FLAVIUS JOSEPHUS, JEWISH ANTIQUITIES<br>Book 6

From the death of Eli to the death of king Saul

Chapter 1 Philistines ruined, for stealing the Ark. Its return
Chapter 2 Under Samuel, the Hebrews defeat the Philistines
Chapter 3 Samuel's sons go wrong. The people demand a king
Chapter 4 Samuel appoints Saul as king, by God's command
Chapter 5 Saul defeats the Ammanites and takes their spoils
Chapter 6 Saul's successful attack on the Philistines
Chapter 7 Saul is told to wipe out the Amalekites
Chapter 8 Samuel anoints David as king to replace Saul
Chapter 9 David kills Philistine Goliath in combat
Chapter 10 Saul gives David his daughter in marriage
Chapter 11 With Jonathan's help, David escapes from Saul
Chapter 12 David flees to Abimelech, etc. Saul's revenge
Chapter 13 David refuses to kill king Saul. Death of Samuel
Chapter 14 Saul and witch of Dor. Samuel's ghost. Death of Saul

Translation Format
Greek: Benedikt Niese's edition (Berlin, 1885-1895)	English: John Barach, Canada, 2025
English: William Whiston, 1737	English: Patrick Rogers, Dublin, 2010-2016

Chapter 1
[001-018]
Destruction of the Philistines, for taking away the Ark.
The Ark's sacred power and its return to the Hebrews

☞

¹ Λαβόντες δ᾽ οἱ τὴν‎ τῶν πολεμίων κιβωτὸν αἰχμάλωτον, ὡς προειρήκαμεν μικρὸν ἔμπροσθεν, εἰς ἐκόμισαν πόλιν καὶ παρὰ τὸν αὐτῶν θεὸν ὥσπερ τι λάφυρον, δ᾽ οὗτος ἐκαλεῖτο, τιθέασι.

¹ "When the Philistines had taken the Ark of their enemies captive, as we recounted shortly before, they carried it to the city of Azōtos [Ashdod] and placed it beside their own god as a kind of spoil—this god was called Dagōn.

¹ When the Philistines had taken the ark of the Hebrews captive, as I said a little before, they carried it to the city of Ashdod, and put it by their own god, who was called Dagon, as one of their spoils;

¹ When the Philistines had captured the ark of the Hebrews, as I said a little while back, they brought it to the city of Azotus and put it beside their own god, who was called Dagon, as one of the spoils.

² τῇ δ᾽ ἐπιούσῃ πάντες ὑπὸ τὴν‎ τῆς ἡμέρας ἀρχὴν εἰσιόντες εἰς τὸν ναὸν προσκυνῆσαι τὸν θεὸν ἐπιτυγχάνουσιν αὐτῷ τοῦτο ποιοῦντι τὴν‎ κιβωτὸν· ἔκειτο γὰρ ἐπ᾽ αὐτῆς ἀποπεπτωκὼς τῆς βάσεως, ἐφ᾽ ἧς ἑστὼς διετέλει· καὶ βαστάσαντες πάλιν ἐφιστᾶσιν αὐτὸν ἐπὶ ταύτης δυσφορήσαντες ἐπὶ τῷ γεγενημένῳ. πολλάκις δὲ φοιτῶντες παρὰ τὸν καὶ καταλαμβάνοντες ὁμοίως ἐπὶ τοῦ προσκυνοῦντος τὴν‎ κιβωτὸν κείμενον ἐν ἀπορίᾳ δεινῇ καὶ συγχύσει καθίσταντο.

² "On the following day, at the start of the day, all who entered the temple to worship their god found him doing exactly this to the Ark: for he lay fallen from his base, upon which he had continually stood. Lifting him up, they set him back upon it, being distressed by what had happened. But as they frequently visited Dagōn and found him lying in the same posture of one 'worshipping' the Ark, they were thrown into terrible perplexity and confusion.

² but when they went into his temple the next morning to worship their god, they found him paying the same worship to the ark, for he lay along, as having fallen down from the basis whereon he had stood: so they took him up, and set him on his basis again, and were much troubled at what had happened; and as they frequently came to Dagon and found him still lying along, in a posture of adoration to the ark, they were in very great distress and confusion.

² Next morning, when they went into his temple to worship their god, they found him adoring the ark, for he lay there, having fallen down from the plinth on which he had stood. They lifted him and set him up again, disturbed by the episode, and when several times they came to Dagon and found him lying flat, as if adoring the ark, they were in terrible distress and turmoil.

³ καὶ τελευταῖον ἀπέσκηψεν εἰς τὴν‎ τῶν πόλιν καὶ τὴν‎ χώραν αὐτῶν φθορὰν τὸ θεῖον καὶ νόσον· ἀπέθνησκον γὰρ ὑπὸ δυσεντερίας, πάθους χαλεποῦ καὶ τὴν‎ ἀναίρεσιν ὀξυτάτην ἐπιφέροντος πρὶν ἢ τὴν‎ ψυχὴν αὐτοῖς εὐθανάτως ἀπολυθῆναι τοῦ σώματος, τὰ ἐντὸς ἀναφέρει [ ἐξεμοῦντες ] διαβεβρωμένα καὶ παντοίως ὑπὸ τῆς νόσου διεφθαρμένα· τὰ δ᾽ ἐπὶ τῆς χώρας μυῶν πλῆθος ἀνελθὸν ἐπὶ τῆς γῆς κατέβλαψε μήτε φυτῶν μήτε καρπῶν ἀποσχόμενον.

³ "And finally, the Divine sent destruction and disease upon the city of the Azotians and their land. For they were dying of dysentery—a harsh suffering bringing about a most swift execution before the soul could be released from the body in an easy death; for they brought up and vomited their internal organs, which were eaten away and utterly corrupted by the disease. As for the land, a multitude of mice, emerging upon the earth, ravaged it, sparing neither plants nor fruits.

³ At length God sent a very destructive disease upon the city and country of Ashdod, for they died of the dysentery or flux, a sore distemper, that brought death upon them very suddenly; for before the soul could, as usual in easy deaths, be well loosed from the body, they brought up their entrails, and vomited up what they had eaten, and what was entirely corrupted by the disease. And as to the fruits of their country, a great multitude of mice arose out of the earth and hurt them, and spared neither the plants nor the fruits.

³ At last a dreadful disease came on the city and region of The Azotians, for they died of dysentery or flux, a severe illness that suddenly killed them, for before the soul could properly be released from the body, as in a quiet death, they brought up their entrails and vomited what they had eaten, all rotted by the disease. Many mice also came up from the ground and damaged the produce of their region, sparing neither plants nor fruits.

⁴ ἐν δὴ τούτοις ὄντες τοῖς κακοῖς οἱ καὶ πρὸς τὰς συμφορὰς ἀντέχειν οὐ δυνάμενοι συνῆκαν ἐκ τῆς κιβωτοῦ ταύτας αὐτοῖς ἀνασχεῖν, καὶ τὴν‎ νίκην καὶ τὴν‎ ταύτης αἰχμαλωσίαν οὐκ ἐπ᾽ ἀγαθῷ γεγενημένην. πέμπουσιν οὖν πρὸς τοὺς ἀξιοῦντες τὴν‎ κιβωτὸν αὐτοὺς παρὰ σφᾶς δέχεσθαι.

⁴ "Being in the midst of such evils and unable to withstand the calamities, the Azotians understood that these things had arisen for them from the Ark, and that the victory and its capture had not occurred for their good. Therefore, they sent to the Askalonians, requesting that they receive the Ark among themselves.

⁴ Now while the people of Ashdod were under these misfortunes, and were not able to support themselves under their calamities, they perceived that they suffered thus because of the ark, and that the victory they had gotten, and their having taken the ark captive, had not happened for their good; they therefore sent to the people of Askelon, and desired that they would receive the ark among them.

⁴ While in this state and hardly able to bear their plight, the Azotians reckoned they were suffering this because of the ark, and that their victory in capturing it had done them no good. So they sent to the people of Askalon and asked them to take the ark from them.

⁵ τοῖς δὲ οὐκ ἀηδὴς ἡ τῶν δέησις προσέπεσεν, ἀλλ᾽ ἐπινεύουσι μὲν αὐτοῖς τὴν‎ χάριν, λαβόντες δὲ τὴν‎ κιβωτὸν ἐν τοῖς ὁμοίοις δεινοῖς κατέστησαν· συνεξεκόμισε γὰρ αὑτῇ τὰ τῶν ἡ κιβωτὸς πάθη πρὸς τοὺς ἀπ᾽ ἐκείνων αὐτὴν δεχομένους· καὶ πρὸς ἄλλους παρ᾽ αὑτῶν ἀποπέμπουσιν .

⁵ "The petition of the Azotians did not seem unpleasant to them, and they granted them the favor; but having received the Ark, they were plunged into the same terrors. For the Ark brought along with it the sufferings of the Azotians to those who received it from them; and the Askalonians sent it away from themselves to others.

⁵ This desire of the people of Ashdod was not disagreeable to those of Askelon, so they granted them that favor. But when they had gotten the ark, they were in the same miserable condition; for the ark carried along with it the disasters that the people of Ashdod had suffered, to those who received it from them. Those of Askelon also sent it away from themselves to others:

⁵ This desire of the Azotians was not unwelcome, so they granted them that favour. When they received the ark, they fell into the same state as the Azotians, for the ark brought the same disasters to those who took it from them, so the Askalonites sent it away to others.

⁶ μένει δ᾽ οὐδὲ παρ᾽ ἐκείνοις· ὑπὸ γὰρ τῶν αὐτῶν παθῶν ἐλαυνόμενοι πρὸς τὰς ἐχομένας ἀπολύουσι πόλεις. Καὶ τοῦτον ἐκπεριέρχεται τὸν τρόπον τὰς πέντε τῶν πόλεις ἡ κιβωτὸς ὥσπερ δασμὸν παρ᾽ ἑκάστης τοῦ πρὸς αὐτὰς ἐλθεῖν ἃ δι᾽ αὐτὴν ἔπασχον.

⁶ "Yet it did not remain with those others either; for being driven by the same sufferings, they released it to the neighboring cities. In this manner, the Ark made the rounds of the five cities of the Philistines, demanding from each, as if a tribute, those sufferings which they endured because of its coming."

⁶ nor did it stay among those others neither; for since they were pursued by the same disasters, they still sent it to the neighboring cities; so that the ark went round, after this manner, to the five cities of the Philistines, as though it exacted these disasters as a tribute to be paid it for its coming among them.

⁶ But it did not remain with those either, for since the same evils pursued them they sent it on to the neighbouring cities. In this way, the ark went around the five cities of the Philistines, as though imposing these evils as a tax to be paid for its arrival among them.

The Posture of the Idol
Josephus highlights the irony of the visual scene. The Philistines find Dagon "προσκυνοῦντα τὴν κιβωτὸν" (worshipping the Ark).

1) Theological Submission: In the ancient Near East, a captured god was supposed to be a servant to the victor's god. Here, the roles are reversed. Dagon is found "prostrating" before the "trophy," signaling that the God of Israel is the true victor even in captivity.

2) Persistent Failure: The detail that the Philistines found him this way "πολλάκις" (frequently/repeatedly) emphasizes their stubbornness and the relentless nature of the divine sign.

The Nature of the Plague
Josephus provides a gruesome, medicalized description of the plague. While the biblical text is often translated as "tumors" or "hemorrhoids," Josephus describes a lethal "δυσεντερίας" (dysentery).

1) Internal Corruption: He describes the vomiting of "διαβεβρωμένα" (gnawed/corroded) internal organs. This visceral imagery underscores the idea that the Philistines were being "eaten away" from the inside, matching the external "eating away" of their crops by mice.

2) "No Easy Death": He notes the death was not "εὐθανάτως" (easy/well-dying). In the Greco-Roman world, a dignified, quick death was a mercy; this plague was designed to be agonizing and humiliating.

Ecological and Physical Warfare
The "multitude of mice" represents a total collapse of the food supply. By attacking both the body (dysentery) and the land (mice), the Ark wages a "total war" that leaves the Philistines with nowhere to turn.

The "Tribute" of Suffering (Dasmon)
Josephus uses a very clever metaphor, calling the plagues a "δασμὸν" (dasmon - tribute/tax).

Reversing the Economy: Usually, a conquered people pays tribute to the conqueror. Here, the Ark "demands" a tribute of suffering from its captors. Each city that takes the Ark "pays" the same price of disease and death.

The Five Cities (Pentapolis)
The Ark circulates through the five major Philistine centers (Ashdod, Gaza, Ashkelon, Gath, and Ekron). Josephus frames this as a forced tour of judgment. The Philistines, who initially saw the Ark's arrival as a "χάριν" (favor/grace) to Ashkelon, quickly realize it is a biological and spiritual weapon.

"Not for their Good" (Ouk ep' agathō)
The realization of the Azotians marks the transition from arrogance to "understanding" (sunēkan). They recognize that "νίκην... οὐκ ἐπʼ ἀγαθῷ γεγενημένην" (the victory had not occurred for their good). This is a classic Josephan theme: a worldly victory is a curse if it involves an affront to the Divine.

⁷ ἀπειρηκότες δὲ τοῖς κακοῖς οἱ πεπειραμένοι καὶ τοῖς ἀκούουσιν αὐτὰ διδασκαλία γινόμενοι τοῦ μὴ προσδέξασθαι τὴν‎ κιβωτόν ποτε πρὸς αὑτοὺς ἐπὶ τοιούτῳ μισθῷ καὶ τέλει, τὸ λοιπὸν ἐζήτουν μηχανὴν καὶ πόρον ἀπαλλαγῆς αὐτῆς.

⁷ "Exhausted by their evils, those who had experienced them became a lesson to those who merely heard of them, that they should never receive the Ark among themselves at such a cost and consequence; henceforth, they sought a device and a way to be rid of it.

⁷ When those that had experienced these miseries were tired out with them, and when those that heard of them were taught thereby not to admit the ark among them, since they paid so dear a tribute for it, at length they sought for some contrivance and method how they might get free from it:

⁷ When those who experienced these woes were exhausted by them and those who heard about them learned not to admit the ark among them, since they paid so dear a tax for it, they finally looked for ways and means to be rid of it.

⁸ καὶ συνελθόντες οἱ ἐκ τῶν [πέντε ] πόλεων ἄρχοντες, καὶ καὶ ἔτι δὲ καὶ , ἐσκόπουν τί δεῖ ποιεῖν. Καὶ τὸ μὲν πρῶτον ἐδόκει τὴν‎ κιβωτὸν ἀποπέμπειν τοῖς οἰκείοις, ὡς ὑπερεκδικοῦντος αὐτὴν τοῦ θεοῦ καὶ συνεπιδημησάντων αὐτῇ τῶν δεινῶν διὰ τοῦτο καὶ συνεισβαλόντων μετ᾽ ἐκείνης εἰς τὰς πόλεις αὐτῶν·

⁸ "The rulers from the five cities—Gath, Ekron, Ashkelon, as well as Gaza and Ashdod—assembled and considered what ought to be done. At first, it seemed best to send the Ark back to its own people, on the grounds that God was excessively avenging it, and because these terrors had traveled with it for this reason, breaking into their cities alongside it.

⁸ so the governors of the five cities, Gath, and Ekron, and Askelon, as also of Gaza, and Ashdod, met together, and considered what was fit to be done; and at first they thought proper to send the ark back to its own people, as allowing that God had avenged its cause; that the miseries they had undergone came along with it, and that these were sent on their cities upon its account, and together with it.

⁸ The officers of the five cities, Gitta and Ekron and Askalon, Gaza and Ashdod, met to consider what should be done. At first they thought it best to send the ark back to its own people, admitting that God had taken vengeance on them, and that the woes they had suffered had come to the cities with it and on account of it.

⁹ ἦσαν δὲ οἱ λέγοντες τοῦτο μὲν μὴ ποιεῖν μηδ᾽ ἐξαπατᾶσθαι τὴν‎ αἰτίαν τῶν κακῶν εἰς ἐκείνην ἀναφέροντας· οὐ γὰρ ταύτην εἶναι τὴν‎ δύναμιν αὐτῇ καὶ τὴν‎ ἰσχύν· οὐ γὰρ ἄν ποτ᾽ αὐτῆς κηδομένου τοῦ θεοῦ ὑποχείριον ἀνθρώποις γενέσθαι. ἡσυχάζειν δὲ καὶ πρᾴως ἔχειν ἐπὶ τοῖς συμβεβηκόσι παρῄνουν αἰτίαν τούτων οὐκ ἄλλην ἢ μόνην λογιζομένους τὴν‎ φύσιν, ἣ καὶ σώμασι καὶ γῇ καὶ φυτοῖς καὶ πᾶσι τοῖς ἐξ αὐτῆς συνεστῶσι κατὰ χρόνων περιόδους τίκτει τοιαύτας μεταβολάς.

⁹ "However, there were those who argued against doing this, saying they should not be deceived by attributing the cause of their evils to the Ark. They claimed it possessed no such power or might; for had God cared for it, it would never have fallen into the hands of men. They advised them to keep quiet and take what had happened calmly, reckoning no other cause for these things than Nature (physis) alone, which, through periodic cycles of time, produces such changes in bodies, the earth, plants, and all things composed of it.

⁹ However, there were those that said they should not do so, nor suffer themselves to be deluded, as ascribing the cause of their miseries to it, because it could not have such power and force upon them; for, had God had such a regard to it, it would not have been delivered into the hands of men. So they exhorted them to be quiet, and to take patiently what had befallen them, and to suppose there was no other cause of it but nature, which, at certain revolutions of time, produces such mutations in the bodies of men, in the earth, in plants, and in all things that grow out of the earth.

⁹ But some said they should not do that, or let themselves be tricked into regarding it as the reason for the evils, since it could not have such power and force over them, for if God had so highly regarded it, it would not have fallen into their hands. They urged them to calm down and accept patiently what had happened to them as something caused by nature, which, at certain times produces such changes in bodies, in the earth, in plants and in everything that grows from the earth.

¹⁰ νικᾷ δὲ τὰς προειρημένας γνώμας ἀνδρῶν ἔν τε τοῖς ἐπάνω χρόνοις συνέσει καὶ φρονήσει διαφέρειν πεπιστευμένων συμβουλία καὶ τότε μάλιστα δοξάντων· ἁρμοζόντως λέγειν τοῖς παροῦσιν, οἳ μήτ᾽ ἀποπέμπειν τὴν‎ κιβωτὸν μήτε κατασχεῖν, ἀλλὰ πέντε μὲν ὑπὲρ ἑκάστης πόλεως χρυσοῦς ἀναθεῖναι τῷ θεῷ χαριστήριον, ὅτι προενόησεν αὐτῶν τῆς σωτηρίας καὶ κατέσχεν ἐν τῷ βίῳ διωκομένους ἐξ αὐτοῦ‎ παθήμασιν, οἷς οὐκέτι ἦν ἀντιβλέψαι, τοσούτους δὲ τὸν ἀριθμὸν μύας χρυσοῦς τοῖς κατανεμηθεῖσιν αὐτῶν καὶ διαφθείρασι τὴν‎ χώραν ἐμφερεῖς·

¹⁰ "But a counsel prevailed over these aforementioned opinions, given by men believed in former times to excel in intelligence and wisdom, and who then especially seemed to speak appropriately to the situation. They said they should neither [simply] send the Ark away nor keep it, but should dedicate to God five golden statues on behalf of each city as a thank-offering (charistērion), because He had provided for their survival and kept them in the land of the living when they were being driven from it by sufferings they could no longer face; and also golden mice, equal in number to those that had overrun and destroyed their country.

¹⁰ But the counsel that prevailed over those already described, was that of certain men, who were believed to have distinguished themselves in former times for their understanding and prudence, and who, in their present circumstances, seemed above all the rest to speak properly. These men said it was not right either to send the ark away, or to retain it, but to dedicate five golden images, one for every city, as a thank-offering to God, on account of his having taken care of their preservation, and having kept them alive when their lives were likely to be taken away by such distempers as they were not able to bear up against. They also would have them make five golden mice like to those that devoured and destroyed their country

¹⁰ But the advice that prevailed over this came from some men, believed to have been distinguished in former times for understanding and prudence and who just then seemed to speak most aptly. These said the right thing was neither to send the ark away nor to keep it, but to dedicate five golden images, one for each city, as thank-offerings to God, for saving them and keeping them alive when their lives were threatened by sicknesses that they could not avoid; and to make five golden mice like those that devoured and destroyed their region.

¹¹ ἔπειτα βαλόντας εἰς γλωσσόκομον αὐτοὺς καὶ θέντας ἐπὶ τὴν‎ κιβωτὸν ἅμαξαν αὐτῇ καινὴν κατασκευάσαι, καὶ βόας ὑποζεύξαντας ἀρτιτόκους τὰς μὲν πόρτις ἐγκλεῖσαι καὶ κατασχεῖν, μὴ ταῖς μητράσιν ἐμποδὼν ἑπόμεναι γένωνται, πόθῳ δ᾽ αὐτῶν ὀξυτέραν ποιῶνται τὴν‎ πορείαν· ἐκείνας δ᾽ ἐξελάσαντας τὴν‎ κιβωτὸν φερούσας ἐπὶ τριόδου καταλιπεῖν αὐταῖς ἐπιτρέψαντας ἣν βούλονται τῶν ὁδῶν ἀπελθεῖν·

¹¹ "Then, placing these in a chest and setting them upon the Ark, they were to construct a new wagon for it and yoke to it cows that had recently calved. They were to shut up and keep back the calves so they would not follow and hinder their mothers, but by the mothers' longing for them, they might make their journey more swift. Having driven the cows out while they carried the Ark, they were to leave them at a crossroads, permitting them to take whichever road they wished.

¹¹ to put them in a bag, and lay them upon the ark; to make them a new cart also for it, and to yoke milch kine to it but to shut up their calves, and keep them from them, lest, by following after them, they should prove a hinderance to their dams, and that the dams might return the faster out of a desire of those calves; then to drive these milch kine that carried the ark, and leave it at a place where three ways met, and So leave it to the kine to go along which of those ways they pleased;

¹¹ These they should put in a bag and lay them upon the ark, and making a new cart for it, they should yoke milch cows to it, and shut up their calves and keep them from them in case they slowed their mothers by following them and so the cows might return too soon, out of desire for those calves. Then they would drive these cows that carried the ark and leave it at a place where three roadways met, and so leave it to the cows to go along whichever of those paths they pleased.

¹² κἂν μὲν τὴν‎ ἀπίωσι καὶ τὴν‎ τούτων χώραν ἀναβαίνωσιν, ὑπολαμβάνειν τὴν‎ κιβωτὸν αἰτίαν τῶν κακῶν, ἂν δὲ ἄλλην τράπωνται, μεταδιώξωμεν αὐτὴν, , μαθόντες ὅτι μηδεμίαν ἰσχὺν τοιαύτην ἔχει.

¹² "'And if they go toward the Hebrews and ascend into their country,' they said, 'we shall understand the Ark to be the cause of our evils; but if they turn another way, let us pursue it, having learned that it possesses no such power.'"

¹² that in case they went the way to the Hebrews, and ascended to their country, they should suppose that the ark was the cause of their misfortunes; but if they turned into another road, they said, "We will pursue after it, and conclude that it has no such force in it."

¹² If they went toward the Hebrews and up to their region, they should take it that the ark was the reason for their troubles, but if they turned to another path, "Let us follow it, knowing that it has no such power."

The Debate: Theology vs. Naturalism (Physis)
Josephus adds a fascinating philosophical layer not explicitly detailed in the biblical text. He depicts a faction of Philistine "naturalists" who argue that the plagues are merely "μεταβολάς" (changes/mutations) produced by "Nature" (physis).

1) The Rationalist Argument: They argue that if the Ark were truly divine, it wouldn't have been captured in the first place. Therefore, the disease must be a biological cycle of the earth.

2) The Outcome: Even in a pagan context, Josephus shows that "pure naturalism" fails to account for the specific timing and intensity of divine judgment.

The Golden "Thank-Offering" (Charistērion)
Interestingly, Josephus frames the golden images of tumors and mice not just as a bribe, but as a "χαριστήριον" (thank-offering). The Philistines are instructed to thank God not for the plague, but for the fact that He "προενόησεν αὐτῶν τῆς σωτηρίας" (provided for their salvation/survival). They acknowledge that while God struck them, He also stayed His hand before they were utterly wiped out.

The Scientific Experiment: The "Test of Instinct"
The plan to use "ἀρτιτόκους" (recently calved) cows is a sophisticated ancient "blind test" for the supernatural:

1) The Biological Control: Natural instinct would drive a mother cow back to her hungry, penned-up calves.

2) The Divine Variable: If the cows move away from their calves and toward the enemy territory of Israel, it proves a "higher power" is overriding the most basic biological drives of the animal kingdom.

The "New Wagon" (Hamaxan Kainen)
The insistence on a "new" wagon reflects an ancient Near Eastern and Mediterranean concept of ritual purity. An object used for the Divine must not be "polluted" by previous secular use. Even the Philistines, according to Josephus, recognized that the God of the Hebrews required a level of "untouched" sanctity.

The Crossroads of Decision (Triodou)
The cows are left at a "τριόδου" (a place where three ways meet). This symbolizes the moment of truth. To Josephus, this isn't just a story about Philistines; it's a demonstration that God’s power is so objective that it can be proven through a controlled experiment, even to those who do not believe in Him.

"Pursue It" (Metadiōxōmen)
The final condition is telling: if the cows turn back, the Philistines intend to "pursue" the Ark and bring it back. This shows they were not yet fully convinced; they were looking for an excuse to keep their trophy if the test failed. This highlights the "hardness of heart" motif often found in Josephan narratives.

¹³ Ἔκριναν δ᾽ αὐτὰ καλῶς εἰρῆσθαι καὶ τοῖς ἔργοις εὐθὺς τὴν‎ γνώμην ἐκύρωσαν. Καὶ ποιήσαντες μὲν τὰ προειρημένα προάγουσιν [τὴν ἅμαξαν ] ἐπὶ τὴν‎ τρίοδον καὶ καταλιπόντες ἀνεχώρησαν, τῶν δὲ βοῶν τὴν‎ ὀρθὴν ὁδὸν ὥσπερ ἡγουμένου τινὸς αὐταῖς ἀπιουσῶν ἠκολούθουν οἱ τῶν ἄρχοντες, ποῦ ποτε στήσονται καὶ πρὸς τίνας ἥξουσι βουλόμενοι μαθεῖν.

¹³ "They judged these words to have been well spoken, and they immediately confirmed the opinion with deeds. Having performed the things mentioned before, they drove the wagon forward to the crossroads and, leaving it there, withdrew. But the Philistine rulers followed, wishing to learn where the cows would stop and to whom they would come, as the cows went along the straight road just as if someone were leading them.

¹³ So they determined that these men spake well; and they immediately confirmed their opinion by doing accordingly. And when they had done as has been already described, they brought the cart to a place where three ways met, and left it there and went their ways; but the kine went the right way, and as if some persons had driven them, while the rulers of the Philistines followed after them, as desirous to know where they would stand still, and to whom they would go.

¹³ They judged that these had spoken well, and instantly followed their advice. Having made the objects described, they brought the cart to where three roads met and left it and retired, and the cows went the right way as if someone were driving them, with the officers of the Philistines following, to learn where they would stop and to whom they would go.

¹⁴ κώμη δέ τίς ἐστι τῆς φυλῆς ὄνομα· εἰς ταύτην αἱ βόες, καὶ πεδίου μεγάλου καὶ καλοῦ τὴν‎ πορείαν αὐτῶν ἐκδεξαμένου παύονται προσωτέρω χωρεῖν στήσασαι τὴν‎ ἅμαξαν αὐτόθι. θέα δὲ ἦν τοῖς ἐν τῇ κώμῃ καὶ περιχαρεῖς ἐγένοντο· θέρους γὰρ ὥρᾳ πάντες ἐπὶ τὴν‎ συγκομιδὴν τῶν καρπῶν ἐν ταῖς ἀρούραις ὑπάρχοντες ὡς εἶδον τὴν‎ κιβωτὸν ὑφ᾽ ἡδονῆς ἁρπαγέντες καὶ τὸ ἔργον ἐκ τῶν χειρῶν ἀφέντες ἔδραμον εὐθὺς ἐπὶ τὴν‎ ἅμαξαν.

¹⁴ "There is a certain village of the tribe of Judah, Bēthēs [Beth-shemesh] by name; to this place the cows arrived. When a great and beautiful plain received their journey, they ceased to move further, bringing the wagon to a halt there. It was a sight for those in the village, and they became exceedingly joyful; for being in the season of summer, they were all out in the fields for the gathering of the harvest. When they saw the Ark, seized by pleasure, they dropped the work from their hands and ran immediately to the wagon.

¹⁴ Now there was a certain village of the tribe of Judah, the name of which was Bethshemesh, and to that village did the kine go; and though there was a great and good plain before them to proceed in, they went no farther, but stopped the cart there. This was a sight to those of that village, and they were very glad; for it being then summer-time, and all the inhabitants being then in the fields gathering in their fruits, they left off the labors of their hands for joy, as soon as they saw the ark, and ran to the cart,

¹⁴ There was a village of the tribe of Judas named Bethshemesh, and though there was a large, fertile plain ahead of them, there the cows went and proceeded no farther, but stopped the cart there. The villagers all saw it, and as it was summer and all were in the fields gathering their crops, as soon as they saw the ark, they dropped the work from their hands for sheer joy, and ran to the cart.

¹⁵ καὶ καθελόντες τὴν‎ κιβωτὸν καὶ τὸ ἄγγος, ὃ τοὺς εἶχε καὶ τοὺς μύας, τιθέασιν ἐπί τινος πέτρας, ἥτις ἦν ἐν τῷ πεδίῳ, καὶ θύσαντες λαμπρῶς τῷ θεῷ καὶ κατευωχηθέντες τήν τε ἅμαξαν καὶ τοὺς βόας ὡλοκαύτωσαν. Καὶ ταῦτ᾽ ἰδόντες οἱ τῶν ἄρχοντες ἀνέστρεψαν ὀπίσω.

¹⁵ "And having taken down the Ark and the vessel which held the statues and the mice, they placed them upon a certain rock that was in the plain. After sacrificing splendidly to God and feasting together, they offered the wagon and the cows as a whole burnt offering. Having seen these things, the rulers of the Philistines turned back."

¹⁵ and taking the ark down, and the vessel that had the images in it, and the mice, they set them upon a certain rock which was in the plain; and when they had offered a splendid sacrifice to God, and feasted, they offered the cart and the kine as a burnt-offering: and when the lords of the Philistines saw this, they returned back.

¹⁵ Then, taking down the ark and the vessel with the images, and the mice, they set them on a rock that stood in the plain, and after a splendid sacrifice to God and a festival, they offered the cart and the cows as a holocaust. When the Philistine officers saw this, they returned home.

The "Invisible Driver" (Hēgoumenou Tinis)
Josephus adds a poignant touch to the biblical narrative by stating the cows moved "ὥσπερ ἡγουμένου τινὸς αὐταῖς" (just as if someone were leading them).

1) Supernatural Agency: While the Philistine lords saw only animals, Josephus implies that the Divine presence (or perhaps an angel) was the invisible charioteer.

2) The Straight Road: The phrase "τὴν ὀρθὴν ὁδὸν" (the straight/upright road) signifies more than just a path; it suggests the "rightness" of the Ark's return to its proper home.

The Great Plain of Beth-shemesh
Josephus characterizes the arrival point as a "πεδίου μεγάλου καὶ καλοῦ" (great and beautiful plain). This aesthetic detail emphasizes that the Ark chose a place of abundance and visibility. In the geography of Israel, Beth-shemesh sits in the Sorek Valley, a natural gateway between the coastal Philistine plain and the Judean hills.

The Harvest Interruption
The reaction of the villagers is depicted with great psychological realism. They were in the "θέρους ὥρᾳ" (season of summer), the busiest time of the year.

Dropping the Work: Josephus notes they "τὸ ἔργον ἐκ τῶν χειρῶν ἀφέντες" (dropped the work from their hands). This detail elevates the Ark's arrival above their physical survival (the harvest). The "pleasure" (hēdonēs) of seeing the sacred object overrode the exhaustion and necessity of labor.

The Ritual of the "Rock" (Petras)
The placement of the Ark on a "certain rock" serves as a legal and ritual marker. By moving it from the Philistine wagon to a natural, unhewn stone, the Israelites re-sanctified the object. It became an impromptu altar, transforming the secular field into a sacred space.

Sacrifice of the "Engine"
The decision to offer the wagon and the cows as a "ὡλοκαύτωσαν" (whole burnt offering) is significant.

1) Total Consecration: By burning the very animals and wood that carried the Ark, the Israelites ensured that these items could never be used for common purposes again.

2) Closing the Loop: The "test subjects" of the Philistine experiment became the "sacrificial victims" of the Hebrew thanksgiving.

The Philistine Witness
Josephus emphasizes that the Philistine lords "ἰδόντες... ἀνέστρεψαν" (having seen... they turned back). Their "scientific experiment" was complete. They had ocular proof that the God of Israel had indeed summoned the Ark back. Their departure marks the formal end of their claim over the God of the Hebrews.

¹⁶ Ὀργὴ δὲ καὶ χόλος τοῦ θεοῦ μέτεισιν ἑβδομήκοντα τῶν ἐκ τῆς κώμης, οὓς οὐκ ὄντας ἀξίους ἅψασθαι τῆς κιβωτοῦ, ἱερεῖς γὰρ οὐκ ἦσαν, καὶ προσελθόντας αὐτῇ βαλὼν ἀπέκτεινεν. ἔκλαυσαν δὲ ταῦτα παθόντας αὐτοὺς οἱ κωμῆται, καὶ πένθος ἐπ᾽ αὐτοῖς ἤγειραν οἷον εἰκὸς ἐπὶ θεοπέμπτῳ κακῷ καὶ τὸν ἴδιον ἕκαστος ἀπεθρήνει·

¹⁶ "The wrath and fury of God pursued seventy of those from the village of Bēthēs [Beth-shemesh]; because they were not worthy to touch the Ark—for they were not priests—He struck and killed them for approaching it. The villagers wept for them having suffered these things, and they raised a mourning for them such as is fitting for a divinely-sent evil, each man bewailing his own.

¹⁶ But now it was that the wrath of God overtook them, and struck seventy persons of the village of Bethshemesh dead, who, not being priests, and so not worthy to touch the ark, had approached to it. Those of that village wept for these that had thus suffered, and made such a lamentation as was naturally to be expected on so great a misfortune that was sent from God; and every one mourned for his own relation.

¹⁶ But the wrath of God struck dead seventy persons of the village of Bethshemesh, who had approached the ark which, not being priests, they were unworthy to touch. The villagers wept for the victims and lamented them as was normal when so great a misfortune is sent from God, and each one mourned for his own.

¹⁷ τοῦ τε μένειν τὴν‎ κιβωτὸν παρ᾽ αὐτοῖς ἀναξίους ἀποφαίνοντες αὑτοὺς καὶ πρὸς τὸ κοινὸν τῶν πέμψαντες ἐδήλουν ἀποδεδόσθαι τὴν‎ κιβωτὸν ὑπὸ τῶν . κἀκεῖνοι γνόντες τοῦτο ἀποκομίζουσιν αὐτὴν εἰς γείτονα πόλιν τῆς κώμης.

¹⁷ "Declaring themselves unworthy for the Ark to remain with them, they sent word to the community of the Hebrews, revealing that the Ark had been returned by the Philistines. Upon learning this, they transported it to Kariathiareim [Kiriath-jearim], a neighboring city of the village of Bēthēs.

¹⁷ And since they acknowledged themselves unworthy of the ark's abode with them, they sent to the public senate of the Israelites, and informed them that the ark was restored by the Philistines; which when they knew, they brought it away to Kirjathjearim, a city in the neighborhood of Bethshemesh.

¹⁷ Then, deeming themselves unworthy to have the ark stay with them, they sent to the general council of the Israelites to say that the ark had been sent back by the Philistines. Hearing it, they brought it away to Kariathjearim, a city in the neighbourhood of Bethes.

¹⁸ ἔνθα τινὸς τὸ γένος δόξαν ἔχοντος ἐπὶ δικαιοσύνῃ καὶ θρησκείᾳ καταβιοῦντος εἰς οἰκίαν τὴν‎ κιβωτὸν ἤγαγον, ὥσπερ εἰς πρέποντα τῷ θεῷ τόπον ἐν ᾧ κατῴκει δίκαιος ἄνθρωπος. ἐθεράπευον δὲ τὴν‎ κιβωτὸν οἱ τούτου παῖδες καὶ τῆς ἐπιμελείας ταύτης ἕως ἐτῶν εἴκοσι προέστησαν· τοσαῦτα γὰρ ἔμεινεν ἐν τῇ ποιήσασα παρὰ τοῖς μῆνας τέσσαρας.

¹⁸ "There, they brought the Ark into the house of a certain man named Aminadabos [Abinadab], a Levite by birth, who lived his life with a reputation for righteousness and religious devotion; [they chose him] as if for a place fitting for God, in which a righteous man resided. His sons attended to the Ark, and they presided over this care for twenty years; for it remained in Kariathiareim that long, after having spent four months among the Philistines."

¹⁸ In this city lived one Abinadab, by birth a Levite, and who was greatly commended for his righteous and religious course of life; so they brought the ark to his house, as to a place fit for God himself to abide in, since therein did inhabit a righteous man. His sons also ministered to the divine service at the ark, and were the principal curators of it for twenty years; for so many years it continued in Kirjathjearim, having been but four months with the Philistines.

¹⁸ Living there was Abinadab, a Levite by birth, a man reputed for his just and religious lifestyle, and they brought the ark to his house, as a place fit for God to dwell, since a righteous man lived there. His sons tended to the ark and had charge of it for twenty years, for it stayed in Kariathjearim all that time, after being only four months with the Philistines.

The Divine Strike: Ritual over Rank
Josephus is very specific about why the seventy men died: "ἱερεῖς γὰρ οὐκ ἦσαν" (for they were not priests).

1) The Guardrail of the Law: In Josephus’s view, God’s "wrath" (orgē) is not a temper tantrum but a legal boundary. Even if the intentions of the Beth-shemites were joyful, their lack of priestly status made their touch an act of "unworthiness" (anaxious).

2) A Lesson to the Readers: Writing for a Roman audience, Josephus emphasizes that the Jewish God is not a "tame" deity; His presence requires a specific, legally-defined mediation.

"Divinely-Sent Evil" (Theopemptō Kakō)
Josephus uses the term "θεοπέμπτῳ κακῷ" to describe the tragedy. This reflects a stoic/classical view of disaster: when a calamity comes directly from the Divine, the mourning is of a different quality than for a natural death. The village shifted instantly from the "pleasure" of the previous passage to a state of religious terror.

Kiriath-jearim: The Hill of Righteousness
The choice of Kiriath-jearim (the "City of Forests") is portrayed as a search for a "πρέποντα τῷ θεῷ τόπον" (a place fitting for God).

1) Character over Location: Josephus highlights that the Ark was moved to Abinadab’s house not just because he was a Levite, but because of his "δικαιοσύνῃ καὶ θρησκείᾳ" (righteousness and religious devotion).

2) The Sanctuary of the Home: For Josephus, a righteous man’s home becomes a temporary Temple. This is a recurring theme: God's presence dwells where virtue resides.

The Custodianship of the Sons
Josephus notes that Abinadab’s sons "ἐθεράπευον" (attended to/served) the Ark. This word suggests a cultic, ritualistic service. They became the unofficial "High Priests" of the Ark for a generation. This steady, quiet service for twenty years provides a necessary period of "cooling down" and sanctification after the chaotic violence of the Philistine wars.

Chronological Precision
Josephus provides a clear timeline:

1) Four Months: The time the Ark spent causing havoc in the Philistine Pentapolis. (Note: The Masoretic text of the Bible says seven months, but Josephus often follows a different tradition or Septuagintal variant).

2) Twenty Years: The duration of its stay in Kiriath-jearim.

This "twenty-year" period is the "Samuel Era"—the time it takes for the nation to lament their sins and for Samuel to grow into his full authority as a Judge and Prophet. The "Community of the Hebrews" (Koinon)
Josephus uses the Greek political term "κοινὸν" (koinon) to describe the Israelite body politic. This implies that even though there was no king, there was still a functioning national assembly or common identity that could make decisions about the Ark’s relocation.

Chapter 2
[019-030]
Under Samuel, the Hebrews defeat the Philistines

☜ ☞

¹⁹ Τοῦ δὲ λαοῦ παντὸς ἐκείνῳ τῷ χρόνῳ, καθ᾽ ὃν εἶχεν ἡ τῶν πόλις τὴν‎ κιβωτὸν, ἐπ᾽ εὐχὰς καὶ θυσίας τραπέντος τοῦ θεοῦ καὶ πολλὴν ἐμφανίζοντος τὴν‎ περὶ αὐτὸν θρησκείαν καὶ φιλοτιμίαν, ὁ προφήτης ἰδὼν αὐτῶν τὴν‎ προθυμίαν, ὡς εὔκαιρον πρὸς οὕτως ἔχοντας εἰπεῖν περὶ ἐλευθερίας καὶ τῶν ἀγαθῶν τῶν ἐν αὐτῇ, χρῆται λόγοις οἷς ᾤετο μάλιστα τὴν‎ διάνοιαν αὐτῶν προσάξεσθαι καὶ πείσειν·

¹⁹ "During all that time in which the city of the Kariathiareimites [Kiriath-jearim] held the Ark, the entire people turned toward prayers and sacrifices to God, manifesting much devotion and zeal toward Him. The prophet Samuēlos [Samuel], seeing their eagerness and considering it an opportune time to speak to those so disposed concerning liberty and the blessings therein, used words by which he thought he might best draw their minds and persuade them:

¹⁹ Now while the city of Kirjathjearim had the ark with them, the whole body of the people betook themselves all that time to offer prayers and sacrifices to God, and appeared greatly concerned and zealous about his worship. So Samuel the prophet, seeing how ready they were to do their duty, thought this a proper time to speak to them, while they were in this good disposition, about the recovery of their liberty, and of the blessings that accompanied the same. Accordingly he used such words to them as he thought were most likely to excite that inclination, and to persuade them to attempt it:

¹⁹ While the citizens of Kariathjearim had the ark, all the people turned to prayers and sacrifices to God and were careful and zealous in their worship. Seeing their fervour the prophet Samuel thought it time to speak of regaining their freedom and its blessings, so he spoke to them in words he felt would best move their hearts:

²⁰ " Ἄνδρες, γὰρ εἶπεν, οἷς ἔτι νῦν βαρεῖς μὲν πολέμιοι , θεὸς δ᾽ εὐμενὴς ἄρχεται γίνεσθαι καὶ Φίλος, οὐκ ἐπιθυμεῖν ἐλευθερίας δεῖ μόνον, ἀλλὰ καὶ ποιεῖν δι᾽ ὧν ἂν πρὸς ὑμᾶς, οὐδὲ βούλεσθαι μὲν ἀπηλλάχθαι δεσποτῶν δὲ πράττοντας ἐξ ὧν οὗτοι διαμενοῦσιν·

²⁰ 'Men,' he said, 'to whom the Philistines are even now heavy enemies, but to whom God is beginning to be gracious and a friend: you must not only desire liberty, but also do the things through which it might come to you. Do not merely wish to be rid of masters while continuing to do the things by which they will remain over you.

²⁰ "O you Israelites," said he, "to whom the Philistines are still grievous enemies, but to whom God begins to be gracious, it behooves you not only to be desirous of liberty, but to take the proper methods to obtain it. Nor are you to be contented with an inclination to get clear of your lords and masters, while you still do what will procure your continuance under them.

²⁰ "Men of Israel, whose serious enemies are still the Philistines, now that God has begun to be your gracious friend you should not only yearn for freedom but also take the means to gain it, nor simply wish to be rid of your lords and masters while continuing to behave as their subjects.

²¹ ἀλλὰ γίνεσθε δίκαιοι, καὶ τὴν‎ πονηρίαν ἐκβαλόντες τῶν ψυχῶν καὶ θεραπεύσαντες αὐτὴν ὅλαις ταῖς διανοίαις προστρέπεσθε τὸ θεῖον καὶ τιμῶντες διατελεῖτε· ταῦτα γὰρ ὑμῖν ποιοῦσιν ἥξει τὰ ἀγαθά, δουλείας ἀπαλλαγὴ καὶ νίκη πολεμίων, ἃ λαβεῖν οὔθ᾽ ὅπλοις οὔτε σωμάτων ἀλκαῖς οὔτε πλήθει συμμάχων δυνατόν ἐστιν· οὐ γὰρ τούτοις ὁ θεὸς ὑπισχνεῖται παρέξειν αὐτά, τῷ δ᾽ ἀγαθοὺς εἶναι καὶ δικαίους· ἐγγυητὴς δὲ αὐτοῦ‎ τῶν ὑποσχέσεων ἐγὼ γίνομαι.

²¹ 'Instead, become righteous; cast out wickedness from your souls and, having healed them with your whole minds, turn toward the Divine and continue in His honor. For to you who do these things, blessings shall come: release from slavery and victory over enemies—things which it is impossible to obtain by weapons, or by strength of bodies, or by a multitude of allies. For it is not to these things that God promises to provide them, but to being good and righteous; and I myself become the guarantor of His promises.'

²¹ Be righteous then, and cast wickedness out of your souls, and by your worship supplicate the Divine Majesty with all your hearts, and persevere in the honor you pay to him; for if you act thus, you will enjoy prosperity; you will be freed from your slavery, and will get the victory over your enemies: which blessings it is not possible you should attain, either by weapons of war, or by the strength of your bodies, or by the multitude of your assistants; for God has not promised to grant these blessings by those means, but by being good and righteous men; and if you will be such, I will be security to you for the performance of God's promises."

²¹ Be righteous, and casting evil from your souls, turn to the divine Majesty with all your hearts and persevere in honouring him. If you do so you will prosper and be freed from your slavery and win victory over your enemies, which you cannot achieve by weapons or physical prowess or the number of your allies. It is not by those means that God has promised to grant these blessings, but by being good and righteous. And I personally go as guarantor for these promises."

²² ταῦτ᾽ εἰπόντος ἐπευφήμησε τὸ πλῆθος ἡσθὲν τῇ παραινέσει καὶ κατένευσεν αὑτὸ παρέξειν κεχαρισμένον τῷ θεῷ. συνάγει δ᾽ αὐτοὺς ὁ εἴς τινα πόλιν λεγομένην · κατοπτευόμενον τοῦτο σημαίνει κατὰ τὴν‎ τῶν γλῶτταν· ἐντεῦθεν ὑδρευσάμενοί τε σπένδουσι τῷ θεῷ καὶ διανηστεύσαντες ὅλην τὴν‎ ἡμέραν ἐπ᾽ εὐχὰς τρέπονται.

²² "When he said these things, the multitude shouted their approval, pleased by the exhortation, and they vowed to present themselves as pleasing to God. Samuēlos then gathered them at a certain city called Masphatē [Mizpah]—which signifies 'observed' (katopteuomenon) in the Hebrew tongue. There, having drawn water, they poured it out to God, and having fasted through the whole day, they turned to prayers."

²² When Samuel had said thus, the multitude applauded his discourse, and were pleased with his exhortation to them, and gave their consent to resign themselves up to do what was pleasing to God. So Samuel gathered them together to a certain city called Mizpeh, which, in the Hebrew tongue, signifies a watch-tower; there they drew water, and poured it out to God, and fasted all day, and betook themselves to their prayers.

²² The people applauded his words, pleased with the exhortation, and devoted themselves to whatever God wished. So Samuel gathered them at a city called Masphate, which, in the Hebrew means a watch-tower, where they drew water and poured it out to God and fasted all day, devoting themselves to prayer.

The Psychology of the "Opportune Time" (Eukaeron)
Josephus portrays Samuel as a master of political and spiritual timing. He waits until the people are already in a state of "φιλοτιμίαν" (zeal/honor-seeking) before speaking. He realizes that "liberty" (eleutherias) is not just a political status but a spiritual reward that requires a specific "disposition" (houtōs echontas) of the soul.

The Definition of True Liberty
Samuel’s speech addresses a classic human contradiction: wanting to be free from "masters" while clinging to the behaviors that invite mastery.

1) Wickedness as the Root of Slavery: Samuel argues that the Philistines are merely the external symptom of an internal "wickedness" (ponērian).

2) The Paradox of Action: One cannot "wish" away a tyrant while "practicing" the lawlessness that weakened the nation in the first place.

Moral Meritocracy vs. Military Might
Samuel explicitly rejects the three pillars of ancient (and modern) warfare:

1) Weaponry (hoplois)

2) Physical Strength (sōmatōn alkais)

3) Alliances (plēthei symmachōn)

Instead, he proposes a Moral Contract. He tells them that victory is a commodity God "promises" (ypischneitai) only to the "good and righteous." Josephus frames this as a legal guarantee, with Samuel acting as the "ἐγγυητὴς" (guarantor/surety) of the deal.

The Etymology of Mizpah
Josephus translates the Hebrew Mizpah (watchtower/lookout) as "κατοπτευόμενον" (observed/scouted).

The Watchtower of the Soul: While it was geographically a high point, Josephus’s inclusion of the meaning suggests a thematic "observation." At Mizpah, the people are "observed" by God, and they themselves "look out" toward their new future.

The Ritual of Poured Water
The act of drawing and pouring water ("ὑδρευσάμενοί τε σπένδουσι") is a fascinating ritual mentioned in 1 Samuel 7.

1) Symbolism of Repentance: In the ancient world, pouring out water often symbolized the pouring out of the heart or the utter inability to "gather back up" past sins.

2) Asceticism: Combined with the "διανηστεύσαντες" (fasting), it shows a nation undergoing a total "cleansing" or "emptying" of the self to make room for divine intervention.

Samuel as the "Guarantor"
By using the legal term enguyētēs, Josephus places Samuel’s own reputation on the line. If the people repent and God doesn't deliver them, Samuel is the one who defaults. This explains why Samuel’s later prayers are so fervent; he has staked his entire prophetic credibility on the people’s righteousness resulting in military success.

²³ Οὐ λανθάνουσι δὲ τοὺς ἐκεῖ Συναχθέντες, ἀλλὰ μαθόντες οὗτοι τὴν‎ ἄθροισιν αὐτῶν μεγάλῃ στρατιᾷ καὶ δυνάμει κατ᾽ ἐλπίδα τοῦ μὴ προσδοκῶσι μηδὲ παρεσκευασμένοις ἐπιπεσεῖσθαι τοῖς ἐπέρχονται.

²³ "Their gathering there did not escape the notice of the Philistines; having learned of this assembly, they advanced with a great army and force, hoping to fall upon the Hebrews while they were neither expecting it nor prepared.

²³ This their assembly did not escape the notice of the Philistines: so when they had learned that so large a company had met together, they fell upon the Hebrews with a great army and mighty forces, as hoping to assault them when they did not expect it, nor were prepared for it.

²³ Their gathering was not hidden from the Philistines, who on learning that so large a group had assembled attacked the Hebrews with an army of mighty strength hoping to catch them unawares and unprepared.

