise something fitting himself and present his ideas to the craftsmen. He now gave orders that such sculptures should be produced, and that every design he had sketched out should be rendered with the utmost precision and fidelity to the original drawing.

9. When the craftsmen set to work on the table, they built it two and a half cubits long, one cubit wide, and one and a half cubits tall, with the entire structure made of gold. Around it they fashioned a crown one hand-breadth wide, decorated with wave-work, a twisted rope pattern, and engravings that wrapped elegantly around all three sides. Because the table was triangular, each angle carried the same sculptural arrangement, so that no matter which way you turned it, the design looked identical from every direction. The inner surface of the crown, tucked beneath the table, was beautifully carved; but the outer surface, being fully visible to anyone who looked at it, received even more elaborate treatment. Both of the upper edges were sharp and angular, and all three corners appeared perfectly equal when the table was rotated. Precious stones were set into the twisted rope-work in parallel rows, each stone enclosed in golden settings fitted with clasps. Along the sides of the crown, where they could be clearly seen, the craftsmen arranged a row of oval figures placed at a slight angle, made from the finest precious stones, shaped to resemble closely packed rods that encircled the entire table. Beneath these oval engravings, they added another crown running all the way around, carved to represent every variety of fruit, with clusters of grapes hanging down in lifelike detail. Each fruit was rendered in its natural color and secured to the table with gold fittings. The same arrangement of oval figures and engraved rods was repeated beneath this lower crown as well, so that both sides of the table presented an equally rich and varied display. Whether the table was turned one way or the other, the wave-work and the crown remained consistent, and the same intricate ornamentation continued all the way down to the feet. A gold plate four fingers wide ran the full breadth of the table, into which the feet were inserted and then fastened with buttons and buttonholes at the point where the crown sat, ensuring that from whichever side one viewed the table, the same breathtaking craftsmanship and extraordinary expense were on full display. On the surface of the table itself, the craftsmen engraved a meander pattern and set precious stones into it like stars, in a range of colors: carbuncles and emeralds, each casting its own pleasing light toward the viewer, along with other rare and highly prized stones of the finest quality. Running alongside this meander was a net-like pattern, its center shaped like a rhombus, into which rock crystal and amber were set; the striking visual similarity between the two materials produced a wonderful effect on everyone who saw them. The capitals of the feet were carved to resemble lilies just beginning to bloom, their petals curving downward beneath the table while the stamens rose visibly upright within them. The bases were made of carbuncle, and the section at the very bottom, which rested on the carbuncle, was one palm deep and eight fingers wide. Into this base, craftsmen had engraved with fine tools and extraordinary care a branch of ivy and trailing vines bearing clusters of grapes, so convincingly rendered that you would have sworn they were real. The tendrils were so delicate and extended so far at their tips that they actually moved in the wind, giving the impression of something grown rather than made. The table's overall construction was designed to appear as three unified sections, with the joints between each part fitted so precisely that they were virtually invisible, and the seams could not be detected. The table's thickness was no less than half a cubit. In the end, through the king's extraordinary generosity, the exceptional value of the materials, the remarkable variety of its ornamental design, and the craftsmen's skill in imitating nature with their engraving tools, the work was brought to completion. The king had been determined that while the table might not exceed in size the one already dedicated to God, it should surpass it entirely in the refinement of its craftsmanship, the ingenuity of its design, and the splendor of its construction.

10. Among the golden cisterns, there were two whose surfaces were carved in a scale pattern from base to rim, with various gemstones set into the spiral bands. Above that ran a meander border, a cubit high, composed of stones in every color. Next came engraved rod-work, and beyond that a diamond lattice pattern stretched in a net-like texture all the way to the brim of the basin, while small shields of fine, beautifully colored stone, each four fingers deep, filled the spaces between. Around the top of the basin, lily leaves, convolvulus blossoms, and vine tendrils were woven together in a continuous ring. Such was the design of the two golden cisterns, each holding two firkins. The silver cisterns, for their part, were far more brilliant than any mirror, and the images reflected in them appeared more clearly than in any other surface. The king also commissioned thirty vials, whose golden sections were set with precious stones and covered with artfully engraved ivy and vine leaves. These vessels were brought to such an extraordinary level of perfection partly through the skill of craftsmen who were genuinely gifted at fine work, but far more through the king's own dedication and generosity. He supplied the artisans lavishly with everything they needed, suspended his public audiences for the duration, and came to stand beside the workers himself, watching every stage of the process. This personal attention was precisely why the craftsmen performed with such precision: knowing the king was watching, and seeing how deeply he cared about these vessels, they threw themselves into the work with tireless commitment.

