f the nations, but his latter end shall be, that he perish
for ever" Numbers 24:20.

[21] Take here part of Reland's note on this disputed passage: "In
Josephus's copies these Hebrew words, 'days of Purim,' or ' lots,' as in
the Greek copies of Esther, ch. 9:26, 28-32, is read 'days of Phurim,'
or 'days of protection,' but ought to be read' days of Parira,' as in
the Hebrew; than which creation," says he, "nothing is more certain."
And had we any assurance that Josephus's copy mentioned the "casting
of lots," as our other copies do, Esther 3:7, I should fully agree with
Reland; but, as it now stands, it seems to me by no means certain. As
to this whole Book of Esther in the present Hebrew copy, it is so very
imperfect, in a case where the providence of God was so very remarkable,
and the Septuagint and Josephus have so much of religion, that it has
not so much as the name of God once in it; and it is hard to say who
made that epitome which the Masorites have given us for the genuine
book itself; no religious Jews could well be the authors of it, whose
education obliged them to have a constant regard to God, and whatsoever
related to his worship; nor do we know that there ever was so imperfect
a copy of it in the world till after the days of Barchochab, in the
second century.

[22] Concerning this other Artaxerxes, called Muemon, and the Persian
affliction and captivity of the Jews under him, occasioned by the murder
of the high priest's brother in the holy house itself, see Authent. Rec.
at large, p. 49. And if any wonder why Josephus wholly omits the rest of
the kings of Persia after Artaxerxes Mnemon, till he came to their last
king Darius, who was conquered by Alexander the Great, I shall give them
Vossius's and Dr. Hudson's answer, though in my own words, viz. that
Josephus did not do ill in admitting those kings of Persia with whom the
Jews had no concern, because he was giving the history of the Jews, and
not of the Persians [which is a sufficient reason also why he entirely
omits the history and the Book of Job, as not particularly relating to
that nation]. He justly therefore returns to the Jewish affairs after
the death of Longimanus, without any intention of Darius II. before
Artaxerxes Mnemon, or of Ochus or Arogus, as the Canon of Ptolemy names
them, after him. Nor had he probably mentioned this other Artaxerxes,
unless Bagoses, one of the governors and commanders under him,
had occasioned the pollution of