²⁴ καταπλήττει δ᾽ αὐτοὺς τοῦτο καὶ εἰς ταραχὴν ἄγει καὶ δέος, καὶ δραμόντες πρὸς , ἀναπεπτωκέναι τὰς ψυχὰς αὐτῶν ὑπὸ φόβου καὶ τῆς προτέρας ἥττης καὶ διὰ τοῦτ᾽ ἠρεμεῖν, ἵνα μὴ κινήσωμεν τὴν‎ τῶν πολεμίων δύναμιν, σοῦ δ᾽ ἀναγαγόντος ἡμᾶς ἐπ᾽ εὐχὰς καὶ θυσίας καὶ ὅρκους γυμνοῖς καὶ ἀνόπλοις ἐπεστράτευσαν οἱ πολέμιοι· ἐλπὶς οὖν ἡμῖν οὐκ ἄλλη σωτηρίας, ἢ μόνη ἡ παρὰ σοῦ καὶ τοῦ θεοῦ

²⁴ "This struck them [the Hebrews] with consternation and led them into confusion and fear. Running to Samuēlos [Samuel], they said that their spirits had collapsed from fear and the memory of their former defeat—and for this reason they had remained quiet, 'so as not to stir up the power of the enemy; but since you have led us up for prayers, sacrifices, and oaths, the enemy has marched against us while we are naked and unarmed. We have, therefore, no other hope of salvation but that which comes from you and from God, being entreated by you to grant that we escape the Philistines.'

²⁴ This thing affrighted the Hebrews, and put them into disorder and terror; so they came running to Samuel, and said that their souls were sunk by their fears, and by the former defeat they had received, and "that thence it was that we lay still, lest we should excite the power of our enemies against us. Now while thou hast brought us hither to offer up our prayers and sacrifices, and take oaths [to be obedient], our enemies are making an expedition against us, while we are naked and unarmed; wherefore we have no other hope of deliverance but that by thy means, and by the assistance God shall afford us upon thy prayers to him, we shall obtain deliverance from the Philistines."

²⁴ This terrified them with confusion and fear so they ran to Samuel and said that their spirits were low and fearful from their former defeat. "That is why we were doing nothing, for fear of rousing the might of our enemies, but while you brought us here for prayer and sacrifices and taking oaths, our enemies marched against us, and we are unprotected and unarmed. Our only hope of safety is through you and the God you implore, to help us escape from the Philistines."

²⁵ ἱκετευθέντος ὑπὸ σοῦ παρασχεῖν ἡμῖν διαφυγεῖν . ὁ δὲ θαρρεῖν τε προτρέπεται καὶ βοηθήσειν αὐτοῖς τὸν θεὸν ἐπαγγέλλεται καὶ λαβὼν ἄρνα γαλαθηνόν, ὑπὲρ τῶν ὄχλων θύει καὶ παρακαλεῖ τὸν θεὸν ὑπερσχεῖν αὐτῶν τὴν‎ δεξιὰν ἐν τῇ πρὸς μάχῃ καὶ μὴ περιιδεῖν αὐτοὺς δεύτερον δυστυχήσαντας. ἐπήκοος δὲ γίνεται τῶν εὐχῶν ὁ θεὸς, καὶ προσδεξάμενος εὐμενεῖ καὶ συμμάχῳ τῇ διανοίᾳ τὴν‎ θυσίαν ἐπινεύει νίκην αὐτοῖς καὶ κράτος.

²⁵ "He exhorted them to take courage and promised that God would help them. Taking a sucking lamb, he sacrificed it on behalf of the multitudes and besought God to extend His right hand over them in the battle against the Philistines and not to overlook them suffering a second misfortune. God became a hearer of the prayers, and having accepted the sacrifice with a favorable and allied mind, He nodded His assent to their victory and power.

²⁵ Hereupon Samuel bade them be of good cheer, and promised them that God would assist them; and taking a sucking lamb, he sacrificed it for the multitude, and besought God to hold his protecting hand over them when they should fight with the Philistines, and not to overlook them, nor suffer them to come under a second misfortune. Accordingly God hearkened to his prayers, and accepting their sacrifice with a gracious intention, and such as was disposed to assist them, he granted them victory and power over their enemies.

²⁵ But he bade them raise their spirits and promised them God's help, and then taking a suckling lamb, he sacrificed it for the crowds and implored God to raise his right hand over them when they fought the Philistines and not to abandon them or let them fall into a second defeat. God graciously heard and accepted his prayers and sacrifice and became their ally, giving them victory and power over their enemies.

²⁶ ἔτι δ᾽ ἐπὶ τοῦ βωμοῦ τὴν‎ θυσίαν ἔχοντος τοῦ θεοῦ καὶ μήπω πᾶσαν διὰ τῆς ἱερᾶς φλογὸς ἀπειληφότος προῆλθεν ἐκ τοῦ στρατοπέδου ἡ τῶν πολεμίων δύναμις καὶ παρατάσσεται εἰς μάχην, ἐπ᾽ ἐλπίδι μὲν νίκης, ὡς ἀπειλημμένων ἐν ἀπορίᾳ τῶν μήτε ὅπλα ἐχόντων μήτε ὡς ἐπὶ μάχῃ ἐκεῖσε ἀπηντηκότων, περιπίπτουσι δὲ οἷς οὐδ᾽ εἰ προύλεγέ τις ῥᾳδίως ἐπείσθησαν.

²⁶ "While God still held the sacrifice upon the altar and had not yet entirely consumed it through the sacred flame, the force of the enemy advanced from their camp and drew up for battle. They were in hope of victory, as the Judeans were caught in a helpless state, having neither weapons nor having met there as if for war; but they fell into things that they would not easily have believed even if someone had foretold them.

²⁶ Now while the altar had the sacrifice of God upon it, and had not yet consumed it wholly by its sacred fire, the enemy's army marched out of their camp, and was put in order of battle, and this in hope that they should be conquerors, since the Jews were caught in distressed circumstances, as neither having their weapons with them, nor being assembled there in order to fight. But things so fell out, that they would hardly have been credited though they had been foretold by anybody:

²⁶ While the sacrifice was still upon the altar, not yet wholly consumed by the sacred fire, the enemy forces marched from their camp and prepared for battle in hope of victory, since the Jews were badly placed without their weapons and not set up in fighting order. But the outcome was such as would hardly be credited even if it had been foretold.

²⁷ πρῶτον μὲν γὰρ αὐτοὺς ὁ θεὸς κλονεῖ σεισμῷ καὶ τὴν‎ γῆν αὐτοῖς ὑπότρομον καὶ σφαλερὰν κινήσας τίθησιν, ὡς σαλευομένης τε τὰς βάσεις ὑποφέρεσθαι καὶ διισταμένης εἰς ἔνια τῶν χασμάτων καταφέρεσθαι, ἔπειτα βρονταῖς καταψοφήσας καὶ διαπύροις ἀστραπαῖς ὡς καταφλέξων αὐτῶν τὰς ὄψεις περιλάμψας καὶ τῶν χειρῶν ἐκκροτήσας τὰ ὅπλα, γυμνοὺς εἰς φυγὴν ἀπέστρεψεν.

²⁷ "For first, God threw them into confusion with an earthquake, rendering the ground beneath them tremulous and unstable, so that as it shook, their footing gave way and, as it parted, they were carried down into some of the chasms. Then, having thundered against them with a crashing sound and flashing around them with fiery lightning as if to scorch their vision—clattering the weapons out of their hands—He turned them back, naked, into flight.

²⁷ for, in the first place, God disturbed their enemies with an earthquake, and moved the ground under them to such a degree, that he caused it to tremble, and made them to shake, insomuch that by its trembling, he made some unable to keep their feet, and made them fall down, and by opening its chasms, he caused that others should be hurried down into them; after which he caused such a noise of thunder to come among them, and made fiery lightning shine so terribly round about them, that it was ready to burn their faces; and he so suddenly shook their weapons out of their hands, that he made them fly and return home naked.

²⁷ For, first, God disturbed the enemy with an earthquake, moving the ground under them and making it tremble and shake, so that they staggered and some fell into its gaping chasms. Then he brought down thunder upon them and sent flashes of lightning which almost burned their faces, and shook the weapons from their hands so that they had to flee away unarmed.

²⁸ ἐπεξέρχεται δὲ μετὰ τῆς πληθύος καὶ πολλοὺς κατασφάξας κατακολουθεῖ μέχρι τόπου τινὸς οὕτω λεγομένου, καὶ καταπήξας ἐκεῖ λίθον ὥσπερ ὅρον τῆς νίκης καὶ τῆς φυγῆς τῶν πολεμίων, ἰσχυρὸν αὐτὸν προσαγορεύει σύμβολον τῆς παρὰ τοῦ θεοῦ γενομένης αὐτοῖς κατὰ τῶν ἐχθρῶν ἰσχύος.

²⁸ "For first, God threw them into confusion with an earthquake, rendering the ground beneath them tremulous and unstable, so that as it shook, their footing gave way and, as it parted, they were carried down into some of the chasms. Then, having thundered against them with a crashing sound and flashing around them with fiery lightning as if to scorch their vision—clattering the weapons out of their hands—He turned them back, naked, into flight.

²⁸ So Samuel with the multitude pursued them to Bethcar, a place so called; and there he set up a stone as a boundary of their victory and their enemies' flight, and called it the Stone of Power, as a signal of that power God had given them against their enemies.

²⁸ Samuel and the people rushed upon them, killing many of them, as far as a place called Korraia, and there he set up a stone to mark their victory and the enemy's flight, calling it the Stone of Power, as a sign of the power that God had given them against their enemies.

The Paradox of "Nakedness" (Gymnois)
Josephus emphasizes the word "γυμνοῖς" (naked/unarmed) twice.

1) Tactical Vulnerability: The Israelites complain that Samuel led them into a trap by calling for a religious assembly rather than a military mobilization.

2) Theological Strength: In Josephus’s narrative, this "nakedness" is the very prerequisite for divine intervention. By being "unarmed," the Israelites prove that the victory belongs entirely to God, not to human aretē (virtue/valor) or weaponry.

The Unconsumed Sacrifice
A dramatic literary detail: the enemy attacks while the sacrifice is "μήπω πᾶσαν... ἀπειληφότος" (not yet entirely consumed).

The Smoke as a Shield: The battle begins precisely as the "sacred flame" is active. This suggests that the smoke of the sacrifice was still ascending—functioning as a direct conduit between Samuel's prayer and the immediate atmospheric response of God.

Divine Artillery: Earthquake and Lightning
Josephus provides a more "physicalist" and terrifying description of the "thunder" mentioned in the Bible.

1) Seismic Instability: He describes the ground as "σφαλερὰν" (treacherous/unstable). The Philistines aren't just scared; they are literally falling into "χασμάτων" (chasms).

2) Psychological Disarmament: The lightning is so bright it "scorches their vision," and the thunder causes them to drop their weapons (ekklotēsas). This "clattering" of weapons out of their hands is a brilliant image of total psychological collapse.

The "Mighty Symbol" (Ebenezer)
The stone Samuel sets up is the famous Ebenezer ("Stone of Help").

1) Legal Boundaries: Josephus calls it an "ὅρον" (boundary/landmark). In the ancient world, an horos was a legal marker of territory. By placing it there, Samuel is legally "claiming" the end of Philistine expansion and the beginning of Israelite restoration.

2) Symbol of Strength: Josephus translates the meaning as a symbol of "ischuos" (strength), linking the physical stone to the metaphysical power that won the day.

The Strategy of "Calamity Foretold"
Josephus notes that the Philistines fell into things they "οὐδʼ εἰ προύλεγέ τις ῥᾳδίως ἐπείσθησαν" (would not easily have believed even if foretold). This is a classic theme in Antiquities: God's power is so overwhelming that it defies rational military expectation. It serves as a warning to his Roman readers that the God of Israel, though "defeated" (in the loss of the Ark), is capable of rearranging the very elements of nature to protect His people.

Samuel as General
Though Samuel is a prophet and a priest, Josephus shows him "ἐπεξέρχεται" (going out/charging) with the multitude. He is not just a man of prayer; he is a leader of action who completes the victory by pursuing the enemy to the "Korraioi" (Beth-car).

²⁹ Οἱ δὲ μετ᾽ ἐκείνην τὴν‎ πληγὴν οὐκέτ᾽ ἐστράτευσαν ἐπὶ τοὺς , ἀλλ᾽ ὑπὸ δέους καὶ μνήμης τῶν συμβεβηκότων ἡσύχαζον· ὃ δ᾽ ἦν πάλαι θάρσος τοῖς ἐπὶ τοὺς , τοῦτ᾽ ἐκείνων μετὰ τὴν‎ νίκην ἐγένετο.

²⁹ "After that blow, they [the Philistines] no longer marched against the Israelites, but remained quiet out of fear and the memory of what had happened; and the boldness (tharsos) which the Philistines formerly held against the Hebrews, this passed to the latter after the victory.

²⁹ So the Philistines, after this stroke, made no more expeditions against the Israelites, but lay still out of fear, and out of remembrance of what had befallen them; and what courage the Philistines had formerly against the Hebrews, that, after this victory, was transferred to the Hebrews.

²⁹ After this blow, they invaded the Israelites no more, but stayed quiet from fear and the memory of what had happened. As a result of this victory the courage that the Philistines had formerly shown against them passed over to the Hebrews.

³⁰ καὶ στρατεύσας ἐπ᾽ αὐτοὺς ἀναιρεῖ πολλοὺς καὶ τὰ φρονήματ᾽ αὐτῶν εἰς τὸ παντελὲς ταπεινοῖ καὶ τὴν‎ χώραν ἀφαιρεῖται, ἣν τῶν ἀπετέμοντο πρότερον κρατήσαντες τῇ μάχῃ· αὕτη δ᾽ ἦν μέχρι πόλεως ἀπὸ τῶν τῆς ἐκτεταμένη. ἦν δὲ κατ᾽ ἐκεῖνον τὸν καιρὸν φίλια τοῖς τὰ ὑπολειπόμενα τῶν .

³⁰ "And Samuēlos [Samuel], having marched against them, slew many and utterly humbled their spirits; he took back the territory which they had previously cut off from the Judeans after prevailing in battle. This [territory] extended from the borders of Gittē [Gath] as far as the city of Akaron [Ekron]. During that time, the remnants of the Canaanites were also at peace with the Israelites."

³⁰ Samuel also made an expedition against the Philistines, and slew many of them, and entirely humbled their proud hearts, and took from them that country, which, when they were formerly conquerors in battle, they had cut off from the Jews, which was the country that extended from the borders of Gath to the city of Ekron: but the remains of the Canaanites were at this time in friendship with the Israelites.

³⁰ Samuel campaigned against them and slew many and entirely humbled their proud hearts and took from them the region they had previously taken from the Jews after defeating them in battle, the region stretching from the borders of Gitta to the city of Akaron. The other Canaanites were at this time in friendship with the Israelites.

The Transference of "Tharsos" (Boldness)
Josephus uses a key psychological term here: "θάρσος" (tharsos).

1) A Zero-Sum Game: In Josephus's historical philosophy, "boldness" is a finite resource. When the Philistines lost it due to the divine intervention at Mizpah, the Israelites effectively "inherited" it.

2) The Power of Memory: He notes that their quietness was sustained by "μνήμης τῶν συμβεβηκότων" (the memory of what had happened). The trauma of the earthquake and lightning served as a more effective border wall than any physical fortification.

The Total Humbling of Spirits
Josephus says Samuel "τὰ φρονήματʼ αὐτῶν εἰς τὸ παντελὲς ταπεινοῖ" (utterly humbled their spirits/pride). This suggests that the defeat wasn't just tactical; it was an existential breaking of the Philistine national will. By emphasizing the "humbling of spirits," Josephus portrays Samuel not just as a judge, but as a conqueror of hearts and minds.

Territorial Restoration: The Sorek Valley
The borders mentioned (Gath to Ekron) represent the fertile lowlands (the Shephelah) that served as the "buffer zone" between the coastal plain and the Judean hills.

1) Recovery of Lost Lands: Josephus uses the verb "ἀπετέμοντο" (cut off/severed), implying that the Philistines had previously "amputated" these lands from the body of Israel. Samuel’s campaign was a "reattachment" of these vital agricultural regions.

2) Strategic Depth: By pushing the border back to the Gath-Ekron line, Israel regained the strategic depth it had lost during the era of Eli.

The "Pax Samuelis" with the Canaanites
A brief but crucial note: "φίλια... τὰ ὑπολειπόμενα τῶν Χαναναίων" (the remaining Canaanites were friendly).

1) Diplomatic Dominance: The crushing defeat of the Philistines (the "superpower" of the region) sent a clear message to the local Canaanite enclaves. Seeing that Israel’s God had returned with such fury, the Canaanites chose diplomacy over resistance.

2) Internal Peace: This allowed Samuel to focus on civil administration and judicial reform rather than constant border skirmishes.

Samuel as the "Soldier-Prophet"
Though Samuel is primarily a spiritual figure, Josephus explicitly says he "στρατεύσας" (marched/led an army). Josephus often "militarizes" his heroes to make them more relatable to a Roman audience that valued virtus (military excellence). Samuel is presented as the complete leader: one who secures the nation through prayer, then secures the borders through iron.

Transition to Civil Rule
The silence of the enemies provided the space for Samuel to establish his famous "circuit court." This peaceful interval is the final "Golden Age" of the Judges before the transition to the Monarchy.

Chapter 3
[031-044]
Samuel's sons go wrong, and the people call for a king.
God's warning against the monarchy

☜ ☞

³¹ Ὁ δὲ προφήτης διακοσμήσας τὸν λαὸν καὶ πόλιν αὐτοῖς ἀποδοὺς εἰς ταύτην ἐκέλευσε συνερχομένοις περὶ τῶν πρὸς ἀλλήλους κρίνεσθαι διαφορῶν, αὐτὸς δὲ δι᾽ ἔτους ἐπερχόμενος τὰς πόλεις ἐδίκαζεν αὐτοῖς καὶ πολλὴν ἐβράβευεν εὐνομίαν ἐπὶ χρόνον πολύν.

³¹ "The prophet Samuēlos [Samuel], having organized the people and assigned them a city, commanded them to assemble there to have their mutual disputes judged; he himself, making a circuit of the cities year by year, rendered judgment for them and for a long time presided over a state of great lawfulness (eunomian).

³¹ But Samuel the prophet, when he had ordered the affairs of the people after a convenient manner, and had appointed a city for every district of them, he commanded them to come to such cities, to have the controversies that they had one with another determined in them, he himself going over those cities twice in a year, and doing them justice; and by that means he kept them in very good order for a long time.

³¹ When the prophet Samuel had set the people in order he assigned them a city in each district where they could come for judgment of any disputes they had. He himself visited the cities twice yearly, to sit as judge, and in this way he kept up a good standard of justice for a long time.

³² ὑπὸ γήρως βαρυνόμενος καὶ τὰ συνήθη πράττειν ἐμποδιζόμενος τοῖς υἱοῖς τὴν‎ ἀρχὴν καὶ τὴν‎ προστασίαν τοῦ ἔθνους παραδίδωσιν, ὧν ὁ μὲν πρεσβύτερος προσηγορεύετο, τῷ δὲ νεωτέρῳ ὄνομα ἦν. προσέταξε δὲ τὸν μὲν ἐν πόλει καθεζόμενον κρίνειν, τὸν δ᾽ ἕτερον ἐν μερίσας τὸν ὑπακουσόμενον ἑκατέρῳ λαόν.

³² "Afterward, being weighed down by old age and hindered from performing his accustomed duties, he handed over the rule and the leadership of the nation to his sons—of whom the elder was called Ioulos [Joel], and the name of the younger was Ebia [Abijah]. He instructed the one to sit in judgment in the city of Bethel, and the other in Bersoubei [Beersheba], having divided the people who were to be subject to each.

³² But afterwards he found himself oppressed with old age, and not able to do what he used to do, so he committed the government and the care of the multitude to his sons,—the elder of whom was called Joel, and the name of the younger was Abiah. He also enjoined them to reside and judge the people, the one at the city of Bethel, and the other at Beersheba, and divided the people into districts that should be under the jurisdiction of each of them.

³² But when worn out with age and no longer able for his accustomed work, he handed over the leadership and presidency of the people to his sons, of whom the elder was called Joel and the younger's name was Abiah. He assigned them to stay and judge the people, one at the city of Bethel and the other at Beersheba, and divided the people into districts to be under the one or other.

³³ ἐγένοντο δὲ σαφὲς οὗτοι παράδειγμα καὶ τεκμήριον τοῦ μὴ τὸν τρόπον ὁμοίους τοῖς φύσασι γίνεσθαί τινας, ἀλλὰ τάχα μὲν χρηστοὺς καὶ μετρίους ἐκ πονηρῶν, τότε μέν γε φαύλους ἐξ ἀγαθῶν παρέσχον αὑτοὺς γενομένους·

³³ "These men became a clear example and proof that some do not turn out similar in character to those who begot them; rather, while perhaps good and moderate men may come from the wicked, in this case, they showed themselves to be base men born of the good.

³³ Now these men afford us an evident example and demonstration how some children are not of the like dispositions with their parents; but sometimes perhaps good and moderate, though born of wicked parents; and sometimes showing themselves to be wicked, though born of good parents:

³³ These provide a clear example and proof of how people's characters differ. Some, though born of wicked parents, may be good and prudent while others can be evil, though born of good parents.

³⁴ τῶν γὰρ τοῦ πατρὸς ἐπιτηδευμάτων ἐκτραπόμενοι καὶ τὴν‎ ὁδὸν δώρων καὶ λημμάτων αἰσχρῶν καθυφίεντο τὸ δίκαιον, καὶ τὰς κρίσεις οὐ πρὸς τὴν‎ ἀλήθειαν, ἀλλὰ πρὸς τὸ κέρδος ποιούμενοι καὶ πρὸς τρυφὴν καὶ πρὸς διαίτας πολυτελεῖς ἀπονενευκότες πρῶτον μὲν ὑπεναντία ταῦτα ἔπρασσον τῷ θεῷ, δεύτερον δὲ τῷ προφήτῃ πατρὶ δ᾽ ἑαυτῶν, ὃς πολλὴν καὶ τοῦ τὸ πλῆθος εἶναι δίκαιον σπουδὴν εἰσεφέρετο καὶ πρόνοιαν.

³⁴ "For turning away from the practices of their father and departing down the opposite road, they betrayed justice for bribes and shameful gains; making their judgments not according to the truth but according to profit, and having turned aside toward luxury and extravagant lifestyles, they acted in a manner first contrary to God, and secondly to the prophet, their own father, who had applied great diligence and foresight so that the multitude might be righteous."

³⁴ for these men turning aside from their father's good courses, and taking a course that was contrary to them, perverted justice for the ‘filthy lucre of gifts and bribes, and made their determinations not according to truth, but according to bribery, and turned aside to luxury, and a costly way of living; so that as, in the first place, they practiced what was contrary to the will of God, so did they, in the second place, what was contrary to the will of the prophet their father, who had taken a great deal of care, and made a very careful provision that the multitude should be righteous.

³⁴ For, turning from their father's way and going the opposite way, these perverted justice for the filthy lucre of gifts and bribes and gave judgment not according to truth, but according to bribery, and they turned aside to luxury and high living. Not only was this offensive to God, but it was also contrary to the will of their father the prophet, who had taken such care to teach the people righteousness.

The Circuit Court and "Eunomia"
Josephus highlights Samuel’s administrative genius. By traveling annually ("διʼ ἔτους"), Samuel prevented the stagnation of justice. He "presided over" (ebrabeuen) a state of "εὐνομίαν" (lawfulness/good order). In the Greek world, eunomia was the highest political ideal—a society where the laws are not only good but are actually followed.

The Geography of Judgement
Samuel divides the nation into two judicial districts:

1) Bethel: The northern anchor.

2) Beersheba: The southern frontier.

By placing his sons at these geographic extremes, Samuel intended to ensure that no Israelite was too far from a seat of justice. However, this decentralization created a vacuum of oversight that his sons quickly exploited.

The "Nature vs. Nurture" Digression
Josephus pauses to offer a philosophical reflection on lineage. He uses the phrase "σαφὲς παράδειγμα" (a clear example/paradigm) to argue against the common ancient belief that character is strictly hereditary. He notes the bitter irony: "φαύλους ἐξ ἀγαθῶν" (base men from good men). For a Jewish audience, this echoed the tragedy of Eli’s sons; for a Roman audience, it resonated with the common experience of great emperors or statesmen being followed by dissolute heirs.

The Anatomy of Corruption
Josephus identifies a specific progression of the sons' downfall:

1) Shameful Gains (Lēmatōn Aischrōn): They prioritized personal profit over institutional integrity.

2) Betrayal of Truth (Ouk pros tēn Alētheian): Justice became a commodity to be bought.

3) Luxury and Extravagance (Tryphēn... Poluteleis): This is the "why." Their greed was driven by a desire for a "luxury lifestyle" that the modest life of a prophet’s son did not provide.

A Double Sin: Against God and Father
Josephus frames their corruption as a two-fold betrayal.

1) Theologically: It was "ὑπεναντία... τῷ θεῷ" (contrary to God), violating the divine mandate for fair weights and measures in justice.

2) Filially: It was a betrayal of their father’s "σπουδὴν... καὶ πρόνοιαν" (diligence and foresight). Samuel had spent his life cultivating a "righteous multitude," and his own sons were the ones uprooting his harvest.

The Failure of Retirement
The phrase "ὑπὸ γήρως βαρυνόμενος" (weighed down by old age) explains Samuel's mistake. It was physical frailty, not a lack of wisdom, that led him to delegate power. This sets up the ultimate irony: Samuel’s attempt to preserve his legacy through his sons is the very thing that destroys the "Judge" system and forces the people to demand a King.

³⁵ Ὁ δὲ λαὸς ἐξυβριζόντων [εἰς ] τὴν‎ προτέραν κατάστασιν καὶ πολιτείαν τῶν τοῦ προφήτου παίδων χαλεπῶς τε τοῖς πραττομένοις ἔφερε καὶ πρὸς αὐτὸν συντρέχουσι, διέτριβε δ᾽ ἐν πόλει, καὶ τάς τε τῶν υἱῶν παρανομίας ἔλεγον καὶ ὅτι γηραιὸς ὢν αὐτὸς ἤδη καὶ παρειμένος ὑπὸ τοῦ χρόνου τῶν πραγμάτων οὐκέτι τὸν αὐτὸν προεστάναι δύναται τρόπον· ἐδέοντό τε καὶ ἱκέτευον ἀποδεῖξαί τινα αὐτῶν βασιλέα, ὃς ἄρξει τοῦ ἔθνους καὶ τιμωρήσεται αὐτοῖς δίκας τῶν προτέρων ἀδικημάτων.

³⁵ "The people, because the prophet’s sons were acting insolently toward the former establishment and constitution, were distressed by these deeds and flocked to him while he was staying in the city of Armatha [Ramah]. They spoke of the lawless acts of his sons, and noted that since he himself was now elderly and weakened by time, he was no longer able to preside over affairs in the same manner. They begged and entreated him to appoint someone as their king, who would rule the nation and take vengeance upon the Philistines, who still owed them retribution for former wrongs.

³⁵ But the people, upon these injuries offered to their former constitution and government by the prophet's sons, were very uneasy at their actions, and came running to the prophet, who then lived at the city Ramah, and informed him of the transgressions of his sons; and said, That as he was himself old already, and too infirm by that age of his to oversee their affairs in the manner he used to do, so they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions.

³⁵ But the people, angry at how the prophet's sons harmed their former constitution and government, hurried to the prophet, then living in the city of Armatha, to tell him what was going on, and of his sons' lawlessness. As he himself was old and too weakened by age to still oversee matters in the same way, they implored him to appoint someone as king over them, to rule the nation and punish the Philistines as they deserved, for their past wrongs.

³⁶ ἐλύπησαν δὲ σφόδρα τὸν οἱ λόγοι διὰ τὴν‎ σύμφυτον δικαιοσύνην καὶ τὸ πρὸς τοὺς βασιλέας μῖσος· ἥττητο γὰρ δεινῶς τῆς ἀριστοκρατίας ὡς θείας καὶ μακαρίους ποιούσης τοὺς χρωμένους αὐτῆς τῇ πολιτείᾳ.

³⁶ "These words exceedingly grieved Samuēlos [Samuel] because of his innate righteousness and his hatred toward kings; for he was powerfully devoted to aristocracy, regarding it as divine and as making those who utilized such a constitution blessed.

³⁶ These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition;

³⁶ The message greatly troubled Samuel, due to his innate love of justice and his hatred of kingly rule, for he strongly favoured aristocracy, as the system most conducive of godliness and prosperity for its followers.

³⁷ ὑπὸ δὲ φροντίδος καὶ βασάνου τῆς ἐπὶ τοῖς εἰρημένοις οὔτε τροφῆς ἐμνημόνευσεν οὔτε ὕπνου, δι᾽ ὅλης δὲ τῆς νυκτὸς στρέφων τὰς περὶ τῶν πραγμάτων ἐννοίας διεκαρτέρει.	³⁷ "Because of the anxiety and the mental torment resulting from what had been said, he remembered neither food nor sleep; instead, through the entire night, he endured while turning over in his mind his reflections on these matters."
³⁷ nor could he either think of eating or sleeping, out of his concern and torment of mind at what they had said, but all the night long did he continue awake and revolved these notions in his mind.	³⁷ His concern and turmoil at what they had said left him unable either to eat or sleep, but he lay awake all night thinking on these matters.

The Breakdown of the "Politeia"
Josephus uses the sophisticated Greek political term "πολιτείαν" (politeian) to describe the era of the Judges. The people are not just complaining about bad judges; they are arguing that the "constitution" itself has failed because the current leaders are acting "ἐξυβριζόντων" (insolently/outrageously) toward it.

The Practical Justification: Age and Vengeance
The elders offer two practical reasons for a king:

1) The Physical Decline of Samuel: He is "παρειμένος ὑπὸ τοῦ χρόνου" (weakened/paralyzed by time). They respect Samuel, but they recognize that a charismatic leadership system fails when the leader ages and his heirs are corrupt.

2) The Unfinished War: Despite the victory at Mizpah, the Philistines still owe "δίκας" (justice/retribution). The people believe a permanent military commander (a king) is needed for sustained national security.

Josephus’s Political Philosophy: Aristocracy vs. Monarchy
This is one of the most famous passages for understanding Josephus’s own views. He describes Samuel's preference as "ἀριστοκρατίας" (aristokratias).

1) The "Divine" State: To Josephus, "aristocracy" (rule by the best/most virtuous) is "θείας" (divine). It represents a system where God is the true King and human leaders are merely His virtuous agents.

2) Hatred of Kings: Josephus characterizes Samuel's feeling as "μῖσος" (hatred). This reflects a common sentiment in Jewish thought (and some Greek philosophy) that human kingship often leads to tyranny and the displacement of God's sovereignty.

The Somatic Toll of Leadership
Josephus adds a touching human element: Samuel’s "βασάνου" (torment/torture) of mind.

The Night of Reflection: He forgets "τροφῆς... οὔτε ὕπνου" (food and sleep). This isn't just a political disagreement; it is an existential crisis for Samuel. He feels that the people are not just rejecting his sons, but rejecting the very way of life he spent his career building.

The Role of "Innate Righteousness"
Josephus attributes Samuel's grief to his "σύμφυτον δικαιοσύνην" (innate/natural righteousness). Samuel isn't upset because he's losing power—he's upset because he believes the people are trading a "blessed" (makarious) divine system for an inferior, worldly one.

Transition to the "Manner of the King"
Samuel’s sleepless night prepares the reader for the next scene: God's consolation. God will tell Samuel that the people haven't rejected him, but have rejected God Himself. This leads into the famous "Warning of the King," where Samuel will describe the heavy price of monarchy.

³⁸ Ἔχοντι δὲ οὕτως ἐμφανίζεται τὸ θεῖον καὶ παραμυθεῖται μὴ δυσφορεῖν ἐφ᾽ οἷς ἠξίωσε τὸ πλῆθος, ὡς οὐκ ἐκεῖνον ὑπερηφανήσοντας ἀλλ᾽ ἑαυτὸν, εἰ μὴ βασιλεύσει μόνος· ταῦτα δὲ ἀφ᾽ ἧς ἡμέρας ἐξήγαγεν αὐτοὺς ἀπ᾽ μηχανᾶσθαι τὰ ἔργα· λήψεσθαι μέντοι γε οὐκ εἰς μακρὰν μετάνοιαν αὐτοὺς ἐπίπονον, ὑφ᾽ ἧς οὐδὲν μὲν ἀγένητον ἔσται‎ τῶν , ἐλεγχθήσονται δὲ καταφρονήσαντες καὶ βουλὰς οὐκ εὐχαρίστους πρὸς ἐμὲ καὶ τὴν‎ σὴν προφητείαν λαβόντες.

³⁸ "While he [Samuel] was in this state, the Divine appeared to him and comforted him, telling him not to be distressed by what the multitude had demanded; for they were not showing contempt for him, but for God Himself, so that He might not reign alone. [He said] that they had been devising such deeds from the very day He led them out of Egypt. He added, however, that they would soon be seized by a painful repentance, by which none of the things to come would be undone, but they would be proven to have acted with disdain and to have adopted counsels ungrateful toward both Me and your prophecy.

³⁸ While he was thus disposed, God appeared to him, and comforted him, saying, That he ought not to be uneasy at what the multitude desired, because it was not he, but Himself whom they so insolently despised, and would not have to be alone their king; that they had been contriving these things from the very day that they came out of Egypt; that however in no long time they would sorely repent of what they did, which repentance yet could not undo what was thus done for futurity; that they would be sufficiently rebuked for their contempt, and the ungrateful conduct they have used towards me, and towards thy prophetic office.

³⁸ While he was in this state, God appeared to him and comforted him, saying that he need not worry about what the people wanted, for it was not he, but God Himself whom they despised, by not wanting him as their only king. They had been plotting this deed from the day they came out of Egypt, and would soon bitterly repent what they had done, but their future repentance could not undo what had been done. "They will be repaid for their contempt and ingratitude to me and to your prophetic office.

³⁹ κελεύω δή σε χειροτονεῖν αὐτοῖς ὃν ἂν ἐγὼ προείπω βασιλέα προδηλώσαντα ποταπῶν τε πειραθήσονται βασιλευόμενοι κακῶν καὶ διαμαρτυράμενον ἐφ᾽ οἵαν σπεύδουσι μεταβολήν."	³⁹ 'I command you, therefore, to appoint for them as king whomever I shall name, after you have first clearly shown them what sort of evils they will experience under a king, and after having solemnly protested to them the nature of the transformation toward which they are rushing.'"
³⁹ "So I command thee to ordain them such a one as I shall name beforehand to be their king, when thou hast first described what mischiefs kingly government will bring upon them, and openly testified before them into what a great change of affairs they are hasting."	³⁹ So I command you to appoint as their king the one I shall show you, but first describe the evils kingly government will bring upon them and tell them publicly what a great change they are hurrying into."

The "Solo" Sovereignty of God (Mōnos)
Josephus uses a striking phrase: "εἰ μὴ βασιλεύσει μόνος" (so that He might not reign alone).

1) Theocracy defined: To Josephus, the ideal state is one where God is the sole Monarch. The introduction of a human king is seen as a dilution of this "pure" sovereignty.

2) Divine Comfort: By telling Samuel that he isn't the one being rejected, God shifts the burden from a human ego to a theological principle.

The Pattern of History
God describes the demand for a king as a behavior they have been "μηχανᾶσθαι" (devising/plotting) since the Exodus.

Ingratitude as a Habit: Josephus frames the monarchy not as a new idea, but as the latest symptom of an ancient "ingratitude" (boulas ouk eucharistous). It places the desire for a king in the same category as the Golden Calf—a desire for a visible, tangible substitute for an invisible, demanding God.

The "Painful Repentance" (Metanoian Epiponon)
God predicts a future "μετάνοιαν" (change of mind/repentance), but notes it will be "ἐπίπονον" (painful or toilsome).

The Irreversibility of Choice: This is a sobering philosophical point: one can regret a political choice, but that does not make the choice "ἀγένητον" (undone/un-happened). Once the crown is created, the "evils" associated with it become a permanent feature of the national landscape.

The Democratic Ritual: "Cheirotonein"
Josephus uses the word "χειροτονεῖν" (to appoint/elect by show of hands).

Classical Allusion: This is a term from Greek democracy. By using it, Josephus implies that even though God chooses the king, there is a formal, public "election" or confirmation process. It bridges the gap between divine appointment and human political structures.

Protesting the "Transformation" (Metabolēn)
Samuel is commanded to "διαμαρτυράμενον" (solemnly protest/testify).

Informed Consent: God wants the people to enter the monarchy with their eyes open. The word "μεταβολήν" (transformation/change) often had negative connotations in ancient Greek political thought, usually referring to the "degeneration" of a good government into a bad one (e.g., from aristocracy to tyranny).

The Nature of the "Evils" (Kakōn)
God does not call the coming monarchy "different"; He calls its consequences "κακῶν" (evils). This sets the stage for Samuel's famous speech (the Mishpat Ha-Melekh), where he will strip away the glamour of royalty to reveal the machinery of state oppression.

⁴⁰ Ταῦτ᾽ ἀκούσας ἅμα συγκαλέσας τοὺς ἀποδείξειν αὐτοῖς βασιλέα ὡμολόγησεν, ἔφη δὲ δεῖν πρῶτον μὲν αὐτοῖς ἐκδιηγήσασθαι τὰ παρὰ τῶν βασιλέων ἐσόμενα καὶ συνενεχθήσονται κακοῖς· " γινώσκετε γὰρ ὅτι πρῶτον μὲν ὑμῶν ἀποσπάσουσι τὰ τέκνα καὶ τὰ μὲν αὐτῶν ἁρματηλάτας εἶναι κελεύσουσι, τοὺς δ᾽ ἱππεῖς καὶ , δρομεῖς δὲ ἄλλους καὶ χιλιάρχους καὶ ἑκατοντάρχους, ποιήσουσι δὲ καὶ τεχνίτας ὁπλοποιοὺς καὶ ἁρματοποιοὺς καὶ ὀργάνων τέκτονας γεωργούς τε καὶ τῶν ἰδίων ἀγρῶν ἐπιμελητὰς καὶ σκαπανεῖς ἀμπέλων,

⁴⁰ "Having heard these things, Samuēlos [Samuel], having called the Jews together at dawn, agreed to appoint a king for them. However, he said he must first set forth in detail the things that would come from the kings and the many evils they would encounter.
'For know,' he said, 'that first they will snatch away your children; some they will command to be chariot-drivers, others horsemen and bodyguards (sōmatophylakas), others runners, and still others commanders of thousands and hundreds. They will also make them craftsmen of weapons and chariots, and builders of instruments, as well as laborers and caretakers of their private fields and diggers of vineyards.

⁴⁰ When Samuel had heard this, he called the Jews early in the morning, and confessed to them that he was to ordain them a king; but he said that he was first to describe to them what would follow, what treatment they would receive from their kings, and with how many mischiefs they must struggle. "For know ye," said he, "that, in the first place, they will take your sons away from you, and they will command some of them to be drivers of their chariots, and some to be their horsemen, and the guards of their body, and others of them to be runners before them, and captains of thousands, and captains of hundreds; they will also make them their artificers, makers of armor, and of chariots, and of instruments; they will make them their husbandmen also, and the curators of their own fields, and the diggers of their own vineyards;

⁴⁰ Hearing this, Samuel called the Jews early in the morning and declared that he was to appoint them a king, but that he must first describe to them how they would be treated by their kings and what evils they would have to bear. "You must realize that first of all they will take away your sons from you and force some to drive their chariots and be their cavalry and bodyguards, to be runners and captains of thousands and of hundreds. They will also make them artisans, armourers and makers of chariots and instruments. They will make them farm and cultivate their fields and dig their vineyards.

⁴¹ καὶ οὐδέν ἐστιν ὃ μὴ κελευόμενοι ποιήσουσιν ἀργυρωνήτων τρόπον· καὶ τὰς θυγατέρας δ᾽ ὑμῶν μυρεψοὺς ἀποφανοῦσι καὶ ὀψοποιοὺς καὶ σιτοποιούς, καὶ πᾶν ἔργον ὃ θεραπαινίδες ἐξ ἀνάγκης πληγὰς φοβούμεναι καὶ βασάνους ὑπηρετήσουσι. κτῆσιν δὲ τὴν‎ ὑμετέραν ἀφαιρήσονται καὶ ταύτην εὐνούχοις καὶ σωματοφύλαξι δωρήσονται καὶ βοσκημάτων ἀγέλας τοῖς αὑτῶν προσνεμοῦσι.

⁴¹ 'And there is nothing they will not do when commanded, in the manner of silver-bought slaves (andrapodōn argyrōnētōn). Your daughters, too, they will designate as ointment-makers, cooks, and bakers; and every task which maidservants perform out of necessity, fearing blows and torments, they shall serve. They will seize your property and gift it to their eunuchs and bodyguards, and they will add your herds of cattle to their own.

⁴¹ nor will there be any thing which they will not do at their commands, as if they were slaves bought with money. They will also appoint your daughters to be confectioners, and cooks, and bakers; and these will be obliged to do all sorts of work which women slaves, that are in fear of stripes and torments, submit to. They will, besides this, take away your possessions, and bestow them upon their eunuchs, and the guards of their bodies, and will give the herds of your cattle to their own servants:

⁴¹ There will be nothing they will not do under orders, like servants bought at a price. Your daughters they will make confectioners and cooks and bakers, and they will have to do all sorts of work like female slaves, for fear of blows and punishments. They will take what you own, to give to their eunuchs and bodyguards, and give your herds of livestock to those who serve them.

⁴² συνελόντι δ᾽ εἰπεῖν, δουλεύσετε μετὰ πάντων τῶν ὑμετέρων τῷ βασιλεῖ σὺν τοῖς αὑτῶν οἰκέταις· ὃς γενόμενος μνήμην ὑμῖν τῶνδε τῶν λόγων γεννήσει καὶ τῷ πάσχειν αὐτὰ μεταγινώσκοντας ἱκετεῦσαι τὸν θεὸν ἐλεῆσαί τε ὑμᾶς καὶ δωρήσασθαι ταχεῖαν ἀπαλλαγὴν τῶν βασιλέων· ὁ δ᾽ οὐ προσδέξεται τὰς δεήσεις, ἀλλὰ παραπέμψας ἐάσει δίκην ὑποσχεῖν ὑμᾶς τῆς αὑτῶν κακοβουλίας."

⁴² 'To speak briefly: you will be enslaved to the king along with all your possessions and your own servants. Once this has happened, it will give rise to a memory of these words within you, and through your suffering, you will repent and entreat God to have mercy and grant you a swift release from the kings. But He will not accept your petitions; instead, having dismissed them, He will allow you to pay the penalty for your own ill-counsel.'"

⁴² and to say briefly all at once, you, and all that is yours, will be servants to your king, and will become no way superior to his slaves; and when you suffer thus, you will thereby be put in mind of what I now say. And when you repent of what you have done, you will beseech God to have mercy upon you, and to grant you a quick deliverance from your kings; but he will not accept your prayers, but will neglect you, and permit you to suffer the punishment your evil conduct has deserved."

⁴² Briefly, you and all that is yours, will be slaves to your king, like his domestic staff. When this happens, you will remember what I now say, and when you repent of what you have done, you will beg God for mercy and speedy relief from your kings, but he will not accept your prayers. He will ignore you and let you suffer the punishment your evil conduct has deserved."

The Rhetoric of the "Snatch" (Apospasousi)
Josephus uses the violent verb "ἀποσπάσουσι" (to tear away/snatch). He portrays the king not as a leader who calls for volunteers, but as a predator who severs the bond between parent and child to feed the machinery of the state.

The Professionalization of Servitude
Josephus categorizes the king's demands into specific sectors that would have resonated with a 1st-century audience:

1) Military/Security: Bodyguards (σωματοφύλακας) and runners.

2) Industrial: Weapon-makers (ὁπλοποιοὺς) and "builders of instruments" (ὀργάνων τέκτονας).

3) Agricultural: Vinediggers (σκαπανεῖς ἀμπέλων) on "private fields" (ἰδίων ἀγρῶν).

The emphasis is on the king’s "private" benefit. The labor is no longer for the common good or for God, but for the personal estate of the monarch. The "Silver-Bought" Slave Metaphor
A sharp Josephan addition is the phrase "ἀνδραπόδων ἀργυρωνήτων τρόπον" (in the manner of slaves bought with silver). He warns the free citizens of Israel that under a monarchy, their legal status effectively collapses. Though they are "free" Israelites, their relationship to the king will be indistinguishable from that of a purchased slave.

The Fear of the Lash
Regarding the daughters, Josephus adds a darker psychological layer not explicitly detailed in the same way in the Bible: they will serve "πληγὰς φοβούμεναι καὶ βασάνους" (fearing blows and torments). He characterizes the royal household as an environment of physical coercion and "torture," stripping away any romantic notion of "serving in the palace."

The Rise of the "New Elite": Eunuchs and Guards
Josephus notes that the king will seize ancestral land to pay his "εὐνούχοις καὶ σωματοφύλαξι" (eunuchs and bodyguards).

The Bureaucratic Shift: This highlights a shift from a tribal society based on family land-allotments to a "courtier" society where land is a political tool used to reward those who protect the king's person.

The Trap of "Late Repentance"
The speech ends with a terrifying theological prospect: "δίκην ὑποσχεῖν" (to pay the penalty). God will allow the people to suffer under the kings as a just punishment for their "κακοβουλίας" (ill-counsel/folly). By the time they realize Samuel was right, the "Constitution of the King" will be too deeply entrenched to be removed by prayer.

⁴³ Ἦν δ᾽ ἄρα καὶ πρὸς τὰς προρρήσεις τῶν συμβησομένων ἀνόητον τὸ πλῆθος καὶ δύσκολον ἐξελεῖν τῆς διανοίας κρίσιν ἤδη παρὰ τῷ λογισμῷ καθιδρυμένην· οὐδὲ γὰρ ἐπεστράφησαν οὐδ᾽ ἐμέλησεν αὐτοῖς τῶν λόγων, ἀλλ᾽ ἐνέκειντο λιπαρῶς καὶ χειροτονεῖν ἠξίουν ἤδη τὸν βασιλέα καὶ μὴ φροντίζειν τῶν ·

⁴³ "But the multitude was, after all, foolish in the face of the prophecies of what was to happen, and it was difficult to root out from their minds a judgment already firmly established in their reasoning. For they did not turn back, nor did they care for the words of Samuēlos [Samuel]; instead, they pressed him persistently, demanding that he appoint the king immediately and give no thought to the things that would come to pass.

⁴³ But the multitude was still so foolish as to be deaf to these predictions of what would befall them; and too peevish to suffer a determination which they had injudiciously once made, to be taken out of their mind; for they could not be turned from their purpose, nor did they regard the words of Samuel, but peremptorily insisted on their resolution, and desired him to ordain them a king immediately, and not to trouble himself with fears of what would happen hereafter,

⁴³ But the foolish people turned a deaf ear to the predictions of what would happen, being too wicked to let go of the decision, however unwisely taken. They could not be turned from their purpose and would not heed Samuel's words, but stubbornly insisted on their demand that he appoint them a king now, and not worry about the future,

⁴⁴ ἐπὶ γὰρ τιμωρίᾳ τῶν ἐχθρῶν ἀνάγκη τὸν πολεμήσοντα σὺν αὑτοῖς ἔχειν, καὶ οὐδὲν ἄτοπον εἶναι τῶν πλησιοχώρων βασιλευομένων τὴν‎ αὐτὴν ἔχειν αὐτοὺς πολιτείαν. ὁρῶν δ᾽ αὐτοὺς μηδ᾽ ὑπὸ τῶν προειρημένων ἀπεστραμμένους ὁ , ἀλλ᾽ ἐπιμένοντας " νῦν μὲν, εἶπεν, ἄπιτε πρὸς αὑτοὺς ἕκαστος, μεταπέμψομαι δὲ ὑμᾶς εἰς δέον, ὅταν μάθω παρὰ τοῦ θεοῦ τίνα δίδωσιν ὑμῖν βασιλέα."

⁴⁴ 'For,' they argued, 'there is a necessity to have one who will make war alongside us for the punishment of our enemies, and it is in no way out of place for us to have the same constitution (politeian) as our neighbors who are ruled by kings.' Samuēlos, seeing that they were not turned away even by the things previously said, but were persisting, said: 'For now, depart each to your own homes; I shall summon you back when the time is right, as soon as I learn from God whom He gives to you as king.'"

⁴⁴ for that it was necessary they should have with them one to fight their battles, and to avenge them of their enemies, and that it was no way absurd, when their neighbors were under kingly government, that they should have the same form of government also. So when Samuel saw that what he had said had not diverted them from their purpose, but that they continued resolute, he said, "Go you every one home for the present; when it is fit I will send for you, as soon as I shall have learned from God who it is that he will give you for your king."

⁴⁴ for they needed one to fight on their side and avenge them on their enemies. When their neighbours were ruled by kings, it was no way absurd that they too should have the same form of rule. So seeing that his words had not diverted them from their purpose but that they held firm, Samuel said, "Let each of you go home for now. I will send for you at the right time, when I have learned from God whom he gives you as king."

The Entrenchment of "Judgment" (Krisin)
Josephus offers a keen psychological observation on the nature of human decision-making. He describes their desire for a king as a "κρίσιν ἤδη παρὰ τῷ λογισμῷ καθιδρυμένην" (a judgment already firmly seated/established in their reasoning).

The Filter Bubble: Once the people had decided that a king was the solution, the "data" Samuel provided (taxation, conscription, slavery) was filtered out. Josephus notes they "οὐδὲ γὰρ ἐπεστράφησαν" (did not even turn their heads/notice).

The Lure of "Normalcy" (Plēsiochōrōn)
One of the most humanizing and frustrating elements of the people's argument is their desire to be like their "πλησιοχώρων" (neighbors).

1) Constitutional Envy: They see the monarchies of the Philistines, Moabites, and Edomites and conclude that it is "οὐδὲν ἄτοπον" (not at all out of place/strange) for Israel to adopt the same "πολιτείαν" (constitution).

2) The Trade-off: They were willing to trade their unique "Divine Aristocracy" for a common "Human Monarchy" simply to feel "normal" on the international stage.

War as the Primary Driver
The people define the king's role strictly as "τὸν πολεμήσοντα" (the one who will make war).

Crisis Management over Long-term Liberty: They are so focused on the "τιμωρίᾳ τῶν ἐχθρῶν" (punishment of enemies) that they dismiss Samuel's warnings about the king's internal "punishment" of his own citizens. To the people, a strong military executive is worth the loss of civil liberties.

The Prophet's Strategic Retreat
Samuel does not argue further. Josephus shows him as a pragmatist: "ὁρῶν δʼ αὐτοὺς μηδʼ ὑπὸ τῶν προειρημένων ἀπεστραμμένους" (seeing that they were not turned away even by what had been said).

