An alternative reading of the words of Jesus in Mark's Gospel refers to this custom when it says that "every sacrifice shall be salted with salt."[130] Josephus, in his "Antiquities of the Jews," makes reference to the large quantities of salt required for sacrifices.[131] This corresponds with the provision of the King of Persia for Jewish sacrifices, "salt without prescribing how much,"[132]--a limitless or indefinite amount. [130] Mark 9 : 49. These words are by some critics counted a gloss; yet the fact as a fact, with reference to salt in sacrifices, is undisputed. [131] _Antiquities of the Jews_, XII, iii, 3. [132] Ezra 7 : 21, 22. In the Hebrew text which the Septuagint translators had before them, salt is represented as always on the table of shewbread, and as an important factor in that memorial offering before the Lord. It reads: "And ye shall put upon the pile [of bread] pure frankincense and salt, and they shall be to the bread for a memorial lying before the Lord."[133] Philo Judæus makes mention of this salt with the bread, on the sacred table in the Holy Place, and refers to the salt as a symbol of perpetuity.[134] [133] Swete's _Septuagint_ at Lev. 24 : 7. [134] _De Victimis_, § 3. In the directions for the preparation of the holy incense for use by the priests in the services of the tabernacle, the fragrant gums and spices were to be "seasoned [or tempered together] with salt, pure and holy."[135] And this incense was for sacrificial offering. [135] Exod. 30 : 34, 35, Revised Text, and marginal note. It is still a custom among strict Jews to observe the rite of the covenant of salt at their family table, before every meal. The head of the house, having invoked the Divine blessing in these words, "Blessed be thou O Lord our God, King of the universe, who causest bread to grow out of the earth," takes bread and breaks it in as many pieces as there are persons present. Having dipped each piece into salt, he hands a portion in turn to every one, and they share it together. In cases where there is less strictness of ritual observance on the part of modern Jews, this ceremony is limited to the beginning of the Sabbath, at the Friday evening meal.