11. Such were the gifts that Ptolemy sent to Jerusalem and dedicated to God there. After Eleazar the high priest had consecrated them, shown proper respect to those who had delivered them, and given them gifts to bring back to the king, he sent them on their way. When they arrived in Alexandria and Ptolemy learned of their arrival, along with the seventy elders, he immediately summoned his ambassadors Andreas and Aristeas. They came before him, presented the letter from the high priest, and answered all his questions in person. He then moved quickly to receive the elders who had come from Jerusalem to translate the laws, and he ordered everyone who had come on other business to be dismissed. This was unusual behavior for him, since those who came on ordinary matters were typically received on the fifth day, and ambassadors only at the end of the month. After sending those others away, he waited for the delegation Eleazar had sent. When the elders arrived, bringing both the gifts the high priest had sent for the king and the scrolls on which the laws were written in golden letters, Ptolemy asked them about those books. They removed the coverings in which the scrolls were wrapped and displayed the membranes to him. The king spent a considerable time marveling at how thin the membranes were and at the precision of the joins between them, which were so perfectly fitted together as to be nearly invisible. He then expressed his gratitude to them for making the journey, his even greater gratitude to the one who had sent them, and above all his thanks to God, whose laws these appeared to be. At that, the elders and all those present with them cried out together, wishing the king every happiness. He was so overcome by the force of his joy that he wept, since it is natural for people to show the same outward signs in moments of great happiness as they do in grief. After directing that the books be handed over to those assigned to receive them, he greeted the men warmly and said that it was only right to address the purpose of their mission first, and then to turn his attention to them personally. He promised, however, to mark the day of their arrival as a special and celebrated occasion every year for the rest of his life, since it happened to fall on the very same day as his naval victory over Antigonus. He also arranged for them to dine with him and gave instructions that they be provided with fine lodgings in the upper part of the city.

12. Nicanor, the official responsible for welcoming foreign guests, summoned Dorotheus, whose role was to manage their provisions, and instructed him to prepare everything each visitor would need according to their own dietary customs and way of life. The king had established this practice deliberately: whenever guests arrived from cities with different customs, he ensured that everything was arranged to suit their particular traditions. By hosting them in a manner consistent with their own habits, he made them feel at ease and spared them the discomfort of encountering anything that might offend their sensibilities. Dorotheus carried out these arrangements with his characteristic skill, having been appointed to this position precisely because of his expertise in the practical details of hospitality. He saw to every aspect of receiving the guests and arranged their seating in pairs, exactly as the king had directed: half the seats were placed to the king's right, and the other half behind his table, ensuring that no gesture of respect was overlooked. Once everyone was seated, the king instructed Dorotheus to serve the delegation from Judea according to their own customs. To that end, he dismissed the royal heralds, the sacrificial attendants, and those who customarily offered the official prayers, and instead invited one of the Jewish visitors, a priest named Eleazar, to say grace. Eleazar rose and stood among them, offering a prayer for the king's prosperity and the well-being of all his subjects. The entire company responded with a joyful and resounding acclamation, and when it had died down, they turned to their supper and enjoyed everything that had been set before them. After a suitable interval, the king shifted the conversation toward philosophy, posing a thoughtful question to each of his guests in turn, questions designed to shed light on deeper matters of inquiry. The visitors addressed every problem the king raised to his evident satisfaction. This exchange continued across the twelve days of their entertainment, and anyone who wishes to explore the specific questions in detail can find them in the book that Aristeus himself wrote to document the occasion.