The Limits of Persuasion: Samuel realizes that words have reached their limit. He dismisses them "ἕκαστος" (each man) to his own home, moving the process from the public square back to the private council between himself and God.

"Give No Thought to the Future"
The people’s demand to "μὴ φροντίζειν τῶν ἐσομένων" (not care/think about the things to come) is the ultimate expression of political recklessness. It characterizes the "mob" as living entirely in the present moment, unable or unwilling to calculate the long-term cost of their immediate security needs.

Transition to the Individual
The narrative focus is about to shift from the "Multitude" (Plēthos) to the "Individual" (Saul). Having established the national need (or want) for a king, Josephus is now ready to introduce the man who will fulfill it.

Chapter 4
[045-067]
Samuel appoints Saul as king of Israel, by God's command

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⁴⁵ Ἦν δέ τις ἐκ τῆς φυλῆς ἀνὴρ εὖ γεγονὼς καὶ ἀγαθὸς τὸ ἦθος, ὄνομα· τούτῳ παῖς ὑπῆρχεν, ἦν δὲ νεανίας τὴν‎ μορφὴν ἄριστος καὶ τὸ σῶμα μέγας τό τε φρόνημα καὶ τὴν‎ διάνοιαν ἀμείνων τῶν βλεπομένων· αὐτὸν ἐκάλουν.

⁴⁵ "There was a certain man of the tribe of Benjamin, of noble birth and good character, named Keis [Kish]. He had a son, a young man of excellent form, great in stature, and in spirit and intellect superior to all those seen around him; they called him Saoulos [Saul].

⁴⁵ There was one of the tribe of Benjamin, a man of a good family, and of a virtuous disposition; his name was Kish. He had a son, a young man of a comely countenance, and of a tall body, but his understanding and his mind were preferable to what was visible in him: they called him Saul.

⁴⁵ There was a man of the tribe of Benjamin, well born and virtuous whose name was Kish. He had a son named Saul, a handsome and tall youth, whose prudence and understanding were even finer than his looks.

⁴⁶ οὗτος ὁ , ὄνων αὐτῷ ἐκ τῆς νομῆς καλῶν ἀποπλανηθεισῶν, ἥδετο γὰρ αὐταῖς ὡς οὐκ ἄλλῳ τινὶ τῶν κτημάτων, τὸν υἱὸν μεθ᾽ ἑνὸς θεράποντος ἐπὶ ζήτησιν τῶν κτηνῶν ἐξέπεμψεν· ὁ δ᾽ ἐπεὶ τὴν‎ πάτριον περιῆλθε φυλὴν εἰς τὰς ἄλλας ἀφίκετο, οὐδ᾽ ἐν ταύταις δ᾽ ἐπιτυχὼν ἀπιέναι διεγνώκει, μὴ ποιήσῃ περὶ αὑτοῦ τῷ πατρὶ λοιπὸν φροντίδα.

⁴⁶ "This Keis, having lost some beautiful female donkeys from the pasture—for he delighted in them more than any of his other possessions—sent his son with one servant to search for the beasts. After Saul had traveled through his father’s tribe and reached the others, failing to find them there, he decided to return, lest he cause his father anxiety concerning himself.

⁴⁶ Now this Kish had some fine she-asses that were wandered out of the pasture wherein they fed, for he was more delighted with these than with any other cattle he had; so he sent out his son, and one servant with him, to search for the beasts; but when he had gone over his own tribe in search after the asses, he went to other tribes, and when he found them not there neither, he determined to go his way home, lest he should occasion any concern to his father about himself.

⁴⁶ This Kish had some fine donkeys that had wandered from the pasture where they fed, and he valued them more than all his other animals. So he sent out his son along with a servant to search for the animals, and after searching through his own tribe and other tribes without finding them, he decided to go home, not to cause his father to worry about him.

⁴⁷ τοῦ δ᾽ θεράποντος ὡς ἐγένοντο κατὰ τὴν‎ πόλιν εἶναι προφήτην ἐν αὐτῇ φήσαντος ἀληθῆ καὶ πρὸς αὐτὸν βαδίζειν συμβουλεύσαντος, γνώσεσθαι γὰρ παρ᾽ αὐτοῦ‎ τὸ περὶ τῶν ὄνων τέλος, οὐθὲν ἔχειν πορευθέντας εἶπεν ἀντὶ τῆς προφητείας ὃ παράσχωσιν αὐτῷ· κεκενῶσθαι γὰρ ἤδη τῶν .

⁴⁷ "But when they were near the city of Haramatha [Ramah], the servant following him said there was a prophet in it who was truthful, and advised going to him, for they would learn from him the fate of the donkeys. Saul replied that they had nothing to give him in exchange for the prophecy, for their provisions were exhausted.

⁴⁷ But when his servant that followed him told him as they were near the city of Ramah, that there was a true prophet in that city, and advised him to go to him, for that by him they should know the upshot of the affair of their asses, he replied, That if they should go to him, they had nothing to give him as a reward for his prophecy, for their subsistence money was spent.

⁴⁷ As they were near the city of Armatha, his servant told him a prophet lived in it who declared truth, and advised him to go and find out from him what had happened the donkeys. He replied that if they went to him they had nothing to repay him for his prophecy, since their money was spent.

⁴⁸ τοῦ δ᾽ οἰκέτου τέταρτον αὐτῷ παρεῖναι σίκλου φήσαντος καὶ τοῦτο δώσειν, ὑπὸ γὰρ ἀγνοίας τοῦ μὴ λαμβάνειν τὸν προφήτην μισθὸν ἐπλανῶντο, παραγίνονται καὶ πρὸς ταῖς πύλαις παρατυγχάνοντες παρθένοις ἐφ᾽ ὕδωρ βαδιζούσαις ἐρωτῶσιν αὐτὰς τοῦ προφήτου τὴν‎ οἰκίαν. αἱ δὲ σημαίνουσι καὶ σπεύδειν παρεκελεύσαντο πρὶν αὐτὸν εἰς τὸ δεῖπνον κατακλιθῆναι· πολλοὺς γὰρ ἑστιᾶν καὶ προκατακλίνεσθαι τῶν κεκλημένων.

⁴⁸ But when the servant said he had a quarter of a shekel and would give this—for through ignorance they wandered under the error that the prophet took a fee—they arrived at the gates and, happening upon maidens going for water, asked them for the prophet’s house. They pointed it out and urged them to hurry before he reclined for the meal; for he was hosting many and would recline before the invited guests.

⁴⁸ The servant answered, that he had still the fourth part of a shekel, and he would present him with that; for they were mistaken out of ignorance, as not knowing that the prophet received no such reward So they went to him; and when they were before the gates, they lit upon certain maidens that were going to fetch water, and they asked them which was the prophet's house. They showed them which it was; and bid them make haste before he sat down to supper, for he had invited many guests to a feast, and that he used to sit down before those that were invited.

⁴⁸ The servant said he had still the fourth of a shekel and that he could give this to him, not realizing that the prophet would accept no reward. So they went to him and near the gates they met some girls going to fetch water and asked directions to the prophet's house. They pointed it out and told them to hurry before he sat down to supper, for he had invited many to a feast and used to take his seat before his guests arrived.

⁴⁹ ὁ δὲ διὰ τοῦτο πολλοὺς ἐπὶ τὴν‎ τότε συνήγαγε· δεομένῳ γὰρ κατὰ πᾶσαν ἡμέραν αὐτῷ τοῦ θεοῦ προειπεῖν τίνα ποιήσει βασιλέα τῇ παρελθούσῃ τοῦτον μηνύσαντος, πέμψειν γὰρ αὐτός τινα νεανίσκον ἐκ τῆς φυλῆς κατὰ τήνδε τὴν‎ ὥραν, αὐτὸς [μὲν ] ἐπὶ τοῦ δώματος καθεζόμενος ἐξεδέχετο τὸν καιρὸν γενέσθαι, πληρωθέντος δ᾽ αὐτοῦ‎ καταβὰς ἐπὶ τὸ δεῖπνον ἐπορεύετο.

⁴⁹ "For this reason, Samuēlos had then gathered many to his hearth. To him, as he prayed every day, the Divine had revealed the day before whom He would make king, mentioning that He would send a certain youth of the tribe of Benjamin at this very hour. Samuel himself, sitting upon the roof, was waiting for the time to arrive; and when it was fulfilled, he went down and proceeded toward the meal.

⁴⁹ Now Samuel had then gathered many together to feast with him on this very account; for while he every day prayed to God to tell him beforehand whom he would make king, he had informed him of this man the day before, for that he would send him a certain young man out of the tribe of Benjamin about this hour of the day; and he sat on the top of the house in expectation of that time's being come. And when the time was completed, he came down and went to supper;

⁴⁹ Now Samuel had gathered so many to his feast for a reason: every day he prayed God to foretell to him whom to make king, and the previous day he had said he would send a young man from the tribe of Benjamin about this hour. So he sat on his housetop waiting for the hour, and at the right moment he came down to supper.

⁵⁰ συναντᾷ δὲ τῷ καὶ ὁ θεὸς αὐτῷ σημαίνει τοῦτον εἶναι τὸν ἄρξειν μέλλοντα. δὲ πρόσεισι τῷ καὶ ἐδεῖτο μηνύειν τὴν‎ οἰκίαν τοῦ προφήτου· ξένος γὰρ ὢν ἀγνοεῖν ἔφασκε.

⁵⁰ "He met Saul, and God signaled to him that this was the one who was to rule. Saul approached Samuēlos and, addressing him, begged him to point out the house of the prophet, saying that as a stranger he was ignorant of it.

⁵⁰ so he met with Saul, and God discovered to him that this was he who should rule over them. Then Saul went up to Samuel and saluted him, and desired him to inform him which was the prophet's house; for he said he was a stranger and did not know it.

⁵⁰ Then, as he met Saul, God revealed to him that this was the one who was to rule. Saul came up to Samuel, greeted him and asked him which was the prophet's house, since as he was a stranger he did not know it.

⁵¹ τοῦ δὲ αὐτὸν εἶναι φράσαντος καὶ ἄγοντος ἐπὶ τὸ δεῖπνον, ὡς τῶν ὄνων ἐφ᾽ ὧν τὴν‎ ζήτησιν ἐκπεμφθείη σεσωσμένων τά τε πάντα ἀγαθὰ ἔχειν αὐτῷ κεκυρωμένα, προστυχών " ἀλλ᾽ ἥττων, εἶπεν, ἐγὼ, δέσποτα, ταύτης τῆς ἐλπίδος καὶ φυλῆς μικροτέρας ἢ βασιλέας ποιεῖν καὶ πατριᾶς ταπεινοτέρας τῶν ἄλλων πατριῶν. σὺ δὲ παίζεις καὶ γέλωτά με τίθεσαι περὶ μειζόνων ἢ κατὰ τὴν‎ ἐμὴν χώραν διαλεγόμενος.

⁵¹ When Samuēlos stated that he himself was the one and led him to the meal—telling him that the donkeys for which he had been sent were safe and that all good things were confirmed for him—Saul replied, 'But I am too humble, lord, for such a hope; I am of a tribe smaller than those that produce kings, and of a family more lowly than the other families. You are playing with me and making me a laughingstock by speaking of things greater than my station.'

⁵¹ When Samuel had told him that he himself was the person, he led him in to supper, and assured him that the asses were found which he had been to seek, and that the greatest of good things were assured to him: he replied, "I am too inconsiderable to hope for any such thing, and of a tribe too small to have kings made out of it, and of a family smaller than several other families; but thou tellest me this in jest, and makest me an object of laughter, when thou discoursest with me of greater matters than what I stand in need of."

⁵¹ Samuel said it was himself, and led him in to supper, assuring him that the donkeys he was seeking had been found, and that great things were destined for him. Saul replied, "But master, I am too small to hope for any such thing, and from a tribe too small to produce kings, and of a humbler family than many others. You only mock me and will make me a laughing-stock, by telling me of matters too high for my station."

⁵² ὁ δὲ προφήτης ἀγαγὼν αὐτὸν ἐπὶ τὴν‎ κατακλίνει καὶ τὸν ἀκόλουθον ἐπάνω τῶν κεκλημένων· οὗτοι δ᾽ ἦσαν ἑβδομήκοντα τὸν ἀριθμόν· προστάσσει δὲ τοῖς διακόνοις παραθεῖναι τῷ μερίδα βασιλικήν. ἐπεὶ δὲ κοίτης ‎ὥρα προσῆγεν οἱ μὲν ἀναστάντες ἀπελύοντο πρὸς αὑτοὺς ἕκαστοι, ὁ δὲ παρὰ τῷ προφήτῃ σὺν τῷ θεράποντι κατεκοιμήθη.

⁵² "But the prophet, leading him to the hearth, seated him and his attendant above the invited guests—who were seventy in number—and commanded the servants to set before Saul a royal portion. When the hour for sleep approached, the others rose and departed to their own homes, but Saul, with his servant, slept at the prophet's house."

⁵² However, the prophet led him in to the feast, and made him sit down, him and his servant that followed him, above the other guests that were invited, which were seventy in number and he gave orders to the servants to set the royal portion before Saul. And when the time of going to bed was come, the rest rose up, and every one of them went home; but Saul staid with the prophet, he and his servant, and slept with him.

⁵² Still, the prophet led him in to the feast followed by his servant, and made him sit above the other invited guests, seventy in number, and told the servants to set the royal portion before Saul. When it was time to go to bed, all the rest got up and went home, but Saul and his servant stayed on with the prophet, and slept there.

The Anatomy of a King
Josephus provides a tripartite description of Saul:

1) Physical: Megas (great in stature).

2) Spiritual: Phronēma (spirit/courage).

3) Intellectual: Dianoian (intellect).

By emphasizing that Saul was "superior to all those seen around him," Josephus justifies God’s choice to his Greek and Roman readers, who valued the "heroic" physical and mental type.

The Misconception of the "Fee"
Josephus adds a humorous and human touch regarding the "σίκλου" (shekel). He explicitly notes that the characters were "ὑπὸ γὰρ ἀγνοίας" (wandering in ignorance) thinking the prophet required payment. This clarifies for the reader that Samuel was not a "soothsayer for hire," but a true prophet whose services were free, even if the rustic Saul didn't know it yet.

The Providential Roof (Dōmatos)
The image of Samuel sitting on the "δώματος" (roof) waiting for Saul is a powerful narrative device.

1) The Watchman: Samuel is depicted as a watchman for the Divine Will. While Saul is wandering aimlessly after donkeys, Samuel is "expecting the moment" (exedecheto ton kairon).

2) Meeting of Two Worlds: The roof (high, spiritual, expectant) meets the road (low, mundane, lost) at the gate of the city.

The Humility of Saul
Saul’s reaction to the news is one of classic "ταπεινοτέρας" (lowliness). He accuses Samuel of "making him a laughingstock" (gelōta me tithesai).

The Benjamite Paradox: Benjamin was indeed the smallest tribe (following the civil war in Judges 19-21). Josephus uses Saul’s modesty to highlight his initial fitness for office—ancient philosophy often held that those who don't want power are the ones most qualified to hold it.

The "Seventy" and the Royal Portion
Josephus specifies that there were "ἑβδομήκοντα" (seventy) guests.

1) Symbolism: Seventy is the traditional number of the elders of Israel (the Sanhedrin). By seating Saul "ἐπάνω" (above) them, Samuel is visually and socially inaugurating Saul’s reign before it is officially proclaimed.

2) The Royal Portion: The "μερίδα βασιλικήν" (royal portion/cut of meat) is a ritualistic foreshadowing. Saul is being fed as a king before he is anointed as one.

From Donkeys to Kingdoms
The contrast between the "beautiful donkeys" (onōn kalōn) and the "royal portion" is the core irony of the chapter. Saul is looking for his father's lost property and finds his own destiny. Josephus masterfully uses the "safety of the donkeys" as a way for Samuel to prove his prophetic credentials before moving on to the "weightier matters" of the state.

⁵³ Ἅμα δὲ ἡμέρᾳ ἀναστήσας αὐτὸν ἐκ τῆς κοίτης προύπεμπε καὶ γενόμενος ἔξω τῆς πόλεως ἐκέλευσε τὸν μὲν θεράποντα ποιῆσαι προελθεῖν, ὑπολείπεσθαι δὲ αὐτὸν· ἔχειν γὰρ αὐτῷ τι φράσαι [μηδενὸς ἄλλου παρόντος ] .

⁵³ "At daybreak, Samuēlos [Samuel], having raised him from his bed, escorted him on his way; and when they were outside the city, he commanded the servant to go on ahead, but for Saul himself to stay behind, for he had something to tell him while no one else was present.

⁵³ Now as soon as it was day, Samuel raised up Saul out of his bed, and conducted him homeward; and when he was out of the city, he desired him to cause his servant to go before, but to stay behind himself, for that he had somewhat to say to him when nobody else was present.

⁵³ At daybreak, Samuel roused him from his bed to send him on his way, and when outside the city, he asked him to send his servant ahead, but to wait himself, as he had something to tell him with no one else present.

⁵⁴ καὶ ὁ μὲν ἀποπέμπεται τὸν ἀκόλουθον, λαβὼν δ᾽ ὁ προφήτης τὸ ἅγιον ἔλαιον καταχεῖ τῆς τοῦ νεανίσκου κεφαλῆς καὶ κατασπασάμενος " ἴσθι, φησὶ, βασιλεὺς ὑπὸ τοῦ θεοῦ κεχειροτονημένος ἐπί τε καὶ τὴν‎ ὑπὲρ ἄμυναν. τούτων δὲ ἔσται‎ σοι σημεῖον ὅ σε βούλομαι προγινώσκειν·

⁵⁴ And so Saul sent the attendant away; then the prophet, taking the holy oil, poured it over the head of the young man and, having kissed him, said: 'Know that you have been appointed king by God for the defense of the Hebrews against the Philistines. And this shall be a sign for you, which I wish you to know beforehand:

⁵⁴ Accordingly, Saul sent away his servant that followed him; then did the prophet take a vessel of oil, and poured it upon the head of the young man, and kissed him, and said, "Be thou a king, by the ordination of God, against the Philistines, and for avenging the Hebrews for what they have suffered by them; of this thou shalt have a sign, which I would have thee take notice of:—

⁵⁴ So Saul sent away his servant. Then the prophet took a vessel of oil and poured it upon the head of the young man and kissed him and said, "Be king, ordained by God, against the Philistines, to avenge what the Hebrews have suffered from them, and here is a sign of it, that I want you to note.

⁵⁵ ὅταν ἀπέλθῃς ἐντεῦθεν καταλήψῃ τρεῖς ἀνθρώπους ἐν τῇ προσκυνῆσαι τῷ θεῷ πορευομένους εἰς , ὧν τὸν μὲν πρῶτον τρεῖς ἄρτους ὄψει κομίζοντα, τὸν δὲ δεύτερον ἔριφον, ὁ τρίτος δὲ ἀσκὸν οἴνου φέρων ἀκολουθήσει. ἀσπάσονται δέ σε οὗτοι καὶ φιλοφρονήσονται καὶ δώσουσί σοι ἄρτους δύο, σὺ δὲ λήψῃ.

⁵⁵ When you depart from here, you will find three men on the road going to Bethela [Bethel] to worship God; you will see the first one carrying three loaves of bread, the second a young goat, and the third following with a skin of wine. These men will greet you and treat you with kindness, and they will give you two loaves of bread, which you shall accept.

⁵⁵ As soon as thou art departed hence, thou will find three men upon the road, going to worship God at Bethel; the first of whom thou wilt see carrying three loaves of bread, the second carrying a kid of the goats, and the third will follow them carrying a bottle of wine. These three men will salute thee, and speak kindly to thee, and will give thee two of their loaves, which thou shalt accept of.

⁵⁵ When leave here, you will find on the road three men going to worship God at Bethel; you will see the first carrying three loaves of bread, the second a kid goat and the third will follow with a skinful of wine. These will greet you and speak nicely to you and give you two of their loaves, which you shall accept.

⁵⁶ κἀκεῖθεν ἥξεις εἰς τὸ καλούμενον μνημεῖον, ὅπου συμβαλεῖς τῷ σεσῶσθαί σου τὰς ὄνους εὐαγγελιουμένῳ· ἔπειτ᾽ ἐκεῖθεν ἐλθὼν εἰς προφήταις ἐκκλησιάζουσιν ἐπιτεύξῃ καὶ γενόμενος ἔνθεος προφητεύσεις σὺν αὐτοῖς, ὡς πάνθ᾽ ὅντιν᾽ ὁρῶντα ἐκπλήττεσθαί τε καὶ θαυμάζειν λέγοντα " πόθεν εἰς τοῦτο εὐδαιμονίας ὁ παῖς παρῆλθεν; ὅταν δέ σοι ταῦτα γένηται τὰ σημεῖα,

⁵⁶ From there, you will come to the monument called Rachēla’s [Rachel's tomb], where you will meet one bringing the good news that your donkeys have been saved. Then, going from there to Gebatha, you will encounter a gathering of prophets; and becoming divinely inspired, you will prophesy with them, so that everyone who sees you will be struck with amazement and wonder, saying: "How has the son of Keis [Kish] reached such a state of blessedness?"

⁵⁶ And thence thou shalt come to a place called Rachel's Monument, where thou shalt meet with those that will tell thee thy asses are found; after this, when thou comest to Gabatha, thou shalt overtake a company of prophets, and thou shalt be seized with the Divine Spirit, and prophesy along with them, till every one that sees thee shall be astonished, and wonder, and say, Whence is it that the son of Kish has arrived at this degree of happiness?

⁵⁶ You will come to a place called Rachel's Monument, where you will be told the good news that your donkeys are safe. Then when you come to Gabatha, you shall meet a company of prophets and you will be seized with the divine Spirit and prophesy along with them, until everyone who sees you will be astounded and say, 'How has the son of Kish reached such a height?'

⁵⁷ τὸν θεὸν ἴσθι μετὰ σοῦ τυγχάνοντα, ἄσπασαί τε τὸν πατέρα σου καὶ τοὺς συγγενεῖς. ἥξεις δὲ μετάπεμπτος εἰς ὑπ᾽ ἐμοῦ, ἵνα χαριστήρια τούτων θύσωμεν τῷ θεῷ. φράσας ταῦτα καὶ ἀποπέμπει τὸν νεανίσκον· τῷ δὲ πάντα κατὰ τὴν‎ προφητείαν ἀπήντησεν.

⁵⁷ When these signs have happened to you, know that God is with you; then greet your father and your kinsmen. You shall then come to Galgala [Gilgal] when summoned by me, so that we may offer sacrifices of thanksgiving to God for these things.' Having said these things and foretold them, he sent the young man away; and everything happened to Saul according to the prophecy of Samuēlos."

⁵⁷ And when these signs have happened to thee, know that God is with thee; then do thou salute thy father and thy kindred. Thou shalt also come when I send for thee to Gilgal, that we may offer thank-offerings to God for these blessings." When Samuel had said this, and foretold these things, he sent the young man away. Now all things fell out to Saul according to the prophecy of Samuel.

⁵⁷ When these signs happen to you, then know that God is with you. Say goodbye to your father and your relatives, and come to Galgala when I send for you, that we may offer a thanksgiving sacrifice to God for these blessings." When Samuel had said this and made these predictions, he sent the young man away, and everything happened to Saul as Samuel had predicted.

The Secrecy of Anointing
Josephus emphasizes the private nature of the scene. The command for the servant to go on ahead ensures that Saul’s initial calling is a purely religious experience between the prophet and the future king. This secrecy adds a layer of sacredness to the political shift that is about to occur.

Holy Oil and "Cheirotonia"
The term "κεχειροτονημένος" (kecheirotonēmenos) used by Josephus is particularly interesting for his Greco-Roman audience. While in classical Athens it meant election by a show of hands, here it is used to signify divine appointment. The anointing with "holy oil" transforms Saul from a common citizen into a sanctified ruler whose primary mission is the "defense" (amunan) of the nation.

The Three Signs as Confirmation
Samuel’s prophecy includes three specific events that act as escalating proofs of divine intervention:

Social Recognition: Meeting the three men and the offering of the bread symbolizes the first "material" acknowledgment of his new status.

1) Family Resolution: The news about the donkeys at Rachel’s tomb settles the very errand that brought him to Samuel in the first place.

2) Spiritual Transformation: The sign at Gebatha is the most significant, as Saul becomes "ἔνθεος" (entheos—divinely inspired).

"How has he reached such blessedness?"
The amazement of the onlookers at Gebatha highlights a central theme in Josephus: the elevation of a humble man to the heights of "εὐδαιμονίας" (eudaimonias—blessedness/success) through divine grace. The contrast between "the son of Kish" and the prophetic ecstasy underscores that kingship is a gift from God, not the result of human striving.

Samuel as Spiritual Supervisor
Even though Saul is anointed king, he remains under the spiritual guidance of Samuel. The instruction to wait for him at Gilgal for the "χαριστήρια" (charistēria—thank-offerings) shows that, in the Judean state according to Josephus, the king must operate within the religious framework set by the Law and the Prophets.

The Certainty of Prophecy
The conclusion of the passage—that "everything happened" (panta apēntēsen)—serves to establish the credibility of Samuel and, by extension, the legitimacy of Saul. For Josephus, history is the unfolding of a divine plan with mathematical precision.

⁵⁸ ὡς δὲ ἦλθεν εἰς τὴν‎ οἰκίαν τοῦ συγγενοῦς αὐτοῦ‎ καὶ γὰρ ἐκεῖνον τῶν ἄλλων οἰκείων μᾶλλον ἔστεργεν, ἀνερωτῶντος περὶ τῆς καὶ τῶν κατ᾽ αὐτὸν γεγονότων τῶν μὲν ἄλλων οὐδὲν ἀπεκρύψατο οὐδ᾽ ὡς παρὰ τὸν προφήτην οὐδ᾽ ὡς ἐκεῖνος αὐτῷ σεσῶσθαι τὰς ὄνους ἔφρασε, περὶ δὲ τῆς βασιλείας καὶ τῶν κατ᾽ αὐτὴν,

⁵⁸ "When he [Saul] came to the house of his kinsman Abēnaros [Abner]—for he loved him more than his other relatives—and Abner questioned him about his journey and the things that had happened to him, Saul concealed nothing of the other matters: neither that he had gone to Samuēlos the prophet, nor that the prophet had told him the donkeys were safe. But concerning the kingship and the matters relating to it—which he thought would bring about envy and disbelief if heard—he remained silent toward him.

⁵⁸ But as soon as Saul came into the house of his kinsman Abner, whom indeed he loved better than the rest of his relations, he was asked by him concerning his journey, and what accidents happened to him therein; and he concealed none of the other things from him, no, not his coming to Samuel the prophet, nor how he told him the asses were found; but he said nothing to him about the kingdom, and what belonged thereto,

⁵⁸ When Saul reached the house of his kinsman Abner, his favourite relative, and was asked about his journey and how he had fared during it, he concealed nothing from him about the rest, his coming to The prophet Samuel, and how he told him the donkeys were found, but about the kingdom and related matters,

⁵⁹ ἃ φθόνον ἀκουόμενα καὶ ἀπιστίαν ἔχειν ᾤετο, σιωπᾷ πρὸς αὐτὸν καὶ οὐδὲ πρὸς εὔνουν σφόδρα δοκοῦντα εἶναι καὶ περισσότερον τῶν ἀφ᾽ αἵματος ὑπ᾽ αὐτοῦ‎ στεργόμενον ἀσφαλὲς ἢ σῶφρον ἔδοξε μηνύειν λογισάμενος οἶμαι τὴν‎ ἀνθρωπίνην φύσιν οἵα ταῖς ἀληθείαις ἐστίν, ὅτι βεβαίως οὐδεὶς οὔτε φίλων οὔτε συγγενῶν οὐδ᾽ ἄχρι τῶν παρὰ τοῦ θεοῦ λαμπρῶν ἀποσώζει τὴν‎ διάθεσιν, ἀλλὰ πρὸς τὰς ὑπεροχὰς κακοήθεις τυγχάνουσιν ἤδη καὶ βάσκανοι.

⁵⁹ "Even toward one who seemed exceedingly well-disposed and was loved by him more than any other blood relative, he did not think it safe or prudent to reveal it; having calculated, I think, the true nature of human character—namely, that no one, whether friend or relative, preserves a steady disposition toward the brilliant honors that come from God, but they inevitably become ill-natured and spiteful toward such excellencies."

⁵⁹ which he thought would procure him envy, and when such things are heard, they are not easily believed; nor did he think it prudent to tell those things to him, although he appeared very friendly to him, and one whom he loved above the rest of his relations, considering, I suppose, what human nature really is, that no one is a firm friend, neither among our intimates, nor of our kindred; nor do they preserve that kind disposition when God advances men to great prosperity, but they are still ill-natured and envious at those that are in eminent stations.

⁵⁹ news of which he thought would bring him envy and distrust, he was silent. He did not think it safe or prudent to tell him, although he seemed very friendly to him and he loved him above the rest of his relatives, for, I suppose, he reflected on how human nature really is, that none of our friends or relatives is so firm as to stay cordially disposed when God shines on one, but always feel malice and envy toward those who are highly placed.

The Introduction of Abner
Josephus identifies the "uncle" mentioned in the biblical text (1 Samuel 10:14) specifically as Abner (Abēnaros). This is a significant narrative link, as Abner will go on to become the captain of Saul's host and his most loyal general. By establishing their deep bond ("loved him more than his other relatives") here, Josephus heightens the drama of the secret.

The Psychology of Envy (Phthonos)
Josephus provides a much more detailed explanation for Saul's silence than the biblical account. He attributes it to Saul’s "calculation" of "human nature" (tēn anthrōpinēn physin).

1) The Weight of the Crown: Saul realizes that the news of his kingship is not just "good news"; it is a "brilliant honor from God" (tōn para tou theou lamprōn) that changes the power dynamics of every relationship.

2) Safety and Prudence: Josephus uses the terms "ἀσφαλὲς" (safe) and "σῶφρον" (prudent/wise). Saul isn't just being shy; he is being strategically cautious.

Josephus’s Cynicism?
The commentary on human nature—that friends and family become "κακοήθεις" (ill-natured) and "βάσκανοι" (spiteful/envious) when one of their own is elevated—is a classic Josephan digression.

1) Personal Reflection: Writing this in Rome after the Jewish War, Josephus likely had first-hand experience with the way success and divine favor (or political survival) can turn allies into enemies.

2) Universal Truth: He presents this not just as Saul's thought, but as a universal reality: no one's "disposition" (diathesin) remains steady when faced with the "super-eminence" (hyperochas) of another.

The Distinction Between Secular and Sacred News
Saul is perfectly happy to share the news about the "σεσῶσθαι τὰς ὄνους" (the saved donkeys). This was a mundane, family matter. But the "βασιλείας" (kingship) belongs to a different category of reality. By separating the two, Saul manages to satisfy Abner's curiosity without exposing himself to the danger of premature disclosure.

The "I Think" (Oimai)
Josephus uses the word "οἶμαι" (I think/suppose) to bridge the gap between the historical record and his psychological reconstruction. He is essentially "mind-reading" Saul, using the character as a mouthpiece for a piece of Hellenistic political wisdom regarding the fragility of social bonds in the face of power.

Transition to the Lot
This private silence sets the stage for the public ceremony. Because Saul hasn't told anyone, the "random" selection by lot that follows at Mizpah will appear even more miraculous to the people—though the reader (and Samuel, and Saul) knows the result is already "confirmed" (kekyrōmena).

⁶⁰ δὲ καλεῖ τὸν λαὸν εἰς πόλιν καὶ πρὸς αὐτὸν διατίθεται λόγους, οὓς κατ᾽ ἐντολὴν φράζειν ἔλεγε τοῦ θεοῦ, ὅτι τὴν‎ ἐλευθερίαν αὐτοῖς ἐκείνου παρασχόντος καὶ τοὺς πολεμίους δουλώσαντος ἀμνημονήσειαν τῶν εὐεργεσιῶν, καὶ τὸν μὲν θεὸν ἀποχειροτονοῦσι τῆς βασιλείας οὐκ εἰδότες ὡς συμφορώτατον ὑπὸ τοῦ πάντων ἀρίστου προστατεῖσθαι,

⁶⁰ "Samuēlos [Samuel] called the people to the city of Maspha [Mizpah] and addressed words to them, which he said he spoke by the command of God: that although He had provided them liberty and enslaved their enemies, they had been unmindful of His benefactions; and they were 'voting out' (apocheirotonousi) God from the kingship, not realizing that it is most advantageous to be presided over by the Best of all beings.

⁶⁰ Then Samuel called the people together to the city Mizpeh, and spake to them in the words following, which he said he was to speak by the command of God:—That when he had granted them a state of liberty, and brought their enemies into subjection, they were become unmindful of his benefits, and rejected God that he should not be their King, as not considering that it would be most for their advantage to be presided over by the best of beings,

⁶⁰ Samuel called the people together to the city of Masphate and put these words before them, which he said he spoke at God's command: That when he had won them freedom and enslaved the enemy, they had forgotten his good deeds and rejected God as their King, not seeing the benefit of being ruled by the best of beings, for God is best of all.

⁶¹ θεὸς δὲ πάντων ἄριστος, αἱροῦνται δ᾽ ἔχειν ἄνθρωπον βασιλέα, ὃς ὡς κτήματι τοῖς ὑποτεταγμένοις κατὰ βούλησιν καὶ ἐπιθυμίαν καὶ τῶν ἄλλων παθῶν ὁρμὴν χρήσεται τῆς ἐξουσίας ἀφειδῶς ἐμφορούμενος, ἀλλ᾽ οὐχ ὡς ἴδιον ἔργον καὶ κατασκεύασμα τὸ τῶν ἀνθρώπων γένος οὕτως διατηρῆσαι σπουδάσει, ὁ θεὸς δὲ κατὰ ταύτην τὴν‎ αἰτίαν κήδοιτο. ἀλλ᾽ ἐπεὶ δέδοκται ταῦτα ὑμῖν καὶ κεκράτηκεν ἡ πρὸς τὸν θεὸν ὕβρις, τάχθητε πάντες κατὰ φυλάς τε καὶ σκῆπτρα καὶ κλήρους βάλετε."

⁶¹ "For God is the Best of all; yet they chose instead to have a human king, who will use his subjects as a possession according to his own will and desire and the impulse of other passions, indulging unsparingly in his authority. Such a man will not strive to preserve the human race as his own work and creation in the way that God, for that very reason, cares for it. 'But,' he said, 'since these things are resolved by you, and your insolence (hybris) toward God has prevailed, stand all of you according to your tribes and scepters, and cast lots.'"

⁶¹ for God is the best of beings, and they chose to have a man for their king; while kings will use their subjects as beasts, according to the violence of their own wills and inclinations, and other passions, as wholly carried away with the lust of power, but will not endeavor so to preserve the race of mankind as his own workmanship and creation, which, for that very reason, God would take cake of. "But since you have come to a fixed resolution, and this injurious treatment of God has quite prevailed over you, dispose yourselves by your tribes and scepters, and cast lots."

⁶¹ They chose to have a man for their king, though kings will use their subjects as beasts, as their own will and inclination and other passions dictate, helplessly carried away by the lust of power, instead of trying to keep the race of mankind as God's work and creation, in the way that He would want. "But since you have planned and decided this insult to God, come by tribes and families and cast lots about it."

The "De-election" of God (Apocheirotonousi)
Josephus uses a powerful and rare technical term here: "ἀποχειροτονοῦσι" (apocheirotonousi).

1) The Political Reversal: In Greek, cheirotoneō means to elect by a show of hands; apocheirotoneō means to vote someone out of office or to reject a candidate.

2) Theocratic Irony: Josephus frames the demand for a king as a democratic rejection of the Divine. The people aren't just gaining a king; they are actively "firing" God as their executive.

God as the "Best of All" (Pantōn Aristos)
Josephus leans into the Platonic and Aristotelian idea of the "Best" ruler.

The Philosophical Argument: If the goal of politics is to be ruled by the most virtuous and capable being, then rejecting God is logically absurd. By calling God "πάντων ἄριστος", Josephus argues that the Israelites are committing an intellectual error as much as a spiritual sin.

The King as Owner vs. The God as Creator
Josephus draws a sharp distinction between how a human king and God view their subjects:

1) The Human King: Views subjects as a "κτήματι" (possession/chattel). His rule is driven by "παθῶν ὁρμὴν" (the impulse of passions) and "desire." He is a consumer of the people's labor.

2) The Divine Creator: Cares for the people as His "κατασκεύασμα" (workmanship/creation). God’s "care" (kēdoito) is rooted in the fact that He built them; a human king didn't build the nation, he merely inherited it.

Power without Restraint (Apheidōs)
The warning that a king will indulge "ἀφειδῶς" (unsparingly) in his authority strikes a chord with Josephus’s Roman readers. In the era of the Caesars, the image of a ruler following his "passions" rather than the law was a vivid description of tyranny. Josephus is suggesting that monarchy, by its nature, tends toward the "unsparing" use of power.

"Hybris" and the Will of the People
Samuel acknowledges that the people's "ὕβρις" (insolence/pride) has "κεκράτηκεν" (prevailed).

The Tragedy of Consent: God does not stop them; He allows their "insolence" to win the day. This reflects a recurring theme in Josephus: God respects the free will of the nation, even when that will leads to their own eventual destruction.

Tribal Order and the Lot (Klērous)
The command to stand by "σκῆπτρα" (scepters/staffs) refers to the tribal divisions.

⁶² Ποιησάντων δὲ τοῦτο τῶν ὁ τῆς κλῆρος ἐξέπεσε, ταύτης δὲ κληρωθείσης ἔλαχεν ἡ καλουμένη πατριὰ, ἧς κατ᾽ ἄνδρα κληρωθείσης λαγχάνει ὁ βασιλεύειν παῖς .

⁶² "When the Hebrews had done this [cast the lots], the lot of the tribe of Benjamin fell out; and when this tribe was chosen, the lot fell to the family called Matris; and when that family was sampled man by man, Saoulos [Saul], the son of Keis, was chosen to reign.

⁶² When the Hebrews had so done, the lot fell upon the tribe of Benjamin; and when the lot was cast for the families of this tribe, that which was called Matri was taken; and when the lot was cast for the single persons of that family, Saul, the son of Kish, was taken for their king.

⁶² When the Hebrews did so, the lot fell on the tribe of Benjamin, and within it the Matri family was chosen; and individually it fell to Saul, son of Kish, to be their king.

⁶³ γνοὺς δὲ τοῦθ᾽ ὁ νεανίσκος φθάσας ἐκποδὼν αὑτὸν ἐποίει μὴ βουλόμενος οἶμαι δοκεῖν τὴν‎ ἀρχὴν ἑκὼν λαμβάνειν, ἀλλὰ τοσαύτην ἐνεδείξατο ἐγκράτειαν καὶ σωφροσύνην, ὥστε τῶν πλείστων οὐδ᾽ ἐπὶ μικραῖς εὐπραγίαις τὴν‎ χαρὰν κατασχεῖν δυναμένων, ἀλλ᾽ εἰς τὸ πᾶσι γενέσθαι φανεροὺς προπιπτόντων, ὁ δ᾽ οὐ μόνον οὐδὲν ἐνέφηνε τοιοῦτον ἐπὶ βασιλείᾳ καὶ τῷ τοσούτων καὶ τηλικούτων ἐθνῶν ἀποδεδεῖχθαι δεσπότης, ἀλλὰ καὶ τῆς ὄψεως αὑτὸν τῆς τῶν βασιλευθησομένων ἐξέκλεψεν καὶ ζητεῖν αὐτὸν καὶ περὶ τοῦτο πονεῖν παρεσκεύασεν.

⁶³ "When the young man knew this, he had already put himself out of the way, not wishing, I think, to seem to take the sovereignty willingly. Instead, he manifested such self-control (enkrateian) and modesty (sōphrosynēn) that—whereas most people are unable to contain their joy even over small successes and thrust themselves forward to become visible to all—he, on the contrary, showed nothing of the sort upon receiving a kingdom and being appointed master of such great and numerous nations. Rather, he even stole himself away from the sight of those he was to rule and caused them to search and labor for him.

⁶³ When the young man knew this, he prevented [their sending for him], and immediately went away and hid himself. I suppose that it was because he would not have it thought that he willingly took the government upon him; nay, he showed such a degree of command over himself, and of modesty, that while the greatest part are not able to contain their joy, even in the gaining of small advantages, but presently show themselves publicly to all men, this man did not only show nothing of that nature, when he was appointed to be the lord of so many and so great tribes, but crept away and concealed himself out of the sight of those he was to reign over, and made them seek him, and that with a good deal of trouble.

⁶³ When the young man knew of this, he quickly went away and hid himself, not wishing, I suppose, to seem to want to take over the leadership. He showed such restraint and modesty, that while most people are unable to contain their joy on winning even small prizes, but insist on displaying themselves to everyone, not only did he do nothing of that kind when he was appointed master of so many great tribes, but also he stole away and hid himself from the sight of those he was to rule and made them seek him out with great difficulty.

⁶⁴ ὧν ἀμηχανούντων καὶ φροντιζόντων, ὅτι καὶ γένοιτο ἀφανὴς ὁ ΣαοῦλοςSaul, ὁ προφήτης ἱκέτευε τὸν θεὸν δεῖξαι ποῦ ποτ᾽ εἴη καὶ παρασχεῖν εἰς ἐμφανὲς τὸν νεανίσκον.	⁶⁴ "While they were at a loss and anxious because Saul had vanished, the prophet besought God to show where he might be and to bring the young man into the open.
⁶⁴ So when the people were at a loss, and solicitous, because Saul disappeared, the prophet besought God to show where the young man was, and to produce him before them.	⁶⁴ When the people were at a loss and anxious at Saul's disappearance, the prophet implored God to show where he was and bring the young man before them.

⁶⁵ μαθὼν δὲ παρὰ τοῦ θεοῦ τὸν τόπον ἔνθα κρύπτεται ὁ ΣαοῦλοςSaul πέμπει τοὺς ἄξοντας αὐτὸν καὶ παραγενόμενον ἵστησι μέσον τοῦ πλήθους. ἐξεῖχε δὲ ἁπάντων, καὶ τὸ ὕψος ἦν βασιλικώτατος.	⁶⁵ Having learned from God the place where Saul was hiding, Samuel sent men to bring him; and when he arrived, he set him in the midst of the multitude. He stood out above them all, and in his height, he was most kingly."
⁶⁵ So when they had learned of God the place where Saul was hidden, they sent men to bring him; and when he was come, they set him in the midst of the multitude. Now he was taller than any of them, and his stature was very majestic.	⁶⁵ Learning from God the place where Saul was hidden, he sent men to bring him and when he arrived, they set him in the middle of the people. He was taller than any of them and his stature was most majestic.

The Mechanics of the Lot
Josephus follows the biblical "funneling" method of selection: Tribe → Family → Individual.

Validation of the Secret: This public process serves to validate the secret anointing Samuel performed earlier. It proves to the people that the choice was not Samuel’s personal favoritism, but a divine decree.

Saul’s Virtues: "Enkrateia" and "Sōphrosynē"
Josephus applies specific Greek philosophical virtues to Saul’s behavior:

1) Enkrateia (Self-Control): Saul possesses the power to master his own emotions, specifically the "joy" (charan) that typically overwhelms a commoner when elevated to power.

2) Sōphrosynē (Modesty/Prudence): This is the "hallmark" virtue of a good ruler in the Greco-Roman world—the ability to remain humble and avoid the hybris (pride) that Samuel warned the kings would possess.

The "Stolen" Sight (Exeklepsen)
Josephus uses the vivid verb "ἐξέκλεψεν" (stole away/secreted). Saul's hiding isn't portrayed as cowardice or fear, but as a sophisticated political maneuver to avoid appearing power-hungry. In Josephus's view, the man who does not seek the crown is the one most fit to wear it.

The Divine "Hide and Seek"
The fact that Saul is "ἀφανὴς" (invisible/vanished) requires a second divine intervention. This reinforces the idea that the king is not found by human ingenuity but is "revealed" by God. Even in the moment of his public election, Saul remains dependent on the Prophet to "bring him into the open."

"Most Kingly" Height (Basilikōtatos)
The passage concludes with a focus on Saul's physical appearance. Josephus uses the superlative "βασιλικώτατος" (most kingly/most royal) to describe Saul's height.

Visual Confirmation: To a 1st-century audience, physical stature was often seen as an outward sign of inward nobility. As Saul stands "μέσον τοῦ πλήθους" (in the midst of the crowd), his head-and-shoulders advantage provides a biological "coronation" that satisfies the people's desire for a visible, imposing champion.

The "I Think" (Oimai)
Once again, Josephus inserts his own authorial voice ("οἶμαι") to interpret Saul's motives. He wants to ensure his readers don't view Saul's hiding as a lack of resolve, but rather as a strategic and virtuous display of humility. This creates a tragic irony for the reader, who knows that this "modest" king will later struggle deeply with the very hybris he currently avoids.

⁶⁶ Λέγει δὲ ὁ προφήτης· " τοῦτον ὑμῖν ὁ θεὸς ἔδωκε βασιλέα· ὁρᾶτε δὲ ὡς καὶ κρείττων ἐστὶ πάντων καὶ τῆς ἀρχῆς ἄξιος. ὡς δ᾽ ἐπευφήμησε τῷ βασιλεῖ σωτηρίαν ὁ λαὸς, τὰ μέλλοντα συμβήσεσθαι καταγράψας αὐτοῖς ὁ προφήτης ἀνέγνω τοῦ βασιλέως ἀκροωμένου καὶ τὸ βιβλίον τίθησιν ἐν τῇ τοῦ θεοῦ σκηνῇ ταῖς μετέπειτα γενεαῖς μαρτύριον ὧν προείρηκε.

⁶⁶ "Then the prophet said: 'This is the king whom God has given to you; see how he is both superior to all and worthy of the command.' And when the people had shouted their acclaim, wishing 'Safety!' (Sōtērian) to the king, the prophet wrote down for them the things that were destined to happen and read them aloud in the hearing of the king. He then placed the book in the Tabernacle of God, to be a testimony for future generations of the things he had foretold.

⁶⁶ Then said the prophet, "God gives you this man to be your king: see how he is higher than any of the people, and worthy of this dominion." So as soon as the people had made acclamation, God save the king, the prophet wrote down what would come to pass in a book, and read it in the hearing of the king, and laid up the book in the tabernacle of God, to be a witness to future generations of what he had foretold.

⁶⁶ Then the prophet said, "God gives you this man as your king: see how he is taller than any of the people and worthy of this dominion." So as soon as the people had acclaimed, "God save the king," the prophet wrote down what would happen and read it in the hearing of the king and deposited the book in the Tent of God, as a witness to future generations of what he had foretold.

⁶⁷ ταῦτ᾽ ἐπιτελέσας ὁ ἀπολύει τὴν‎ πληθύν. Καὶ αὐτὸς δὲ εἰς παραγίνεται πόλιν, πατρὶς γὰρ ἦν αὐτῷ, δὲ ἀπερχομένῳ εἰς , ἐξ ἧς ὑπῆρχε, συνήρχοντο πολλοὶ μὲν ἀγαθοὶ τὴν‎ προσήκουσαν βασιλεῖ τιμὴν νέμοντες, πονηροὶ δὲ πλείους, οἳ καταφρονοῦντες αὐτοῦ‎ καὶ τοὺς πολλοὺς ἐχλεύαζον καὶ οὔτε δῶρα προσέφερον οὔτ᾽ ἐν σπουδῇ καὶ λόγῳ τὸ ἀρέσκεσθαι τὸν ἐτίθεντο.

⁶⁷ "Having completed these matters, Samuēlos dismissed the multitude. He himself arrived at the city of Armatha [Ramah], for it was his fatherland; and as Saoulos departed for Gabathē [Gibeah], from which he came, many good men accompanied him, rendering the honor appropriate to a king. However, more numerous were base men, who, looking upon him with contempt, mocked the majority and offered no gifts, nor did they take any care or word to show their favor toward Saoulos."

⁶⁷ So when Samuel had finished this matter, he dismissed the multitude, and came himself to the city Rainah, for it was his own country. Saul also went away to Gibeah, where he was born; and many good men there were who paid him the respect that was due to him; but the greater part were ill men, who despised him and derided the others, who neither did bring him presents, nor did they in affection, or even in words, regard to please him.

⁶⁷ With that accomplished, Samuel dismissed the people and came to his own region, the city of Armatha. Saul went off to Gaba where he came from, and many were loyal and paid him the respect due to him, but most were disloyal and despised him and scorned the others, and neither gave him gifts nor made an effort in act or word to win Saul's favour.

The Proclamation of Worthiness
Samuel emphasizes two qualifications for Saul:

1) Kreittōn (Superiority): Referring back to Saul's physical height and "most kingly" appearance.

2) Axios (Worthiness): A moral and social qualification.

By stating that God "gave" (edōke) this king, Samuel shifts the burden of the people’s previous "insolence" onto God’s gracious provision, attempting to sanctify the new office. The Acclamation: "Safety!" (Sōtērian)
Where the biblical text typically records "Long live the king!" (Yeḥi ha-melekh), Josephus uses the word "σωτηρίαν" (Safety/Salvation/Preservation).

Political Context: In the Greco-Roman world, the Sōtēr (Savior) was a common title for a monarch. The people aren't just wishing him a long life; they are invoking his primary function: to be the one who "saves" them from their enemies.

The Written Constitution (Biblion)
Josephus provides a fascinating detail about the "βιβλίον" (book/scroll) Samuel wrote.

1) Contractual Monarchy: This was not a blank check for power. By reading it in the king's hearing and placing it in the "σκηνῇ" (Tabernacle), Samuel established a "Social Contract" witnessed by God.

2) Witness for History: Josephus views this document as a "μαρτύριον" (testimony) for future generations. If the monarchy failed, the document would prove that the prophet had accurately warned them of the consequences.

The Polarized Reception: "Good" vs. "Base"
Josephus categorizes the early subjects of Saul into two distinct moral camps:

1) The Agathoi (The Good): Those who recognize the "τιμὴν" (honor) due to a divinely appointed office.

2) The Ponēroi (The Base): These dissenters are described as "πλείους" (more numerous). Their rejection is not based on policy, but on "καταφρονοῦντες" (contempt). They mock the "majority" for following a man who, until yesterday, was a simple farmer.

The "Gift-Less" Rebellion
In ancient Near Eastern and Hellenistic cultures, the refusal to bring "δώρα" (gifts) was a formal act of non-recognition. By withholding tribute, these men were essentially refusing to acknowledge Saul’s legitimacy. Josephus notes they didn't even care to "appear" favorable ("τὸ ἀρέσκεσθαι"), signaling a dangerous internal instability at the very start of the reign.

The Return to Local Origins
The passage ends with both leaders returning to their respective "hometowns"—Samuel to Ramah and Saul to Gibeah.

Chapter 5
[068-094]
Saul defeats the Ammanites and takes their spoils

☜ ☞

⁶⁸ Μηνὶ δ᾽ ὕστερον ἄρχει τῆς παρὰ πάντων αὐτῷ τιμῆς ὁ πρὸς πόλεμος τὸν τῶν βασιλέα· οὗτος γὰρ πολλὰ κακὰ τοὺς πέραν τοῦ ποταμοῦ κατῳκημένους τῶν διατίθησι μετὰ πολλοῦ καὶ μαχίμου στρατεύματος διαβὰς ἐπ᾽ αὐτούς·

⁶⁸ "A month later, the war against Naasēs [Nahash], the king of the Ammanites [Ammonites], began the honor shown to Saul by all. For this man [Nahash] inflicted many evils upon the Jews dwelling beyond the Jordan River, having crossed over against them with a large and warlike army.

⁶⁸ After one month, the war which Saul had with Nahash, the king of the Ammonites, obtained him respect from all the people; for this Nahash had done a great deal of mischief to the Jews that lived beyond Jordan by the expedition he had made against them with a great and warlike army.

⁶⁸ In the following month his war with Naases, the king of the Ammanites, began to win him the respect of everybody, for this man had done great harm to the Jews living beyond the Jordan by his campaign against them with a great military force.

⁶⁹ καὶ τὰς πόλεις αὐτῶν εἰς δουλείαν ὑπάγεται ἰσχύι μὲν καὶ βίᾳ πρὸς τὸ παρὸν αὐτοὺς χειρωσάμενος, σοφίᾳ δὲ καὶ ἐπινοίᾳ πρὸς τὸ μηδ᾽ αὖθις ἀποστάντας δυνηθῆναι τὴν‎ ὑπ᾽ αὐτῷ δουλείαν διαφυγεῖν ἀσθενεῖς ποιῶν· τῶν γὰρ ἢ κατὰ πίστιν ὡς αὐτὸν ἢ λαμβανομένων πολέμου νόμῳ τοὺς δεξιοὺς ὀφθαλμοὺς ἐξέκοπτεν.

⁶⁹ "He reduced their cities to slavery, subduing them for the present by force and violence, but by cleverness and foresight, he made them weak so that they might never again be able to escape the slavery under him even if they revolted. For those who came to him under a pledge of protection, or those captured by the law of war, he plucked out their right eyes.

⁶⁹ He also reduced their cities into slavery, and that not only by subduing them for the present, which he did by force and violence, but by weakening them by subtlety and cunning, that they might not be able afterward to get clear of the slavery they were under to him; for he put out the right eyes of those that either delivered themselves to him upon terms, or were taken by him in war;

⁶⁹ With violent force he also reduced their cities to slavery, subduing them not only for the present, but also with subtlety and foresight weakening them so that later they could not escape from their slavery to him. He gouged out the right eyes of those who either came to him in trust or were captured by him under the rules of war,

⁷⁰ ἐποίει δὲ τοῦθ᾽, ὅπως τῆς ἀριστερᾶς αὐτοῖς ὄψεως ὑπὸ τῶν θυρεῶν καλυπτομένης ἄχρηστοι παντελῶς εἶεν.	⁷⁰ "He did this so that, since their left eye was covered by their shields, they would be rendered completely useless [for war].
⁷⁰ and this he did, that when their left eyes were covered by their shields, they might be wholly useless in war.	⁷⁰ which he did to render them completely unserviceable [in war, ] with their left eyes covered by their shields.

⁷¹ καὶ ὁ μὲν τῶν βασιλεὺς ταῦτ᾽ ἐργασάμενος τοὺς πέραν τοῦ ἐπὶ τοὺς λεγομένους ἐπεστράτευσε καὶ στρατοπεδευσάμενος πρὸς τῇ μητροπόλει τῶν πολεμίων, δ᾽ ἐστὶν αὕτη, πέμπει πρὸς αὐτοὺς πρέσβεις κελεύων ἤδη παραδοῦναι σφᾶς αὐτοὺς ἐπὶ τῷ τοὺς δεξιοὺς αὐτῶν ὀφθαλμοὺς ἐξορύξαι, ἢ πολιορκήσειν ἠπείλει καὶ τὰς πόλεις αὐτῶν ἀναστήσειν· τὴν‎ δ᾽ αἵρεσιν ἐπ᾽ αὐτοῖς εἶναι, πότερόν ποτε βραχύ τι τοῦ σώματος ἀποτεμεῖν θέλουσιν ἢ παντάπασιν ἀπολωλέναι.

⁷¹ "The king of the Ammonites, having done these things to those beyond the Jordan, marched against those called the Galadenoi [Gileadites]. Encamping before the metropolis of the enemy—this being Iabis [Jabesh]—he sent ambassadors to them, ordering them to surrender themselves immediately on the condition of having their right eyes gouged out; otherwise, he threatened to besiege them and destroy their cities. He left the choice to them: whether they wished to have a small part of the body cut off, or to perish entirely.

⁷¹ Now when the king of the Ammonites had served those beyond Jordan in this manner, he led his army against those that were called Gileadites, and having pitched his camp at the metropolis of his enemies, which was the city of Jabesh, he sent ambassadors to them, commanding them either to deliver themselves up, on condition to have their right eyes plucked out, or to undergo a siege, and to have their cities overthrown. He gave them their choice, whether they would cut off a small member of their body, or universally perish.

⁷¹ When the king of the Ammanites had done this to the men across the Jordan, he led his army against the people called Galadites and having encamped at the capital of his enemies, which was the city of Jabis, he sent envoys to them, ordering them either to hand themselves over, when they would have their right eyes gouged out, or be besieged and have their cities destroyed. Their choice was between losing a small member of their body, or being killed.

⁷² οἱ δὲ καταπλαγέντες πρὸς οὐδέτερον μὲν ἐτόλμησαν οὐδὲν εἰπεῖν οὔτ᾽ εἰ παραδιδόασιν αὑτοὺς οὔτ᾽ εἰ πολεμοῦσιν, ἀνοχὴν δ᾽ ἡμερῶν ἑπτὰ λαβεῖν ἠξίωσαν, ἵνα πρεσβευσάμενοι πρὸς τοὺς ὁμοφύλους παρακαλέσωσι συμμαχεῖν αὐτοῖς καὶ εἰ μὲν βοήθεια πολεμῶσιν, εἰ δ᾽ ἄπορα εἴη τὰ παρ᾽ ἐκείνων παραδώσειν αὑτοὺς ἐπὶ τῷ παθεῖν ὅτι ἂν αὐτῷ δοκῇ.

⁷² "The Gileadites, being struck with terror, dared not say anything to either proposal—neither whether they would surrender themselves nor whether they would fight. Instead, they asked to receive a truce of seven days, so that they might send embassies to their kinsmen and call upon them for an alliance; and if help should come, they would fight, but if things from them were hopeless, they said they would surrender themselves to suffer whatever he saw fit."

⁷² However, the Gileadites were so affrighted at these offers, that they had not courage to say any thing to either of them, neither that they would deliver themselves up, nor that they would fight him. But they desired that he would give them seven days' respite, that they might send ambassadors to their countrymen, and entreat their assistance; and if they came to assist them, they would fight; but if that assistance were impossible to be obtained from them, they said they would deliver themselves up to suffer whatever he pleased to inflict upon them.

⁷² The Galadites were so frightened that they dared not make a choice, either to give themselves up or go to war, so they asked for a reprieve of seven days, to send envoys to their countrymen and ask them to be their allies. If they came to their help they would fight, but if they were unable to help them, they would submit and suffer whatever he decided.

The Strategy of Mutilation
Josephus provides a brilliant military analysis of Nahash’s cruelty. While the Bible mentions the gouging of the eye as a "reproach," Josephus explains the "σοφίᾳ δὲ καὶ ἐπινοίᾳ" (cleverness and foresight) behind it:

1) The Shield Gap: In ancient infantry combat, the large shield (the thyreos) protected the left side and the center, requiring the soldier to look past the right edge of the shield with his right eye to see the enemy.

2) Permanent Disability: By plucking out the right eye, Nahash wasn't just being sadistic; he was "decommissioning" the Israelite army. A man with only a left eye is blind the moment he raises his shield in a phalanx.

The "Law of War" (Polemou Nomō)
Josephus notes that Nahash applied this even to those who surrendered under a pledge of faith ("κατὰ πίστιν"). This paints Nahash as a "tyrant" in the classic Greco-Roman sense—one who ignores the established laws of nations and human rights to ensure his own security through terror.

The Psychological Warfare of Nahash
The ultimatum given to Jabesh-Gilead is framed as a "choice" between losing a "βραχύ τι τοῦ σώματος" (a small part of the body) or total annihilation. Nahash uses irony to belittle the value of an eye compared to a life, attempting to make the horrific mutilation seem like a "merciful" bargain.

The "Metropolis" of Jabesh
Josephus identifies Jabesh-Gilead as the "μητροπόλει" (mother-city/metropolis) of the region. This heightens the stakes; if the capital falls and is mutilated, the entire Transjordan territory is effectively severed from the body of Israel.

The Seven-Day Truce: Nahash's Fatal Mistake
The Ammonite king grants the seven-day truce out of pure arrogance. He is so confident that the "divided" Israelites (with their new, mocked king) will not help their kinsmen that he allows the messengers to depart. This sets up the dramatic "race against time" that will define Saul’s first campaign.

The Desperation of the Gileadites
The Gileadites are "καταπλαγέντες" (struck with terror/paralyzed). Their inability to even speak shows the total breakdown of morale. This vacuum of leadership is exactly what the monarchy was intended to fill. The survival of the city now rests entirely on whether the messengers can find someone in the west with the "boldness" (tharsos) to challenge a superpower.

⁷³ Ὁ δὲ καταφρονήσας τοῦ τῶν πλήθους καὶ τῆς ἀποκρίσεως αὐτῶν δίδωσί τε αὐτοῖς τὴν‎ ἀνοχὴν καὶ πέμπειν πρὸς οὓς ἂν θέλωσι συμμάχους ἐπιτρέπει. πέμπουσιν οὖν εὐθὺς κατὰ πόλιν τοῖς οἳ ἤγγελλον τὰ παρὰ τοῦ καὶ τὴν‎ ἀμηχανίαν ἐν ᾗ καθειστήκεσαν.

⁷³ "But Naasēs [Nahash], holding the multitude of the Gileadites and their answer in contempt, granted them the truce and permitted them to send to whichever allies they wished. They sent out messengers immediately, city by city, to the Israelites, reporting the demands of Nahash and the desperate straits in which they were placed.

⁷³ So Nahash, condemning the multitude of the Gileadites and the answer they gave, allowed them a respite, and gave them leave to send to whomsoever they pleased for assistance. So they immediately sent to the Israelites, city by city, and informed them what Nahash had threatened to do to them, and what great distress they were in.

⁷³ With contempt for the Galadite populace and their response, Naases gave them a reprieve, allowing them to send to whoever they pleased for help. Immediately they sent to the Israelites, city by city, telling of Naases' threat and of the plight in which they stood.

⁷⁴ οἱ δ᾽ εἰς δάκρυα καὶ λύπην ὑπὸ τῆς ἀκοῆς τῶν περὶ τοὺς προήχθησαν καὶ πέρα τούτων οὐδὲν αὐτοῖς ἄλλο πράττειν συνεχώρει τὸ δέος· γενομένων δὲ τῶν ἀγγέλων καὶ ἐν τῇ τοῦ βασιλέως πόλει καὶ τοὺς κινδύνους ἐν οἷς εἶναι συνέβαινε τοὺς φρασάντων, ὁ μὲν λαὸς ταὐτὰ τοῖς πρώτοις · ὠδύρετο γὰρ τὴν‎ συμφορὰν τὴν‎ τῶν συγγενῶν·

⁷⁴ "The people were moved to tears and grief by the hearing of the news concerning the people of Iabis [Jabesh]; but their terror did not permit them to do anything beyond this. When the messengers arrived also in the city of King Saoulos and told of the dangers in which the Jabeshites happened to be, the people there suffered the same as the others: for they lamented the misfortune of their kinsmen.

⁷⁴ Now the people fell into tears and grief at the hearing of what the ambassadors from Jabesh said; and the terror they were in permitted them to do nothing more. But when the messengers were come to the city of king Saul, and declared the dangers in which the inhabitants of Jabesh were, the people were in the same affliction as those in the other cities, for they lamented the calamity of those related to them.

⁷⁴ The hearers wept and grieved about the situation of the Jabisenes, but their fear let them do nothing more. When the messengers came to the city of king Saul and declared the perils of the Jabisenes, the people were as troubled as in the other cities, about the disaster facing their relatives.

⁷⁵ ὁ δὲ ἀπὸ τῶν περὶ τὴν‎ γεωργίαν παραγενόμενος ἔργων εἰς τὴν‎ πόλιν ἐπιτυγχάνει κλαίουσι τοῖς αὑτοῦ πολίταις, καὶ πυθόμενος τὴν‎ αἰτίαν τῆς συγχύσεως καὶ κατηφείας αὐτῶν μανθάνει τὰ παρὰ τῶν ἀγγέλων.

⁷⁵ "But Saoulos, arriving in the city from his labors in the fields, happened upon his fellow citizens weeping; and having inquired as to the cause of their confusion and dejection, he learned the news from the messengers.

⁷⁵ And when Saul was returned from his husbandry into the city, he found his fellow citizens weeping; and when, upon inquiry, he had learned the cause of the confusion and sadness they were in, he was seized with a divine fury,

⁷⁵ Then as Saul returned to the city from working on his farm he found his fellow citizens weeping, and on inquiring about the cause of their confusion and sadness he learned the messengers' news.

⁷⁶ καὶ ἔνθεος γενόμενος ἀποπέμπει μὲν τοὺς ὑποσχόμενος αὐτοῖς ἥξειν βοηθὸς τῇ τρίτῃ τῶν ἡμερῶν καὶ πρὶν ἥλιον ἀνασχεῖν τῶν πολεμίων, ἵνα καὶ νενικηκότας ἤδη καὶ τῶν φόβων ὁ ἥλιος ἐπιτείλας ἴδῃ· ὑπομεῖναι δ᾽ ἐκέλευσέ τινας αὐτῶν ἡγησομένους τῆς ὁδοῦ.

⁷⁶ "And becoming divinely inspired (entheos), he sent the Jabeshites away, promising them that he would come as their helper on the third day and would overcome the enemy before the sun rose—so that when the sun ascended, it might see them already victorious and delivered from their fears. He commanded some of them, however, to remain behind to act as guides for the journey."

⁷⁶ and sent away the ambassadors from the inhabitants of Jabesh, and promised them to come to their assistance on the third day, and to beat their enemies before sun-rising, that the sun upon its rising might see that they had already conquered, and were freed from the fears they were under: but he bid some of them stay to conduct them the right way to Jabesh.

⁷⁶ Inspired with a divine fury he sent the envoys from the Jabisenes away with a promise to come to their help before sunrise on the third day and defeat their enemies, that the rising sun would see them beaten and the others set free from their fears. He ordered some of them to wait and serve them as guides on the route.

The Arrogance of Nahash
Josephus notes that Nahash grants the truce out of "καταφρονήσας" (contempt). His arrogance is his strategic undoing. He views the Israelites not as a nation, but as a fragmented collection of "cities" incapable of a unified response. By allowing the messengers to depart, he inadvertently facilitates the very national mobilization he believes is impossible.

Terror vs. Action
A striking psychological detail is provided: the people’s "δέος" (terror) was so great that it restricted them to tears. They felt the "grief" (lypēn) of kinship, but they lacked the political or military mechanism to act on it. This highlights the "Judges" era's failure—without a central head, the body of the nation can weep, but it cannot strike.

The Farmer-King
Josephus maintains the biblical imagery of Saul coming "ἀπὸ τῶν περὶ τὴν γεωργίαν... ἔργων" (from his labors in agriculture).

1) The Cincinnatus Archetype: To a Greco-Roman audience, the image of a king behind a plow was a sign of "ancient virtue." It emphasizes that Saul had not yet built a royal court; he was still a working man of the soil.

2) The Transition: The moment he hears the news, he drops the plow and picks up the scepter.

"Entheos": The Divine Spark
Saul becomes "ἔνθεος" (divinely inspired/possessed by God). In Josephus's vocabulary, this is the same word used for the prophetic ecstasy Saul experienced earlier. It suggests that Saul’s military courage is not merely a personality trait, but a supernatural endowment. The "spirit of God" transforms the farmer's confusion into the general's clarity.

The Poetry of the Third Day
Saul’s promise is highly specific and poetic. He wants the rising sun to see a "delivered" people.

1) Military Precision: He calculates the travel time and the attack down to the hour.

2) Symbolism of Light: The sun rising on a victory creates a powerful metaphor for the dawn of Saul’s own reign. He isn't just promising a victory; he is promising a new day for Israel.

The Necessity of Guides
Saul’s command for some messengers to remain as "ἡγησομένους" (guides) shows a pragmatic side to his inspiration. He has the divine will to fight, but he recognizes the tactical need for local intelligence and rapid navigation across the difficult terrain of the Jordan Valley.

⁷⁷ Βουλόμενος δὲ φόβῳ ζημίας τὸν λαὸν ἐπὶ τὸν πρὸς ἐπιστρέψαι πόλεμον καὶ συνελθεῖν αὐτοὺς ὀξύτερον, ὑποτεμὼν τῶν αὐτοῦ‎ βοῶν τὰ νεῦρα ταὐτὰ διαθήσειν ἠπείλησε τοὺς ἁπάντων, εἰ μὴ πρὸς τὸν ὡπλισμένοι κατὰ τὴν‎ ἀπαντήσουσιν ἡμέραν καὶ ἀκολουθήσουσιν αὐτῷ καὶ τῷ προφήτῃ, ὅπου ποτ᾽ ἂν αὐτοὺς ἀγάγωσι.

⁷⁷ "Wishing to turn the people toward the war against the Ammonites through the fear of penalty, and to have them assemble more swiftly, he cut the sinews of his own oxen and threatened to do the same to everyone else's, unless they appeared in arms at the Jordan on the following day and followed him and Samuēlos [Samuel] the prophet wherever they might lead them.

⁷⁷ So being desirous to turn the people to this war against the Ammonites by fear of the losses they should otherwise undergo, and that they might the more suddenly be gathered together, he cut the sinews of his oxen, and threatened to do the same to all such as did not come with their armor to Jordan the next day, and follow him and Samuel the prophet whithersoever they should lead them.

⁷⁷ Wishing to stir the people toward this war on the Ammanites by fear of loss and to instantly get them together, he cut the sinews of his oxen and threatened to do the same to any who did not come with their armour to the Jordan the next day and follow him and the prophet Samuel wherever they would lead.

⁷⁸ τῶν δὲ δι᾽ εὐλάβειαν τῆς κατεπηγγελμένης ζημίας εἰς τὸν ὡρισμένον καιρὸν συνελθόντων ἐξαριθμεῖται ἐν τῇ πόλει τὸ πλῆθος· εὑρίσκει δὲ τὸν ἀριθμὸν χωρὶς τῆς φυλῆς εἰς ἑβδομήκοντα μυριάδας συνειλεγμένους, τῆς δὲ φυλῆς ἐκείνης ἦσαν μυριάδες ἑπτά.

⁷⁸ "Out of caution regarding the threatened penalty, they assembled at the appointed time, and Saul numbered the multitude in the city of Bala [Bezek]. He found the number gathered, excluding the tribe of Judah, to be 700,000; of that tribe, there were 70,000.

⁷⁸ So they came together, out of fear of the losses they were threatened with, at the appointed time. And the multitude were numbered at the city Bezek. And he found the number of those that were gathered together, besides that of the tribe of Judah, to be seven hundred thousand, while those of that tribe were seventy thousand.

⁷⁸ So out of fear of the threatened loss they came together at the appointed time to the city of Bala, where he counted them and found that those assembled, besides that of the tribe of Judas, were seven hundred thousand, plus seventy thousand of that tribe.

⁷⁹ διαβὰς δὲ τὸν καὶ σχοίνων δέκα δι᾽ ὅλης τῆς νυκτὸς ἀνύσας ὁδὸν φθάνει μὲν ἥλιον ἀνίσχοντα, τριχῇ δὲ τὸ στράτευμα διελὼν ἐπιπίπτει πανταχόθεν αἰφνιδίως οὐ προσδοκῶσι τοῖς ἐχθροῖς, καὶ συμβαλὼν εἰς μάχην ἄλλους τε πολλοὺς ἀποκτείνει τῶν καὶ τὸν βασιλέα.

⁷⁹ "Having crossed the Jordan and traveled a distance of ten schoinoi [approx. 30–40 miles] through the entire night, he arrived before the sun rose. Dividing his army into three parts, he fell upon the enemy from all sides unexpectedly, as they were looking for nothing of the sort. Engaging in battle, he slew many of the Ammonites and also their king, Naasēs [Nahash].

⁷⁹ So he passed over Jordan, and proceeded in marching all that night, thirty furlongs, and came to Jabesh before sun-rising. So he divided the army into three companies; and fell upon their enemies on every side on the sudden, and when they expected no such thing; and joining battle with them, they slew a great many of the Ammonites, as also their king Nahash.

⁷⁹ So he crossed the Jordan and continued marching thirty furlongs all that night, and came to Jabesh before sunrise and divided the army into three companies, and suddenly attacked from every side, when the enemy was unsuspecting, and in the ensuing battle they killed many of the Ammanites, including their king Naases.

⁸⁰ τοῦτο λαμπρὸν ἐπράχθη τῷ τὸ ἔργον καὶ πρὸς πάντας αὐτὸν διήγγειλε τοὺς ἐπαινούμενον καὶ θαυμαστῆς ἀπολαύοντα δόξης ἐπ᾽ ἀνδρείᾳ· καὶ γὰρ εἴ τινες ἦσαν οἳ πρότερον αὐτοῦ‎ κατεφρόνουν, τότε μετέστησαν ἐπὶ τὸ τιμᾶν καὶ πάντων ἄριστον νομίζειν· οὐ γὰρ ἤρκεσεν αὐτῷ τοὺς σεσωκέναι μόνον, ἀλλὰ καὶ τῇ τῶν ἐπιστρατεύσας χώρᾳ πᾶσαν αὐτὴν καταστρέφεται καὶ πολλὴν λαβὼν λείαν λαμπρὸς εἰς τὴν‎ οἰκείαν ὑπέστρεψεν.

⁸⁰ "This brilliant deed was accomplished by Saoulos, and it made him renowned among all the Hebrews, being praised and enjoying marvelous glory for his courage. For even if there were some who formerly looked upon him with contempt, they now changed over to honoring him and regarding him as the best of all. For it was not enough for him only to have saved the people of Jabesh; he also marched against the territory of the Ammonites, subdued it all, and having taken much spoil, returned brilliantly to his own land.

⁸⁰ This glorious action was done by Saul, and was related with great commendation of him to all the Hebrews; and he thence gained a wonderful reputation for his valor: for although there were some of them that condemned him before, they now changed their minds, and honored him, and esteemed him as the best of men: for he did not content himself with having saved the inhabitants of Jabesh only, but he made an expedition into the country of the Ammonites, and laid it all waste, and took a large prey, and so returned to his own country most gloriously.

⁸⁰ Saul's splendid exploit was reported with high praise to all the Hebrews, so that he won a fine reputation for bravery. Any who had earlier despised him now changed their minds and honoured him and reckoned him the best of all, for not content with having saved the Jabisenes, he invaded the region of the Ammanites and laid it all waste and returned gloriously to his own region with a large booty.

⁸¹ ὁ δὲ λαὸς ὑφ᾽ ἡδονῆς τῶν κατωρθωμένων ἔχαιρε μὲν ὅτι τοιοῦτον ἐχειροτόνησε βασιλέα, πρὸς δὲ τοὺς οὐδὲν ὄφελος αὐτὸν ἔσεσθαι τοῖς πράγμασι λέγοντας ἐβόων· " ποῦ νῦν εἰσὶν οὗτοι " καὶ " δότωσαν δίκην " καὶ πάνθ᾽ ὅσα φιλεῖ λέγειν ὄχλος ἐπ᾽ εὐπραγίαις ἠρμένος πρὸς τοὺς ἐξευτελίζοντας ἔναγχος τοὺς τούτων αἰτίους.

⁸¹ "The people, out of pleasure at Saul’s successes, rejoiced that they had appointed such a king; and against those who had said he would be of no use to affairs, they shouted: 'Where are these men now? Let them pay the penalty!'—saying all those things a crowd is fond of saying when elated by prosperity against those who recently belittled the authors of that success.

⁸¹ So the people were greatly pleased at these excellent performances of Saul, and rejoiced that they had constituted him their king. They also made a clamor against those that pretended he would be of no advantage to their affairs; and they said, Where now are these men?—let them be brought to punishment, with all the like things that multitudes usually say when they are elevated with prosperity, against those that lately had despised the authors of it.

⁸¹ The people were greatly pleased at Saul's excellent deeds and were glad that they had made him king, and turned on those who had claimed he would be of no benefit to their state, saying, "Where are they now, that we may deal with them?" and the usual things that people elated with success say of people who had recently disparaged those achieved it.

⁸² δὲ τούτων μὲν ἠσπάζετο τὴν‎ εὔνοιαν καὶ τὴν‎ περὶ αὐτὸν προθυμίαν, ὤμοσε δὲ μήτινα περιόψεσθαι τῶν ἀναιρούμενον ἐπ᾽ ἐκείνης τῆς ἡμέρας· ἄτοπον γὰρ εἶναι τὴν‎ ὑπὸ τοῦ θεοῦ δεδομένην νίκην αἵματι φῦραι καὶ φόνῳ τῶν πρὸς ἀλλήλους συγγενῶν ἑορτάζειν.

⁸² "But Saoulos, while welcoming their goodwill and zeal toward him, swore that he would not overlook any of his kinsmen being put to death on that day; for he said it was out of place to defile the victory given by God with blood, or to celebrate it by the slaughter of their own relatives."

⁸² But Saul, although he took the good-will and the affection of these men very kindly, yet did he swear that he would not see any of his countrymen slain that day, since it was absurd to mix this victory, which God had given them, with the blood and slaughter of those that were of the same lineage with themselves; and that it was more agreeable to be men of a friendly disposition, and so to betake themselves to feasting.

⁸² But while Saul appreciated their goodwill and affection he vowed not to see any of his countrymen killed that day, as it was wrong to mix this victory God had given them with the blood and murder of their kinsmen, instead of feasting with each other.

The Strategy of Terror and Unity
Saul’s act of cutting the oxen’s tendons is a masterclass in psychological mobilization.

1) Economic Threat: In an agrarian society, an ox with severed hamstrings is a total loss. Saul isn't just threatening lives; he is threatening the livelihood of every family.

2) Joint Command: Note that Saul demands they follow both himself and Samuel. He is careful to tether his new political power to the established spiritual authority of the prophet.

Josephus’s Massive Numbers
Josephus records a total of 770,000 men. This is significantly higher than the standard Masoretic text (330,000). To Josephus, these inflated numbers served to impress his Roman readers with the historical military might and population density of ancient Israel.

Military Brilliance: The Night March
Saul performs a "blitzkrieg" maneuver. He marches roughly 30–40 miles ("δέκα σχοίνων") through the night.

1) The Element of Surprise: By arriving "before the sun rose," he fulfills his earlier poetic promise.

2) Tactical Division: By splitting into three columns, he ensures the Ammonites cannot retreat; they are surrounded and overwhelmed before they can even form a battle line.

The Death of Nahash
Unlike the biblical account, which leaves Nahash’s fate ambiguous, Josephus explicitly states that Saul slew "Ναάσην τὸν βασιλέα." This provides a sense of poetic justice—the man who wanted to pluck out the eyes of others loses his own life.

"Clemency" (Epieikeia) as a Royal Virtue
The crowd’s desire for a "purge" of dissenters is a classic depiction of "ὄχλος" (the mob). However, Saul’s refusal to kill his critics is a crucial moment in his character arc.

1) Divine Victory: He argues that a day of "ὑπὸ τοῦ θεοῦ δεδομένην νίκην" (victory given by God) should not be defiled by civil war.

2) Political Wisdom: By showing mercy to the "base men" who previously mocked him, Saul attempts to convert his internal enemies through grace rather than force.

The Total Subjugation
Josephus notes that Saul didn't just break the siege; he conquered the "πᾶσαν... χώραν" (entire country) of Ammon. This establishes Saul not just as a local "Judge," but as a regional "King" capable of offensive expansion and the acquisition of "λείαν" (spoil).

⁸³ δὲ φήσαντος καὶ δευτέρᾳ δεῖν χειροτονίᾳ τὴν‎ βασιλείαν ἐπικυρῶσαι συνίασι πάντες εἰς πόλιν· ἐκεῖ γὰρ αὐτοὺς ἐκέλευσεν ἐλθεῖν. Καὶ πάλιν ὁρῶντος τοῦ πλήθους ὁ προφήτης χρίει τὸν τῷ ἁγίῳ ἐλαίου καὶ δεύτερον ἀναγορεύει βασιλέα. Καὶ οὕτως ἡ τῶν πολιτεία εἰς βασιλείαν μετέπεσεν.

⁸³ "When Samuēlos [Samuel] said that it was necessary to confirm the kingship for Saoulos by a second appointment (cheirotonia), they all assembled at the city of Galgala [Gilgal]; for there he had commanded them to come. And again, in the sight of the multitude, the prophet anointed Saoulos with the holy oil and proclaimed him king a second time. And thus the constitution (politeia) of the Hebrews was transformed into a kingdom.

⁸³ And when Samuel had told them that he ought to confirm the kingdom to Saul by a second ordination of him, they all came together to the city of Gilgal, for thither did he command them to come. So the prophet anointed Saul with the holy oil in the sight of the multitude, and declared him to be king the second time. And so the government of the Hebrews was changed into a regal government;

⁸³ When Samuel had said he would confirm the kingdom to Saul by ordaining him a second time, they all came together to the city of Galgala, where he told them to meet. Once again in the sight of the people the prophet anointed Saul with the holy oil, appointing him king, and so the Hebrew polity changed into a monarchy.

⁸⁴ ἐπὶ γὰρ καὶ τοῦ μαθητοῦ αὐτοῦ‎ [ ] , ὃς ἦν στρατηγὸς, ἀριστοκρατούμενοι διετέλουν· μετὰ δὲ τὴν‎ ἐκείνου τελευτὴν ἔτεσι τοῖς πᾶσι δέκα καὶ πρὸς τούτοις ὀκτὼ τὸ πλῆθος αὐτῶν ἀναρχία κατέσχε.

⁸⁴ "For under Mōysēs [Moses] and his disciple Iēsous [Joshua], who was the general, they continued being governed as an aristocracy. But after the death of Joshua, for eighteen years in all, anarchy (anarchia) took hold of the multitude.

⁸⁴ for in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua, for eighteen years in all, the multitude had no settled form of government, but were in an anarchy;

⁸⁴ Back in the days of Moses and his disciple their general, Joshua, they had remained an aristocracy, but after the death of Joshua, for a full eighteen years the people had been in an anarchy,

⁸⁵ μετὰ ταῦτα δ᾽ εἰς τὴν‎ προτέραν ἐπανῆλθον πολιτείαν τῷ κατὰ πόλεμον ἀρίστῳ δόξαντι γεγενῆσθαι καὶ κατ᾽ ἀνδρείαν περὶ τῶν ὅλων δικάζειν ἐπιτρέποντες· καὶ διὰ τοῦτο τὸν χρόνον τοῦτον τῆς πολιτείας Κριτῶν ἐκάλεσαν.

⁸⁵ "After that, they returned to their former constitution, entrusting the judgment of the whole nation to the one who seemed best in war and courage; and for this reason, they called this period of the constitution the time of the Judges."

⁸⁵ after which they returned to their former government, they then permitted themselves to be judged by him who appeared to be the best warrior and most courageous, whence it was that they called this interval of their government the Judges.

⁸⁵ after which they returned to their former government, letting themselves be judged by whoever seemed to be the best and bravest warrior, which is why they called this the period of their polity that of the Judges.

The "Double" Appointment
Josephus emphasizes that a "δευτέρᾳ... χειροτονίᾳ" (second appointment) was required.

1) From Selection to Ratification: The first appointment at Mizpah was a divine selection by lot; this second one at Gilgal is a political confirmation following a proven military success. Josephus wants to show that Saul’s legitimacy rests on both divine will and demonstrated merit.

2) The Sight of the Multitude: Unlike the secret anointing in the house or the lottery in the crowd, this is a formal "ἀναγορεύει" (public proclamation).

The Great Transformation (Metepesen)
Josephus uses the word "μετέπεσεν" (fell over/transformed) to describe the change in the "πολιτεία" (constitution).

A Shift in Statehood: To Josephus’s readers, this was a monumental moment. Israel was no longer a collection of tribes under God’s direct "aristocracy," but a unified monarchical state. It marks the end of an experimental era of decentralized power.

Redefining the Theocracy: "Aristocracy"
Josephus uses the term "ἀριστοκρατούμενοι" (governed by the best/aristocracy) to describe the era of Moses and Joshua.

Greco-Roman Framing: Josephus is attempting to map Jewish history onto Greek political categories. He views the era of Moses not as a "democracy" (which he associated with mob rule) but as a high-functioning "Aristocracy of God," where the "best" men (the Elders and Generals) ruled according to Divine Law.

The Dark Gap: "Anarchy"
Josephus explicitly labels the period following Joshua as "ἀναρχία" (anarchy).

The Justification for Kingship: By characterizing the early period of the Judges as a time of chaos and lack of leadership, Josephus provides a "political science" justification for why the people eventually demanded a king. In his view, the transition to monarchy was a response to the failures of the anarchic period.

The Nature of a "Judge"
Josephus defines the Judges as those chosen "τῷ κατὰ πόλεμον ἀρίστῳ" (the one best in war).

Functional Leadership: A "Judge" was not necessarily a legal scholar in this context, but a "Supreme Commander" entrusted with "περὶ τῶν ὅλων δικάζειν" (judging/deciding the whole of affairs) because of their "ἀνδρείαν" (courage). This reinforces the idea that the Israelites viewed leadership primarily through the lens of national security.

History as a Cycle
The passage describes a cyclical movement:

Aristocracy (Moses/Joshua)
Anarchy (Post-Joshua)
Restoration of the "Judge" system (The era of the Judges)
Monarchy (Saul)

⁸⁶ Ἐκκλησίαν δὲ ποιήσας ὁ προφήτης τῶν " ἐπόμνυμαι, φησίν, ὑμῖν τὸν μέγιστον θεὸν, ὃς τοὺς ἀδελφοὺς ἐκείνους, λέγω δὴ καὶ , παρήγαγεν εἰς τὸν βίον καὶ τοὺς πατέρας ἡμῶν ἐξήρπασεν καὶ τῆς ὑπ᾽ αὐτοῖς δουλείας, μηδὲν μήτ᾽ αἰδοῖ χαρισαμένους μήτε ὑποστειλαμένους φόβῳ μήτε ἄλλῳ τινὶ πάθει παραχωρήσαντας εἰπεῖν, εἴ τι μοι πέπρακται σκαιὸν καὶ ἄδικον ἢ κέρδους ἕνεκα ἢ πλεονεξίας ἢ χάριτος τῆς πρὸς ἄλλους·

⁸⁶ "Having called an assembly of the Hebrews, Samuēlos [Samuel] the prophet said: 'I swear to you by the Greatest God—who brought into life those brothers, I mean Mōysēs [Moses] and Aarōn, and who snatched our fathers away from the Egyptians and the slavery under them—that you should speak now, granting me nothing out of respect, nor shrinking back out of fear, nor yielding to any other passion. Tell me if any crooked or unjust deed has been done by me, either for the sake of gain, or out of greed, or as a favor to others.

⁸⁶ Then did Samuel the prophet call another assembly also, and said to them, "I solemnly adjure you by God Almighty, who brought those excellent brethren, I mean Moses and Aaron, into the world, and delivered our fathers from the Egyptians, and from the slavery they endured under them, that you will not speak what you say to gratify me, nor suppress any thing out of fear of me, nor be overborne by any other passion, but say, What have I ever done that was cruel or unjust? or what have I done out of lucre or covetousness, or to gratify others?

⁸⁶ The prophet Samuel called another assembly and said to them, "I appeal to you by God Almighty, who brought into the world those excellent brothers Moses and Aaron and rescued our forefathers from the Egyptians and their slavery, please do not say anything merely to gratify me, nor suppress anything out of fear, or be swayed by any other passion, but tell me, What have I ever done that was cruel or unjust? Or what have I done for profit or covetousness, or partiality?

⁸⁷ ἐλέγξαι δὲ εἰ καὶ τῶν τοιούτων τι προσηκάμην [μόσχον ἢ πρόβατον ] , ἃ πρὸς τροφὴν ἀνεμέσητον δοκεῖ λαμβάνειν, ἢ εἴ τινος ὑποζύγιον εἰς ἐμὴν ἀποσπάσας χρείαν ἐλύπησα, τούτων ἕν τι κατειπεῖν παρόντος ὑμῶν τοῦ βασιλέως. οἱ δὲ ἀνέκραγον τούτων οὐδὲν ὑπ᾽ αὐτοῦ‎ γεγονέναι, προστῆναι δὲ ὁσίως αὐτὸν καὶ δικαίως τοῦ ἔθνους.

⁸⁷ 'Convict me if I have ever accepted any such thing as a calf or a sheep—things which seem blameless to take for one's sustenance—or if I have caused anyone grief by snatching away their beast of burden for my own use; declare any one of these things while your king is present.' But they cried out that none of these things had been done by him, and that he had presided over the nation holily and justly."

⁸⁷ Bear witness against me, if I have taken an ox or a sheep, or any such thing, which yet when they are taken to support men, it is esteemed blameless; or have I taken an ass for mine own use of any one to his grief?—lay some one such crime to my charge, now we are in your king's presence." But they cried out, that no such thing had been done by him, but that he had presided over the nation after a holy and righteous manner.

⁸⁷ Accuse me, if I have even taken such a thing as an ox or a sheep, or anything else which may lawfully be used for food. If I have caused grief by taking any man's beast of burden for my own use, let him accuse me of it here in the presence of your king." They cried out that he had done no such thing, but had ruled the nation in holiness and justice.

The Oath of Historical Continuity
Samuel begins by invoking God not just as a deity, but as the Architect of History.

1) The Mosaic Link: By mentioning Moses and Aaron, Samuel reminds the people that he is the direct successor to the original liberators.

2) The "Snatch" (Exērpasen): Just as the king was warned earlier about "snatching" (apospasousi) children for service, Samuel reminds them that God "snatched" their fathers out of slavery. It is a subtle contrast between divine liberation and royal conscription.

The Request for "Candid Speech" (Parrhēsia)
Samuel explicitly asks the people to set aside three things that usually distort the truth in the presence of power:

1) Aidos (Respect/Shame): Don't be too polite to tell the truth.

2) Phobos (Fear): Don't worry about retaliation.

3) Pathos (Passion): Don't let personal bias cloud the judgment.

In the Greco-Roman world, the ability to speak the truth to a ruler without these filters was the hallmark of a free society. Corruption: The Trifecta of "Gain, Greed, and Favor"
Josephus has Samuel categorize political corruption into three distinct vices:

1) Kerdous (Gain): Direct bribery or profit-seeking.

2) Pleonexias (Greed/Overreaching): The desire to have more than one's fair share or to expand one's estate at the expense of others.

3) Charitos (Favor/Nepotism): Doing an injustice not for money, but to please a friend or a powerful interest.

The "Blameless" Calf
A fascinating detail Josephus adds is the mention of a calf or sheep as things that "seem blameless to take for one's sustenance."

The Higher Standard: Samuel argues that even in areas where the law might permit a leader to be supported by the people (expense accounts, in modern terms), he remained untouched. He didn't even take what he was arguably entitled to.

The Beast of Burden (Hypozygyion)
The mention of the "snatched" beast of burden echoes the earlier warning Samuel gave the people about the "Manner of the King." The king would take their donkeys; Samuel did not. By clearing his record on this specific point, Samuel creates a permanent benchmark by which the people are now to judge Saul’s performance.

The Public Verdict: "Holily and Justly"
The people's response uses two key Greek terms: "ὁσίως" (hosiōs - regarding duties to God) and "δικαίως" (dikaiōs - regarding duties to men).

The Perfect Record: The assembly confirms that Samuel balanced the sacred and the secular perfectly. By conducting this audit "παρόντος ὑμῶν τοῦ βασιλέως" (while your king is present), Samuel effectively hands over a "clean" government to Saul, leaving the new king with no excuses for future corruption.

⁸⁸ δὲ ταύτης ἐξ ἁπάντων τῆς μαρτυρίας αὐτῷ γενομένης " ἐπεὶ δεδώκατέ μοι, φησί, τὸ μηδὲν ἄτοπον ἔθ᾽ ὑμᾶς περὶ ἐμοῦ δύνασθαι λέγειν, φέρε νῦν μετὰ παρρησίας ἀκούσατέ μου λέγοντος, ὅτι μεγάλα ἠσεβήσατε εἰς τὸν θεὸν αἰτησάμενοι βασιλέα.

⁸⁸ "When Samuel had received this testimony from everyone, he said: 'Since you have granted that you can say nothing untoward against me, come now and hear me speak with boldness (parrhēsia), for you have acted with great impiety toward God in asking for a king.

⁸⁸ Hereupon Samuel, when such a testimony had been given him by them all, said, "Since you grant that you are not able to lay any ill thing to my charge hitherto, come on now, and do you hearken while I speak with great freedom to you. You have been guilty of great impiety against God, in asking you a king.

⁸⁸ When all had testified to this, Samuel said, "Since you grant that you cannot accuse me of any wrong, come now and listen while I speak with great freedom. You have acted most impiously against God, in asking for a king.

⁸⁹ διαμνημονεύειν δὲ ὑμᾶς προσῆκεν, ὅτι σὺν ἑβδομήκοντα μόνοις ἐκ τοῦ γένους ἡμῶν ὁ πάππος διὰ λιμὸν εἰς ἦλθε, κἀκεῖ πολλῶν μυριάδων ἐπιτεκνωθεισῶν, ἃς εἰς δουλείας καὶ χαλεπὰς ὕβρεις ἤγαγον οἱ , ὁ θεὸς εὐξαμένων τῶν πατέρων χωρὶς βασιλέως παρέσχεν αὐτοῖς ῥύσασθαι τῆς ἀνάγκης τὸ πλῆθος αὐτοῖς καὶ πέμψας ἀδελφοὺς, οἳ ἤγαγον ὑμᾶς εἰς τήνδε τὴν‎ γῆν, ἣν νῦν ἔχετε.

⁸⁹ 'It is proper for you to remember that our forefather Jacob came into Egypt because of a famine with only seventy from our race; and when many myriads were born there, whom the Egyptians reduced to slavery and harsh outrages, God—at the prayer of your fathers and without a king—provided deliverance from that necessity for the multitude by sending the brothers Moses and Aaron, who led you into this land which you now possess.

⁸⁹ It behooves you to remember that our grandfather Jacob came down into Egypt, by reason of a famine, with seventy souls only of our family, and that their posterity multiplied there to many ten thousands, whom the Egyptians brought into slavery and hard oppression; that God himself, upon the prayers of our fathers, sent Moses and Aaron, who were brethren, and gave them power to deliver the multitude out of their distress, and this without a king. These brought us into this very land which you now possess:

⁸⁹ You should have remembered how in time of a famine our grandfather Jacob sent down into Egypt with seventy souls all of our stock, and how they multiplied there to many thousands, whom the Egyptians brought into slavery and cruel bondage, and how at the prayers of our fathers, God sent the brothers Moses and Aaron and enabled them, without a king, to save the people from their plight and bring them into this land you now possess.

⁹⁰ καὶ τούτων ἀπολαύσαντες ἐκ τοῦ θεοῦ προδεδώκατε τὴν‎ θρησκείαν καὶ τὴν‎ εὐσέβειαν. οὐ μὴν ἀλλὰ καὶ τοῖς πολεμίοις ὑποχειρίους γενομένους ἠλευθέρωσε πρῶτον μὲν καὶ τῆς ἐκείνων ἰσχύος ὑπερτέρους ἀπεργασάμενος, ἔπειτα κρατῆσαι παρασχὼν καὶ καὶ τελευταίων . Καὶ ταῦτ᾽ οὐ βασιλέως ἡγουμένου διεπράξασθε, ἀλλ᾽ καὶ στρατηγούντων.

⁹⁰ 'And having enjoyed these things from God, you betrayed his worship and piety. Nevertheless, when you fell into the hands of your enemies, He liberated you—first by making you superior to the power of the Assyrians, then by granting you mastery over the Ammonites and Moabites, and finally over the Philistines. And you accomplished these things not with a king leading you, but under the generalship of Jephthah and Gideon.

⁹⁰ and when you enjoyed these advantages from God, you betrayed his worship and religion; nay, moreover, when you were brought under the hands of your enemies, he delivered you, first by rendering you superior to the Assyrians and their forces, he then made you to overcome the Ammonites and the Moabites, and last of all the Philistines; and these things have been achieved under the conduct of Jephtha and Gideon.

⁹⁰ Yet after enjoying these things from God, you became traitors to worship and religion. Not only that, but he also saved you when you fell into the power of your enemies, first by raising you above the might of the Assyrians and then letting you defeat the Ammanites and the Moabites, and finally the Philistines. This you achieved not under the leadership of a king, but under Jephtha and Gideon as generals.

⁹¹ τίς οὖν ἔσχεν ὑμᾶς ἄνοια φυγεῖν μὲν τὸν θεὸν, ὑπὸ βασιλέα δὲ εἶναι θέλειν; ἀλλ᾽ ἐγὼ μὲν ἀπέδειξα τοῦτον ὃν αὐτὸς ἐπελέξατο, ἵνα μέντοι γε φανερὸν ποιήσω τὸν θεὸν ὀργιζόμενον καὶ δυσχεραίνοντα τῇ τῆς βασιλείας ὑμῶν αἱρέσει, δηλῶσαι τοῦθ᾽ ὑμῖν [τὸν θεὸν ] παρασκευάσω διὰ σημείων ἐναργῶς· ὃ γὰρ οὐδέπω πρότερον εἶδεν ὑμῶν οὐδεὶς ἐνταῦθα γεγενημένον, θέρους ἀκμῇ χειμῶνα, αἰτησάμενος τὸν θεὸν παρέξω τοῦτο νῦν ὑμῖν ἐπι

⁹¹ 'What madness, then, possessed you to flee from God and wish to be under a king? I have indeed appointed this man whom He himself selected; however, to make it manifest that God is angry and displeased with your choice of a kingdom, I shall cause God to show this to you clearly through signs. For that which not one of you has ever seen happen here before—a winter storm at the peak of summer—I, having petitioned God, will provide for you now to recognize.'

⁹¹ What madness therefore possessed you to fly from God, and to desire to be under a king?—yet have I ordained him for king whom he chose for you. However, that I may make it plain to you that God is angry and displeased at your choice of kingly government, I will so dispose him that he shall declare this very plainly to you by strange signals; for what none of you ever saw here before, I mean a winter storm in the midst of harvest, I will entreat of God, and will make it visible to you."

⁹¹ What madness makes you forsake God and ask to be under a king? Yes, I did appoint for you the one that He chose, but to show you how angry and displeased God is at your choice of kingly rule, I will arrange for him to show you plainly through signs. For by my prayers I will have God show you something that none of you has ever seen before, a winter storm at harvest time."

⁹² γνῶναι. Καὶ ταῦτα εἰπόντος πρὸς τὸ πλῆθος τοῦ βρονταῖς σημαίνει τὸ θεῖον καὶ ἀστραπαῖς καὶ χαλάζης καταφορᾷ τὴν‎ τοῦ προφήτου περὶ πάντων ἀλήθειαν, ὡς τεθαμβηκότας αὐτοὺς καὶ περιδεεῖς γινομένους ἁμαρτεῖν τε ὁμολογεῖν καὶ κατ᾽ ἄγνοιαν εἰς τοῦτο προπεσεῖν, καὶ ἱκετεύειν τὸν προφήτην ὡς πατέρα χρηστὸν καὶ ἐπιεικῆ τὸν θεὸν αὐτοῖς εὐμενῆ καταστῆσαι καὶ ταύτην ἀφεῖναι τὴν‎ ἁμαρτίαν, ἣν πρὸς οἷς ἐξύβρισαν ἄλλοις καὶ παρηνόμησαν προσεξειργάσαντο.

⁹² 'What madness, then, possessed you to flee from God and wish to be under a king? I have indeed appointed this man whom He himself selected; however, to make it manifest that God is angry and displeased with your choice of a kingdom, I shall cause God to show this to you clearly through signs. For that which not one of you has ever seen happen here before—a winter storm at the peak of summer—I, having petitioned God, will provide for you now to recognize.'

⁹² Now, as soon as he had said this, God gave such great signals by thunder and lightning, and the descent of hail, as attested the truth of all that the prophet had said, insomuch that they were amazed and terrified, and confessed they had sinned, and had fallen into that sin through ignorance; and besought the prophet, as one that was a tender and gentle father to them, to render God so merciful as to forgive this their sin, which they had added to those other offenses whereby they had affronted him and transgressed against him.

⁹² As Samuel said this to the crowd, the divinity indicated the truth of all the prophet had said by thunder and lightning and hailstones, so that they were amazed and terrified and confessed their sins but said it had been through ignorance, and they implored the prophet, as a tender and gentle father, to get God to mercifully forgive their sin and any other offences or transgressions they had committed.

⁹³ ὁ δὲ ὑπισχνεῖται καὶ παρακαλέσειν τὸν θεὸν συγγνῶναι περὶ τούτων αὐτοῖς καὶ πείσειν, συνεβούλευε μέντοι δικαίους εἶναι καὶ ἀγαθοὺς καὶ μνημονεύειν ἀεὶ τῶν διὰ τὴν‎ παράβασιν τῆς ἀρετῆς αὐτοῖς κακῶν συμπεσόντων καὶ τῶν σημείων τοῦ θεοῦ καὶ τῆς νομοθεσίας, εἰ σωτηρίας αὐτοῖς καὶ τῆς μετὰ τοῦ βασιλέως εὐδαιμονίας ἐστὶν ἐπιθυμία.

⁹³ "He promised that he would entreat God to forgive them for these things and would persuade Him; however, he advised them to be just and good, and to always remember the evils that befell them through the transgression of virtue, as well as the signs of God and the legislation of Moses, if they had a desire for safety and for success (eudaimonia) under their king.

⁹³ So he promised them that he would beseech God, and persuade him to forgive them these their sins. However, he advised them to be righteous, and to be good, and ever to remember the miseries that had befallen them on account of their departure from virtue: as also to remember the strange signs God had shown them, and the body of laws that Moses had given them, if they had any desire of being preserved and made happy with their king.

⁹³ He promised to implore God to forgive them these sins and persuade him on their behalf, but warned them to be righteous and good and to always remember the evils that had befallen them for their lapses from virtue, and to remember the signs God had shown them and the legislation of Moses, if it was their wish to be safe and prosperous under their king.

⁹⁴ εἰ δὲ τούτων ἀμελήσουσιν, ἔλεγεν ἥξειν αὐτοῖς τε καὶ τῷ βασιλεῖ μεγάλην ἐκ θεοῦ πληγήν. Καὶ μὲν ταῦτα τοῖς προφητεύσας ἀπέλυσεν αὐτοὺς ἐπὶ τὰ οἰκεῖα βεβαιώσας ἐκ δευτέρου τῷ τὴν‎ βασιλείαν.