13. Both the king and the philosopher Menedemus were deeply impressed by what they had heard. Menedemus remarked that all things are governed by Providence, and that this was likely the source of such power and beauty in these men's words. After that, no further questions were asked. The king declared that their visit had brought him enormous benefit, for he had learned from them how a ruler ought to govern his people. He ordered that each of them be given three talents, and that they be escorted to their lodgings. Three days later, Demetrius took them along a causeway seven furlongs long, a raised bank stretching out into the sea toward an island. After crossing the bridge, he led them northward and showed them the place where they would gather: a house built near the shore, quiet and well suited for the work of translation. Once he had brought them there, he urged them to let nothing interrupt their labor, since they had everything they needed to carry out the interpretation of the law. They threw themselves into the task with remarkable dedication and care, working each day until the ninth hour, after which they rested and attended to their physical needs. Food was provided for them in great abundance, and Dorotheus, acting on the king's orders, brought them generous portions from the royal table itself. Each morning they went to the court, paid their respects to Ptolemy, and then returned to their place of work, where they washed their hands, purified themselves, and resumed the interpretation of the laws. When the law had been fully transcribed and the work of translation was complete, having taken seventy-two days in all, Demetrius gathered all the Jews together at the place where the translation had been made and where the interpreters were staying, and read the text aloud to them. The assembled people expressed their approval of the elders who had served as interpreters. They also praised Demetrius for proposing the project, crediting him as the one who had brought about something of great benefit to their community, and they asked that he allow their leaders to read the law as well. Beyond this, the priests, the most senior elders, and the leading figures of their community all made a formal request: since the translation had been so successfully completed, it should remain exactly as it stood and not be altered. They further decreed that if anyone noticed anything superfluous or anything that had been left out, he should examine it carefully, bring it before the assembly, and have it corrected. This was a wise provision on their part, ensuring that once the work had been judged sound, it would endure without corruption.

14. The king was overjoyed to see his plan come to such successful fruition, and he took particular delight in having the Laws read aloud to him. He was genuinely astonished by the depth of meaning and wisdom embedded in the legislation. He then turned to Demetrius and asked how it was possible that laws so remarkable had never been mentioned by any poet or historian. Demetrius replied that no one had dared to touch on these laws, because they were sacred and awe-inspiring, and because some who had tried had been struck down by God. He went on to explain that Theopompus had once attempted to write about them, only to be thrown into a disturbed state of mind that lasted more than thirty days. During a brief period of relief from his condition, he prayed to God, suspecting that his madness had been sent as a consequence of his presumption. In fact, he had seen in a dream that his affliction came upon him because he had pried too deeply into divine matters and had wanted to share them with ordinary people; once he abandoned that effort, his reason returned to him. Demetrius also told the king about Theodectes, the tragic poet, who reportedly attempted to reference material from the sacred books in one of his dramatic works and was immediately struck with blindness. When he recognized what had caused his condition and sought God's forgiveness through prayer, he was released from the affliction.

15. After receiving the books from Demetrius, as mentioned earlier, the king treated them with great reverence and gave orders that they be carefully preserved in perfect condition. He also asked the translators to visit him again from Judea, both because he wished to honor them and because he intended to reward them generously. He acknowledged that it was now right to send them home, but added that if they ever chose to return on their own, they would receive everything their wisdom deserved and his generosity could provide. He then sent them off with gifts: each man received three fine garments, two talents of gold, a cup worth one talent, and the furnishings from the room where they had been entertained. Through them, he also sent gifts to Eleazar the high priest: ten beds with silver feet and their accompanying furnishings, a cup worth thirty talents, ten garments, purple cloth, a beautifully crafted crown, a hundred pieces of the finest woven linen, along with vials, dishes, pouring vessels, and two golden cisterns to be dedicated to God. He also wrote to Eleazar asking that he permit any of the translators who wished to visit him to do so, since he placed great value on the company of such learned men and was more than willing to spend his wealth on them. All of this came to the Jews from Ptolemy Philadelphus, and it brought them considerable glory and honor.