⁹⁴ 'But if they should neglect these things,' he said, 'a great blow from God would come upon both them and the king.' Samuel, having prophesied these things to the Hebrews, dismissed them to their homes, having confirmed the kingship for Saul a second time."

⁹⁴ But he said, that if they should grow careless of these things, great judgments would come from God upon them, and upon their king. And when Samuel had thus prophesied to the Hebrews, he dismissed them to their own homes, having confirmed the kingdom to Saul the second time.

⁹⁴ He said that if they grew careless of these things, God would strike them and their king with a mighty blow. When Samuel had prophesied this to the Hebrews he sent them home, having confirmed the kingdom to Saul the second time.

The Historical "Retrospective"
Samuel (via Josephus) constructs a "History of Success without Monarchy." He argues that the greatest crises in Israel's history—the Egyptian slavery and the various oppressions in Judges—were solved by "στρατηγούντων" (generals/commanders) raised by God, not by a permanent dynastic crown. This is Josephus’s subtle defense of the original Theocracy.

The Summer Storm (Therous Akmē)
In the Levant, rain during the wheat harvest (May/June) is extremely rare. Josephus describes it as "χειμῶνα" (winter/storm) occurring during the "peak of summer."

The Power of "Enargeia": Josephus uses the term "ἐναργῶς" (clearly/vividly). The miracle serves as a physical "visual aid" for an abstract spiritual truth. If Samuel can control the heavens, his critique of the earth (the monarchy) must be true.

The Psychology of the Crowd: Fear to Confession
The reaction of the people is a classic Josephan "About-Face."

1) From Arrogance to Awe: At the beginning of the chapter, the people were "pleased" and "elated" by victory. After the thunder, they are "περιδεεῖς" (exceedingly terrified).

2) The Paternal Prophet: They address Samuel as a "πατέρα χρηστὸν" (kind father). This confirms that despite Saul being the "King," Samuel remains the "Father" of the nation.

The "Two-Way" Warning
Samuel provides a conditional promise of "εὐδαιμονίας" (happiness/success/prosperity).

The Joint Fate: For the first time, Samuel ties the fate of the people to the fate of the king. If the people sin, the "πληγή" (blow/plague) will strike "αὐτοῖς τε καὶ τῷ βασιλεῖ" (both them and the king). This removes the king's "divine right" to be exempt from the national covenant.

"Ex-Ignorance" (Kat’ Agnoian)
The people claim they sinned through "ἄγνοιαν" (ignorance). This is a common legal trope in Josephus's writing—it allows the people to save face. They aren't saying they were intentionally evil, just that they didn't "know" the implications of their request until the thunder clarified it for them.

The Formal Conclusion of the Era
The final sentence marks the official "Second Confirmation" ("βεβαίως ἐκ δευτέρου"). The drama of the transition is over. Saul is no longer a candidate or a hero-of-the-moment; he is the legally, religiously, and historically confirmed head of the state.

Chapter 6
[095-130]
Saul's successful attack on the Philistines

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⁹⁵ Οὗτος δ᾽ ἐπιλέξας ἐκ τοῦ πλήθους ὡς τρισχιλίους τοὺς μὲν δισχιλίους ὥστε σωματοφυλακεῖν αὐτὸν λαβὼν αὐτὸς διέτριβεν ἐν πόλει, δὲ τῷ παιδὶ τοὺς λοιποὺς δοὺς ὥστε σωματοφυλακεῖν αὐτὸν εἰς ἔπεμψεν. ὁ δ᾽ ἐκπολιορκεῖ τι φρούριον τῶν οὐ πόρρω .

⁹⁵ "Saul, having selected about three thousand from the multitude, took two thousand for himself as a bodyguard and remained in the city of Bethebo [Bethel]; the remaining thousand he gave to his son Ionathēs [Jonathan] as a bodyguard and sent him to Gebal [Geba]. Jonathan captured by siege a certain garrison of the Philistines not far from Gebal.

⁹⁵ Now Saul chose out of the multitude about three thousand men, and he took two thousand of them to be the guards of his own body, and abode in the city Bethel, but he gave the rest of them to Jonathan his son, to be the guards of his body; and sent him to Gibeah, where he besieged and took a certain garrison of the Philistines, not far from Gilgal;

⁹⁵ From among the people he chose about three thousand men, taking two thousand of them to live as his bodyguards in the city of Bethel and giving the rest as bodyguards to his son Jonathan, whom he sent to Gebala; and he besieged and took a garrison of Philistines, not far from Gebala.

⁹⁶ οἱ γὰρ καταστρεφόμενοι τοὺς τά τε ὅπλα αὐτοὺς ἀφῃροῦντο καὶ τοὺς ὀχυρωτάτους τῆς χώρας τόπους φρουραῖς κατελαμβάνοντο καὶ σιδηροφορεῖν χρῆσθαί τε καθάπαξ ἀπηγόρευον σιδήρῳ, καὶ διὰ ταύτην τὴν‎ πρόρρησιν οἱ γεωργοὶ, εἴποτε δεήσει᾽ αὐτοὺς ἐπισκευάσαι τι τῶν ἐργαλείων, ἢ ὕνιν ἢ δίκελλαν ἢ ἄλλο τι τῶν εἰς γεωργίαν χρησίμων, φοιτῶντες εἰς τοὺς ταῦτα ἔπραττον.

⁹⁶ "For the Philistines, having subdued the Jews, had taken away their weapons and occupied the strongest places of the country with garrisons. They utterly forbade them to carry or use iron; because of this decree, if the farmers ever needed to repair any of their tools—whether a plowshare, a mattock, or any other useful agricultural implement—they had to go to the Philistines to do so.

⁹⁶ for the Philistines of Gibeah had beaten the Jews, and taken their weapons away, and had put garrisons into the strongest places of the country, and had forbidden them to carry any instrument of iron, or at all to make use of any iron in any case whatsoever. And on account of this prohibition it was that the husbandmen, if they had occasion to sharpen any of their tools, whether it were the coulter or the spade, or any instrument of husbandry, they came to the Philistines to do it.

⁹⁶ When the Philistines had defeated the Jews they took away their weapons and put garrisons into the strongholds of the region and forbade them tools of iron, or the use of iron for any purpose. Under this embargo, if the farmers needed to sharpen any worktool, plowshare or spade or anything else for farming, they had to go to the Philistines for it.

⁹⁷ ὡς δὲ ἠκούσθη τοῖς ἡ τῆς φρουρᾶς ἀναίρεσις ἀγανακτήσαντες καὶ δεινὴν ὕβριν τὴν‎ καταφρόνησιν ἡγησάμενοι στρατεύουσιν ἐπὶ τοὺς πεζῶν μὲν τριάκοντα μυριάσιν ἅρμασι δὲ τρισμυρίοις, ἵππον δὲ ἑξακισχιλίαν ἐπήγοντο·

⁹⁷ "When the destruction of the garrison was reported to the Philistines, they were enraged, considering this contempt a terrible insolence (hybris). They marched against the Jews with 300,000 infantry, 30,000 chariots, and 6,000 cavalry.

⁹⁷ Now as soon as the Philistines heard of this slaughter of their garrison, they were in a rage about it, and, looking on this contempt as a terrible affront offered them, they made war against the Jews, with three hundred thousand footmen, and thirty thousand chariots, and six thousand horses;

⁹⁷ When the Philistines heard of the destruction of their garrison they were enraged and saw it as a terrible affront, and went to war against the Jews with three hundred thousand infantry and thirty thousand chariots and six thousand horses.

⁹⁸ καὶ στρατοπεδευσαμένων πρὸς πόλει τοῦτο ὁ τῶν βασιλεὺς μαθὼν εἰς καταβαίνει πόλιν καὶ διὰ πάσης κηρύσσει τῆς χώρας ἐπ᾽ ἐλευθερίᾳ καλῶν τὸν λαὸν ἐπὶ τὸν πόλεμον τὸν πρὸς , τὴν‎ δύναμιν ἐκφαυλίζων αὐτῶν καὶ διασύρων ὡς οὐκ ἀξιόλογον οὐδ᾽ ὥστε φοβεῖσθαι διακινδυνεύειν πρὸς αὐτούς.

⁹⁸ "When they encamped at the city of Machma [Michmash], Saul, the king of the Jews, learned of this and went down to the city of Galgala [Gilgal]. He made a proclamation throughout the whole country, calling the people to war against the Philistines for the sake of liberty, belittling and disparaging their power as not worth mentioning, and as nothing to fear in risking a battle against them.

⁹⁸ and they pitched their camp at the city Michmash. When Saul, the king of the Hebrews, was informed of this, he went down to the city Gilgal, and made proclamation over all the country, that they should try to regain their liberty; and called them to the war against the Philistines, diminishing their forces, and despising them as not very considerable, and as not so great but they might hazard a battle with them.

⁹⁸ When they had pitched camp at the city of Machma the king of the Hebrews, Saul, learned of it and went down to the city of Galgala and sent heralds all over the region in the name of liberty, calling them to war against the Philistines, whose strength he downplayed, scorning them as not so powerful or great that one need fear a war with them.

⁹⁹ κατανοήσαντες δὲ τὸ πλῆθος τῶν οἱ τοῦ κατεπλάγησαν, καὶ οἱ μὲν εἰς τὰ σπήλαια καὶ τοὺς ὑπονόμους ἔκρυψαν αὑτοὺς, οἱ πλείους δὲ εἰς τὴν‎ πέραν τοῦ γῆν ἔφυγον· αὕτη δ᾽ ἦν καὶ .

⁹⁹ "But when Saul’s men perceived the vast number of the Philistines, they were struck with terror; some hid themselves in caves and underground passages, while the majority fled to the land beyond the Jordan, which belonged to Gad and Roubēlos [Reuben]."

⁹⁹ But when the people about Saul observed how numerous the Philistines were, they were under a great consternation; and some of them hid themselves in caves and in dens under ground, but the greater part fled into the land beyond Jordan, which belonged to Gad and Reuben.

⁹⁹ When Saul's entourage realized the real numbers of the Philistines, they were very afraid and some of them hid in caves and underground dens, while the majority fled to the land beyond the Jordan belonging to Gad and Rubel.

The Standing Army vs. The Bodyguard
Josephus uses the term "σωματοφυλακεῖν" (to act as a bodyguard). This marks a shift from the "all-volunteer" tribal militia seen in the Ammonite war to a professionalized, permanent force. However, 3,000 men is a tiny nucleus for a kingdom surrounded by superpowers, highlighting Saul's initial military vulnerability.

Economic and Technological Warfare
Josephus elaborates on the Philistine "iron monopoly."

1) The Blacksmith Ban: By prohibiting the Jews from "σιδηροφορεῖν" (bearing iron), the Philistines ensured that the Jews could not manufacture swords or spears.

2) Agricultural Dependency: The detail about the farmers having to go to Philistine territory to sharpen their "ὕνιν ἢ δίκελλαν" (plowshares or mattocks) shows a sophisticated form of vassalage. The Philistines controlled the Judean food supply and their military potential simultaneously.

The Philistine "Blitz"
The numbers Josephus provides for the Philistine army (300,000 infantry and 30,000 chariots) are meant to evoke a sense of total, overwhelming force. To a contemporary reader, this would look like a modern superpower invading a small, developing nation. The "τρισμυρίοις" (30,000) chariots represents a massive technological advantage in the flat plains around Michmash.

Saul’s Propaganda Strategy
Saul attempts to counter this terror with psychological warfare. He "ἐκφαυλίζων" (belittled/made light of) the enemy's strength. As a leader, he had to pretend the Philistine army was "not worth mentioning" to keep his own men from deserting. It is a classic example of a general projecting confidence he likely does not feel.

The Great Desertion
Despite Saul’s rhetoric, the reality of the Philistine numbers causes a total collapse of Judean morale.

1) The Caves and Burrows: Josephus uses the word "ὑπονόμους" (underground passages/tunnels). This describes a people reduced to living like animals in the earth to escape the "iron" of their masters.

1) The Transjordan Flight: The flight to Gad and Reuben signifies a complete abandonment of the heartland. Saul is left at Gilgal with a shrinking force, watching his new kingdom evaporate before he can even hold a second court.

Jonathan’s Boldness
The catalyst for this crisis is Jonathan’s capture of the Philistine garrison. This introduces Jonathan as a man of action—perhaps even more impetuous than his father. His "insolence" (hybris) against the Philistine occupiers is what forces the conflict out into the open.

¹⁰⁰ Πέμψας δὲ πρὸς τὸν προφήτην ἐκάλει πρὸς αὑτὸν συνδιασκεψόμενον περὶ τοῦ πολέμου καὶ τῶν πραγμάτων. ὁ δὲ περιμένειν αὐτὸν ἐκέλευσεν αὐτόθι καὶ παρασκευάζειν θύματα· μετὰ γὰρ ἡμέρας ἑπτὰ πρὸς αὐτὸν ἥξειν, ὅπως θύσωσι τῇ ἑβδόμῃ τῶν ἡμερῶν, οὕτως συμβάλωσι τοῖς πολεμίοις.

¹⁰⁰ "Saul sent for the prophet, calling him to deliberate together concerning the war and affairs of state. But the prophet commanded him to wait there and prepare victims for sacrifice; for he said he would come to him after seven days, so that they might sacrifice on the seventh day and then engage the enemy.

¹⁰⁰ But Saul sent to the prophet, and called him to consult with him about the war and the public affairs; so he commanded him to stay there for him, and to prepare sacrifices, for he would come to him within seven days, that they might offer sacrifices on the seventh day, and might then join battle with their enemies.

¹⁰⁰ Saul sent to call the prophet to come and confer with him about the war and public policy, and was told to wait there for him and to prepare sacrifices, for he would come to him after seven days, and on the seventh of those days he would sacrifice before going out to battle with their enemies.

¹⁰¹ καὶ περιμένει μὲν ὡς ὁ προφήτης ἐπέστειλεν, οὐκέτι μέντοι γε διατηρεῖ τὴν‎ ἐντολήν, ἀλλ᾽ ὡς ἑώρα βραδύνοντα μὲν τὸν προφήτην, αὑτὸν δὲ ὑπὸ τῶν στρατιωτῶν καταλειπόμενον, λαβὼν τὰ θύματα τὴν‎ θυσίαν ἐπετέλει· ἐπεὶ δὲ τὸν ἤκουσε προσιόντα ὑπαντησόμενος ἐξῆλθεν.

¹⁰¹ "And indeed, Saul waited as the prophet had instructed; however, he did not keep the command to the end. For when he saw the prophet delaying and himself being abandoned by his soldiers, he took the victims and performed the sacrifice. But when he heard that Samuēlos was approaching, he went out to meet him.

¹⁰¹ So he waited as the prophet sent to him to do; yet did not he, however, observe the command that was given him, but when he saw that the prophet tarried longer than he expected, and that he was deserted by the soldiers, he took the sacrifices and offered them; and when he heard that Samuel was come, he went out to meet him.

¹⁰¹ So he waited as the prophet said but did not keep his other command, for as he saw the prophet delaying and that his soldiers were deserting, he took the sacrifices and offered them. Then hearing that Samuel had arrived, he went out to meet him.

¹⁰² ὁ δ᾽ οὐκ ὀρθῶς αὐτὸν ἔφη πεποιηκέναι παρακούσαντα ὧν ἐπέστειλεν αὐτὸς καὶ φθάσαντα τὴν‎ παρουσίαν, ἣν κατὰ βούλησιν γινομένην τοῦ θείου πρὸς τὰς εὐχὰς καὶ τὰς θυσίας τὰς ὑπὲρ τοῦ πλήθους προλάβοι κακῶς ἱερουργήσας καὶ γενόμενος.

¹⁰² "The prophet said he had not acted rightly, having disobeyed his instructions and anticipated his arrival—an arrival intended by the will of the Divine for the prayers and sacrifices on behalf of the multitude. He told Saul he had officiated badly and acted headstrong.

¹⁰² But the prophet said he had not done well in disobeying the injunctions he had sent to him, and had not staid till his coming, which being appointed according to the will of God, he had prevented him in offering up those prayers and those sacrifices that he should have made for the multitude, and that he therefore had performed divine offices in an ill manner, and had been rash in performing them.

¹⁰² The prophet said he had done wrong in disobeying the message he had sent him and not waiting until his arrival, as decreed by the divine will, but had acted too quickly in offering for the people the prayers and sacrifices he himself should have made.

¹⁰³ ἀπολογουμένου δὲ τοῦ καὶ περιμεῖναι μὲν τὰς ἡμέρας ἃς ὥρισε λέγοντος, ὑπὸ δὲ ἀνάγκης καὶ μὲν τῶν αὑτοῦ στρατιωτῶν διὰ φόβον, στρατοπεδείας δὲ τῶν ἐχθρῶν ἐν καὶ ἀκοῆς τῆς ἐπ᾽ αὐτὸν εἰς καταβάσεως ἐπειχθῆναι πρὸς τὴν‎ θυσίαν.

¹⁰³ When Saul defended himself, saying he had waited the days appointed but was pressed to the sacrifice by necessity, by the desertion of his soldiers through fear, and by the report of the enemy encamped at Machma descending upon him at Galgala,

¹⁰³ Hereupon Saul made an apology for himself, and said that he had waited as many days as Samuel had appointed him; that he had been so quick in offering his sacrifices, upon account of the necessity he was in, and because his soldiers were departing from him, out of their fear of the enemy's camp at Michmash, the report being gone abroad that they were coming down upon him of Gilgal. To which Samuel replied,

¹⁰³ Saul excused himself by saying that he had waited the days set by Samuel and had been forced to hurry in offering his sacrifice, as his soldiers were leaving him, fearing the enemy's camp at Machma, for a rumour had gone around that they were marching upon him at Galgala.

¹⁰⁴ ὑπολαβὼν δὲ ὁ " ἀλλὰ σύγε, φησίν, εἰ δίκαιος ἦσθα καὶ μὴ παρήκουσας ἐμοῦ μηδ᾽ ὧν ὑπέθετό μοι περὶ τῶν παρόντων ὁ θεὸς ὠλιγώρησας ταχύτερος ἢ συνέφερε τοῖς πράγμασι γεγονὼς, σοί τ᾽ αὐτῷ πλεῖστον ἂν

¹⁰⁴ Samuēlos replied: 'Nay, if you had been just and had not disobeyed me or neglected what God suggested to me concerning the present situation by being more hasty than was profitable for affairs, it would have been possible for you and your descendants to reign for a very long time.'

¹⁰⁴ "Nay, certainly, if thou hadst been a righteous man, and hadst not disobeyed me, nor slighted the commands which God suggested to me concerning the present state of affairs, and hadst not acted more hastily than the present circumstances required, thou wouldst have been permitted to reign a long time, and thy posterity after thee."

¹⁰⁴ Samuel replied, "If you had been righteous and had not disobeyed me or slighted God's commands to me about this matter by acting too soon, you would have been allowed to reign a long time and your descendants after you."

¹⁰⁵ βασιλεῦσαι χρόνον ἐξεγένετο καὶ τοῖς σοῖς ἐγγόνοις. Καὶ μὲν ἀχθόμενος ἐπὶ τοῖς γεγενημένοις ἀνεχώρησε παρ᾽ αὑτὸν, δὲ εἰς πόλιν ἔχων ἑξακοσίους μεθ᾽ ἑαυτοῦ μόνον ἧκε σὺν τῷ παιδί. τούτων δὲ οἱ πλείους οὐκ εἶχον ὅπλα τῆς χώρας σπανιζούσης σιδήρου καὶ τῶν ὅπλα χαλκεύειν δυναμένων· οὐ γὰρ εἴων οἱ ταῦτα εἶναι, καθὼς μικρὸν ἔμπροσθεν δεδηλώκαμεν.

¹⁰⁵ "Samuēlos, grieved by what had happened, departed to his own place. Saul came to the city of Gabaon [Geba] with only six hundred men, along with his son Ionathēs [Jonathan]. Most of these had no weapons, for the land lacked iron and those capable of forging weapons; for the Philistines did not allow these things to exist, as we showed a little earlier.

¹⁰⁵ So Samuel, being grieved at what happened, returned home; but Saul came to the city Gibeah, with his son Jonathan, having only six hundred men with him; and of these the greater part had no weapons, because of the scarcity of iron in that country, as well as of those that could make such weapons; for, as we showed a little before, the Philistines had not suffered them to have such iron or such workmen.

¹⁰⁵ So Samuel went home vexed by what had occurred, and Saul went with his son Jonathan to the city of Gebala with only six hundred men, most of them unarmed since iron and ironsmiths who could make weapons were scarce in that region, for as we explained a while back, the Philistines did not allow them.

¹⁰⁶ διελόντες δ᾽ εἰς τρία μέρη τὴν‎ στρατιὰν οἱ καὶ κατὰ τοσαύτας ὁδοὺς ἐπερχόμενοι τὴν‎ τῶν χώραν ἐπόρθουν, βλεπόντων τε τοῦ βασιλέως αὐτῶν καὶ τοῦ παιδὸς ἀμῦναί τε τῇ γῇ, μεθ᾽ ἑξακοσίων γὰρ μόνων ἦσαν, οὐ δυναμένων.

¹⁰⁶ "The Philistines, having divided their army into three parts and advancing by as many roads, were plundering the land of the Hebrews while King Saul and his son Jonathan looked on, unable to defend the land, for they were with only six hundred men.

¹⁰⁶ Now the Philistines divided their army into three companies, and took as many roads, and laid waste the country of the Hebrews, while king Saul and his son Jonathan saw what was done, but were not able to defend the land, having no more than six hundred men with them.

¹⁰⁶ The Philistines divided their army into three and going in three directions, ravaged the land of the Hebrews, while king Saul and his son Jonathan saw them but were unable to defend the land, having only six hundred men.

¹⁰⁷ καθεζόμενοι δ᾽ αὐτός τε καὶ ὁ παῖς αὐτοῦ‎ καὶ ὁ ἀρχιερεὺς ἀπόγονος ὢν τοῦ ἀρχιερέως ἐπὶ βουνοῦ ὑψηλοῦ καὶ τὴν‎ γῆν λεηλατουμένην ὁρῶντες ἐν ἀγωνίᾳ δεινῇ καθεστήκεσαν. συντίθεται δὲ ὁ παῖς τῷ ὁπλοφόρῳ, κρύφα πορευθέντες αὐτοὶ εἰς τὴν‎ τῶν πολεμίων παρεμβολὴν ἐκδραμεῖν καὶ ταραχὴν ἐμποιῆσαι καὶ θόρυβον [αὐτοῖς ] .

¹⁰⁷ "While Saul, his son, and the high priest Echias [Ahijah]—a descendant of Eli—were sitting on a high hill and watching the land being pillaged, they were in terrible agony. Then Saul’s son made an agreement with his armor-bearer that they would secretly go out to the enemy’s camp and cause confusion and a clamor among them.

¹⁰⁷ But as he, and his son, and Abiah the high priest, who was of the posterity of Eli the high priest, were sitting upon a pretty high hill, and seeing the land laid waste, they were mightily disturbed at it. Now Saul's son agreed with his armor-bearer, that they would go privately to the enemy's camp, and make a tumult and a disturbance among them.

¹⁰⁷ When he and his son and Abiah the high priest, a descendant of Eli the high priest, were sitting on a high hill watching the land being devastated, they were greatly disturbed. Then Saul's son agreed with his armour-bearer to go secretly to the enemy's camp and create a commotion and uproar among them.

¹⁰⁸ τοῦ δὲ ὁπλοφόρου προθύμως ἕπεσθαι φήσαντος ποτ᾽ ἂν ἡγῆται, κἂν ἀποθανεῖν δέῃ, προσλαβὼν τὴν‎ τοῦ νεανίσκου συνεργίαν καὶ καταβὰς ἀπὸ τοῦ βουνοῦ πρὸς τοὺς πολεμίους ἐπορεύετο. ἦν δὲ τὸ τῶν πολεμίων στρατόπεδον ἐπὶ κρημνοῦ, τρισὶν ἄκραις εἰς λεπτὸν ἀπηκονημέναις μῆκος πέτρας ἐν κύκλῳ περιστεφανούσης ὥσπερ προβόλοις τὰς ἐπιχειρήσεις ἀπομαχόμενον.

¹⁰⁸ When the armor-bearer said he would eagerly follow wherever he might lead, even if he must die, Jonathan took the young man’s cooperation and, descending from the hill, went toward the enemy. "The enemy’s camp was upon a precipice, surrounded by a rock with three peaks sharpened to a slender length, which warded off attacks like outworks.

¹⁰⁸ And when the armor-bearer had readily promised to follow him whithersoever he should lead him, though he should be obliged to die in the attempt, Jonathan made use of the young man's assistance, and descended from the hill, and went to their enemies. Now the enemy's camp was upon a precipice which had three tops, that ended in a small but sharp and long extremity, while there was a rock that surrounded them, like lines made to prevent the attacks of an enemy.

¹⁰⁸ When the armour-bearer readily promised to follow wherever he should lead, even if he must die in the attempt, Jonathan and the young man descended from the hill and went toward the enemy. The enemy camp was on a clifftop with three peaks, ending in a long and narrow tip, with crags around them like defence lines to prevent any attempted attack.

¹⁰⁹ ἔνθεν συνέβαινεν ἠμελῆσθαι τὰς φυλακὰς τοῦ στρατοπέδου διὰ τὸ φύσει περιεῖναι τῷ χωρίῳ τὴν‎ ἀσφάλειαν καὶ παντὶ νομίζειν ἀμήχανον εἶναι κατ᾽ ἐκείνας οὐκ ἀναβῆναι μόνον ἀλλὰ καὶ προσελθεῖν.	¹⁰⁹ Thus it happened that the camp’s guards were neglected because the place possessed safety by its very nature, and everyone thought it impossible not only to climb up but even to approach by that route.
¹⁰⁹ There it so happened, that the out-guards of the camp were neglected, because of the security that here arose from the situation of the place, and because they thought it altogether impossible, not only to ascend up to the camp on that quarter, but so much as to come near it.	¹⁰⁹ The nature of the place was so secure that the guarding of the camp was neglected, as they thought it impossible to ascend to the camp from that side, or even to approach it.

¹¹⁰ ὡς οὖν ἧκον εἰς τὴν‎ παρεμβολὴν ὁ παρεθάρσυνε τὸν ὁπλοφόρον καὶ " προσβάλωμεν τοῖς πολεμίοις, ἔλεγε, κἂν μὲν ἀναβῆναι κελεύσωσι πρὸς αὑτοὺς ἡμᾶς ἰδόντες σημεῖον τοῦτο νίκης ὑπολάμβανε, ἐὰν δὲ φθέγξωνται

¹¹⁰ "When they reached the camp, Jonathan encouraged his armor-bearer: 'Let us attack the enemy; if they see us and command us to come up to them, take this as a sign of victory; but if they say nothing as though not calling us, let us turn back.'

¹¹⁰ As soon, therefore, as they came to the camp, Jonathan encouraged his armor-bearer, and said to him, "Let us attack our enemies; and if, when they see us, they bid us come up to them, take that for a signal of victory; but if they say nothing, as not intending to invite us to come up, let us return back again."

¹¹⁰ When they reached the camp, Jonathan encouraged his armour-bearer, "Let us attack the enemy" he said, "and if, when they see us, they bid us come up to them, take that for a sign of victory, but if they say nothing and do not call us to come up, let us turn back."

¹¹¹ μηδὲν ὡς οὐ καλοῦντες ἡμᾶς ὑποστρέψωμεν. προσιόντων δὲ αὐτῶν τῷ στρατοπέδῳ τῶν πολεμίων ὑποφαινούσης ἤδη τῆς ἡμέρας ἰδόντες οἱ πρὸς ἀλλήλους ἔλεγον ἐκ τῶν ὑπονόμων καὶ σπηλαίων προιέναι τοὺς , καὶ πρὸς καὶ τὸν ὁπλοφόρον αὐτοῦ‎ " δεῦτε, , ἀνέλθετε πρὸς ἡμᾶς, ἵνα

¹¹¹ As they approached the camp as day was breaking, the Philistines saw them and said to one another: 'The Hebrews are coming out of their underground passages and caves!' And they said to Jonathan and his armor-bearer: 'Come up to us, so that we may punish you as you deserve for your daring!'

¹¹¹ So when they were approaching to the enemy's camp, just after break of day, and the Philistines saw them, they said one to another, "The Hebrews come out of their dens and caves:" and they said to Jonathan and to his armor-bearer, "Come on, ascend up to us, that we may inflict a just punishment upon you, for your rash attempt upon us."

¹¹¹ As they were approaching the enemy camp just after daybreak, the Philistines saw it and said to each other, "The Hebrews are coming from their dens and caves." To Jonathan and to his armour-bearer they said, "Come on up to us, and we will teach you a good lesson for this rash venture."

¹¹² ὑμᾶς τιμωρησώμεθα τῶν τετολμημένων ἀξίως. ἀσπασάμενος δὲ τὴν‎ φωνὴν ὁ τοῦ παῖς ὡς νίκην αὐτῷ σημαίνουσαν παραυτίκα μὲν ἀνεχώρησαν ἐξ οὗπερ ὤφθησαν τόπου τοῖς πολεμίοις, παραμειψάμενοι δὲ τοῦτον ἐπὶ τὴν‎ πέτραν ἧκον ἔρημον οὖσαν τῶν φυλαττόντων διὰ τὴν‎ ὀχυρότητα.

¹¹² "Welcoming this voice as a sign of victory, Saul’s son immediately withdrew from the place where he was seen, and passing around it, came to the rock that was deserted of guards because of its steepness.

¹¹² So Saul's son accepted of that invitation, as what signified to him victory, and he immediately came out of the place whence they were seen by their enemies: so he changed his place, and came to the rock, which had none to guard it, because of its own strength;

¹¹² Saul's son accepted the call as a sign of victory and instantly left the place where they were seen by their enemies and relocated to the cliff where there was no one on guard because of its strength.

¹¹³ κἀκεῖθεν ἀνερπύσαντες μετὰ πολλῆς ταλαιπωρίας ἐβιάσαντο τὴν‎ τοῦ χωρίου φύσιν ἀνελθεῖν ἐπὶ τοὺς πολεμίους, ἐπιπεσόντες δ᾽ αὐτοῖς κοιμωμένοις ἀποκτείνουσι μὲν ὡς εἴκοσι, ταραχῆς δὲ καὶ αὐτοὺς ἐγέμισαν, ὡς τινὰς μὲν φυγεῖν τὰς πανοπλίας ἀπορρίψαντας,

¹¹³ Creeping up from there with great toil, they forced their way against the nature of the place to reach the enemy. Falling upon them while they were asleep, they killed about twenty, and filled them with such confusion and amazement that some fled throwing away their armor,

¹¹³ from thence they crept up with great labor and difficulty, and so far overcame by force the nature of the place, till they were able to fight with their enemies. So they fell upon them as they were asleep, and slew about twenty of them, and thereby filled them with disorder and surprise, insomuch that some of them threw away their entire armor and fled;

¹¹³ From there, with great difficulty given the nature of the place, they toiled their way up until they got within reach of the enemy. Then they attacked them during their sleep and killed about twenty of them, causing great disorder and alarm. Some threw away all their armour and fled,

¹¹⁴ οἱ δὲ πολλοὶ μὴ γνωρίζοντες ἑαυτοὺς διὰ τὸ ἐκ πολλῶν ἐθνῶν εἶναι πολεμίους ὑπονοοῦντες ἀλλήλους, καὶ γὰρ εἴκαζον ἀναβῆναι πρὸς αὐτοὺς τῶν οὐ δύο μόνους, εἰς μάχην ἐτράποντο. Καὶ οἱ μὲν αὐτῶν ἀπέθνησκον κτεινόμενοι, τινὲς δὲ φεύγοντες κατὰ τῶν πετρῶν ὠθούμενοι κατεκρημνίζοντο.

¹¹⁴ while the majority—not recognizing one another because the enemy army was composed of many nations—suspected each other of being foes; for they imagined that not just two, but many Hebrews had climbed up against them. They turned to battle against one another. Some were killed, while others, as they fled, were pushed over the rocks and fell down the precipices."

¹¹⁴ but the greatest part, not knowing one another, because they were of different nations, suspected one another to be enemies, (for they did not imagine there were only two of the Hebrews that came up,) and so they fought one against another; and some of them died in the battle, and some, as they were flying away, were thrown down from the rock headlong.

¹¹⁴ but most of them, being of different nations and never dreaming that only two of the Hebrews had climbed up to them, mistook each other for the enemy and fought it out, so that some were killed and others in their flight fell down headlong from the cliff.

The Sin of Saul: "Haste" vs. "Justice"
Josephus frames Saul’s failure at Gilgal as a lack of "δικαιοσύνη" (justice/righteousness) and "σωφροσύνη" (prudence).

1) The Litmus Test: The seven-day wait was a test of Saul's submission to the prophetic word. By sacrificing early, Saul claimed the role of Priest-King, violating the separation of powers Samuel had established.

2) The "Necessity" Trap: Saul’s defense is purely pragmatic ("ὑπὸ δὲ ἀνάγκης"). Josephus shows that in the biblical worldview, "strategic necessity" is no excuse for "theological disobedience."

The High Priest Echias (Ahijah)
Josephus specifically mentions Ahijah (Echias), identifying him as a descendant of Eli. This connects Saul’s failing house with the already-judged house of Eli. The presence of the High Priest on the hill emphasizes Saul’s paralysis: he has the religious symbols (the Priest and the Ephod), but he has no divine direction.

Jonathan: The "Anti-Saul"
While Saul sits in "terrible agony" watching the land be pillaged, Jonathan acts.

1) The Theology of the Sign: Jonathan’s plan is a "trial of God." He doesn't rely on numbers (of which there are none) but on a "σημεῖον" (sign).

2) Total Cooperation: The armor-bearer's willingness to die ("κἂν ἀποθανεῖν δέῃ") highlights the charismatic power of Jonathan's leadership compared to the desertion Saul faced earlier.

The Topography of the "Impossible"
Josephus provides a vivid description of the rocks at Michmash (Bozez and Seneh in the Bible). He calls them "προβόλοις" (outworks/bulwarks).

Strategic Negligence: The Philistines' reliance on the "φύσει... ἀσφάλειαν" (natural safety) of the cliff led to their downfall. Josephus often points out that when men trust in geography over God, they become vulnerable.

The "Friendly Fire" Chaos
The Philistine army was a coalition of "πολλῶν ἐθνῶν" (many nations).

1) Linguistic Confusion: In the darkness and panic, the diverse languages and ethnicities within the Philistine camp caused them to turn on each other. This is a recurring theme in Josephus: God causes the "many" to destroy themselves in the face of the "faithful few."

2) The "Caves" Trope: The Philistines mock the Hebrews as coming from "ὑπονόμων" (tunnels). This mockery is turned against them as Jonathan uses those very heights they thought were impassable.

The "Uphill" Battle
The description of Jonathan "ἀνερπύσαντες μετὰ πολλῆς ταλαιπωρίας" (creeping up with great toil) emphasizes the physical nature of the miracle. It wasn't just a spiritual victory; it was a feat of extreme mountaineering and physical stamina, symbolizing the "climb" back to national dignity.

¹¹⁵ Τῶν δὲ τοῦ κατασκόπων τεταράχθαι τὸ στρατόπεδον τῶν φρασάντων τῷ βασιλεῖ ἠρώτα, μή τις εἴη τῶν αὑτοῦ κεχωρισμένος. ἀκούσας δὲ τὸν υἱὸν καὶ σὺν αὐτῷ τὸν ὁπλοφόρον ἀπεῖναι κελεύει τὸν ἀρχιερέα λαβόντα τὴν‎ ἀρχιερατικὴν στολὴν προφητεύειν αὐτῷ περὶ τῶν μελλόντων. τοῦ δὲ νίκην ἔσεσθαι καὶ κράτος κατὰ τῶν πολεμίων φράσαντος ἐπεξέρχεται τοῖς καὶ τεταραγμένοις προσβάλλει καὶ φονεύουσιν ἀλλήλους.

¹¹⁵ "When Saul’s scouts reported to the king that the camp of the Philistines was in upheaval, Saul inquired whether anyone from his own men was missing. Having heard that his son and his armor-bearer were absent, he commanded the high priest to take up the high-priestly vestment and prophesy to him regarding what was to come. When the priest declared that there would be victory and power over the enemies, Saul went out against the Philistines and attacked them while they were in chaos and slaying one another.

¹¹⁵ Now Saul's watchmen told the king that the camp of the Philistines was in confusion; then he inquired whether any body was gone away from the army; and when he heard that his son, and with him his armor-bearer, were absent, he bade the high priest take the garments of his high priesthood, and prophesy to him what success they should have; who said that they should get the victory, and prevail against their enemies. So he went out after the Philistines, and set upon them as they were slaying one another.

¹¹⁵ When Saul's spies reported to their king that the camp of the Philistines was in a panic, Saul inquired if anyone had left the army and heard that his son was missing along with his armour-bearer, he ordered the high priest to put on his priestly vestments and prophesy to him what the outcome would be. As he said it would be victory and triumph over their enemies, he went out against the Philistines and attacked them as they were in confusion and killing each other.

¹¹⁶ προσρέουσι δὲ αὐτῷ καὶ οἱ πρότερον εἴς τε τοὺς ὑπονόμους καὶ εἰς τὰ σπήλαια συμφυγόντες ἀκούσαντες ὅτι νικᾷ · γενομένων δὲ ὡς μυρίων ἤδη τῶν διώκει τοὺς πολεμίους κατὰ πᾶσαν ἐσκορπισμένους τὴν‎ χώραν. εἴτε δὲ ὑπὸ τῆς ἐπὶ τῇ νίκῃ χαρᾶς οὕτω παραλόγως γενομένῃ, συμβαίνει γὰρ μὴ κρατεῖν τοῦ λογισμοῦ τοὺς οὕτως εὐτυχήσαντας, εἴθ᾽ ὑπὸ ἀγνοίας εἰς δεινὸν προπίπτει καὶ πολλὴν κατάμεμψιν ἔργον·

¹¹⁶ "Those who had previously fled into the underground passages and caves also streamed to join him upon hearing that Saul was victorious. Now that the Hebrews numbered about ten thousand, Saul pursued the enemies scattered throughout the entire country. But whether moved by the joy of a victory so unexpectedly won—for it happens that those who have such good fortune lose control of their reasoning—or whether out of ignorance, he fell headlong into a terrible deed that carries much blame.

¹¹⁶ Those also who had fled to dens and caves, upon hearing that Saul was gaining a victory, came running to him. When, therefore, the number of the Hebrews that came to Saul amounted to about ten thousand, he pursued the enemy, who were scattered all over the country; but then he fell into an action, which was a very unhappy one, and liable to be very much blamed; for, whether out of ignorance or whether out of joy for a victory gained so strangely, (for it frequently happens that persons so fortunate are not then able to use their reason consistently,)

¹¹⁶ On hearing that Saul was winning, those who had fled to the dens and caves came running to his help. When about ten thousand Hebrews showed up he pursued the enemy who were scattered all over the region. But then, whether from ignorance or from the joy of so surprising a victory, for people often fail to think clearly after a stroke of good fortune, he did something terrible and very blameworthy.

¹¹⁷ βουλόμενος γὰρ αὑτῷ τε τιμωρῆσαι καὶ δίκην ἀπολαβεῖν παρὰ τῶν ἐπαρᾶται τοῖς , ἵν᾽ εἴ τις ἀποσχόμενος τοῦ φονεύειν τοὺς ἐχθροὺς φάγοι καὶ μὴ μέχρι νὺξ ἐπελθοῦσα τῆς ἀναιρέσεως καὶ τῆς διώξεως αὐτοὺς παύσει τῶν πολεμίων, οὗτος ἐπάρατος ᾖ.

¹¹⁷ "For wishing to avenge himself and exact punishment from the Philistines, he laid a curse upon the Hebrews: that if anyone should cease from slaying the enemies to eat, and not continue the slaughter and pursuit of the foes until night came on, that man should be accursed.

¹¹⁷ as he was desirous to avenge himself, and to exact a due punishment of the Philistines, he denounced a curse upon the Hebrews: That if any one put a stop to his slaughter of the enemy, and fell on eating, and left off the slaughter or the pursuit before the night came on, and obliged them so to do, he should be accursed.

¹¹⁷ In his eagerness to take revenge and punish the Philistines, he invoked a curse upon the Hebrews if anyone stopped to eat and ceased killing the enemy or broke off the pursuit before nightfall made them do so.

¹¹⁸ τοῦ δὲ τοῦτο φήσαντος, ἐπεὶ κατά τινα δρυμὸν ἐγένοντο βαθὺν καὶ μελισσῶν γέμοντα τῆς κληρουχίας, ὁ τοῦ παῖς οὐκ ἐπακηκοὼς τῆς τοῦ πατρὸς ἀρᾶς οὐδὲ τῆς ἐπ᾽ αὐτῇ τοῦ πλήθους ὁμολογίας ἀποθλίψας τι κηρίον τοῦ μέλιτος ἤσθιε.

¹¹⁸ "After Saul had said this, and they had come to a certain thick forest full of bees in the territory of Ephraim, Saul's son—having heard neither the father's curse nor the multitude's agreement to it—squeezed out a honeycomb and ate it.

¹¹⁸ Now after Saul had denounced this curse, since they were now in a wood belonging to the tribe of Ephraim, which was thick and full of bees, Saul's son, who did not hear his father denounce that curse, nor hear of the approbation the multitude gave to it, broke off a piece of a honey-comb, and ate part of it.

¹¹⁸ After Saul had said this, when they reached a wood belonging to the tribe of Ephraim which was thick and full of bees, Saul's son, who did not hear his father make the curse, or hear the people confirming it, broke off part of a honeycomb and ate it.

¹¹⁹ μεταξὺ δὲ γνοὺς, ὅτι μετὰ δεινῆς ἀρᾶς ὁ πατὴρ ἀπεῖπε μὴ γεύσασθαί τινα πρὸ ἡλίου δυσμῶν, ἐσθίων μὲν ἐπαύσατο, ἔφη δὲ οὐκ ὀρθῶς κωλῦσαι τὸν πατέρα· μετὰ μείζονος γὰρ ἰσχύος ἂν καὶ προθυμίας διώκοντας, εἰ τροφῆς μετελάμβανον, πολλῷ πλείονας τῶν ἐχθρῶν καὶ λαβεῖν καὶ φονεῦσαι.

¹¹⁹ "In the midst of this, having learned that his father had forbidden anyone to taste anything before sunset under a terrible curse, he ceased eating; yet he said that his father had acted wrongly in this prohibition. For he argued that if they had partaken of food, they would have pursued with greater strength and zeal, and would have been able to capture and slay far more of the enemy."

¹¹⁹ But, in the mean time, he was informed with what a curse his father had forbidden them to taste any thing before sun-setting: so he left off eating, and said his father had not done well in this prohibition, because, had they taken some food, they had pursued the enemy with greater rigor and alacrity, and had both taken and slain many more of their enemies.

¹¹⁹ Soon he learned of his father's curse forbidding them to taste anything before sunset, and stopped eating but said that his father's embargo was not good, for if they had taken along some food they would have pursued the enemy with more vigour and force and captured and killed many more of them.

Saul’s Reliance on Ritual over Initiative
Even with the enemy camp in visible "upheaval," Saul hesitates. He demands the "ἀρχιερατικὴν στολήν" (high-priestly vestment/ephod) to seek a prophecy. Josephus portrays Saul as a man who has become paralyzed by his previous failure at Gilgal; he is now so afraid of acting without "official" divine sanction that he nearly misses the opportunity Jonathan created.

The Psychology of the "Unexpected Victory"
Josephus offers a piercing observation on the human condition: "μὴ κρατεῖν τοῦ λογισμοῦ τοὺς οὕτως εὐτυχήσαντας" (those who have such good fortune lose control of their reasoning). He characterizes Saul’s oath not as piety, but as a loss of rational control (logismos) brought on by the shock of success. This is a classic Greco-Roman critique of a leader who lacks sophrosyne (self-regulation).

The Shift in Numbers
Note the rapid mobilization. Saul’s core group of 600 swells to "μυρίων" (ten thousand) as those hiding in "ὑπονόμους" (tunnels) and caves emerge. This confirms that the nation was not destroyed, only demoralized; Jonathan’s single act of bravery provided the "permission" the nation needed to fight.

The Ego of the Curse
The motivation Josephus attributes to Saul is deeply personal: "βουλόμενος γὰρ αὑτῷ τε τιμωρῆσαι" (wishing to avenge himself). The war has shifted in Saul's mind from a defense of God’s people to a personal vindication for his earlier humiliations. The curse is a tool of total control, turning the soldiers into extensions of Saul’s personal wrath.

Jonathan’s Pragmatic Critique
Jonathan’s reaction is not one of rebellion, but of military common sense. He notes that the curse is counter-productive to the goal of "ἰσχύος... καὶ προθυμίας" (strength and zeal).

1) The Honeycomb: The eating of the honey acts as a symbolic restoration of "light" to Jonathan’s eyes (as mentioned in the biblical text).

2) Logistics vs. Legalism: Jonathan represents the "new" leadership—pragmatic, courageous, and focused on the enemy—while Saul represents the "old" style of leadership—anxious, ritualistic, and focused on his own authority.

The Forest of Ephraim
Josephus places the event in a "δρυμὸν ἐγένοντο βαθὺν" (deep forest) in Ephraim. This highlights the wildness of the frontier and the physical exhaustion of the troops. By mentioning the bees and the honey, Josephus emphasizes that the soldiers were literally surrounded by God's provision (the "land of milk and honey"), yet were forbidden from touching it by the king's decree.

¹²⁰ Πολλὰς γοῦν κατακόψαντες μυριάδας τῶν δείλης ὀψίας ἐπὶ διαρπαγὴν τοῦ στρατοπέδου τῶν τρέπονται, καὶ λείαν πολλὴν καὶ βοσκήματα λαβόντες κατασφάζουσι καὶ ταῦτ᾽ ἔναιμα κατήσθιον. ἀπαγγέλλεται δὲ τῷ βασιλεῖ ὑπὸ τῶν γραμματέων, ὅτι τὸ πλῆθος εἰς τὸν θεὸν ἐξαμαρτάνει θῦσαν καὶ πρὶν ἢ τὸ αἷμα καλῶς ἀποπλῦναι καὶ τὰς σάρκας ποιῆσαι καθαρὰς ἐσθίον.

¹²⁰ "At any rate, having cut down many myriads of the Philistines, they turned at late evening to the plundering of the Philistine camp; and taking much spoil and livestock, they slaughtered them and began eating them while still bloody. It was reported to the king by the scribes that the multitude was sinning against God by sacrificing and eating before they had properly washed away the blood and made the flesh clean.

¹²⁰ When, therefore, they had slain many ten thousands of the Philistines, they fell upon spoiling the camp of the Philistines, but not till late in the evening. They also took a great deal of prey and cattle, and killed them, and ate them with their blood. This was told to the king by the scribes, that the multitude were sinning against God as they sacrificed, and were eating before the blood was well washed away, and the flesh was made clean.

¹²⁰ Still they cut off many thousands of the Philistines, and late in the evening set to despoiling the Philistine camp, taking a large amount of booty and livestock which they killed and ate along with their blood. The scribes reported to the king how the people were sinning against God in their sacrifices and were eating before the blood was well washed off and the meat had been purified.

¹²¹ καὶ κελεύει κυλισθῆναι λίθον μέγαν εἰς μέσον καὶ κηρύσσει θύειν ἐπ᾽ αὐτοῦ‎ τὸν ὄχλον τὰ ἱερεῖα καὶ τὰ κρέα μὴ σὺν τῷ αἵματι δαίνυσθαι· τοῦτο γὰρ οὐκ εἶναι τῷ θεῷ κεχαρισμένον. τοῦτο δὲ πάντων κατὰ τὴν‎ πρόσταξιν τοῦ βασιλέως ποιησάντων ἵστησιν ἐκεῖ βωμὸν ὁ καὶ ὡλοκαύτωσεν ἐπ᾽ αὐτοῦ‎ ἐκεῖ τῷ θεῷ. τοῦτον πρῶτον βωμὸν κατεσκεύασεν.

¹²¹ "Saul commanded a great stone to be rolled into the midst, and he proclaimed that the crowd should sacrifice the victims upon it and not feast upon the meat with the blood—for this was not pleasing to God. When everyone had done this according to the king's command, Saul erected an altar there and offered whole burnt offerings upon it to God. This was the first altar he constructed."

¹²¹ Then did Saul give order that a great stone should be rolled into the midst of them, and he made proclamation that they should kill their sacrifices upon it, and not feed upon the flesh with the blood, for that was not acceptable to God. And when all the people did as the king commanded them, Saul erected an altar there, and offered burnt-offerings upon it to God This was the first altar that Saul built.

¹²¹ Then Saul had a great stone rolled into the middle and proclaimed that the crowd should sacrifice upon it and not eat the flesh along with the blood, as this was not pleasing to God. When all did as the king directed, Saul raised an altar there and offered holocausts to God there. This was the first altar built by Saul.

The "Scribes" as Moral Police
Josephus introduces the "γραμματέων" (scribes) as the ones who report the soldiers' behavior. In the biblical text, it is simply "they" who tell Saul. By specifying scribes, Josephus emphasizes the presence of an administrative and legal class already forming around the king—men whose job it was to monitor the "purity" of the state even in the chaos of a battlefield.

The Sin of "Blood-Eating"
The soldiers are eating the meat "ἔναιμα" (bloody/with the blood).

1) The Prohibitions of the Law: This violates the fundamental Noahic and Mosaic prohibition against consuming life-blood (Leviticus 17:10-14).

2) Cause and Effect: Josephus subtly links this sin back to Saul’s earlier curse. Because Saul forbade them from eating all day, the soldiers were so famished by evening that they bypassed the slow, ritual requirements of slaughter in their "hunger-madness." Saul's legalism created the very lawlessness he now has to correct.

The "Great Stone" as a Tactical Altar
Saul orders a "λίθον μέγαν" (great stone) to be rolled out.

1) Centralization of Ritual: By forcing everyone to slaughter on a single stone, Saul centralizes the process. He moves the act from private, desperate snacking to a public, supervised ritual.

2) Washing the Blood: Josephus uses the term "ἀποπλῦναι" (to wash away/rinse). He frames the ritual not just as a religious taboo, but as a matter of "making the flesh clean" (katharas), appealing to his Greco-Roman readers' sensibilities regarding hygiene and proper sacrificial procedure.

The First Altar of Saul
Josephus notes with some significance that this was the "πρῶτον βωμὸν" (first altar) Saul built.

1) Late Devotion: It is telling that Saul has been king for some time and has already seen several miracles, yet only now—in a moment of crisis and communal sin—does he construct his first altar.

2) Whole Burnt Offerings: The use of "ὡλοκαύτωσεν" (holocaust/whole burnt offering) signifies a total dedication to God, perhaps an attempt by Saul to "atone" for the day's complications.

Saul as the Restorer of Order
In this specific scene, Saul appears in a positive light as a restorer of the Law. He acts quickly to stop the "ἐξαμαρτάνει" (sinning) and provides a practical solution. However, the irony remains: the "disorder" he is fixing was a direct result of his own "headstrong" (propetēs) vow from earlier in the day.

¹²² Ἄγειν δ᾽ εὐθὺς τὴν‎ στρατιὰν ἐπὶ τὴν‎ παρεμβολὴν τῶν πολεμίων ἐπὶ τὴν‎ διαρπαγὴν τῶν ἐν αὐτῇ βουλόμενος πρὶν ἡμέρας καὶ τῶν στρατιωτῶν οὐκ ὀκνούντων ἕπεσθαι, πολλὴν δ᾽ εἰς ἃ προστάττει προθυμίαν ἐνδεικνυμένων, καλέσας ὁ βασιλεὺς τὸν ἀρχιερέα κελεύει αὐτὸν γνῶναι, εἰ δίδωσιν αὐτοῖς ὁ θεὸς καὶ συγχωρεῖ βαδίσασιν ἐπὶ τὸ στρατόπεδον τῶν ἐχθρῶν διαφθεῖραι τοὺς ἐν αὐτῷ τυγχάνοντας.

¹²² "Wishing to lead the army immediately to the enemy’s camp to plunder its contents before daybreak—and since the soldiers did not hesitate to follow but displayed great zeal for his commands—the king called Achitōbos [Ahijah/Ahitu] the high priest and commanded him to ascertain whether God would grant them success and permit them to go against the camp of the foes to destroy those within it.

¹²² So when Saul was desirous of leading his men to the enemy's camp before it was day, in order to plunder it, and when the soldiers were not unwilling to follow him, but indeed showed great readiness to do as he commanded them, the king called Ahitub the high priest, and enjoined him to know of God whether he would grant them the favor and permission to go against the enemy's camp, in order to destroy those that were in it.

¹²² Before daylight Saul wished to lead his men into the enemy camp to loot it and the soldiers were not unwilling but were eager to do as he directed, the king called Ahitob the high priest and told him to find out if God would grant and allow them to go to the enemy camp, and destroy anyone they found in it.

¹²³ εἰπόντος δὲ τοῦ ἱερέως μὴ ἀποκρίνεσθαι τὸν " ἀλλ᾽ οὐ δίχα αἰτίας, εἶπεν ὁ , πυνθανομένοις ἡμῖν φωνὴν οὐ δίδωσιν ὁ θεὸς, ὃς πρότερον αὐτὸς προεμήνυσε πάντα καὶ μηδ᾽ ἐπερωτῶσιν ἔφθασε λέγων, ἀλλ᾽ ἔστι τι λανθάνον ἐξ ἡμῶν ἁμάρτημα πρὸς αὐτὸν αἴτιον τῆς σιωπῆς.

¹²³ "When the priest said that God gave no answer—and not without cause—Saul said: 'To our inquiry, God gives no voice; He who previously foretold all things and even spoke before we asked. There is some hidden sin among us toward Him that is the cause of this silence.

¹²³ And when the priest said that God did not give any answer, Saul replied, "And not without some cause does God refuse to answer what we inquire of him, while yet a little while ago he declared to us all that we desired beforehand, and even prevented us in his answer. To be sure there is some sin against him that is concealed from us, which is the occasion of his silence.

¹²³ When the priest said that God gave no answer, Saul replied, "Not without cause does God refuse to answer our queries, whereas a short while ago he told us in advance whatever we wanted to know. It must be some sin against him that is hidden from us, which is causing this silence.

¹²⁴ καὶ ὄμνυμί γε τοῦτον αὐτὸν, ἦ μὴν κἂν ὁ παῖς ὁ ἐμὸς ἸωνάθηςJonathan ᾖ τὸ ἁμάρτημα τοῦτο ἐργασάμενος ἀποκτείνειν αὐτὸν καὶ τὸν θεὸν οὕτως ἱλάσασθαι, ὡς ἂν εἰ καὶ παρ᾽ ἀλλοτρίου καὶ μηδὲν ἐμοὶ	¹²⁴ 'And I swear by Him: truly, even if my own son Ionathēs [Jonathan] is the one who committed this sin, I will put him to death and thus appease God, just as if I were exacting justice upon a stranger or one in no way related to me.'
¹²⁴ Now I swear by him himself, that though he that hath committed this sin should prove to be my own son Jonathan, I will slay him, and by that means will appease the anger of God against us, and that in the very same manner as if I were to punish a stranger, and one not at all related to me, for the same offense."	¹²⁴ I swear by him that even if the sinner should prove to be my own son Jonathan, I will kill him and so make atonement to God, just as if I were punishing a stranger not related to me, to avenge him."

¹²⁵ προσήκοντος τὴν‎ ὑπὲρ αὐτοῦ‎ δίκην . τοῦ δὲ πλήθους τοῦτο ποιεῖν ἐπιβοήσαντος παραχρῆμα πάντας ἵστησιν εἰς ἕνα τόπον, ἵσταται δὲ καὶ αὐτὸς σὺν τῷ παιδὶ κατ᾽ ἄλλο μέρος καὶ κλήρῳ τὸν ἡμαρτηκότα μαθεῖν ἐπεζήτει· καὶ λαγχάνει δοκεῖν οὗτος εἶναι .

¹²⁵ "The multitude shouted for him to do this, and he immediately set everyone in one place, while he stood with his son in another part, seeking to learn by lot who had sinned; and the lot fell upon Jonathan.

¹²⁵ So when the multitude cried out to him so to do, he presently set all the rest on one side, and he and his son stood on the other side, and he sought to discover the offender by lot. Now the lot appeared to fall upon Jonathan himself.

¹²⁵ When the populace shouted to him to do so, he put them all on one side and he and his son stood on the other side and he sought to find out the offender by lot; but the lot seemed to point to Jonathan.

¹²⁶ ἐπερωτώμενος δὲ ὑπὸ τοῦ πατρὸς τί πεπλημμέληκε καὶ τί παρὰ τὸν βίον οὐκ ὀρθῶς οὐδὲ ὁσίως αὑτῷ διαπραξαμένῳ συνέγνωκε " πάτερ, εἶπεν, ἄλλο μὲν οὐδὲν, ὅτι δὲ χθὲς ἀγνοῶν τὴν‎ ἀρὰν αὐτοῦ‎ καὶ τὸν ὅρκον μεταξὺ διώκων τοὺς πολεμίους ἐγεύσατο κηρίων. δ᾽ ἀποκτείνειν αὐτὸν ὄμνυσι καὶ τῆς γενέσεως καὶ τῆς φύσεως τῶν φίλτρων ἐτίμησε τὸν ὅρκον.

¹²⁶ "Being questioned by his father as to what offense he had committed, and what he was conscious of having done in his life that was not right or holy, Jonathan said: 'Father, nothing else, except that yesterday, being ignorant of your curse and oath while pursuing the enemy, I tasted some honeycomb.' Saul swore to kill him, honoring his oath above the ties of birth and the natural affection of fatherhood.

¹²⁶ So when he was asked by his father what sin he had been guilty of, and what he was conscious of in the course of his life that might be esteemed instances of guilt or profaneness, his answer was this, "O father, I have done nothing more than that yesterday, without knowing of the curse and oath thou hadst denounced, while I was in pursuit of the enemy, I tasted of a honey-comb." But Saul sware that he would slay him, and prefer the observation of his oath before all the ties of birth and of nature.

¹²⁶ When his father asked where he had erred and what guilt or profanity he was aware of in the course of his life, he replied, "Nothing father, except that yesterday while in pursuit of the enemy, I tasted of a honeycomb, not knowing of the curse and oath you had sworn." Saul then swore to kill him setting the keeping of his oath above the bonds of fatherhood and of nature.

¹²⁷ ὁ δ᾽ οὐ καταπλήττεται τὴν‎ ἀπειλὴν τοῦ θανάτου, παραστησάμενος δ᾽ εὐγενῶς καὶ μεγαλοφρόνως " οὐδ᾽ ἐγώ σε, φησίν, ἱκετεύσω φείσασθαί μου, πάτερ, ἥδιστος δέ μοι ὁ θάνατος ὑπέρ τε τῆς σῆς εὐσεβείας γινόμενος καὶ ἐπὶ νίκῃ λαμπρᾷ· μέγιστον γὰρ παραμύθιον

¹²⁷ "But Jonathan was not terrified by the threat of death; standing nobly and with a great soul, he said: 'I will not even beseech you to spare me, father; death is most sweet to me, occurring for the sake of your piety and upon so brilliant a victory. For it is the greatest comfort to leave the Hebrews as conquerors of the Philistines.'

¹²⁷ And Jonathan was not dismayed at this threatening of death, but, offering himself to it generously and undauntedly, he said, "Nor do I desire you, father, to spare me: death will be to me very acceptable, when it proceeds from thy piety, and after a glorious victory; for it is the greatest consolation to me that I leave the Hebrews victorious over the Philistines."

¹²⁷ Not appalled at the threat of death, the lad nobly and generously offered himself and said, "I do not ask you, father, to spare me. Death will be very acceptable to me if it comes from your piety and for a glorious victory, for it is the greatest consolation to me to leave the Hebrews victors over the Philistines."

The Silence of God (Siōpēs)
Josephus emphasizes that God’s silence is "οὐ δίχα αἰτίας" (not without cause). In the ancient world, a failed divination was a "spiritual red alert." Saul correctly identifies that a "hidden sin" (lanthanon hamartēma) has disrupted the line of communication between the King and the Divine. Ironically, the "sin" was caused by Saul's own rash oath, which turned a natural act of eating into a capital offense.

Saul’s Extreme Legalism
Saul’s willingness to kill his son is framed by Josephus as an attempt to prove his impartiality. He claims he will treat Jonathan as a "ἀλλοτρίου" (stranger).

The Conflict of Values: Josephus contrasts Saul’s "εὐσεβείας" (piety/religious duty) with "φίλτρων" (natural affection/love). Saul chooses the abstract "oath" over the concrete "son," a recurring theme in tragic literature (reminiscent of Agamemnon or Jephthah).

The Nobility of Jonathan (Megalophronōs)
Josephus goes beyond the biblical text to give Jonathan a "Stoic" or "Hellenistic" hero’s speech.

1) Eugenōs (Nobly): Jonathan does not beg for mercy. He accepts death as "ἥδιστος" (sweetest) because it serves a higher purpose.

2) The Comfort of Victory: To Jonathan, the survival and success of the "Ἑβραίους" is worth more than his individual life. He is the ultimate "Altruistic Hero," contrasting sharply with Saul’s "Ego-driven" leadership.

The High Priest Achitōbos (Ahijah)
The high priest appears here as the mediator of the "ἀρχιερατικὴν στολὴν" (high-priestly vestment). His inability to get an answer creates the tension that leads to the casting of lots ("κλήρῳ"). This process of elimination was seen as a way to force God to "speak" when the Urim and Thummim were silent.

"Snatched" from the Curse (Exarpazousi)
The climax is the intervention of the "λαὸς πᾶς" (the whole people).

1) The People’s Vote: They "snatch" Jonathan away. This is a significant moment in the politeia (constitution) of Israel. The people realize that the king's "oath" is less important than the "justice" of saving the man who actually won the war.

2) Spiritual Resolution: Note that the people don't just defy Saul; they offer "εὐχὰς" (prayers) to God to resolve the religious technicality. They ask God to "release" (apolysai) Jonathan from the sin, effectively over-ruling the King’s curse with communal intercession.

The Character Arc of Saul
By the end of this scene, Saul has alienated his army, nearly killed his heroic son, and been publicly overruled by his subjects. His power is now based on fear and ritual rather than the "divine inspiration" (entheos) that characterized his earlier victory over the Ammonites.

¹²⁸ τὸ καταλιπεῖν κεκρατηκότας. ἐπὶ τούτοις ὁ λαὸς πᾶς ἤλγησε καὶ συνέπαθεν ὤμοσέ τε μὴ περιόψεσθαι τὸν αἴτιον τῆς νίκης ἀποθανόντα. Καὶ τὸν μὲν οὕτως ἐξαρπάζουσι τῆς τοῦ πατρὸς ἀρᾶς, αὐτοὶ δὲ εὐχὰς ὑπὲρ τοῦ νεανίσκου ποιοῦνται τῷ θεῷ ὥστε αὐτὸν ἀπολῦσαι τοῦ ἁμαρτήματος.

¹²⁸ At this, the whole people grieved and felt for him; they swore they would not allow Jonathan, the author of the victory, to die. Thus they snatched him from his father's curse, and they offered prayers to God for the young man, that He might release him from the sin."

¹²⁸ Hereupon all the people were very sorry, and greatly afflicted for Jonathan; and they sware that they would not overlook Jonathan, and see him die, who was the author of their victory. By which means they snatched him out of the danger he was in from his father's curse, while they made their prayers to God also for the young man, that he would remit his sin.

¹²⁸ At this all the people were full of sorrow and sympathy, and swore that they would not let Jonathan the cause of their victory be killed. So they rescued him from the danger of his father's curse, and prayed to God to forgive the young man's sin.

¹²⁹ Καὶ ὁ εἰς τὴν‎ ἑαυτοῦ πόλιν ὑπέστρεψε διαφθείρας ὡσεὶ μυριάδας ἓξ τῶν πολεμίων. βασιλεύει δὲ εὐτυχῶς, καὶ τὰ πλησιόχωρα τῶν ἐθνῶν πολεμήσας χειροῦται τό τε καὶ [ τε ] καὶ τὸν βασιλέα τῆς . ἦσαν δὲ παῖδες αὐτῷ τρεῖς μὲν ἄρσενες καὶ καὶ , θυγατέρες δὲ καὶ .

¹²⁹ "And Saoulos [Saul] returned to his own city, having destroyed about sixty thousand of the enemy. He reigned successfully (eutychōs), and having made war upon the neighboring nations, he subdued them: the Ammanites [Ammonites], the Moabites, the Palaistinoi [Philistines], the Idoumaioi [Edomites], the Amalekites, and the king of Sōba [Zobah].
"He had three male children: Ionathēs [Jonathan], Iēsous [Ishvi/Joshua], and Melchisos [Malchishua]; and daughters, Merobē [Merab] and Michaal [Michal].

¹²⁹ So Saul, having slain about sixty thousand of the enemy, returned home to his own city, and reigned happily: and he also fought against the neighboring nations, and subdued the Ammonites, and Moabites, and Philistines, and Edomites, and Amalekites, as also the king of Zobah.
He had three male children, Jonathan, and Isui, and Melchishua; with Merab and Michal his daughters. He had also Abner, his uncle's son, for the captain of his host:

¹²⁹ So having killed about sixty thousand of the enemy, Saul returned to his own city and ruled successfully and fought the neighbouring nations and subdued the Ammanites and Moabites and Philistines and Edomites and Amalekites, and the king of Zobah.
He had three male children, Jonathan and Joshua and Melchis, and two daughters, Merob and Melcha.

¹³⁰ στρατηγὸν δὲ εἶχε τὸν τοῦ θείου παῖδα · δ᾽ ἐκεῖνος ἐκαλεῖτο, δὲ καὶ ὁ πατὴρ ἀδελφοὶ ἦσαν, υἱοὶ δ᾽ Ἀβελίου. ἦν δὲ καὶ πλῆθος ἁρμάτων καὶ ἱππέων, οἷς δὲ πολεμήσειε νικήσας ἀπηλλάσσετο, καὶ τοὺς εἰς εὐπραγίας καὶ μέγεθος εὐδαιμονίας προηγάγετο καὶ τῶν ἄλλων ἀπέδειξεν ἐθνῶν δυνατωτέρους, καὶ τῶν νέων τοὺς δὴ καὶ μεγέθει καὶ κάλλει διαφέροντας φύλακας τοῦ σώματος ἐποιεῖτο.

¹³⁰ "As his general, he had Abēnaros [Abner], the son of his uncle; that uncle was named Nēros [Ner], and Ner and Keis [Kish], the father of Saul, were brothers, the sons of Abelios [Abiel]. Saul also possessed a multitude of chariots and horsemen; and against whomever he made war, he came away victorious. He led the Hebrews to prosperity and a great height of success (eudaimonia), showing them to be more powerful than the other nations; and from among the youth, those who excelled in stature and beauty he made into his personal bodyguards."

¹³⁰ that uncle's name was Ner. Now Ner, and Kish the father of Saul, were brothers. Saul had also a great many chariots and horsemen, and against whomsoever he made war he returned conqueror, and advanced the affairs of the Hebrews to a great degree of success and prosperity, and made them superior to other nations; and he made such of the young men as were remarkable for tallness and comeliness the guards of his body.

¹³⁰ He had also Abner, the son of his uncle Ner, as general of his army, for Ner and Saul's father Kish were brothers. Saul had also many chariots and cavalry and whenever he made war he returned victorious and brought the Hebrews to success and prosperity, raising them above other nations, and took for his bodyguards any of the young men who were of notable size and beauty.

Regional Dominance and the King of Zobah
Josephus lists a series of successful campaigns that transformed Israel from a defensive tribal confederation into an expansionist power.

1) The Sōba Connection: The mention of the King of Sōba (Zobah, a Syrian kingdom) is significant. It shows Saul projecting power far to the north, challenging Aramean influence and securing trade routes.

2) Sixty Thousand Slain: Josephus provides a specific body count ("μυριάδας ἓξ") for the Philistine campaign, emphasizing the scale of the victory at Michmash as a turning point for the nation's security.

The Professionalization of the Military
One of the most important historical details here is Saul’s development of a specialized military class.

1) Chariots and Horsemen: Chariots were the "tanks" of the Bronze and Iron Ages. By acquiring a "πλῆθος ἁρμάτων" (multitude of chariots), Saul leveled the playing field with the Philistines.

2) The Elite Guard: Saul selected youths based on "μεγέθει καὶ κάλλει" (stature and beauty). In the ancient world, physical excellence was viewed as an indicator of divine favor and noble character. This "Praetorian Guard" provided Saul with a loyal power base independent of tribal levies.

Abner and the Dynastic Military
Josephus takes care to trace the genealogy of Abner ("Ἀβήναρον"). By appointing his cousin as commander-in-chief, Saul ensured that the "sword of the state" remained within the family. This was a crucial step in moving from a charismatic "Judge" system to a dynastic "Monarchy" where loyalty was secured by blood.

The Term "Eutychōs" (Successfully/Happily)
Josephus uses the adverb "εὐτυχῶς" to describe Saul's reign at this stage.

The Calm Before the Storm: This summary acts as a literary "high point" before the tragic descent. To a reader of Josephus, eutychia (good fortune) is often a precursor to peripeteia (a sudden reversal of fortune).

National Prosperity (Eudaimonia)
The text claims Saul led the Hebrews to a "μέγεθος εὐδαιμονίας" (great height of success/happiness).

The Justification of the People: This validates the people's earlier demand for a king. Josephus admits that, purely on the level of secular "success" and "power" ("δυνατωτέρους"), the monarchy achieved exactly what it promised: safety and status among the nations.

The Household of Saul
The mention of Saul's children—specifically Jonathan, Michal, and Merab—sets the stage for the next major movement in the history: the entrance of David. These names will soon become the center of a complex web of loyalty, marriage, and political rivalry that will eventually tear Saul's "great success" apart.

Chapter 7
[131-155]
Saul is told to wipe out the Amalekites

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¹³¹ δὲ παραγενόμενος πρὸς τὸν πεμφθῆναι πρὸς αὐτὸν ἔφασκεν ὑπὸ τοῦ θεοῦ, ὅπως αὐτὸν ὑπομνήσῃ, ὅτι βασιλέα προκρίνας αὐτὸν ἁπάντων ὁ θεὸς ἀπέδειξε, καὶ διὰ τοῦτο πείθεσθαι καὶ κατήκοον αὐτῷ γενέσθαι ὡς αὐτοῦ‎ μὲν ἔχοντος τὴν‎ τῶν ἐθνῶν ἡγεμονίαν, τοῦ δὲ θεοῦ καὶ τὴν‎ κατ᾽ ἐκείνου καὶ τῶν ὅλων πραγμάτων.

¹³¹ "Samuēlos [Samuel], having come to Saoulos [Saul], said that he had been sent to him by God to remind him that God had preferred him above all others and appointed him king. For this reason, he said, Saul must obey and be submissive to Him—as Saul held the leadership (hēgemonia) over the nations, but God held leadership over both Saul himself and all affairs of the world.

¹³¹ Now Samuel came unto Saul, and said to him, that he was sent by God to put him in mind that God had preferred him before all others, and ordained him king; that he therefore ought to be obedient to him, and to submit to his authority, as considering, that though he had the dominion over the other tribes, yet that God had the dominion over him, and over all things.

¹³¹ Samuel came to Saul and told him that he was sent to remind him how God had preferred him before all others and ordained him king; that he must therefore defer to and obey him, since while he ruled over the other tribes, God still ruled over him and over all things.

¹³² λέγειν τοίνυν ἔφασκε τὸν θεὸν· " ἐπεὶ πολλὰ κακὰ τοὺς διέθηκαν κατὰ τὴν‎ ἔρημον, ὅτε ἐξελθόντες ἀπ᾽ εἰς τὴν‎ νῦν ὑπάρχουσαν αὐτοῖς ἐστέλλοντο χώραν, κελεύω πολέμῳ τιμωρησάμενον τοὺς καὶ κρατήσαντα μηδέν᾽ αὐτῶν ὑπολιπεῖν,

¹³² "He stated that God spoke as follows: 'Since the Amalekites inflicted many evils upon the Hebrews in the wilderness, when they had come out of Egypt and were journeying to the land they now possess, I command you to punish the Amalekites by war; and having overcome them, to leave not one of them remaining.

¹³² That accordingly God said to him, that "because the Amalekites did the Hebrews a great deal of mischief while they were in the wilderness, and when, upon their coming out of Egypt, they were making their way to that country which is now their own, I enjoin thee to punish the Amalekites, by making war upon them; and when thou hast subdued them, to leave none of them alive,

¹³² He said that God's directions were "Since the Amalekites did the Hebrews much harm while they were in the wilderness in their flight from Egypt while journeying to the land that is now their own, I command you to punish the Amalekites with war. When you have subdued them, leave none of them alive,

¹³³ ἀλλὰ πάσης διεξελθεῖν ἡλικίας ἀρξαμένους ἀπὸ γυναικῶν κτείνειν καὶ νηπίων καὶ τοιαύτην ὑπὲρ ὧν τοὺς προγόνους ὑμῶν εἰργάσαντο τιμωρίαν ἀπολαβεῖν, φείσασθαι δὲ μήτε ὑποζυγίων μήτε τῶν ἄλλων βοσκημάτων εἰς ὠφέλειαν καὶ κτῆσιν ἰδίαν, ἅπαντα δ᾽ ἀναθεῖναι τῷ θεῷ καὶ τὸ ὄνομα ταῖς κατακολουθήσαντ᾽ ἐντολαῖς ἐξαλεῖψαι.

¹³³ 'Instead, you are to go through every age, beginning by killing even the women and infants, and thus exact such a penalty for what they did to your ancestors. You are to spare neither the beasts of burden nor any other livestock for your own profit or private possession; rather, you must devote everything to God (anatheinai) and, following the commands of Mōysēs [Moses], blot out the name of Amalek.'"

¹³³ but to pursue them through every age, and to slay them, beginning with the women and the infants, and to require this as a punishment to be inflicted upon them for the mischief they did to our forefathers; to spare nothing, neither asses nor other beasts, nor to reserve any of them for your own advantage and possession, but to devote them universally to God, and, in obedience to the commands of Moses, to blot out the name of Amalek entirely."

¹³³ but pursue them young and old and kill them, beginning with the women and the infants, for they must be punished for what they did to our ancestors. So spare nothing, whether beasts of burden or other cattle, and do not keep any of them for your own use and possession, but sacrifice them all to God, and blot out the name of Amalek entirely, as Moses commanded."

The Chain of Command: "Hēgemonia"
Josephus uses the term "ἡγεμονίαν" (hegemony/leadership) to define the hierarchy of power.

1) The King's Superior: Samuel makes it clear that Saul’s power is derivative. Saul is the "leader" of men, but God is the "leader" of the Leader.

2) A Reminder of Origins: By starting with the reminder that God "preferred" (prokrinās) Saul, Samuel is essentially saying: "The same Hand that raised you up can put you down."

The Legal Basis: "Timōrian" (Retribution)
The war is framed as a legal penalty ("τιμωρίαν") for a crime committed centuries earlier.

1) The Wilderness Ambush: Josephus refers back to the events in Exodus 17 and Deuteronomy 25, where Amalek attacked the "faint and weary" tail of the Israelite column.

2) Ancestral Debt: In the ancient Near Eastern mindset (and often in Greco-Roman thought), a nation was a continuous moral entity. The "Amalek" of Saul's day was legally liable for the "Amalek" of Moses's day.

Total Devotion: "Anatheinai"
The command to destroy everything is the concept of Herem (the Ban). Josephus uses the Greek word "ἀναθεῖναι" (to set apart/devote/consecrate).

Not for Profit: The most crucial part of the command is the prohibition against "ὠφέλειαν καὶ κτῆσιν ἰδίαν" (profit and private possession). The soldiers are forbidden from looting. To take the livestock would turn a "divine execution" into a "mercenary raid."

"Every Age": The Severity of the Ban
Josephus emphasizes the totality of the slaughter: "πάσης διεξελθεῖν ἡλικίας" (go through every age).

Women and Infants: By specifically mentioning "γυναικῶν... καὶ νηπίων", Josephus highlights the uncompromising nature of the command. In his Antiquities, Josephus often softens the "harshness" of Jewish law for his Roman readers, but here he lets the severity stand, likely to emphasize just how great Saul's eventual "disobedience" was by contrast.

Following the "Commands of Moses"
Samuel links this mission to the "Μωυσέος... ἐντολαῖς". This portrays the war as a fulfillment of "Constitutional Law." Saul is being told that he isn't just a general following a whim; he is the executive branch carrying out a long-standing judicial sentence recorded in the foundational laws of the nation.

The "Blotting Out" of a Name
The goal is to "ἐξαλεῖψαι" (wipe out/erase) the name of Amalek. In the ancient world, to erase a name was to delete a people from history and the afterlife. This was the ultimate "capital punishment" for a nation.

¹³⁴ Ὁμολογεῖ δὲ ποιήσειν τὰ προστασσόμενα, τὴν‎ δὲ πειθαρχίαν τὴν‎ πρὸς τὸν θεὸν οὐκ ἐν τῷ ποιήσασθαι τὴν‎ πρὸς τοὺς στρατείαν λογιζόμενος εἶναι μόνον, ἀλλὰ καὶ τὴν‎ ἑτοιμότητα καὶ τὸ τάχος ἀναβολῆς οὐ προσούσης ἔτι μᾶλλον ἐμφανίζει, ἀθροίζει τε πᾶσαν τὴν‎ δύναμιν καὶ ταύτην ἐξαριθμήσας ἐν εὑρίσκει τῶν ἔξω τῆς φυλῆς περὶ τεσσαράκοντα μυριάδας· ἥδε γὰρ ἡ φυλὴ καθ᾽ αὑτήν ἐστι στρατιῶται τρισμύριοι.

¹³⁴ "Saoulos [Saul] promised to perform the things commanded; and he demonstrated his obedience toward God not only by undertaking the campaign against the Amalekites, but even more so by his readiness and the speed with which he acted, allowing no delay. He assembled all his forces and, having numbered them at Galgala [Gilgal], he found about 400,000 Israelites, excluding the tribe of Judah; for this tribe by itself numbered 30,000 soldiers.

¹³⁴ So Saul promised to do what he was commanded; and supposing that his obedience to God would be shown, not only in making war against the Amalekites, but more fully in the readiness and quickness of his proceedings, he made no delay, but immediately gathered together all his forces; and when he had numbered them in Gilgal, he found them to be about four hundred thousand of the Israelites, besides the tribe of Judah, for that tribe contained by itself thirty thousand.

¹³⁴ So Saul promised to do as he was ordered, and thinking that his obedience to God would be shown not just by making war on the Amalekites, but more fully by promptness and speed, he made no delay but instantly gathered all his forces, and after counting them in Galgala, he found them to be about four hundred thousand of the Israelites besides the tribe of Judas, and by itself that tribe contained thirty thousand.

¹³⁵ δ᾽ ἐμβαλὼν εἰς τὴν‎ τῶν χώραν ἐνέδρας πολλὰς καὶ λόχους περὶ τὸν χειμάρρουν τίθησιν, ὡς μὴ μόνον ἐκ τοῦ φανεροῦ μαχομένους αὐτοὺς κακῶς ποιεῖν, ἀλλὰ καὶ μὴ προσδοκῶσι κατὰ τὰς ὁδοὺς ἐπιπίπτειν καὶ κυκλουμένους ἀναιρεῖν· καὶ δὴ συμβαλὼν αὐτοῖς εἰς μάχην τρέπεται τοὺς πολεμίους καὶ διαφθείρει πάντας φεύγουσιν .

¹³⁵ "Saul, having invaded the territory of the Amalekites, set many ambushes and traps near the torrent-bed [the cheimarrhoun], so as not only to harm them by fighting in the open, but also to fall upon them unexpectedly along the roads and destroy them by surrounding them. And indeed, having engaged them in battle, he routed the enemy and destroyed them all while following them in their flight.

¹³⁵ Accordingly, Saul made an irruption into the country of the Amalekites, and set many men in several parties in ambush at the river, that so he might not only do them a mischief by open fighting, but might fall upon them unexpectedly in the ways, and might thereby compass them round about, and kill them.

¹³⁵ Saul then invaded the region of the Amalekites and set many men in several parties in ambush at the river, so as not only to trounce them in open battle but also to attack them unexpectedly on the highway and thereby encircle and kill them. He fought and defeated the enemy and pursuing them as they fled, killed them all.

¹³⁶ ὡς δ᾽ ἐκεῖνο τὸ ἔργον αὐτῷ κατὰ τὴν‎ τοῦ θεοῦ προφητείαν ἐχώρησε, ταῖς πόλεσι τῶν προσέβαλε καὶ τὰς μὲν μηχανήμασι, τὰς δὲ ὀρύγμασιν ὑπονόμοις καὶ τείχεσιν ἔξωθεν ἀντῳκοδομημένοις, τὰς δὲ λιμῷ καὶ δίψει, τὰς δὲ ἄλλοις τρόποις ἐκπολιορκήσας καὶ λαβὼν κατὰ κράτος ἐπὶ σφαγὴν γυναικῶν καὶ νηπίων ἐχώρησεν, οὐδὲν ὠμὸν οὐδ᾽ ἀνθρωπίνης σκληρότερον διαπράσσεσθαι φύσεως ἡγούμενος, πρῶτον μὲν πολεμίους ταῦτα δρῶν, ἔπειτα προστάγματι θεοῦ, ᾧ τὸ μὴ πείθεσθαι κίνδυνον ἔφερε.

¹³⁶ "When that task had proceeded for him according to the prophecy of God, he attacked the cities of the Amalekites. Some he captured by siege engines (mēchanēmasi), others by underground mines (hyponomois) and walls built up against them from the outside, others by famine and thirst, and others by various means. Having taken them by force, he proceeded to the slaughter of the women and infants, considering that he was perpetrating nothing cruel nor harder than human nature—first because he was doing these things to enemies, and secondly because it was by the command of God, to whom not to obey brought danger.

¹³⁶ And when he had joined battle with the enemy, he beat them; and pursuing them as they fled, he destroyed them all. And when that undertaking had succeeded, according as God had foretold, he set upon the cities of the Amalekites; he besieged them, and took them by force, partly by warlike machines, partly by mines dug under ground, and partly by building walls on the outsides. Some they starved out with famine, and some they gained by other methods; and after all, he betook himself to slay the women and the children, and thought he did not act therein either barbarously or inhumanly; first, because they were enemies whom he thus treated, and, in the next place, because it was done by the command of God, whom it was dangerous not to obey.

¹³⁶ When that had succeeded as God had foretold, he attacked the cities of the Amalekites. He besieged them and took them by force, partly by war-machines, partly by mines dug underground and partly by building walls around them; and some they defeated by hunger and thirst and some they besieged in other ways. Having taken them by force he proceeded to kill the women and children, thinking that in this he was acting neither cruelly or inhumanly; first, because those he was dealing with were enemies, and also because it was done by God's command, whom it was dangerous not to obey.

¹³⁷ λαμβάνει δὲ καὶ τὸν βασιλέα τῶν ἐχθρῶν αἰχμάλωτον, οὗ θαυμάσας τὸ κάλλος καὶ τὸ μέγεθος τοῦ σώματος σωτηρίας ἄξιον ἔκρινεν οὐκέτι τοῦτο ποιῶν κατὰ βούλησιν τοῦ θεοῦ, πάθει δὲ νικώμενος ἰδίῳ καὶ χαριζόμενος ἀκαίρως περὶ ὧν οὐκ εἶχεν ἀκίνδυνον ἐξουσίαν οἴκτῳ.

¹³⁷ "He also took the king of the enemies, Agagos [Agag], as a captive. Marveling at his beauty and the stature of his body, Saul judged him worthy of safety—no longer acting according to the will of God, but being overcome by his own passion and showing an untimely mercy concerning matters where he did not have an authority free from danger.

¹³⁷ He also took Agag, the enemies' king, captive,—the beauty and tallness of whose body he admired so much, that he thought him worthy of preservation. Yet was not this done however according to the will of God, but by giving way to human passions, and suffering himself to be moved with an unseasonable commiseration, in a point where it was not safe for him to indulge it;

¹³⁷ He also captured the enemy king, Agag, whose beauty and size he admired so much that he thought him worth sparing. This, however, was not according to God's will, but giving way to human feeling and allowing himself to be moved with an untimely pity which was not safe for him to indulge.

¹³⁸ ὁ μὲν γὰρ θεὸς οὕτως ἐμίσησε τὸ τῶν ἔθνος, ὡς μηδὲ νηπίων φείσασθαι κελεῦσαι πρὸς ἃ μᾶλλον ἔλεος γίνεσθαι πέφυκε, δὲ αὐτῶν τὸν βασιλέα καὶ τὸν ἡγεμόνα τῶν εἰς κακῶν ἔσωσε τῆς μνήμης ὧν ἐπέστειλεν ὁ θεὸς τὸ τοῦ πολεμίου κάλλος ἐπίπροσθεν ποιησάμενος.

¹³⁸ "For God so hated the nation of the Amalekites that He commanded him not to spare even the infants, toward whom mercy is more naturally felt; yet Saul saved their king and the leader of the evils against the Hebrews, putting the beauty of the enemy ahead of the memory of what God had instructed.

¹³⁸ for God hated the nation of the Amalekites to such a degree, that he commanded Saul to have no pity on even those infants which we by nature chiefly compassionate; but Saul preserved their king and governor from the miseries which the Hebrews brought on the people, as if he preferred the fine appearance of the enemy to the memory of what God had sent him about.

¹³⁸ For God hated the nation of the Amalekites so much that he ordered Saul not to pity even the infants, for whom by nature we feel most sympathy, but Saul spared their king and ruler from the ruin the Hebrews inflicted on his people, as though preferring the fine appearance of the enemy to the purpose for which God had sent him.

¹³⁹ συνεξήμαρτε δ᾽ αὐτῷ καὶ τὸ πλῆθος· καὶ γὰρ ἐκεῖνοι τῶν ὑποζυγίων καὶ τῶν βοσκημάτων ἐφείσαντο καὶ διήρπασαν μὴ τηρεῖν αὐτὰ τοῦ θεοῦ κελεύσαντος τά τε ἄλλα χρήματα καὶ τὸν πλοῦτον ἐξεφόρησαν, εἰ δέ τι μὴ σπουδῆς ἦν ἄξιον ὥστε κεκτῆσθαι διέφθειραν.

¹³⁹ "The multitude also sinned along with him; for they too spared the beasts of burden and the livestock and plundered them, though God had commanded not to keep them. They carried off the other goods and the wealth, but if anything was not worth the effort to possess, they destroyed it."

¹³⁹ The multitude were also guilty, together with Saul; for they spared the herds and the flocks, and took them for a prey, when God had commanded they should not spare them. They also carried off with them the rest of their wealth and riches; but if there were any thing that was not worthy of regard, that they destroyed.

¹³⁹ The populace was guilty along with him, for they spared the herds and the flocks and took them as booty, when God had ordered them not to spare them. They also carried off the rest of their wealth, destroying only what was worthless.

The Romanization of Saul's Warfare
Josephus describes the conquest of Amalek using the terminology of 1st-century Roman siege warfare.

1) Engineering: The mention of "μηχανήμασι" (siege engines) and "ὑπονόμοις" (mines/tunnels) reflects the tactics of the Roman army during the Jewish War rather than the Iron Age reality.

2) The Circumvallation: The "walls built up against them" ("ἀντῳκοδομημένοις") suggests a sophisticated investment of cities, showing Saul as a highly competent, professional general.

The Theology of "Untimely Mercy" (Akairōs)
Josephus provides a psychological critique of Saul's decision to spare Agag.

1) Aesthetic Judgment: Saul is "overcome by his own passion" ("πάθει... νικώμενος") because of Agag’s "κάλλος" (beauty) and "μέγεθος" (stature). Saul sees a reflection of his own kingly qualities in Agag and chooses "peer-to-peer" professional courtesy over divine command.

2) The Danger of Mercy: Josephus notes that Saul exercised an authority that was "not free from danger" ("οὐκ εἶχεν ἀκίνδυνον ἐξουσίαν"). In a theocratic monarchy, the king does not have the "right" to be merciful when God has decreed judgment.

The Moral Defense of the "Ban"
Josephus addresses the "cruelty" of the command to kill infants. He argues that Saul felt he was doing nothing "ὠμὸν" (cruel) because the command came from God.

Natural Law vs. Divine Command: Josephus admits it is "natural" ("πέφυκε") to feel mercy for infants, but he contrasts this with the "hatred" God held for Amalek's historic crimes. By sparing the king (the architect of evil) while killing the innocent, Saul’s "mercy" is portrayed as hypocritical and vanity-driven.

The Sin of the "Multitude"
The people are not innocent bystanders. They engage in "διήρπασαν" (plundering).

Selective Obedience: Josephus notes they only destroyed what was "μὴ σπουδῆς ἦν ἄξιον" (not worth the effort). They treated the "Holy War" as a shopping trip, obeying the command to "destroy" only when it was convenient or the items were of low quality.

The Torrent-Bed Strategy
The use of the "χειμάρρουν" (wadi/torrent-bed) for ambushes shows Saul's tactical brilliance. In the desert regions where Amalek lived, control of the dry riverbeds—which served as natural highways—was the key to victory.

The 430,000 Soldiers
Again, Josephus uses very large numbers (400,000 from the tribes plus 30,000 from Judah). This reinforces the idea that the entire nation was mobilized for this specific "judicial" act. The failure to complete the task, therefore, is a national failure of the covenant, not just a personal lapse by Saul.

¹⁴⁰ Νικήσας δὲ ἅπαντας τοὺς ἀπὸ τῆς καθήκοντας ἕως τῆς Ἐρυθρᾶς θαλάσσης διέφθειρε πολεμίους Παραλιπὼν τὸ τῶν ἔθνος· οὗτοι γὰρ ἐν τῇ χώρᾳ μέσοι κατῴκηνται. πρὸ δὲ τῆς μάχης πέμψας παρήγγειλεν αὐτοῖς ἀναχωρεῖν, μὴ τοῖς κοινωνήσωσι συμφορᾶς· συγγενεῖς γὰρ αὐτοὺς ὄντας τοῦ πενθεροῦ σώζειν αἰτίαν ἔχειν.

¹⁴⁰ "Having conquered all, Saoulos [Saul] destroyed the enemies from Pēlousion [Pelusium] in Egypt, extending as far as the Erythraian Sea [Red Sea], but he passed over the nation of the Sikimitai [Kenites]; for these dwell in the midst of the Madianē [Midianite] country. "Before the battle, he sent word and warned them to withdraw, lest they share in the misfortune of the Amalekites; for he had cause to save them, as they were kinsmen of Ragouēlos [Reuel/Jethro], the father-in-law of Mōysēs [Moses]."

¹⁴⁰ But when Saul had conquered all these Amalekites that reached from Pelusium of Egypt to the Red Sea, he laid waste all the rest of the enemy's country: but for the nation of the Shechemites, he did not touch them, although they dwelt in the very middle of the country of Midian; for before the battle, Saul had sent to them, and charged them to depart thence, lest they should be partakers of the miseries of the Amalekites; for he had a just occasion for saving them, since they were of the kindred of Raguel, Moses's father-in-law.

¹⁴⁰ When Saul had conquered all these Amalekites from Pelusium in Egypt to the Red Sea, he ravaged all the rest of the enemy's region. But he did not touch the nation of the Sikimites, although they lived in the heart of the region of Madian, for before the battle Saul had sent to tell them to leave there in case they should share in the ruin of the Amalekites. He had a good reason to spare them, as they were related to Raguel, Moses' father-in-law.

The Geographic Scope: Pelusium to the Red Sea
Josephus uses Greco-Roman geographical markers to describe the "biblical" wilderness of Shur.

1) Pelusium: Located at the easternmost mouth of the Nile, this was the traditional "Gateway to Egypt." By mentioning it, Josephus shows Saul clearing the entire Sinai Peninsula of hostile forces.

2) The Red Sea: This indicates a sweeping southern movement. Saul effectively secured the entire land bridge between Africa and Asia, a feat that would have been highly impressive to Josephus's Roman audience, who understood the strategic value of this corridor.

The Identity of the "Sikimitai"
In the biblical text (1 Samuel 15:6), these people are the Kenites. Josephus calls them "Sikimites."

Scholarly Note: This may be a scribal error in the Josephus manuscripts or a local identification known in his time. Regardless, their identity as the family of Moses's father-in-law remains the key factor.

Strategic Diplomacy: The Warning
Saul performs a targeted "evacuation" of the Kenites.

1) Intelligence and Reconnaissance: To send a messenger before the battle ("πρὸ δὲ τῆς μάχης") suggests Saul had excellent battlefield intelligence. He knew exactly where the friendly Kenite tents were pitched among the hostile Amalekite encampments.

2) Avoiding "Collateral Damage": Saul is portrayed as a "civilized" commander who distinguishes between nations, even when they are geographically intermingled.

The Weight of Ancestral "Charis"
The reason for saving them is "συγγενεῖς... Ῥαγουήλου" (kinsmen of Reuel).

1) The Debt to Jethro: Jethro/Reuel provided Moses with shelter, a wife, and—crucially—political advice on how to govern Israel (Exodus 18). Saul recognizes that a debt to the father-in-law of the Lawgiver is a debt to the nation itself.

2) The Irony of Saul’s Mercy: This passage creates a sharp contrast. Saul shows meticulous care in sparing the Kenites because of a historical "good deed," yet he simultaneously spares King Agag out of personal "vanity" (as seen in the previous section). To Samuel, Saul's "mercy" is becoming a selective tool used for political and personal ends rather than a reflection of divine justice.

The Midianite Connection
Josephus places these events in the "Μαδιηνῇ χώρᾳ" (Midianite country). This anchors the narrative in the deep desert, far from the hills of Judah. It underscores the logistical difficulty of Saul’s campaign—marching a massive army into the arid heart of Midian and maintaining order enough to execute a precise diplomatic warning.

¹⁴¹ Καὶ μὲν ὡς μηδενὸς παρακούσας ὧν ὁ προφήτης ἐπέστειλε μέλλοντι τὸν πρὸς ἐκφέρειν πόλεμον, ἀλλ᾽ ὡς ἐπὶ πᾶσιν ἐκείνοις ἀκριβῶς πεφυλαγμένοις νενικηκὼς τοὺς πολεμίους οἴκαδε πρὸς αὑτὸν ὑπέστρεψε χαίρων ἐπὶ τοῖς κατωρθωμένοις.

¹⁴¹ "Saoulos [Saul], acting as if he had in no way disobeyed the instructions the prophet sent when he was about to set out for the war against the Amalekites, but as if all those things had been accurately observed, returned home to himself in joy over his successes, having conquered the enemy.

¹⁴¹ Hereupon Saul returned home with joy, for the glorious things he had done, and for the conquest of his enemies, as though he had not neglected any thing which the prophet had enjoined him to do when he was going to make war with the Amalekites, and as though he had exactly observed all that he ought to have done.

¹⁴¹ At this Saul returned home with joy, for his glorious exploits and for defeating his enemies, as if he had not neglected anything the prophet had told him to do when he was going to war on the Amalekites and as if he had done exactly all that he should have done.

¹⁴² ὁ δὲ θεὸς ἄχθεται τῇ τε τοῦ βασιλέως τῶν σωτηρίᾳ καὶ τῇ τῶν βοσκημάτων διαρπαγῇ τοῦ πλήθους, ὅτι μὴ συγχωρήσαντος αὐτοῦ‎ ταῦτ᾽ ἐπράχθη· δεινὸν γὰρ ἡγεῖτο νικᾶν μὲν καὶ περιγίνεσθαι τῶν ἐχθρῶν ἐκείνου τὴν‎ ἰσχὺν διδόντος αὐτοῖς, καταφρονεῖσθαι δὲ καὶ παρακούεσθαι μηδὲ ὡς ἄνθρωπον βασιλέα.

¹⁴² "But God was grieved both by the saving of the king of the Amalekites and by the multitude’s plundering of the livestock, because these things were done without His consent. For He considered it a terrible thing that they should conquer and overcome the strength of their enemies through the power He gave them, yet despise and disobey Him as if He were not even a human king.

¹⁴² But God was grieved that the king of the Amalekites was preserved alive, and that the multitude had seized on the cattle for a prey, because these things were done without his permission; for he thought it an intolerable thing that they should conquer and overcome their enemies by that power which he gave them, and then that he himself should be so grossly despised and disobeyed by them, that a mere man that was a king would not bear it.

¹⁴² But God was grieved that the king of the Amalekites was spared alive and that the people had taken the livestock as booty, for these things were done without his permission. He thought it intolerable for them to conquer their enemies by the power he gave them and then so grossly scorn and disobey him, which even a mere mortal king would not endure.

¹⁴³ μετανοεῖν οὖν ἔλεγε πρὸς τὸν προφήτην ἐπὶ τῷ χειροτονῆσαι βασιλέα τὸν μηδὲν ὧν αὐτὸς κελεύει πράττοντα, τῇ δ᾽ οἰκείᾳ βουλήσει χρώμενον. σφόδρα ταῦτ᾽ ἀκούσας ὁ συνεχύθη καὶ δι᾽ ὅλης τῆς νυκτὸς παρακαλεῖν ἤρξατο τὸν θεὸν καταλλάττεσθαι τῷ καὶ μὴ χαλεπαίνειν.

¹⁴³ He told the prophet Samuēlos that He repented having appointed Saul as king, since he did nothing of what He commanded but followed his own will. Hearing this, Samuēlos was greatly confounded and began to entreat God throughout the entire night to be reconciled to Saul and not to be angry.

¹⁴³ He therefore told Samuel the prophet, that he repented that he had made Saul king, while he did nothing that he had commanded him, but indulged his own inclinations. When Samuel heard that, he was in confusion, and began to beseech God all that night to be reconciled to Saul, and not to be angry with him;

¹⁴³ So he told the prophet Samuel that he regretted having made Saul king since he did not obey him but followed his own inclinations. Samuel was distraught when he heard it and all that night implored God to forgive Saul and not to be angry with him,

¹⁴⁴ ὁ δὲ τὴν‎ συγγνώμην οὐκ ἐπένευσεν εἰς τὸν αἰτουμένῳ τῷ προφήτῃ λογισάμενος οὐκ εἶναι δίκαιον ἁμαρτήματα χαρίζεσθαι παραιτήσει· οὐ γὰρ ἐξ ἄλλου τινὸς φύεσθαι μᾶλλον ἢ τοῦ μαλακίζεσθαι τοὺς ἀδικουμένους· θηρωμένους γὰρ δόξαν ἐπιεικείας καὶ χρηστότητος λανθάνειν αὐτοὺς ταῦτα γεννῶντας.

¹⁴⁴ "But God did not grant forgiveness to Saul at the prophet’s request, calculating that it was not just to grant pardon for sins because of an intercession; for He said such pardon arises from nothing so much as the 'softness' of those who are wronged—for those who hunt for a reputation for leniency and kindness often unknowingly breed these very sins.

¹⁴⁴ but he did not grant that forgiveness to Saul which the prophet asked for, as not deeming it a fit thing to grant forgiveness of [such] sins at his entreaties, since injuries do not otherwise grow so great as by the easy tempers of those that are injured; or while they hunt after the glory of being thought gentle and good-natured, before they are aware they produce other sins.

¹⁴⁴ but even at the prophet's request he did not pardon Saul, not seeing fit to forgive sins at his petition, since wrongs increase if those who are wronged are lenient, and if they seek to appear gentle and kindly, before they know it, other sins have flourished.

¹⁴⁵ ὡς οὖν ἀπεῖπεν ὁ θεὸς τῇ τοῦ προφήτου δεήσει καὶ δῆλος ἦν μεταμελόμενος, ἅμ᾽ ἡμέρᾳ εἰς παραγίνεται πρὸς · θεασάμενος δ᾽ αὐτὸν ὁ βασιλεὺς προστρέχει καὶ κατασπασάμενος " τῷ θεῷ, φησίν, εὐχαριστῶ δόντι μοι τὴν‎ νίκην, ἅπαντα

¹⁴⁵ "When God had rejected the prophet’s prayer and was clearly unappeasable, Samuēlos arrived at Galgala [Gilgal] at daybreak to see Saul. When the king saw him, he ran to him, embraced him, and said: 'I give thanks to God who gave me the victory; indeed, everything commanded by Him has been performed.'

¹⁴⁵ As soon therefore as God had rejected the intercession of the prophet, and it plainly appeared he would not change his mind, at break of day Samuel came to Saul at Gilgal. When the king saw him, he ran to him, and embraced him, and said, "I return thanks to God, who hath given me the victory, for I have performed every thing that he hath commanded me."

¹⁴⁵ When God rejected the prophet's intercession and it was clear he would not change his mind, at break of day Samuel met Saul at Galgala. Seeing him, the king ran and embraced him and said, "I thank God, who gave me victory, for I have done everything he has commanded me."

¹⁴⁶ μέντοι γε τὰ κελευσθέντα ὑπ᾽ αὐτοῦ‎ πέπρακται. δὲ πρὸς τοῦθ᾽ ὑπολαβὼν " πόθεν οὖν ἀκούω θρεμμάτων, εἶπε, καὶ ὑποζυγίων βοῆς ἐν τῷ στρατοπέδῳ; ὁ δὲ τὸν λαὸν ταῦτ᾽ εἰς θυσίας τετηρηκέναι· τὸ μέντοι γε τῶν γένος πᾶν ἐξηφανίσθαι κατὰ τὴν‎ ἐντολὴν καὶ περιλείπεσθαι ἄλλον μηδένα, πρὸς δ᾽ αὐτὸν ἀγαγεῖν μόνον τηρήσαντα αὐτῶν τὸν βασιλέα, περὶ οὗ τί δεῖ ποιεῖν βουλεύσεσθαι πρὸς ἀλλήλους ἔφασκεν.

¹⁴⁶ "But Samuēlos, taking him up on this, said: 'From where, then, do I hear the lowing of cattle and the braying of beasts of burden in the camp?' Saul replied that the people had kept these for sacrifices, but that the entire race of the Amalekites had been wiped out according to the command and that no one else remained; he had brought their king alone, whom he had kept alive so that they might deliberate together as to what should be done with him.

¹⁴⁶ To which Samuel replied, "How is it then that I hear the bleating of the sheep and the lowing of the greater cattle in the camp?" Saul made answer, That the people had reserved them for sacrifices; but that, as to the nation of the Amalekites, it was entirely destroyed, as he had received it in command to see done, and that no one man was left; but that he had saved alive the king alone, and brought him to him, concerning whom, he said, they would advise together what should be done with him.

¹⁴⁶ Samuel replied, "Then how is it that I can hear the bleating of the sheep and the lowing of the livestock in the camp?" Saul replied that the people had reserved them for sacrifices, but that the Amalekite nation was entirely destroyed as he had been ordered, and that no one except their king was left alive. He had brought him to him, so that they could discuss what to do with him.

¹⁴⁷ ὁ δὲ προφήτης οὐχὶ θυσίαις ἔλεγεν ἥδεσθαι τὸ θεῖον, ἀλλὰ τοῖς ἀγαθοῖς καὶ δικαίοις. οὗτοι δέ εἰσιν οἱ τῇ βουλήσει καὶ ταῖς ἐντολαῖς αὐτοῦ‎ κατακολουθοῦντες καὶ μηδὲν ἄλλο πραχθήσεσθαι καλῶς ὑφ᾽ ἑαυτῶν νομίζοντες ἢ ὅτι ἂν ποιήσωσι τοῦ θεοῦ κεκελευκότος· καταφρονεῖσθαι γὰρ οὐχ ὅταν αὐτῷ μὴ θύῃ τις, ἀλλ᾽ ὅταν ἀπειθεῖν δοκῇ.

¹⁴⁷ "But the prophet said that the Divine does not take pleasure in sacrifices, but in those who are good and just. These are the ones who follow His will and commands, believing that nothing else will be done well by them except what they do because God commanded it. For He is despised not when someone fails to sacrifice to Him, but when someone appears to disobey.

¹⁴⁷ But the prophet said, "God is not delighted with sacrifices, but with good and with righteous men, who are such as follow his will and his laws, and never think that any thing is well done by them but when they do it as God had commanded them; that he then looks upon himself as affronted, not when any one does not sacrifice, but when any one appears to be disobedient to him.

¹⁴⁷ But the prophet said, "God does not delight in sacrifices, but in good and righteous men who follow his will and his laws and never think something is well done unless they do it as God directs them. He is offended not by failure to sacrifice, but by a person's disobeying him.

¹⁴⁸ παρὰ δὲ τῶν οὐχ ὑποτασσομένων οὐδ᾽ ἀληθῆ καὶ μόνην τῷ θεῷ κεχαρισμένην θρησκευόντων θρησκείαν, οὔτ᾽ ἂν πολλὰ καὶ πιμελῆ καταθύσωσιν ἱερεῖα, οὔτ᾽ ἂν κόσμον ἀναθημάτων ἐξ ἀργύρου καὶ χρυσοῦ πεποιημένων προσφέρωσι, δέχεται ταῦτ᾽ εὐμενῶς, ἀλλ᾽ ἀποστρέφεται καὶ δείγματα τῆς πονηρίας οὐκ εὐσέβειαν ἡγεῖται.

¹⁴⁸ From those who do not submit and do not practice the true and only religion pleasing to God—even if they sacrifice many fat victims or offer a world of votive gifts made of silver and gold—He does not receive these things favorably, but turns away from them, considering them evidence of wickedness, not piety.

¹⁴⁸ But that from those who do not obey him, nor pay him that duty which is the alone true and acceptable worship, he will not kindly accept their oblations, be those they offer ever so many and so fat, and be the presents they make him ever so ornamental, nay, though they were made of gold and silver themselves, but he will reject them, and esteem them instances of wickedness, and not of piety.

¹⁴⁸ From those who do not obey him in the spirit of true and acceptable worship, he will not accept sacrifices, no matter how covered in fat, or gifts no matter how ornamental. Even if made of gold and silver, he will reject them and reckon them objects of evil and not of piety.

¹⁴⁹ τοῖς δ᾽ ἓν καὶ μόνον τοῦθ᾽ ὅτι περ ἂν φθέγξηται καὶ κελεύσῃ ὁ θεὸς διὰ μνήμης ἔχουσι καὶ τεθνάναι μᾶλλον ἢ παραβῆναί τι τούτων αἱρουμένοις ἐπιτέρπεται, καὶ οὔτε θυσίαν ἐπιζητεῖ παρ᾽ αὐτῶν καὶ παρὰ θυόντων δὲ, κἂν ᾖ λιτά, τῆς πενίας ἥδιον τὴν‎ τιμὴν ἢ παρὰ τῶν πλουσιωτάτων δεξιοῦται.

¹⁴⁹ "But He delights in those who keep in memory this one and only thing: whatever God speaks and commands; and who choose rather to die than to transgress any of these. He does not seek sacrifice from them, and if they do sacrifice, however simple it may be, He welcomes the honor from their poverty more gladly than from the wealthiest.

¹⁴⁹ And that he is delighted with those that still bear in mind this one thing, and this only, how to do that, whatsoever it be, which God pronounces or commands for them to do, and to choose rather to die than to transgress any of those commands; nor does he require so much as a sacrifice from them. And when these do sacrifice, though it be a mean oblation, he better accepts of it as the honor of poverty, than such oblations as come from the richest men that offer them to him.

¹⁴⁹ He delights in those who remember this one thing, to do whatever God says or tells them to do, preferring to die than to break any of those commands, and from the demands of sacrifice. When these do sacrifice, no matter how small their offering, he accepts it more from their poverty than the offerings of the richest men who sacrifice to him.

¹⁵⁰ σὺ τοίνυν ἴσθι σαυτὸν δι᾽ ὀργῆς ὄντα τῷ θεῷ· κατεφρόνησας γὰρ καὶ κατημέλησας ὧν ἐπέστειλε. πῶς οὖν οἴει τὴν‎ θυσίαν ἂν αὐτὸν προσβλέπειν ἐξ ὧν κατέκρινεν ἀπολέσθαι γινομένην; πλὴν εἰ μὴ νομίζεις ὅμοιον ὄλεθρον τὸ θύεσθαι ταῦτα τῷ θεῷ. προσδόκα τοίνυν τὴν‎ βασιλείαν ἀφαιρεθησόμενος καὶ τὴν‎ ἐξουσίαν, ἀφ᾽ ἧς

¹⁵⁰ 'Know then,' he said, 'that you are under the wrath of God; for you have despised and neglected what He sent. How then do you think He would look upon a sacrifice made from things He condemned to be destroyed? Unless you think it is the same to sacrifice these things to God as to destroy them. Expect, therefore, that you will be stripped of the kingdom and the authority which you neglected by offending God who provided it to you.'

¹⁵⁰ Wherefore take notice, that thou art under the wrath of God, for thou hast despised and neglected what he commanded thee. How dost thou then suppose that he will respect a sacrifice out of such things as he hath doomed to destruction? unless perhaps thou dost imagine that it is almost all one to offer it in sacrifice to God as to destroy it. Do thou therefore expect that thy kingdom will be taken from thee, and that authority which thou hast abused by such insolent behavior, as to neglect that God who bestowed it upon thee."

¹⁵⁰ Be aware, therefore, that you are under the wrath of God, for you have despised and neglected what he ordered you. How do you think he will accept a sacrifice from things he has doomed to destruction? Do you imagine that offering a sacrifice to God is the same as to destroy it. Therefore your kingdom and the authority you have abused by disobeying the God who gave it to you, will be taken from you."

¹⁵¹ ὁρμώμενος τοῦ παρασχόντος σοι θεοῦ ταύτην ἠμέλησας. δὲ ἀδικεῖν ὡμολόγει καὶ τὴν‎ ἁμαρτίαν οὐκ ἠρνεῖτο· παραβῆναι γὰρ τὰς ἐντολὰς τοῦ προφήτου· κατὰ μέντοι γε δέος καὶ τὸν ἀπὸ τῶν στρατιωτῶν φόβον μὴ κωλῦσαι διαρπάζοντας αὐτοὺς τὴν‎ λείαν μηδ᾽ ἐπισχεῖν. ἀλλὰ συγγίνωσκε καὶ πρᾷος ἴσθι· φυλάξεσθαι γὰρ εἰς τοὐπιὸν ἁμαρτεῖν, παρεκάλει δὲ τὸν προφήτην ὑποστρέψαντα θυσίας χαριστηρίους ἐπιτελέσαι τῷ θεῷ· ὁ δὲ, οὐ γὰρ ἑώρα τὸν θεὸν διαλλαττόμενον, ἀπῄει πρὸς ἑαυτόν.

¹⁵¹ "Saul admitted he had done wrong and did not deny the sin—for he had transgressed the commands of the prophet—but he said he had not prevented the soldiers from plundering the spoil because of dread and fear of them. 'But forgive me and be mild,' he pleaded, 'for I will be careful not to sin in the future.' He urged the prophet to return with him to perform a thanksgiving sacrifice to God; but the prophet, seeing that God was not reconciled, departed to his own home."

¹⁵¹ Then did Saul confess that he had acted unjustly, and did not deny that he had sinned, because he had transgressed the injunctions of the prophet; but he said that it was out of a dread and fear of the soldiers, that he did not prohibit and restrain them when they seized on the prey. "But forgive me," said he, "and be merciful to me, for I will be cautious how I offend for the time to come." He also entreated the prophet to go back with him, that he might offer his thank-offerings to God; but Samuel went home, because he saw that God would not be reconciled to him.

¹⁵¹ Saul confessed that he had acted wrongly and did not deny his sin, for breaking the prophet's orders. He said that it was from fear of the soldiers that he did not stop them from capturing the booty. "But forgive me ," he said, "and be merciful to me, for I will be careful not to offend in the future." He implored the prophet to return with him so that he could offer his thank-offerings to God, but Samuel went home, knowing that God would not pardon him.

The "Human King" Comparison
Josephus includes a striking anthropomorphic argument: God feels insulted that Saul treats Him with less respect than a "ἄνθρωπον βασιλέα" (human king). If a general disobeyed a mortal emperor's specific orders regarding the spoils of war, he would be executed for treason; Saul’s attempt to "re-interpret" God’s orders is framed as an even more profound act of lèse-majesté.

The Critique of Leniency (Epieikeia)
A fascinating philosophical addition by Josephus is God’s refusal to forgive based on Samuel's intercession.

1) The Danger of "Softness": Josephus argues that excessive leniency ("μαλακίζεσθαι") in a ruler actually "breeds" more sin.

2) Reputation Hunting: He notes that leaders often seek a reputation for being "kind" ("χρηστότητος"), but that such vanity leads to a breakdown of law. This reflects Roman political thought regarding the necessity of severitas (severity) in maintaining order.

Ritual vs. Ethical Obedience
This passage contains one of the most famous theological pivots in the Bible (1 Samuel 15:22), which Josephus expands into a lecture on "ἀληθῆ... θρησκείαν" (true religion).

1) Sacrifice as "Evidence of Wickedness": Josephus suggests that for a disobedient person, a lavish sacrifice—even of silver and gold ("ἀργύρου καὶ χρυσοῦ")—is actually a "sign of wickedness" because it is an attempt to bribe the Divine.

2) The "Simple" Offering: He echoes the prophetic theme that God prefers the "λιτά" (simple/meager) offering of the poor and obedient over the "fat victims" of the wealthy and defiant.

The Psychology of the "Blame-Shift"
Saul’s apology is half-hearted. He admits the sin but blames "τὸν ἀπὸ τῶν στρατιωτῶν φόβον" (fear of the soldiers).

The Failed Leader: By claiming he was afraid of his own men, Saul admits he has lost the "leadership" (hegemonia) mentioned at the start of the chapter. If a king cannot control his army’s greed, he is no longer the king in God's eyes.

"Deliberating" over Agag
Saul’s excuse for keeping Agag alive is that he wanted to "βουλεύσεσθαι" (deliberate) with Samuel. This is a classic political stall tactic. Saul tries to frame his disobedience as a "consultation," but Samuel sees through it: you don't deliberate over an order that was already absolute.

The Final Rejection
The scene ends with Samuel’s refusal to participate in the "thanksgiving sacrifice." This is a powerful visual of excommunication. Saul wants the appearance of divine favor to show his troops, but Samuel refuses to provide the "prophetic theater" for a king who is already spiritually deposed.

¹⁵² ΣαοῦλοςSaul δὲ κατασχεῖν βουλόμενος τὸν ΣαμουῆλονSamuel ἐλλαμβάνεται τῆς διπλοίδος καὶ βιαίας τῆς ὁλκῆς διὰ τὸ μεθ᾽ ὁρμῆς ἀπιέναι τὸν ΣαμουῆλονSamuel γενομένης διασχίζει τὸ ἱμάτιον.	¹⁵² "Saoulos [Saul], wishing to restrain Samuēlos [Samuel], took hold of his mantle (diploidos); and because Samuel was departing with such impetus, the pull became violent and the garment was torn asunder.
¹⁵² But then Saul was so desirous to retain Samuel, that he took hold of his cloak, and because the vehemence of Samuel's departure made the motion to be violent, the cloak was rent.	¹⁵² Wanting to detain Samuel, Saul took hold of his cloak, and because Samuel set off with such a vigorous stride, the cloak was torn.

¹⁵³ τοῦ δὲ προφήτου τὴν‎ βασιλείαν οὕτως [αὐτοῦ‎ ] διασχισθῆναι φήσαντος καὶ λήψεσθαι ταύτην ἀγαθὸν καὶ δίκαιον, ἐμμένειν γὰρ τὸν θεὸν τοῖς περὶ αὐτοῦ‎ κεκριμένοις ὡς τοῦ μεταβάλλεσθαι καὶ στρέφειν τὴν‎ γνώμην ἀνθρωπίνου πάθους ὄντος οὐχὶ θείας ἰσχύος,

¹⁵³ "The prophet then declared that his kingdom would be torn away from him in just this manner, and that a man both good and just would receive it—for God abides by what He has judged concerning him, since changing and turning one's mind is a human passion (anthropinou pathous) and not a characteristic of Divine power.

¹⁵³ Upon which the prophet said, that after the same manner should the kingdom be rent from him, and that a good and a just man should take it; that God persevered in what he had decreed about him; that to be mutable and changeable in what is determined, is agreeable to human passions only, but is not agreeable to the Divine Power.

¹⁵³ The prophet said that the kingdom would be torn from him in the same way and be given to a good and upright man. For God held to what he had decreed about him, since to change one's decisions is typical of human passions, but is not the way of divine power.

¹⁵⁴ ὁ ἀσεβῆσαι μὲν ἔλεγεν, ἀγένητα δὲ ποιῆσαι τὰ πεπραγμένα μὴ δύνασθαι· τιμῆσαί γε μὴν αὐτὸν παρεκάλει τοῦ πλήθους ὁρῶντος σὺν αὐτῷ παραγενόμενον τὸν θεὸν προσκυνῆσαι. δίδωσι δὲ τοῦτο αὐτῷ καὶ συνελθὼν προσκυνεῖ τῷ θεῷ.

¹⁵⁴ "Saul admitted that he had acted impiously, but said he was unable to make undone what had already been performed; nevertheless, he entreated Samuel to honor him by appearing with him in the sight of the multitude to worship God. Samuel granted him this, and going with him, he worshipped God.

¹⁵⁴ Hereupon Saul said that he had been wicked, but that what was done could not be undone: he therefore desired him to honor him so far, that the multitude might see that he would accompany him in worshipping God. So Samuel granted him that favor, and went with him and worshipped God.

¹⁵⁴ Saul said that he had done wrong, but that what was done could not be undone. All he asked was that he show him the honour of letting the people see them worshipping God together, so Samuel granted him that favour and went with him to worship God.

¹⁵⁵ ἄγεται δὲ καὶ ὁ τῶν βασιλεὺς πρὸς αὐτόν· καὶ πυνθανομένου, πῶς εἴη πικρὸς ὁ θάνατος, εἶπεν " ὡς σὺ πολλὰς μητέρας ἐπὶ τέκνοις ὀδύρεσθαι καὶ πένθος ἄγειν ἐποίησας, οὕτως ὀδυνήσεις ἐπὶ σαυτῷ διαφθαρέντι τὴν‎ μητέρα. Καὶ κελεύει παραχρῆμα αὐτὸν ἐν ἀποθανεῖν. Καὶ αὐτὸς δὲ εἰς πόλιν ἀπαλλάσσεται.

¹⁵⁵ "Agagos [Agag], the king of the Amalekites, was also brought to him. When Agag asked how bitter death might be, Samuel replied: 'Just as you caused many mothers of the Hebrews to weep for their children and to go into mourning, so shall you cause your own mother to grieve over your destruction.' And he commanded that Agag be put to death immediately in Galgala [Gilgal]. Samuel himself then departed for the city of Armathon [Ramah]."

¹⁵⁵ Agag also, the king of the Amalekites, was brought to him; and when the king asked, How bitter death was? Samuel said, "As thou hast made many of the Hebrew mothers to lament and bewail the loss of their children, so shalt thou, by thy death, cause thy mother to lament thee also." Accordingly, he gave order to slay him immediately at Gilgal, and then went away to the city Ramah.

¹⁵⁵ When Agag, king of the Amalekites, was brought to him, the king said, "How bitter is death?" Samuel replied, "As you have made many Hebrew mothers mourn and bewail the loss of their children, so by your death, you will cause your mother to mourn you too." He instantly gave orders to kill him at Galgala and then went off to the city of Armatha.

The Accidental Prophecy: The Torn Mantle
Josephus emphasizes the physics of the scene: the "βιαίας τῆς ὁλκῆς" (violent pull) caused by Samuel’s "ὁρμῆς" (impetus/rush) to leave.

1) The Symbolism of the Mantle: The diploïs was a double-folded cloak associated with authority and the prophetic office. The tearing is not just a clothing mishap; it is a physical manifestation of the split between the "State" (Saul) and the "Spirit" (Samuel).

2) Irreversibility: The torn cloth cannot be un-torn, just as the kingdom cannot be un-lost.

Divine Immutability vs. Human Passion
Josephus offers a sophisticated theological defense of God's "repentance."

Anthrōpinou Pathous: He argues that changing one's mind ("μεταβάλλεσθαι") is a "human passion" or weakness. By stating that God "abides" (emmenein) by His judgment, Josephus portrays God as a steady, unmoving Pillar of Law, whereas Saul is the one who shifted. This addresses the potential Greek philosophical critique that a perfect God should not "change His mind" like a flighty human.

Saul's "Public Relations" Worship
Saul’s plea to Samuel reveals his true priority: "τοῦ πλήθους ὁρῶντος" (the multitude seeing).

1) The Mask of Piety: Saul is less concerned with being right with God than he is with appearing right before his subjects. He needs the "Prophet" by his side to maintain his legitimacy in the eyes of the 430,000 soldiers.

2) Samuel’s Concession: Surprisingly, Samuel agrees. This is likely a strategic move to prevent an immediate civil war or a total collapse of national morale while the next king is being prepared in secret.

The Lex Talionis (Law of Retaliation)
Samuel’s execution of Agag is framed as an act of poetic and legal justice.

1) Mothers for Mothers: Samuel does not kill Agag for being a king, but for his personal history of cruelty. The justification is strictly reciprocal: you made Hebrew mothers childless; now your mother will be childless.

2) Agag's "Bitterness": Agag’s question ("πῶς εἴη πικρὸς ὁ θάνατος") suggests a man who, despite his "beauty and stature" (mentioned earlier), is now facing the raw reality of mortality.

Gilgal as the Site of Judgment
The execution takes place in Galgala. This is highly significant: Gilgal was where Saul was first confirmed as king. The place of his political birth becomes the place of his spiritual and dynastic death.

The Departure to Armathon
Samuel retreats to Armathon (Ramah). This marks the end of the Saul-Samuel partnership. From this point forward, the "Word of God" and the "Crown of Israel" live in different cities, creating a tension that will define the rest of the Books of Samuel.

Chapter 8
[156-169]
The prophet Samuel anoints David as king, to replace Saul

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¹⁵⁶ δὲ ὁ βασιλεὺς αἰσθόμενος ὧν πειραθείη κακῶν ἐχθρὸν αὑτῷ τὸν θεὸν κατασκευάσας, εἰς τὸ βασίλειον ἀναβαίνει , σημαίνει βουνὸν ἑρμηνευόμενον τὸ ὄνομα, καὶ μετ᾽ ἐκείνην οὐκέτι τὴν‎ ἡμέραν εἰς ὄψιν τῷ προφήτῃ.

¹⁵⁶ "But King Saoulos [Saul], perceiving the evils he had brought upon himself by making God his enemy, went up to the palace at Gaba—the name is interpreted to mean 'Hill'—and from that day forward, he never again came into the sight of the prophet.

¹⁵⁶ Now Saul being sensible of the miserable condition he had brought himself into, and that he had made God to be his enemy, he went up to his royal palace at Gibeah, which name denotes a hill, and after that day he came no more into the presence of the prophet.

¹⁵⁶ Aware of the plight he had brought on himself and feeling at odds with God, king Saul went up to his palace at Gaba, which means a hill, and from that day no longer came into the presence of the prophet.

¹⁵⁷ δὲ λυπουμένῳ περὶ αὐτοῦ‎ παύσασθαι μὲν τῆς φροντίδος ἐκέλευσεν ὁ θεός, λαβόντι δὲ τὸ ἅγιον ἔλαιον εἰς ἀπελθεῖν πόλιν πρὸς παῖδα καὶ χρῖσαι τῶν υἱῶν αὐτοῦ‎ ὃν ἂν αὐτὸς ἐπιδείξῃ βασιλέα γενησόμενον. ὁ δὲ εὐλαβεῖσθαι φήσας, μὴ τοῦτο μαθὼν ἀνέλῃ λοχήσας αὐτὸν ἢ καὶ φανερῶς, ὑποθεμένου τοῦ θεοῦ καὶ δόντος ἀσφαλείας ὁδὸν ἧκεν εἰς τὴν‎ προειρημένην πόλιν.

¹⁵⁷ "Samuēlos [Samuel] was grieving for him, but God commanded him to cease his concern and, taking the holy oil, to go to the city of Bethlehem to Iessaios [Jesse], the son of Obēdos [Obed], and to anoint as king whichever of his sons He should point out. But the prophet said he was afraid that if Saul learned of this, he would kill him by ambush or even openly; so God suggested and provided a safe way, and Samuel came to the aforementioned city.

¹⁵⁷ And when Samuel mourned for him, God bid him leave off his concern for him, and to take the holy oil, and go to Bethlehem, to Jesse the son of Obed, and to anoint such of his sons as he should show him for their future king. But Samuel said, he was afraid lest Saul, when he came to know of it, should kill him, either by some private method or even openly. But upon God's suggesting to him a safe way of going thither, he came to the forementioned city;

¹⁵⁷ When Samuel grieved for him, God told him to set aside this anguish and take the holy oil and go to Bethlehem, to Jesse, son of Obed, and anoint as their future king the one of his sons He would show him. Samuel said he was afraid that if he learned of it, Saul would kill him secretly or even openly. But he went to the aforesaid city, with the help of God who brought him safely there.

¹⁵⁸ καὶ πάντες αὐτὸν ἠσπάζοντό τε καὶ τὴν‎ αἰτίαν τῆς ἀφίξεως ἀνηρώτων, ἔλεγε δὲ ἥκειν ἵνα θύσῃ τῷ θεῷ. ποιήσας οὖν τὴν‎ θυσίαν καλεῖ τὸν μετὰ τῶν τέκνων ἐπὶ τὰ ἱερὰ καὶ θεασάμενος αὐτοῦ‎ τὸν πρεσβύτατον υἱὸν εὐμεγέθη καὶ καλὸν εἴκασεν ἐκ τῆς εὐμορφίας τοῦτον εἶναι τὸν μέλλοντα βασιλεύειν.

¹⁵⁸ "Everyone greeted him and asked the reason for his arrival; he said he had come to sacrifice to God. Having performed the sacrifice, he invited Jesse and his children to the sacred rites. Seeing the eldest son, who was of great stature and handsome, he surmised from his fair form that this was the one destined to reign.

¹⁵⁸ and when they all saluted him, and asked what was the occasion of his coming, he told them he came to sacrifice to God. When, therefore, he had gotten the sacrifice ready, he called Jesse and his sons to partake of those sacrifices; and when he saw his eldest son to be a tall and handsome man, he guessed by his comeliness that he was the person who was to be their future king.

¹⁵⁸ When they all greeted him and asked about the reason for his coming, he said he came to sacrifice to God. After preparing the sacrifice, he called Jesse and his sons to share in it, and when he saw that his eldest son was a tall and handsome man, he guessed by his beauty that he was the one to be their future king.

¹⁵⁹ διαμαρτάνει δὲ τῆς τοῦ θεοῦ προνοίας· ἐπερωτήσαντι γὰρ αὐτὸν, εἰ χρίσει τῷ ἐλαίου τὸν νεανίσκον, ὃν αὐτός τε θαυμάζει καὶ τῆς βασιλείας ἄξιον ἔκρινεν, οὐ τὰ αὐτὰ βλέπειν ἀνθρώπους εἶπε καὶ θεόνGod·	¹⁵⁹ "But he was mistaken regarding the providence of God. For when Samuel asked Him if he should anoint with the oil the youth whom he admired and judged worthy of the kingdom, God replied that men do not see things the same way as God:
¹⁵⁹ But he was mistaken in judging about God's providence; for when Samuel inquired of God whether he should anoint this youth, whom he so admired, and esteemed worthy of the kingdom, God said, "Men do not see as God seeth.	¹⁵⁹ But he misinterpreted God's providence, for when Samuel asked God if he should anoint this youth whom he admired and thought worthy of the kingship, God said, "Men do not see as God sees.

¹⁶⁰ ἀλλὰ σὺ μὲν εἰς τὸ κάλλος ἀπιδὼν τοῦ νεανίσκου καὶ δὴ τοῦτον ἡγῇ ἄξιον τοῦ βασιλεύειν εἶναι, ἐγὼ δ᾽ οὐ σωμάτων εὐμορφίας ἔπαθλον ποιοῦμαι τὴν‎ βασιλείαν ἀλλὰ ψυχῶν ἀρετῆς καὶ ζητῶ ὅστις ταύτης ἐστὶ τελέως εὐπρεπὴς, εὐσεβείᾳ καὶ δικαιοσύνῃ καὶ ἀνδρείᾳ καὶ πειθοῖ ἐξ ὧν τὸ

¹⁶⁰ 'For you, looking upon the beauty of the youth, deem him worthy to reign; but I do not make the kingdom a prize for the fair form of bodies, but for the virtue of souls (psychōn aretēs). I seek one who is perfectly comely in this regard, adorned with piety, justice, courage, and obedience, from which the beauty of the soul is composed.'

¹⁶⁰ Thou indeed hast respect to the fine appearance of this youth, and thence esteemest him worthy of the kingdom, while I propose the kingdom as a reward, not of the beauty of bodies, but of the virtue of souls, and I inquire after one that is perfectly comely in that respect; I mean one who is beautiful in piety, and righteousness, and fortitude, and obedience, for in them consists the comeliness of the soul."

¹⁶⁰ You admire this youth for his fine looks and so think him worthy to reign, while I give the kingship as a reward not for physical beauty but for spiritual virtue, and seek one perfect in beauty of that kind, in piety and righteousness and fortitude and obedience, for in these the beauty of the soul consists."

¹⁶¹ τῆς ψυχῆς συνίσταται κάλλος κατακεκοσμημένος. ταῦτα φράσαντος τοῦ θεοῦ πάντας ἐκέλευσεν αὐτῷ τὸν τοὺς υἱοὺς ἐπιδεῖξαι · ὁ δὲ πέντε ἄλλους ἐποίησεν ἐλθεῖν, ὧν ὁ μὲν πρεσβύτερος , ὁ δεύτερος , ὁ τρίτος, ὁ τέταρτος , καὶ ὁ πέμπτος ἐκαλεῖτο, ὁ δὲ ἕκτος .

¹⁶¹ "When God had said these things, Samuel commanded Jesse to show him all his sons. He caused five others to come: the eldest was called Taliabos [Eliab], the second Aminadabos [Abinadab], the third Samalos [Shammah], the fourth Nathanaēlos [Nethanel], the fifth Raēlos [Raddai], and the sixth Asamos [Ozem].

¹⁶¹ When God had said this, Samuel bade Jesse to show him all his sons. So he made five others of his sons to come to him; of all of whom Eliab was the eldest, Aminadab the second, Shammall the third, Nathaniel the fourth, Rael the fifth, and Asam the sixth.

¹⁶¹ When God had said this, Samuel got Jesse to show him all his sons. So he had five more of his sons come to him. Eliab was the eldest, Aminadab the second, Shammall the third, Nathaniel the fourth, Rael the fifth and Asam the sixth.

¹⁶² ἰδὼν δὲ καὶ τούτους ὁ προφήτης μηδὲν χείρους τοῦ πρεσβυτέρου ταῖς μορφαῖς ἐπηρώτησε τὸν θεὸν, τίνα τούτων αἱρεῖται βασιλέα. εἰπόντος δ᾽ οὐδένα πυνθάνεται τοῦ , μὴ πρὸς τούτοις αὐτῷ καὶ ἄλλοι παῖδές εἰσι.

¹⁶² When the prophet saw that these were in no way inferior to the eldest in their forms, he asked God which of them He chose as king. When God said 'None,' he asked Jesse if he had other children besides these.

¹⁶² And when the prophet saw that these were no way inferior to the eldest in their countenances, he inquired of God which of them it was whom he chose for their king. And when God said it was none of them, he asked Jesse whether he had not some other sons besides these;

¹⁶² When the prophet saw that these appeared no way inferior to the eldest, he asked God which of them whom he chose for their king, but God said it was none of them, so he asked Jesse if he had not some other sons besides these.

¹⁶³ φήσαντος δὲ εἶναι τοὔνομα, ποιμαίνειν δὲ καὶ τῆς τῶν βοσκημάτων φυλακῆς ἐπιμελεῖσθαι κελεύει καλεῖν αὐτὸν ἐν τάχει· κατακλιθῆναι γὰρ εἰς εὐωχίαν οὐκ εἶναι δυνατὸν αὐτοῖς ἐκείνου μὴ παρόντος.

¹⁶³ "Jesse said there was one named Dabidēs [David], who was a shepherd tending the flocks; Samuel commanded that he be called in haste, for it was not possible for them to sit down to the feast while he was absent.

¹⁶³ and when he said that he had one more, named David, but that he was a shepherd, and took care of the flocks, Samuel bade them call him immediately, for that till he was come they could not possibly sit down to the feast.

¹⁶³ When he said he had one more, called David, but that he was out herding and guarding the flocks, he quickly had him called, saying that they could not sit down to the feast until he arrived.

¹⁶⁴ ὡς δ᾽ ἧκεν ὁ μεταπεμφθεὶς ὑπὸ τοῦ πατρὸς, παῖς ξανθὸς μὲν τὴν‎ χρόαν γοργὸς δὲ τὰς ὄψεις καὶ καλὸς ἄλλως " οὗτός ἐστιν, εἰπὼν ἡσυχῇ πρὸς αὑτὸν , ὁ βασιλεύειν ἀρέσας τῷ θεῷ " κατακλίνεται μὲν αὐτός, κατακλίνει δ᾽ ὑφ᾽ αὑτὸν τὸν νεανίσκον καὶ τὸν μετὰ καὶ τῶν παίδων.

¹⁶⁴ When David arrived, sent for by his father—a boy ruddy in complexion (xanthos), with piercing eyes (gorgos), and otherwise handsome—Samuel said quietly to himself: 'This is the one whom it has pleased God to make king.' He sat down himself and placed the youth and Jesse with the children below him.

¹⁶⁴ Now, as soon as his father had sent for David, and he was come, he appeared to be of a yellow complexion, of a sharp sight, and a comely person in other respects also. This is he, said Samuel privately to himself, whom it pleases God to make our king. So he sat down to the feast, and placed the youth under him, and Jesse also, with his other sons;

¹⁶⁴ When David came, sent for by his father, he was of a tan complexion, keen sighted and handsome in every way. "This is the one," Samuel said quietly, "whom it pleases God to make our king." So he set the boy next to him and then Jesse and his other sons.

¹⁶⁵ ἔπειτα λαβὼν ὁρῶντος τοῦ τὸ ἔλαιον ἀλείφει τ᾽ αὐτὸν καὶ πρὸς τὸ οὖς ἠρέμα λαλεῖ καὶ σημαίνει τοῦθ᾽, ὅτι βασιλεύειν αὐτὸν ὁ θεὸς ᾕρηται, παρῄνει δ᾽ εἶναι δίκαιον καὶ κατήκοον αὐτοῦ‎ τῶν προσταγμάτων· οὕτως γὰρ αὐτῷ παραμενεῖν τὴν‎ βασιλείαν εἰς πολὺν χρόνον καὶ τὸν οἶκον λαμπρὸν καὶ περιβόητον γενήσεσθαι, καταστρέψεσθαι δὲ καὶ , καὶ οἷς ἂν ἔθνεσι πολεμῇ νικῶντα καὶ περιόντα τῇ μάχῃ κλέος ἀοίδιμον ζῶντά τε ἕξειν καὶ τοῖς μετ᾽ αὐτὸν ἀπολείψειν.

¹⁶⁵ "Then, in David's sight, he took the oil and anointed him; and leaning toward his ear, he spoke softly, signaling that God had chosen him to reign. He exhorted him to be just and submissive to His commands, for thus the kingdom would remain with him for a long time, and his house would become bright and famous; he would also subdue the Palaistinoi [Philistines] and, in whichever nations he made war, he would be victorious and leave behind a famous renown (kleos) both while living and for those after him."

¹⁶⁵ after which he took oil in the presence of David, and anointed him, and whispered him in the ear, and acquainted him that God chose him to be their king; and exhorted him to be righteous, and obedient to his commands, for that by this means his kingdom would continue for a long time, and that his house should be of great splendor, and celebrated in the world; that he should overthrow the Philistines; and that against what nations soever he should make war, he should be the conqueror, and survive the fight; and that while he lived he should enjoy a glorious name, and leave such a name to his posterity also.

¹⁶⁵ Later, in David's sight he took oil and anointed him and whispered in his ear to say that God had chosen him to reign, and urged him to be just and to obey his commandments. In this way his kingdom would last a long time and his house would be glorious and renowned. He said that he would destroy the Philistines and whenever he went to war against other nations he would survive the battle and be victorious, and enjoy celebrity throughout his life, and leave it behind to his descendants.

The Anatomy of Soul-Beauty
Josephus provides a remarkably detailed breakdown of what constitutes "beauty of the soul" ("τῆς ψυχῆς... κάλλος"). While the biblical text simply says "God looks at the heart," Josephus lists four specific Hellenistic virtues:

1) Piety (Eusebeia): Proper relation to God.

2) Justice (Dikaiosynē): Proper relation to men.

3) Courage (Andreia): Fortitude in action.

4) Obedience (Peithoi): The specific virtue Saul lacked.

By framing it this way, Josephus makes the Jewish God's choice understandable to a Greek audience—He is a "Philosopher-King-Maker" who values character over optics.

The Physicality of David
Josephus describes David as "ξανθὸς" (yellow/ruddy/blonde) and "γοργὸς τὰς ὄψεις" (sharp/piercing in his looks).

The Paradox: While God just finished saying He doesn't care about "body beauty," David is still described as handsome. The distinction is that David's beauty is a secondary trait, whereas for Saul (and Eliab), it was their primary qualification in the eyes of men.

The "Secret" Anointing
In Josephus’s telling, the anointing is a quiet, almost clandestine affair. Samuel speaks "πρὸς τὸ οὖς ἠρέμα" (softly into his ear).

Political Realism: This protects David and Jesse from Saul’s wrath. It creates a "ticking clock" dynamic—David is the "True King" in secret while the "Rejected King" still sits on the throne.

The Etymology of Gaba
Josephus pauses to explain that Gaba (Gibeah) means "Hill" ("βουνὸν"). This is classic Josephus; he constantly acts as a bridge between Hebrew culture and his Greek-speaking readers, ensuring they understand the topography of the Land.

The List of Sons
Josephus provides a slightly different list of names for Jesse's sons compared to the Masoretic text (where seven or eight are usually implied). His naming conventions (like Taliabos for Eliab) show the influence of the Septuagint (LXX) or local oral traditions he was working with.

The Promise of "Kleos"
The prophet promises David "κλέος ἀοίδιμον" (renown to be sung of/famous glory). This is an epic, Homeric term. It signals to the reader that we have moved out of the "tragedy" of Saul and into the "heroic age" of David, whose story will be one of cultural and military triumph.

¹⁶⁶ Καὶ μὲν ἀπαλλάσσεται ταῦτα παραινέσας, πρὸς δὲ τὸν μεταβαίνει τὸ θεῖον καταλιπὸν . Καὶ ὁ μὲν προφητεύειν ἤρξατο τοῦ θείου πνεύματος εἰς αὐτὸν μετοικισαμένου, τὸν δὲ περιήρχετο πάθη τινὰ καὶ δαιμόνια πνιγμοὺς αὐτῷ καὶ στραγγάλας ἐπιφέροντα, ὡς τοὺς ἰατροὺς ἄλλην μὲν αὐτῷ θεραπείαν μὴ ἐπινοεῖν, εἰ δέ τίς ἐστιν ἐξᾴδειν δυνάμενος καὶ ψάλλειν ἐπὶ κινύραι τοῦτον ἐκέλευσαν ζητήσαντας, ὁπόταν αὐτῷ προσίῃ τὰ δαιμόνια καὶ ταράττῃ, ποιεῖν ὑπὲρ κεφαλῆς στάντα ψάλλειν τε καὶ τοὺς ὕμνους ἐπιλέγειν.

¹⁶⁶ "Samuēlos [Samuel], having given these exhortations, departed; and the Divine passed over to Dabidēs [David], having abandoned Saoulos [Saul]. David began to prophesy, as the Divine Spirit had migrated into him; but Saul was beset by certain passions and demons that brought upon him suffocations and stranglings, so that the physicians could devise no other cure for him. They ordered that someone be sought who was able to sing incantations and play the harp (kinyra), so that whenever the demons approached and troubled him, this person might stand over his head, play the harp, and recite hymns.

¹⁶⁶ So Samuel, when he had given him these admonitions, went away. But the Divine Power departed from Saul, and removed to David; who, upon this removal of the Divine Spirit to him, began to prophesy. But as for Saul, some strange and demoniacal disorders came upon him, and brought upon him such suffocations as were ready to choke him; for which the physicians could find no other remedy but this, That if any person could charm those passions by singing, and playing upon the harp, they advised them to inquire for such a one, and to observe when these demons came upon him and disturbed him, and to take care that such a person might stand over him, and play upon the harp, and recite hymns to him.

¹⁶⁶ With this advice, Samuel left him and the divine power left Saul and moved to David, who began to prophesy when the divine Spirit moved to him. But some devilish disorder came over Saul, making him feel suffocated and ready to choke, and his doctors could think of no other remedy than to seek someone who could sing and play the harp. Then when the demons disturbed him he could have that person stand over him, making music and singing.

¹⁶⁷ ὁ δὲ οὐκ ἠμέλησεν, ἀλλὰ ζητεῖσθαι προσέταξε τοιοῦτον ἄνθρωπον· φήσαντος δέ τινος αὐτῷ τῶν παρόντων ἐν πόλει τεθεᾶσθαι μὲν υἱὸν, ἔτι [δὲ ] παῖδα τὴν‎ ἡλικίαν, εὐπρεπῆ δὲ καὶ καλὸν τά τε ἄλλα σπουδῆς ἄξιον καὶ δὴ καὶ ψάλλειν εἰδότα καὶ ᾄδειν ὕμνους καὶ πολεμιστὴν ἄκρον, πέμψας πρὸς τὸν ἐκέλευσεν ἀποστέλλειν αὐτῷ τὸν τῶν ποιμνίων ἀποσπάσαντα· βούλεσθαι γὰρ αὐτὸν ἰδεῖν περὶ τῆς εὐμορφίας καὶ τῆς ἀνδρείας ἀκούσας τοῦ νεανίσκου.

¹⁶⁷ "Saul did not neglect this, but ordered that such a man be sought. One of those present said that he had seen in the city of Bethlehem a son of Jesse, still a boy in age, but comely and handsome, worthy of regard in other respects, and indeed knowing how to play the harp, to sing hymns, and being an excellent warrior. Saul sent to Jesse and ordered him to send David to him, taking him away from the flocks; for he said he wished to see the youth, having heard of his beauty and courage.

¹⁶⁷ Accordingly Saul did not delay, but commanded them to seek out such a man. And when a certain stander-by said that he had seen in the city of Bethlehem a son of Jesse, who was yet no more than a child in age, but comely and beautiful, and in other respects one that was deserving of great regard, who was skillful in playing on the harp, and in singing of hymns, [and an excellent soldier in war,] he sent to Jesse, and desired him to take David away from the flocks, and send him to him, for he had a mind to see him, as having heard an advantageous character of his comeliness and his valor.

¹⁶⁷ Without delay he told them to seek out such a one, and a bystander said that in the city of Bethlehem he had seen a son of Jesse, still no more than a child, but handsome and fair and fine in every way, who was skilled in playing the harp and in singing songs, and would be an excellent soldier in war. So he sent to Jesse and told him to have David leave the flocks and send him to him, for he wished to see him after hearing praise of the young man's beauty and bravery.

¹⁶⁸ ὁ δὲ πέμπει τὸν υἱὸν καὶ ξένια δοὺς κομίσαι τῷ . ἐλθόντι δὲ ἥσθη καὶ ποιήσας ὁπλοφόρον διὰ πάσης ἦγε τιμῆς· ἐξῄδετο γὰρ ὑπ᾽ αὐτοῦ‎ καὶ πρὸς τὴν‎ ἀπὸ τῶν δαιμονίων ταραχήν, αὐτῷ ταῦτα προσέλθοι, μόνος ἰατρὸς ἦν λέγων τε τοὺς ὕμνους καὶ ψάλλων ἐν τῇ κινύραι καὶ ποιῶν ἑαυτοῦ γίνεσθαι τὸν .

¹⁶⁸ "Jesse sent his son, giving him gifts to carry to Saul. When David arrived, Saul was delighted with him and made him his armor-bearer, holding him in every honor. For he was 'sung out' [charmed/soothed] by him; and against the disturbance from the demons, whenever they approached him, David was the only physician, reciting hymns and playing the harp, and causing Saul to return to himself.

¹⁶⁸ So Jesse sent his son, and gave him presents to carry to Saul. And when he was come, Saul was pleased with him, and made him his armor-bearer, and had him in very great esteem; for he charmed his passion, and was the only physician against the trouble he had from the demons, whensoever it was that it came upon him, and this by reciting of hymns, and playing upon the harp, and bringing Saul to his right mind again.

¹⁶⁸ So Jesse sent his son and gave him gifts to take to Saul. When he came he was pleased with him and made him his armour-bearer and held him in high esteem, for he was charmed by him and whenever he was troubled when the demons assailed him, was his only doctor, singing and playing the harp and bringing Saul back to his right mind.

¹⁶⁹ πέμπει τοίνυν πρὸς τὸν πατέρα τοῦ παιδὸς ἸεσσαῖονJesse ἐᾶσαι παρ᾽ αὐτῷ τὸν ΔαβίδηνDavid κελεύων· ἥδεσθαι γὰρ αὐτῷ βλεπομένῳ καὶ παρόντι· τὸν δ᾽ οὐκ ἀντειπεῖν τῷ ΣαούλῳSaul, συγχωρῆσαι δὲ κατέχειν.	¹⁶⁹ "Saul, therefore, sent to Jesse, the father of the boy, asking him to allow David to remain with him; for he said he was pleased by the sight of him and by his presence. Jesse did not refuse Saul but permitted him to keep him."
¹⁶⁹ However, he sent to Jesse, the father of the child, and desired him to permit David to stay with him, for that he was delighted with his sight and company; which stay, that he might not contradict Saul, he granted.	¹⁶⁹ He sent to Jesse, the boy's father, to let David stay with him, as he was delighted with the sight of him and having his company. In order not to oppose Saul, he granted this request.

The Migration of the Spirit (Metoikisamenou)
Josephus uses the highly specific term "μετοικισαμένου" (having migrated or changed residence).

A Zero-Sum Game: In Josephus’s theology here, the Divine Spirit is a singular entity that cannot occupy two kings at once. Its departure from Saul is described as a physical abandonment ("καταλιπὸν"), leaving a vacuum that is immediately filled by darker forces.

The Medicalization of the "Evil Spirit"
While the biblical text speaks of an "evil spirit from the Lord," Josephus adds a medical layer for his Roman audience.

1) Symptoms: He describes the affliction as "πνιγμοὺς καὶ στραγγάλας" (suffocations and stranglings/chokings). This sounds remarkably like a description of acute panic attacks or severe clinical depression manifested physically.

2) The Physician's Role: Josephus notes that "ἰατροὺς" (physicians) were consulted first. When secular medicine failed, they recommended "ἐξᾴδειν" (to sing out/exorcise through song). This reflects the ancient belief in the "healing power of music" (Pythagorean and Platonic themes).

David as the "Only Physician"
Josephus explicitly calls David the "μόνος ἰατρὸς" (only physician).

The Power of the Hymn: It is not just the music of the kinyra (harp/lyre), but the "ὕμνους" (hymns) that do the work. The combination of sacred text and harmonic frequency "caused Saul to return to himself" ("ποιῶν ἑαυτοῦ γίνεσθαι"). This is a beautiful psychological description of a man being brought back from the brink of madness to his true identity.

The Paradox of the "Excellent Warrior"
The servant describes David as an "πολεμιστὴν ἄκρον" (excellent/top-tier warrior).

A Literary Tension: At this point in the narrative, David is still a "boy" ("παῖδα") who has been "plucked from the flocks." Josephus includes this detail to foreshadow David's upcoming encounter with Goliath. Even as a shepherd, David’s "virtue of soul" (mentioned in the previous section) included the "ἀνδρεία" (courage) of a soldier.

The Irony of the Armor-Bearer
Saul makes David his "ὁπλοφόρον" (armor-bearer).

Dramatic Irony: Saul is literally handing his weapons and his safety over to the man who has already been secretly anointed to replace him. Saul loves David ("ἥσθη", he was delighted) because David is the only person who can quiet his inner demons—demons that exist precisely because David is the new king.

"Returning to Himself"
The phrase "ποιῶν ἑαυτοῦ γίνεσθαι τὸν Σαοῦλον" is profound. It suggests that Saul's sin and the subsequent "demons" had made him a stranger to himself. David’s music serves as a bridge, momentarily restoring Saul's sanity and humanity.

Chapter 9
[170-192]
David kills Goliath the Philistine, in single combat

☜ ☞

¹⁷⁰ Χρόνοις δ᾽ ὕστερον οὐ πολλοῖς οἱ πάλιν συνελθόντες καὶ δύναμιν ἀθροίσαντες μεγάλην ἐπίασι τοῖς καὶ μεταξὺ καὶ καταλαμβανόμενοι στρατοπεδεύονται. ἀντεπεξάγει δ᾽ αὐτοῖς τὴν‎ στρατιὰν καὶ καὶ ἐπί τινος ὄρους στρατοπεδευσάμενος ἀναγκάζει τοὺς τὸ μὲν πρῶτον στρατόπεδον καταλιπεῖν, ὁμοίως δ᾽ ἐπί τινος ὄρους ἀντικρὺ τοῦ καταληφθέντος ὑπὸ τοῦ στρατοπεδεύσασθαι.

¹⁷⁰ "Not long afterward, the Palaistinoi [Philistines] assembled again and, having gathered a great force, they marched against the Israelites and took up a position between Sōkos [Socoh] and Azēkos [Azekah], where they encamped. "Saoulos [Saul] also led out the army against them and, having encamped upon a certain mountain, he compelled the Philistines to leave their first camp and similarly encamp on a mountain opposite the one occupied by Saul.

¹⁷⁰ Now the Philistines gathered themselves together again no very long time afterward; and having gotten together a great army, they made war against the Israelites; and having seized a place between Shochoh and Azekah, they there pitched their camp. Saul also drew out his army to oppose them; and by pitching his own camp on a certain hill, he forced the Philistines to leave their former camp, and to encamp themselves upon such another hill, over-against that on which Saul's army lay,

¹⁷⁰ Not long after this, the Philistines again gathered a large force against the Israelites, and seized a place between Socus and Azekus, where they encamped. Saul led out his army to oppose them, and by pitching his own camp on a particular hill, forced the Philistines to leave their first encampment and move to another hill, across from Saul's camp.

¹⁷¹ διίστη δ᾽ ἀπ᾽ ἀλλήλων τὰ στρατόπεδα μέσος αὐλὼν τῶν ἐφ᾽ ὧν ἦν. καταβὰς οὖν τις τῶν ἐκ τοῦ στρατοπέδου ὄνομα· πόλεως δὲ ἀνὴρ παμμεγεθέστατος· ἦν γὰρ πηχῶν τεσσάρων καὶ σπιθαμῆς ὅπλα τῇ φύσει τοῦ σώματος ἀναλογοῦντα περικείμενος· θώρακα μὲν γὰρ ἐνεδέδυτο σταθμὸν ἄγοντα πέντε χιλιάδας σίκλων, κόρυθα δὲ καὶ κνημῖδας χαλκέας ὁποίας εἰκὸς ἦν ἀνδρὸς οὕτω Παραδόξου τὸ μέγεθος σκεπάσαι μέρη, δόρυ δὲ ἦν οὐ κοῦφον βάσταγμα δεξιᾶς, ἀλλ᾽ ἐπὶ τῶν ὤμων αὐτὸ αἴρων ἔφερεν, εἶχε δὲ καὶ λόγχην ἑξακοσίων σίκλων, εἵποντο δὲ πολλοὶ βαστάζοντες τὰ ὅπλα·

¹⁷¹ A valley (aulōn) in the midst of the mountains on which they stood separated the camps from one another. "Then, a certain man descended from the camp of the Philistines, Goliathēs [Goliath] by name; a man from the city of Gitta [Gath], of enormous size. For he was four cubits and a span in height, wearing armor proportionate to the nature of his body. He was clad in a breastplate weighing five thousand shekels, and he had a helmet and bronze greaves such as were likely to cover the parts of a man of such extraordinary size. His spear was no light burden for the right hand, but he bore it raised upon his shoulders; it also had a head of six hundred shekels, and many followed him carrying his arms.

¹⁷¹ so that a valley, which was between the two hills on which they lay, divided their camps asunder. Now there came down a man out of the camp of the Philistines, whose name was Goliath, of the city of Gath, a man of vast bulk, for he was of four cubits and a span in tallness, and had about him weapons suitable to the largeness of his body, for he had a breastplate on that weighed five thousand shekels: he had also a helmet and greaves of brass, as large as you would naturally suppose might cover the limbs of so vast a body. His spear was also such as was not carried like a light thing in his right hand, but he carried it as lying on his shoulders. He had also a lance of six hundred shekels; and many followed him to carry his armor.

¹⁷¹ Their two camps were separated by a valley, in between the hills on which they lay. Down from the camp of the Philistines came a man named Goliath, from the city of Gitta, a man of vast size. He was four cubits and a span tall and had about him weapons suited to his physique. His breastplate weighed five thousand shekels and his helmet and greaves of brass made to protect the limbs of so large a man. His spear was not light enough to carry in his right hand, but was carried on his shoulders; and he had a lance that weighed six hundred shekels, and many men followed carrying his armour.

¹⁷² στὰς τοίνυν ὁ οὗτος μεταξὺ τῶν παρατάξεων βοήν τε ἀφίησι μεγάλην καὶ πρὸς τὸν καὶ τοὺς λέγει· " μάχης μὲν ὑμᾶς καὶ κινδύνων ἀπαλλάττω· τίς γὰρ ἀνάγκη τὴν‎ στρατιὰν ἡμῶν συμπεσοῦσαν κακοπαθεῖν;

¹⁷² "Standing, therefore, between the battle lines, this Goliath let out a great shout and said to Saul and the Hebrews: 'I shall release you from battle and dangers; for what necessity is there for our armies to fall upon one another and suffer?

¹⁷² Wherefore this Goliath stood between the two armies, as they were in battle array, and sent out a loud voice, and said to Saul and the Hebrews, "I will free you from fighting and from dangers; for what necessity is there that your army should fall and be afflicted?

¹⁷² As this Goliath stood between the opposing armies he shouted aloud to Saul and the Hebrews, "I will spare you from battle and its dangers, for what need is there for your army to fall and to suffer?

¹⁷³ δότε δ᾽ ὅστις ἐμοὶ μαχεῖται τῶν ὑμετέρων, καὶ βραβευθήσεται τὰ τοῦ πολέμου ἑνὶ τῷ νενικηκότι· δουλεύσουσι γὰρ ἐκεῖνοι τοῖς ἑτέροις, ὧν ἂν ὁ νικήσας γένηται· πολὺ δὲ κρεῖττον εἶναι καὶ σωφρονέστατον ἑνὸς κινδύνῳ λαβεῖν ὃ βούλεσθε ἢ τῷ

¹⁷³ Give me whoever of your men will fight me, and the matters of the war shall be decided by the one who conquers. For those shall be enslaved to the others to whom the victor belongs; it is far better and most prudent to obtain what you wish by the danger of one man rather than by that of everyone.'

¹⁷³ Give me a man of you that will fight with me, and he that conquers shall have the reward of the conqueror and determine the war; for these shall serve those others to whom the conqueror shall belong; and certainly it is much better, and more prudent, to gain what you desire by the hazard of one man than of all."

¹⁷³ Give me one of your men who will fight me and as his prize the victor shall decide the war, and the others shall serve the side to which the victor belongs. Surely it is better and more prudent to gain your aims by risking one man rather than everyone."

¹⁷⁴ ἁπάντων. ταῦτ᾽ εἰπὼν ἀνεχώρησεν εἰς τὸ τῶν οἰκείων στρατόπεδον. τῇ δ᾽ ἐχομένῃ πάλιν ἐλθὼν τοὺς αὐτοὺς ἐποιήσατο λόγους, καὶ μέχρι τεσσαράκοντα ἡμερῶν οὐ διέλειπε προκαλούμενος ἐπὶ τοῖς προειρημένοις τοὺς πολεμίους, ὡς καταπλαγῆναι αὐτόν τε τὸν καὶ τὴν‎ στρατιάν. Καὶ παρετάσσοντο μὲν ὡς εἰς μάχην, οὐκ ἤρχοντο δὲ εἰς χεῖρας.

¹⁷⁴ "Having said this, he withdrew to his own camp. On the following day he came again and made the same speech, and for forty days he did not cease challenging the enemy on the aforementioned terms, so that both Saul himself and the army were struck with terror. And though they drew up as if for battle, they did not come to blows."

¹⁷⁴ When he had said this, he retired to his own camp; but the next day he came again, and used the same words, and did not leave off for forty days together, to challenge the enemy in the same words, till Saul and his army were therewith terrified, while they put themselves in array as if they would fight, but did not come to a close battle.

¹⁷⁴ After saying this he retired to his own camp, but came again the next day and used the same words. Over a period of forty days he did not cease challenging the enemy in the same words, until Saul and his army were dismayed by it, while they put themselves in array as though to fight, but did not actually come to battle.

Topography and Strategy
Josephus describes a classic stalemate. The two armies occupy opposing heights with a "μέσος αὐλὼν" (middle valley/ravine) between them.

The Tactical Trap: In ancient warfare, attacking "uphill" was a recipe for disaster. By placing both armies on mountains, Josephus explains why neither side was willing to initiate a full-scale charge. Goliath’s challenge is born out of this geographic deadlock.

The Dimensions of Goliath
There is a famous textual variant regarding Goliath’s height.

1) Four Cubits and a Span: Josephus (following the Septuagint and the Dead Sea Scrolls) records Goliath as approximately 6 feet 9 inches (2.06 meters). This is significantly shorter than the Masoretic Text's "six cubits and a span" (approx. 9 feet 9 inches).

2) Proportionate Armor: Even at the shorter height, Josephus emphasizes that his armor was "ἀναλογοῦντα" (proportionate) to his body. To a 1st-century audience, a 7-foot-tall man in heavy bronze armor would still be a "paradoxical" and terrifying sight.

The Logic of the "Representative Duel"
Goliath’s speech is remarkably "rational" in Josephus’s rendering. He uses terms like "βραβευθήσεται" (will be decided/arbitrated) and "σωφρονέστατον" (most prudent/sensible).

Saving Lives: Goliath frames his challenge as an act of mercy to avoid the "κακοπαθεῖν" (suffering) of the masses. This reflects the "Heroic Age" tradition (similar to Paris vs. Menelaus in the Iliad) where a single combat could settle a national dispute.

The Psychological Warfare of Forty Days
The detail of the "τεσσαράκοντα ἡμερῶν" (forty days) highlights the total paralysis of the Israelite army.

The Impotence of Saul: Saul, who was himself "taller than any of the people from his shoulders upward," is now "καταπλαγῆναι" (struck with terror). The "evil spirit" and his loss of divine favor have robbed him of the very courage that once defined his kingship.

The Arms-Bearers
Josephus notes that "πολλοὶ" (many) followed Goliath carrying his weapons. This suggests that Goliath was treated like a mobile siege tower or an elite heavy unit—his gear was so massive it required a support crew, adding to the intimidation factor.

The "Bronze Greaves"
The mention of "κνημῖδας χαλκέας" (bronze greaves) is a very "Greek" military detail. While common in Hellenistic and Roman armies, they were a hallmark of the "Sea Peoples" (Philistines) and would have signaled to Josephus’s readers that they were dealing with a technologically advanced, heavy-infantry opponent.

¹⁷⁵ Τοῦ δὲ πολέμου συνεστηκότος τοῖς καὶ τοῖς ἀπέλυσε τὸν πρὸς τὸν πατέρα ἀρκούμενος αὐτοῦ‎ τοῖς τρισὶν υἱοῖς, οὓς ἐπὶ συμμαχίαν καὶ τοὺς κινδύνους ἔπεμψεν.

¹⁷⁵ "While the war between the Hebrews and the Philistines was underway, Saoulos [Saul] dismissed Dabidēs [David] to return to his father Jesse, being satisfied with Jesse's three sons whom he had sent for the alliance and the dangers of war.

¹⁷⁵ Now while this war between the Hebrews and the Philistines was going on, Saul sent away David to his father Jesse, and contented himself with those three sons of his whom he had sent to his assistance, and to be partners in the dangers of the war:

¹⁷⁵ At the start of this war between the Hebrews and the Philistines, Saul sent away David to his father Jesse and contented himself with the three sons he had sent to help him and share in the dangers of the war.

¹⁷⁶ ὁ δὲ τὸ μὲν πρῶτον ἐπὶ τὰ ποίμνια πάλιν καὶ τὰς νομὰς τῶν βοσκημάτων παραγίνεται, μετ᾽ οὐ πολὺ δὲ εἰς τὸ στρατόπεδον τῶν πεμφθεὶς ὑπὸ τοῦ πατρὸς κομίσαι τε τοῖς ἀδελφοῖς καὶ γνῶναι τί πράττουσι.

¹⁷⁶ "At first, David returned to the flocks and the pastures of the livestock, but not long afterward he came to the camp of the Hebrews, sent by his father to carry provisions to his brothers and to learn how they were doing.

¹⁷⁶ and at first David returned to feed his sheep and his flocks; but after no long time he came to the camp of the Hebrews, as sent by his father, to carry provisions to his brethren, and to know what they were doing.

¹⁷⁶ At first David returned to feed his sheep and flocks, but after a while he was sent by his father to the camp of the Hebrews to take food to his brothers and learn how they were doing.

¹⁷⁷ τοῦ δὲ πάλιν ἐλθόντος καὶ προκαλουμένου καὶ ὀνειδίζοντος, ὅτι μηδείς ἐστιν ἀνδρεῖος ἐν αὐτοῖς, ὃς εἰς μάχην αὐτῷ τολμᾷ καταβῆναι, μεταξὺ τοῖς ἀδελφοῖς ὁμιλῶν περὶ ὧν ἐπέστειλεν ὁ πατὴρ ἀκούσας βλασφημοῦντος τὴν‎ στρατιὰν καὶ κακίζοντος τοῦ ἠγανάκτησε καὶ πρὸς τοὺς ἀδελφοὺς αὐτοῦ‎ εἶπεν ἑτοίμως ἔχειν μονομαχῆσαι τῷ πολεμίῳ.

¹⁷⁷ "When Goliathēs [Goliath] came forth again, challenging and reproaching them because there was no brave man among them who dared to descend into battle against him, David—while conversing with his brothers about the matters his father had commissioned—heard the Philistine blaspheming the army and speaking ill of it. He was moved to indignation and told his brothers he was ready to fight the enemy in single combat.

¹⁷⁷ While Goliath came again, and challenged them, and reproached them, that they had no man of valor among them that durst come down to fight him; and as David was talking with his brethren about the business for which his father had sent him, he heard the Philistine reproaching and abusing the army, and had indignation at it, and said to his brethren, "I am ready to fight a single combat with this adversary."

¹⁷⁷ When Goliath came again and challenged and mocked them for having among them no man brave enough to come down and fight him. Meanwhile David was talking with his brothers about the business he was sent for by his father, and he heard the Philistine taunting the army and was angry and said to his brothers, "I am ready to fight this enemy in single combat."

¹⁷⁸ πρὸς τοῦθ᾽ ὁ πρεσβύτατος τῶν ἀδελφῶν ἐπέπληξεν αὐτῷ τολμηρότερον παρ᾽ ἡλικίαν καὶ ἀμαθῆ τοῦ προσήκοντος εἰπών, ἐκέλευσέ τε πρὸς τὰ ποίμνια καὶ τὸν πατέρα βαδίζειν. καταιδεσθεὶς δὲ τὸν ἀδελφὸν ὑπεχώρησε καὶ πρός τινας τῶν στρατιωτῶν ἀπελάλησεν, ὅτι θέλοι μάχεσθαι τῷ προκαλουμένῳ.

¹⁷⁸ "At this, Ianabos [Eliab], the eldest of the brothers, rebuked him for being bolder than his age warranted and for being ignorant of what was fitting; he ordered him to go back to the flocks and to his father. Out of respect for his brother, David withdrew, but he spoke aside to some of the soldiers, saying that he wished to fight the one who issued the challenge.

¹⁷⁸ Whereupon Eliab, his eldest brother, reproved him, and said that he spoke too rashly and improperly for one of his age, and bid him go to his flocks, and to his father. So he was abashed at his brother's words, and went away, but still he spake to some of the soldiers that he was willing to fight with him that challenged them.

¹⁷⁸ His eldest brother, Eliab, reproached him for speaking rashly and unwisely for one so young and told him go back to his flocks and his father. So abashed at his brother's words he went away, but still said to some of the soldiers that he wanted to fight the man who challenged them.

¹⁷⁹ δηλωσάντων δ᾽ εὐθὺς τῷ τὴν‎ τοῦ νεανίσκου προαίρεσιν Μεταπέμπεται αὐτὸν ὁ βασιλεύς, καὶ πυθομένου τί βούλεται λέγειν " μὴ ταπεινὸν ἔστω τὸ φρόνημα μηδ᾽ εὐλαβὲς, ὦ βασιλεῦ· καθαιρήσω γὰρ ἐγὼ τὴν‎ ἀλαζονείαν τοῦ πολεμίου χωρήσας αὐτῷ διὰ μάχης καὶ τὸν ὑψηλὸν καὶ μέγαν ὑπ᾽ ἐμαυτῷ βαλών.

¹⁷⁹ "When they immediately informed Saul of the youth's purpose, the king sent for him. When asked what he wished to say, David replied: 'Let not your spirit be humbled or cautious, O King; for I shall pull down the arrogance of the enemy by meeting him in battle, and I shall cast down that tall and great man beneath myself.

¹⁷⁹ And when they had informed Saul what was the resolution of the young man, the king sent for him to come to him: and when the king asked what he had to say, he replied, "O king, be not cast down, nor afraid, for I will depress the insolence of this adversary, and will go down and fight with him, and will bring him under me, as tall and as great as he is, till he shall be sufficiently laughed at,

¹⁷⁹ When they told Saul of the young man's courage, the king sent for him to come to him and when he asked him he replied, "O king, do not be downcast or afraid, for I will curb the insolence of the enemy by going to fight him and bring him down, tall and great as he is.

¹⁸⁰ γένοιτο μὲν ἂν αὐτὸς οὕτως καταγέλαστος, ἔνδοξον δὲ τὸ στράτευμα, εἰ μηδ᾽ ὑπ᾽ ἀνδρὸς πολεμεῖν ἤδη δυναμένου καὶ πιστευομένου παράταξιν καὶ μάχας, ἀλλ᾽ ὑπὸ παιδὸς ἔτι δοκοῦντος καὶ ταύτην ἔχοντος τὴν‎ ἡλικίαν ἀποθάνοι."

¹⁸⁰ "'He would thus become an object of ridicule, while your army would be made glorious, if he should die not at the hands of a man already capable of war and trusted in the battle-line and engagements, but at the hands of one who is still considered a boy and is of this current age.'"

¹⁸⁰ and thy army shall get great glory, when he shall be slain by one that is not yet of man's estate, neither fit for fighting, nor capable of being intrusted with the marshalling an army, or ordering a battle, but by one that looks like a child, and is really no elder in age than a child."

¹⁸⁰ Let him be a laughing stock and your army will have great glory when he is killed by one who is not yet of man's estate, or fit for fighting, or ready to be entrusted with leading an army, or planning a battle, but by one who looks like a child and really is one in age."

The Strategic Dismissal
Josephus explains why David wasn't already at the front: Saul had "dismissed" ("ἀπέλυσε") him. This suggests that despite the "evil spirit" incident, Saul viewed David as a mere temporary therapeutic aid, not a permanent soldier. It highlights the irony that the man Saul sent away is the only one who can save him.

The Brotherly Conflict: Ianabos vs. David
Josephus names the eldest brother Ianabos (Eliab). The rebuke is framed in Hellenistic terms:

1) "Παρʼ ἡλικίαν" (Beyond his age): To the Greeks and Romans, acting outside the bounds of one's age group was a sign of apeiria (inexperience) or hubris.

2) "Ἀμαθῆ τοῦ προσήκοντος" (Ignorant of what is fitting): Ianabos accuses David of not understanding to prepon—the "appropriate" behavior for a shepherd boy. He sees David's courage as mere childish ignorance.

Indignation as a Catalyst
David’s motivation is "ἠγανάκτησε" (indignation/outrage). It isn't just that Goliath is big; it's that he is "βλασφημοῦντος" (blaspheming) the army. To David, the army's honor is tied to God's honor. This connects back to the "Virtue of the Soul" (Piety) that Samuel noted in the previous chapter.

The Rhetoric of Shame and Glory
David’s pitch to Saul is brilliantly calculated. He uses a "win-win" argument for the king’s reputation:

1) Ridicule for the Enemy: If a giant is killed by a "boy" ("παιδὸς"), the shame for the Philistines is doubled.

2) Glory for the King: If David wins, the victory is seen as so divinely favored that even Saul’s "children" can defeat the Philistine "champions." David presents his youth not as a liability, but as a force-multiplier for the army's prestige ("ἔνδοξον").

"Do Not Let Your Spirit Be Humbled"
David tells Saul: "μὴ ταπεινὸν ἔστω τὸ φρόνημα". This is a direct address to Saul's psychological state. Saul has been suffering from "suffocations" and "stranglings" of the spirit; David, the musician-warrior, is once again acting as the "physician" of Saul's morale.

The "Tall and Great" Target
David refers to Goliath as "τὸν ὑψηλὸν καὶ μέγαν". He acknowledges the physical reality but immediately follows it with the promise to cast him down "ὑπʼ ἐμαυτῷ" (beneath myself). It is a classic Davidic statement: acknowledging the giant's size only to emphasize the magnitude of the coming fall.

¹⁸¹ Τοῦ δὲ τὸ μὲν τολμηρὸν αὐτοῦ‎ καὶ τὴν‎ εὐψυχίαν θαυμάζοντος, οὐ θαρροῦντος δὲ ἐπ᾽ αὐτῷ διὰ τὴν‎ ἡλικίαν, ἀλλ᾽ ἀσθενέστερον εἶναι διὰ ταύτην πρὸς εἰδότα πολεμεῖν μάχεσθαι λέγοντος, " ταῦτ᾽, εἶπε , ἐπαγγέλλομαι τῷ θεῷ θαρρῶν ὄντι μετ᾽ ἐμοῦ· πεπείραμαι γὰρ αὐτοῦ‎ τῆς βοηθείας.

¹⁸¹ "While Saoulos [Saul] marveled at his boldness and his high spirit, he did not have confidence in him because of his age; instead, he said that David was too weak because of this to fight against a man who knew how to wage war. But David said: 'I make these promises because I trust in God, who is with me; for I have already made trial of His help.

¹⁸¹ Now Saul wondered at the boldness and alacrity of David, but durst not presume on his ability, by reason of his age; but said he must on that account be too weak to fight with one that was skilled in the art of war. "I undertake this enterprise," said David, "in dependence on God's being with me, for I have had experience already of his assistance;

¹⁸¹ Saul was amazed at David's audacity and commitment but dared not rely on him at his age, thinking that he must be too puny to fight a man skilled in war. "But ," said David, "I undertake this task trusting in the God who is with me, since I have felt his help already.

¹⁸² λέοντα γὰρ ἐπελθόντα μού ποτε τοῖς ποιμνίοις καὶ ἁρπάσαντα ἄρνα διώξας καταλαμβάνω καὶ τὸν μὲν ἄρνα τοῦ στόματος ἐξαρπάζω τοῦ θηρὸς, αὐτὸν δ᾽ ὁρμήσαντα ἐπ᾽ ἐμὲ τῆς οὐρᾶς βαστάσας καὶ προσρήξας τῇ γῇ διαφθείρω.

¹⁸² 'For once, when a lion fell upon my flocks and snatched a lamb, I pursued and caught him; I snatched the lamb from the mouth of the beast, and when he rushed at me, I seized him by the tail, dashed him against the ground, and destroyed him.

¹⁸² for I once pursued after and caught a lion that assaulted my flocks, and took away a lamb from them; and I snatched the lamb out of the wild beast's mouth, and when he leaped upon me with violence, I took him by the tail, and dashed him against the ground.

¹⁸² For I once pursued and caught a lion that was attacking my flocks and had taken a lamb, and I snatched the lamb from the beast's mouth and when it sprang at me I took it by the tail and dashed it to the ground.

¹⁸³ ταὐτὸ δὲ καὶ ἄρκον ἀμυνόμενος διατίθεμαι. νομιζέσθω δὴ καὶ ὁ πολέμιος ἐκείνων εἶναι τῶν θηρίων ὀνειδίζων ἐκ πολλοῦ τὴν‎ στρατιὰν καὶ βλασφημῶν ἡμῶν τὸν θεὸν, ὃς αὐτὸν ὑποχείριον ἐμοὶ θήσει."	¹⁸³ 'I dealt with a bear in the same manner while defending myself. Let this enemy, then, be considered as one of those beasts, since for a long time he has been reproaching the army and blaspheming our God, who will deliver him into my hands.'"
¹⁸³ In the same manner did I avenge myself on a bear also; and let this adversary of ours be esteemed like one of these wild beasts, since he has a long while reproached our army, and blasphemed our God, who yet will reduce him under my power."	¹⁸³ When defending myself against a bear I did the same, so let our opponent be seen as one of these wild beasts, and he who has for so long mocked our army and blasphemed our God, will be brought by him under my power."

The Conflict of Perspectives: Aner vs. Pais
Saul’s hesitation is rooted in a category error. He sees a "νεανίσκος" (youth) and compares him to a "πολεμεῖν εἰδότα" (one who knows how to war). To Saul, war is a technical skill acquired through years of drill. To David, victory is a gift of "βοηθείας" (help/succor) from God. Josephus highlights this by using the word "θαυμάζοντος"—Saul "marvels" at the boy's spirit, but his logic remains grounded in the physical.

The Graphic "Tail" Detail
Josephus adds a visceral, almost cinematic detail not found in the standard biblical text (1 Samuel 17:35 usually mentions the beard or jaw).

"Τῆς οὐρᾶς βαστάσας" (Seizing the tail): This is an incredibly daring image. By grabbing the lion by the tail and "προσρήξας τῇ γῇ" (dashing it against the ground), David is depicted as having almost supernatural strength or a "Hercules-like" quality. It transforms the shepherd from a passive protector into an aggressive, dominant predator of predators.

The "Theological Animal"
David masterfully employs a metaphor to bridge the gap between the pasture and the battlefield. He explicitly tells Saul: "νομιζέσθω δὴ καὶ ὁ πολέμιος ἐκείνων εἶναι τῶν θηρίων" (Let the enemy be considered as one of those beasts).

1) Dehumanization for a Purpose: By categorizing Goliath as a "beast" rather than a "soldier," David strips away the giant’s military advantage. You don't need a formal duel with a lion; you simply destroy it.

2) The Catalyst of Blasphemy: The "beast" becomes killable the moment it "βλασφημῶν ἡμῶν τὸν θεὸν" (blasphemes our God). For David, the giant’s words have removed him from the protection of human military rules and placed him in the category of a "wild animal" that must be put down.

"I Have Made Trial" (Pepeiramai)
David uses the language of experience: "πεπείραμαι". He isn't offering a blind leap of faith; he is offering an empirical argument. He has "tested" God's help in the field. This would resonate deeply with Josephus’s Roman readers, who valued experientia and virtus proven through action.

The Transition of Authority
In this dialogue, the power dynamic shifts. Saul is the king, but he is passive and "marvelling." David is the subject, but he is "promising" ("ἐπαγγέλλομαι") and "trusting." David is already exercising the psychological leadership that Saul has lost.

¹⁸⁴ Τῇ προθυμίᾳ τοιγαροῦν καὶ τῇ τόλμῃ τοῦ παιδὸς ὅμοιον γενέσθαι τέλος παρὰ τοῦ θεοῦ εὐξάμενος " ἄπιθι, φησί πρὸς τὴν‎ μάχην. Καὶ περιθεὶς αὐτῷ τὸν αὑτοῦ θώρακα καὶ περιζώσας τὸ ξίφος καὶ περικεφαλαίαν ἁρμόσας ἐξέπεμψεν.

¹⁸⁴ "Saoulos [Saul], having prayed that a result similar to the boy's zeal and boldness might be granted by God, said, 'Go forth to the battle.' He placed his own breastplate upon him, girded him with his sword, fitted a helmet on him, and sent him out.

¹⁸⁴ However, Saul prayed that the end might be, by God's assistance, not disagreeable to the alacrity and boldness of the child; and said, "Go thy way to the fight." So he put about him his breastplate, and girded on his sword, and fitted the helmet to his head, and sent him away.

¹⁸⁴ Saul prayed that with God's help the result might not go against the boy's commitment and boldness, and said, "Go on to the fight." So putting his own breastplate around him and his sword into his belt and fitting his helmet on his head he sent him off.

¹⁸⁵ ὁ δὲ βαρυνόμενος ὑπὸ τῶν ὅπλων, οὐκ ἐγεγύμναστο γὰρ οὐδ᾽ ἐμεμαθήκει φέρειν ὅπλα, " ταῦτα μέν, εἶπεν, ὦ βασιλεῦ, σὸς ἔστω κόσμος τοῦ βαστάζειν δυναμένου, συγχώρησον δὲ ὡς δούλῳ σου καὶ ὡς ἐγὼ βούλομαι μαχεσθῆναι. τίθησιν οὖν τὰ ὅπλα καὶ τὴν‎ βακτηρίαν ἀράμενος καὶ πέντε λίθους ἐκ τοῦ χειμάρρου βαλὼν εἰς τὴν‎ πήραν τὴν‎ ποιμενικὴν καὶ σφενδόνην ἐν τῇ δεξιᾷ χειρὶ φέρων ἐπὶ τὸν ἐπορεύετο.

¹⁸⁵ "But Dabidēs [David], being weighed down by the armor—for he had neither been trained nor learned to bear arms—said, 'O King, let these be the adornment of you who are able to carry them; but permit me, as your servant, to fight as I wish.' He therefore laid aside the armor, took up his staff, and having cast five stones from the torrent-bed into his shepherd’s pouch, and carrying a sling in his right hand, he advanced against Goliathēs [Goliath].

¹⁸⁵ But David was burdened with his armor, for he had not been exercised to it, nor had he learned to walk with it; so he said, "Let this armor be thine, O king, who art able to bear it; but give me leave to fight as thy servant, and as I myself desire." Accordingly he laid by the armor, and taking his staff with him, and putting five stones out of the brook into a shepherd's bag, and having a sling in his right hand, he went towards Goliath.

¹⁸⁵ But David felt burdened by the armour, for he had not been trained to it, nor had he learned to bear arms, so he said, "Keep this armour for yourself, O king, who are able to bear it, but let me fight as your servant and as I myself wish." So he laid aside the armour and taking his staff with him and putting five stones from the brook into a shepherd's bag and with a sling in his right hand, he went toward Goliath.

¹⁸⁶ καταφρονεῖ δὲ οὕτως ἰδὼν αὐτὸν ὁ πολέμιος ἐρχόμενον καὶ προσέσκωψεν, ὡς οὐχ οἷα πρὸς ἄνθρωπον ὅπλα νενόμισται ταῦτ᾽ ἔχων μέλλοι μάχεσθαι, οἷς δὲ κύνας ἀπελαύνομεν καὶ φυλασσόμεθα. μὴ αὐτὸν ἀντὶ ἀνθρώπου κύνα εἶναι δοκεῖ; ὁ δ᾽ οὐχὶ τοιοῦτον ἀλλὰ καὶ χείρω κυνὸς αὐτὸν νομίζειν . κινεῖ δὲ πρὸς ὀργὴν τὸν , καὶ ἀρὰς αὐτῷ τίθεται ἐκ τῆς προσηγορίας τοῦ θεοῦ καὶ δώσειν ἠπείλησε τὰς σάρκας αὐτοῦ‎ τοῖς ἐπιγείοις καὶ τοῖς μεταρσίοις διασπάσασθαι·

¹⁸⁶ "The enemy, seeing him coming, looked upon him with contempt and mocked him, as if David were going to fight with things not considered weapons against a man, but those with which we drive off and guard ourselves against dogs. 'Did he think himself a dog instead of a man?' David replied that he considered him not only a dog but even worse than a dog. This moved Goliath to rage, and he laid curses upon him in the name of his god, threatening to give David’s flesh to the creatures of the earth and the air to be torn asunder.

¹⁸⁶ But the adversary seeing him come in such a manner, disdained him, and jested upon him, as if he had not such weapons with him as are usual when one man fights against another, but such as are used in driving away and avoiding of dogs; and said, "Dost thou take me not for a man, but a dog?" To which he replied, "No, not for a dog, but for a creature worse than a dog." This provoked Goliath to anger, who thereupon cursed him by the name of God, and threatened to give his flesh to the beasts of the earth, and to the fowls of the air, to be torn in pieces by them.

¹⁸⁶ But seeing him come in such a fashion the enemy scorned and jibed at him for not having the usual weapons of a man going out to fight, but those that are used for driving away and warding off dogs. He said, "Do you take me not for a man, but a dog?" To which he replied, "Not even for a dog, but for something worse." That stirred the wrath of Goliath, who cursed him in the name of God and threatened to give his flesh to the beasts of the earth and to the fowls of the air, to be torn in pieces by them. David replied,

¹⁸⁷ δ᾽ αὐτὸν ὁ · " σὺ μὲν ἐπέρχῃ μοι ἐν ῥομφαίᾳ καὶ δόρατι καὶ θώρακι, ἐγὼ δὲ χωρῶν ἐπὶ σὲ τὸν θεὸν ὥπλισμαι, ὃς σέ τε καὶ πᾶσαν ὑμῶν στρατιὰν χερσὶ ταῖς ἡμετέραις διολέσει. καρατομήσω μὲν γάρ σε σήμερον καὶ τὸ ἄλλο σῶμα τοῖς ὁμοφύλοις κυσὶ παραβαλῶ, μαθήσονται δὲ πάντες, ὅτι προέστηκεν τὸ θεῖον καὶ ὅπλα ἡμῖν καὶ ἰσχὺς τοῦτ᾽ ἔστι κηδόμενον, ἡ δ᾽ ἄλλη παρασκευὴ καὶ δύναμις ἀνωφελὴς θεοῦ μὴ παρόντος.

¹⁸⁷ "David answered him: 'You come against me in a broadsword, a spear, and a breastplate; but I, as I advance upon you, am armed with God, who shall destroy both you and your entire army by our hands. For I shall behead you today and cast the rest of your body to the dogs of your own kind; and all shall learn that the Divine stands at the head of the Hebrews, and that this is our armor and our strength—His caring for us—while all other preparation and power is useless if God is not present.'

¹⁸⁷ To whom David answered, "Thou comest to me with a sword, and with a spear, and with a breastplate; but I have God for my armor in coming against thee, who will destroy thee and all thy army by my hands for I will this day cut off thy head, and cast the other parts of thy body to the dogs, and all men shall learn that God is the protector of the Hebrews, and that our armor and our strength is in his providence; and that without God's assistance, all other warlike preparations and power are useless."

¹⁸⁷ "You come to me with sword and spear and breastplate, but I come against you with God for my armour, who will destroy you and all your army by my hands. For this day I will cut off your head and throw the rest of your body to the dogs, and all people shall learn that the divinity presides over the Hebrews, and his care is our armour and strength, and other equipment or power is useless if God is not there."

¹⁸⁸ ὁ δὲ ὑπὸ βάρους τῶν ὅπλων εἰς ὠκύτητα καὶ δρόμον ἐμποδιζόμενος βάδην ἐπὶ τὸν παραγίνεται καταφρονῶν καὶ πεποιθὼς γυμνὸν ὁμοῦ καὶ παῖδα ἔτι τὴν‎ ἡλικίαν ἀπόνως ἀναιρήσειν.

¹⁸⁸ "The Philistine, hindered from speed and running by the weight of his armor, advanced at a walking pace toward David, filled with contempt and confident that he would effortlessly kill one who was both unarmed and still a boy in age."

¹⁸⁸ So the Philistine being retarded by the weight of his armor, when he attempted to meet David in haste, came on but slowly, as despising him, and depending upon it that he should slay him, who was both unarmed and a child also, without any trouble at all.

¹⁸⁸ Though he tried to run to meet David, the Philistine could only come slowly, due to the weight of his armour. Scorning him, he felt sure of killing him, unarmed as he was and in age still a child.

The Burden of Saul’s "Cosmos"
David refers to the armor as "σὸς ἔστω κόσμος" (let this be your adornment/order).

1) A Double Meaning: Kosmos means both "decoration" and "world-system." David is rejecting the "world-system" of Saul’s warfare—heavy, defensive, and man-made.

2) The King’s Size: Recall that Saul was a head taller than everyone else. For David to even attempt to wear Saul's armor emphasizes David's youth and the physical absurdity of the "fitting."

The Logic of the Sling
Josephus highlights that David took the stones from the "χειμάρρου" (torrent-bed/wadi). This is a recurring motif in these chapters—the wadi is the place of ambush and natural provision. David’s choice of the sling is not just "faith"; it is a tactical choice of mobility over mass.

The "Dog" Metaphor and Mediterranean Honor
The exchange of insults is a classic "flyting" (verbal combat).

1) Kuna (Dog): In the ancient Near East and Greece, being called a dog was the ultimate degradation. Goliath is offended that he isn't being treated as a "warrior" (anthrōpos).

2) "Worse than a dog": David’s retort is a psychological blow. He refuses to grant Goliath the dignity of a human opponent, categorized him instead as a nuisance to be "driven off" with a staff.

Armed with God (Theon Ōplismai)
David uses a striking Greek construction: "τὸν θεὸν ὥπλισμαι" (I have been armed with God / I have put on God as armor).

The True Breastplate: He replaces the bronze thōrax he just took off with a spiritual one. To Josephus’s readers, this would sound like the "Armor of God" later described by Paul, but rooted in the specific "Providence" (Pronoia) of the Jewish God.

"Dogs of Your Own Kind" (Homophylous)
David’s threat to give Goliath's body to "ὁμοφύλοις κυσὶ" (dogs of your own race/kind) is a cutting insult. He implies that the Philistines themselves are the scavengers who will feast on their fallen champion. This echoes the Homeric dread of remaining unburied and being eaten by dogs.

The "Weight" vs. "Speed" Dynamic
Josephus provides a crucial tactical observation: Goliath was "ὑπὸ βάρους τῶν ὅπλων... ἐμποδιζόμενος" (hindered by the weight of his armor).

1) Baden (At a walking pace): Goliath cannot run. He is a slow, heavy tank.

2) Gymnon (Unarmed/Naked): David is "naked" in the sense of lacking armor, which in ancient military terms meant he had the advantage of "ὠκύτητα" (speed). The "miracle" is facilitated by the very physical laws Goliath relied on for protection.

¹⁸⁹ Ἀπαντᾷ δὲ ὁ νεανίσκος μετὰ συμμάχου μὴ βλεπομένου τῷ πολεμίῳ· θεὸς δ᾽ ἦν οὗτος. Καὶ ἀνελόμενος ἐκ τῆς πήρας ὧν εἰς αὐτὴν κατέθηκεν ἐκ τοῦ χειμάρρου λίθων ἕνα καὶ ἁρμόσας τῇ σφενδόνῃ βάλλει ἐπὶ τὸν εἰς τὸ μέτωπον· καὶ διῆλθεν ἕως τοῦ ἐγκεφάλου τὸ βληθέν, ὡς εὐθὺς καρωθέντα πεσεῖν τὸν ἐπὶ τὴν‎ ὄψιν.

¹⁸⁹ "The youth met his foe with an ally who was invisible to the enemy—this was God. And taking out one of the stones from the pouch, which he had placed therein from the torrent-bed, and fitting it to the sling, he hurled it at Goliath's forehead; the missile passed through even to the brain, so that Goliath, immediately stunned, fell upon his face.

¹⁸⁹ But the youth met his antagonist, being accompanied with an invisible assistant, who was no other than God himself. And taking one of the stones that he had out of the brook, and had put into his shepherd's bag, and fitting it to his sling, he slang it against the Philistine. This stone fell upon his forehead, and sank into his brain, insomuch that Goliath was stunned, and fell upon his face.

¹⁸⁹ But the youth faced his opponent with an invisible assistant at his side, who was God himself. And taking from his shepherd's bag one of the stones from the brook that he had put there, and fitting it to his sling, he slung it and struck the Philistine in the forehead and sank into his brain, so that Goliath was stunned and fell upon his face.

¹⁹⁰ δραμὼν δ᾽ ἐφίσταται τῷ πολεμίῳ κειμένῳ καὶ τῇ ῥομφαίᾳ τῇ ἐκείνου μάχαιραν οὐκ ἔχων αὐτὸς ἀποτέμνει τὴν‎ κεφαλὴν αὐτοῦ‎.	¹⁹⁰ "Running up, David stood over the fallen enemy and, having no sword of his own, he cut off the giant's head with the man's own broadsword (rhomphaia).
¹⁹⁰ So David ran, and stood upon his adversary as he lay down, and cut off his head with his own sword; for he had no sword himself.	¹⁹⁰ Then he ran and stood over his prostrate opponent and cut off his head with his own sword, not having one himself.

¹⁹¹ πεσὼν δ᾽ ὁ ἧττα καὶ φυγὴ γίνεται · τὸν γὰρ δοκιμώτατον ἰδόντες ἐρριμμένον καὶ περὶ τῶν ὅλων δείσαντες οὐκέτι μένειν διέγνωσαν, ἀλλ᾽ αἰσχρᾷ καὶ ἀκόσμῳ φυγῇ παραδόντες ἑαυτοὺς ἐξαρπάζειν τῶν κινδύνων ἐπειρῶντο. δὲ καὶ πᾶς ὁ τῶν στρατὸς ἀλαλάξαντες ἐκπηδῶσιν εἰς αὐτοὺς καὶ πολλοὺς ἀποσφάττοντες διώκουσιν ἄχρι τῶν ὁρίων καὶ τῶν πυλῶν τῶν .

¹⁹¹ "With Goliath fallen, the Philistines suffered defeat and turned to flight; for seeing their most proven champion cast down and fearing for their all, they decided to stay no longer, but committing themselves to a shameful and disorderly flight, they sought to snatch themselves from danger. Saoulos [Saul] and the entire army of the Hebrews, raising a great shout, leaped upon them and, slaughtering many, pursued them as far as the borders of Gitta [Gath] and the gates of Askalon.

¹⁹¹ And upon the fall of Goliath the Philistines were beaten, and fled; for when they saw their champion prostrate on the ground, they were afraid of the entire issue of their affairs, and resolved not to stay any longer, but committed themselves to an ignominious and indecent flight, and thereby endeavored to save themselves from the dangers they were in. But Saul and the entire army of the Hebrews made a shout, and rushed upon them, and slew a great number of them, and pursued the rest to the borders of Garb, and to the gates of Ekron;

¹⁹¹ Once Goliath fell, the Philistines were defeated and fled, for when they saw their champion lying prostrate they panicked at the reversal of their fortunes and resolved to stay no longer, but took to base and shameful flight to save themselves from the danger. But Saul and the whole Hebrew army raised a shout and rushed at them and killed many and pursued the rest to the borders of Gitta and the gates of Askalon.

¹⁹² καὶ θνήσκουσι μὲν τῶν εἰς τρισμυρίους, δὶς δὲ τοσοῦτοι τραυματίαι γίνονται. δὲ ὑποστρέψας εἰς τὸ στρατόπεδον αὐτῶν διαρπάζει τὸ χαράκωμα καὶ ἐνέπρησε· τὴν‎ κεφαλὴν δὲ εἰς τὴν‎ ἰδίαν σκηνὴν ἐκόμισε καὶ τὴν‎ ῥομφαίαν ἀνέθηκε τῷ θεῷ.

¹⁹² "Of the Philistines, as many as thirty thousand died, and twice as many were wounded. Saul, returning to their camp, plundered and set fire to the fortifications; but David carried the head of Goliath to his own tent and dedicated the broadsword to God."

¹⁹² so that there were slain of the Philistines thirty thousand, and twice as many wounded. But Saul returned to their camp, and pulled their fortification to pieces, and burnt it; but David carried the head of Goliath into his own tent, but dedicated his sword to God [at the tabernacle].

¹⁹² Thirty thousand of the Philistines were killed and twice as many wounded. Saul then returned to their camp and pulled their stronghold to pieces and burned it, while David carried the head of Goliath into his own tent and dedicated his sword to God.

The Invisible Ally (Symmachou)
Josephus adds a beautiful theological touch: David does not walk alone, but with a "συμμάχου μὴ βλεπομένου" (an ally not seen). This clarifies the "miracle" of the shot. It wasn't just a lucky throw; it was a "coordinated strike" between a human agent and a divine partner. To the Philistines, it looked like a boy with a string; to David, it was a two-man army.

The Mechanics of the Strike: "To the Brain"
Josephus provides a more graphic medical description than the biblical text.

1) "Ἕως τοῦ ἐγκεφάλου" (Unto the brain): He emphasizes the force of the projectile, noting it didn't just hit the bone but penetrated to the brain.

2) Karōthenta (Stunned/Torpid): This term suggests a massive concussive shock that caused immediate neurological collapse. Goliath didn't just "trip"; he was shut down instantly.

The Rhomphaia vs. Machairan
Josephus uses two different words for "sword" here to highlight the difference in scale:

1) Machairan: A standard knife or short sword (which David lacked).

2) Rhomphaia: A large, heavy broadsword or "greatsword" belonging to the giant.

By using the giant's own rhomphaia to behead him, David completes the symbolic reversal: the very technology Goliath used to intimidate the Israelites becomes the instrument of his own desecration. "Shameful and Disorderly" Flight
Josephus describes the Philistine retreat as "αἰσχρᾷ καὶ ἀκόσμῳ".

1) Akosmō: This is the opposite of kosmos (order/beauty). The Philistine army, which began the day as a disciplined, heavy-infantry machine, ends it as a chaotic "un-ordered" mass of individuals.

2) Fearing for their All: Once the "Champion" model of warfare failed, the Philistines realized their entire national survival was at risk, triggering a primal survival instinct rather than a tactical withdrawal.

The Casualties: 30,000 Dead
Josephus provides specific numbers: 30,000 dead and 60,000 wounded. These are massive figures intended to show that this wasn't just a skirmish, but a catastrophic military defeat that crippled Philistine power for a generation. The pursuit to the gates of Askalon shows the Israelites driving the enemy all the way back to their coastal strongholds.

The Tent and the Dedicated Sword
David brings the head to his "ἰδίαν σκηνὴν" (his own tent), but the sword is "ἀνέθηκε τῷ θεῷ" (dedicated to God).

Priestly Storage: We know from later chapters that this sword ends up at the Tabernacle in Nob, kept by the priests. By dedicating the weapon, David acknowledges that the "Invisible Ally" was the true owner of the victory.

Chapter 10
[193-204]
Saul promises David his daughter Melcha as wife,
but on a dangerous condition

☜ ☞

¹⁹³ φθόνον δὲ καὶ μῖσος τοῦ πρὸς αὐτὸν αἱ γυναῖκες ἐρεθίζουσιν· ὑπαντῶσαι γὰρ τῇ στρατιᾷ νικηφόρῳ μετὰ κυμβάλων καὶ τυμπάνων καὶ παντοίας χαρᾶς ᾖδον αἱ μὲν γυναῖκες, [ὡς ] πολλὰς ἀπώλεσε χιλιάδας, αἱ παρθένοι δὲ, ὡς μυριάδας ἀφανίσειε.

¹⁹³ "Envy and hatred toward David were stirred up in Saoulos [Saul] by the women. For as they met the victorious army with cymbals and drums and every kind of joy, the married women sang that Saul had destroyed many thousands of the Philistines, while the maidens sang that David had annihilated tens of thousands (myriadas).

¹⁹³ Now the women were an occasion of Saul's envy and hatred to David; for they came to meet their victorious army with cymbals, and drums, and all demonstrations of joy, and sang thus: The wives said, that "Saul had slain his many thousands of the Philistines." The virgins replied, that "David had slain his ten thousands."

¹⁹³ The women stoked up Saul's envy and hatred of David, for as they met the victorious army with cymbals and drums and all the signs of rejoicing, the women were singing, "Saul had slain many thousands of Philistines" and the virgins [were singing], "David had destroyed tens of thousands."

¹⁹⁴ τούτων δὲ ἀκούων ὁ βασιλεύς, ὡς τὸ μὲν τῆς μαρτυρίας αὐτὸς λάβοι, τὸ δὲ τῶν μυριάδων πλῆθος ἀνατεθείη τῷ νεανίσκῳ, καὶ λογισάμενος μηδὲν οὕτω μετὰ λαμπρὰν εὐφημίαν ἢ τὴν‎ βασιλείαν ὑστερεῖν αὐτῷ φοβεῖσθαι καὶ ὑποπτεύειν ἤρξατο τὸν .

¹⁹⁴ "When the king heard this—that he himself received the lesser testimony while the multitude of the tens of thousands was attributed to the youth—he reasoned that after such brilliant acclaim, nothing remained for David but the kingdom itself. He began to fear and to view David with suspicion.

¹⁹⁴ Now, when the king heard them singing thus, and that he had himself the smallest share in their commendations, and the greater number, the ten thousands, were ascribed to the young man; and when he considered with himself that there was nothing more wanting to David, after such a mighty applause, but the kingdom; he began to be afraid and suspicious of David.

¹⁹⁴ When the king heard this and that he was getting the smaller share of the credit while the bulk of it, in "myriads," was attributed to the young man, he reflected that after such mighty applause the only thing missing to him was the kingdom, so he began to be afraid and suspicious of David.

¹⁹⁵ καὶ τῆς μὲν πρώτης τάξεως, ἐπεὶ τῷ δέει πλησίον αὐτοῦ‎ καὶ λίαν ἐγγὺς ἐδόκει, ἐποίησε γὰρ αὐτὸν ὁπλοφόρον, μεταστήσας ἀποδείκνυσι χιλίαρχον δοὺς αὐτῷ χώραν ἀμείνονα μὲν ἀσφαλεστέραν δὲ ὡς ἐνόμιζεν αὑτῷ· ἐβούλετο γὰρ εἰς τοὺς πολεμίους αὐτὸν ἐκπέμπειν καὶ τὰς μάχας ὡς ἐν τοῖς κινδύνοις τεθνηξόμενον.

¹⁹⁵ "And since, out of fear, it seemed to him that David was too close and far too near—for he had made him his armor-bearer—Saul removed him from that first rank and appointed him a chiliarch [commander of a thousand], giving him a post that was more honorable, yet, as Saul supposed, safer for himself. For he wished to send him out against the enemy and into battles, so that David might perish in the midst of the dangers."

¹⁹⁵ Accordingly he removed him from the station he was in before, for he was his armor-bearer, which, out of fear, seemed to him much too near a station for him; and so he made him captain over a thousand, and bestowed on him a post better indeed in itself, but, as he thought, more for his own security; for he had a mind to send him against the enemy, and into battles, as hoping he would be slain in such dangerous conflicts.

¹⁹⁵ Therefore he moved him from the rank he had formerly given to him as his armour-bearer, which he now feared had him too close to himself, and made him officer over a thousand, an apparent promotion made for the sake of his own security, wishing to send him into battles against the enemy, in the hope that he would be killed amid the dangers.

The Anatomy of the Song
Josephus makes a subtle distinction between the singers that isn't as explicit in the biblical text.

1) The Choral Structure: He divides the singers into "αἱ γυναῖκες" (the married women) and "αἱ παρθένοι" (the maidens). By having the young, unmarried women sing of David’s "myriads," Josephus underscores David’s rising status as the new "ideal" of the nation—attractive to the next generation and seen as the future of the people.

2) The Quantitative Insult: To a king whose identity is built on being "greater" than the people, the ratio of 1,000 to 10,000 is a mathematical deposition.

The Logic of Suspicion (Hypopteuein)
Saul’s internal monologue is described with cold political realism. He calculates that "μηδὲν... ἢ τὴν βασιλείαν ὑστερεῖν" (nothing is lacking but the kingdom).

Acclaim as a Political Asset: In Josephus’s Roman-influenced world, euphemia (acclaim) was a tangible political force. If David has the "voice" of the people, he essentially has the mandate to rule. Saul realizes that the "Invisible Ally" David boasted of in the valley is now becoming visible in the public squares.

Proximity as a Threat
Josephus notes that Saul felt David was "λίαν ἐγγὺς" (too near).

The Danger of the Armor-Bearer: As the "ὁπλοφόρον", David was the one man allowed to be near the king while the king was vulnerable (resting or unarmored). Saul's fear is visceral; he cannot sleep or eat knowing that the man the people love more than him is standing at his shoulder with a weapon.

The "Chiliarch" Promotion: A Lethal Reward
Saul performs a classic move of political "shuffling." He promotes David to "χιλίαρχον" (commander of a thousand).

1) The Illusion of Honor: To the public, this looks like a reward ("χώραν ἀμείνονα"—a better position).

2) The "Uriah" Strategy: Saul’s real intent is "ἀσφαλεστέραν... αὑτῷ" (safer for himself). By putting David at the head of a thousand men and sending him on high-risk raids, Saul hopes the Philistines will do the job his own conscience (or fear of the people) won't let him do. He is trading the "assassin’s dagger" for "combat attrition."

David’s Inadvertent Rise
The irony, which Josephus develops in the following paragraphs, is that this promotion only makes David more famous. By giving David a thousand men, Saul gives him a platform to prove his leadership and "virtue of soul" on a larger scale. Saul’s attempt to bury David in the "dangers" of war only succeeds in polishing David's reputation.

From "Physician" to "Enemy"
We see the total collapse of the earlier relationship. David, the "only physician" who could soothe Saul’s spirit, is now the primary cause of Saul’s psychological "suffocation." The music of the harp has been replaced by the rhythm of the drums, and the latter is driving Saul to madness.

¹⁹⁶ δὲ πανταχοῦ τὸν θεὸν ἐπαγόμενος ποτ᾽ κατώρθου καὶ διευπραγῶν ἐδείκνυτο, ὡς δι᾽ ὑπερβολὴν τῆς ἀνδρείας τόν τε λαὸν αὐτοῦ‎ καὶ τὴν‎ θυγατέρα παρθένον ἔτι οὖσαν λαβεῖν καὶ τοῦ πάθους ὑπερκρατοῦντος γενέσθαι φανερὰν καὶ διαβληθῆναι πρὸς τὸν πατέρα.

¹⁹⁶ "But Dabidēs [David], bringing God along with him wherever he went, was successful and showed himself to be prospering; so much so that, on account of the excess of his courage, both the people and the daughter of Saoulos [Saul]—who was still a maiden—conceived a love for him. As this passion became overmastering, it became manifest and was reported to her father.

¹⁹⁶ But David had God going along with him whithersoever he went, and accordingly he greatly prospered in his undertakings, and it was visible that he had mighty success, insomuch that Saul's daughter, who was still a virgin, fell in love with him; and her affection so far prevailed over her, that it could not be concealed, and her father became acquainted with it.

¹⁹⁶ But David had God with him wherever he went, so that he greatly prospered, and his great courage was known to the people, and Saul's daughter, who was still a virgin, fell in love with him with so strong a passion that it was evident and was reported to her father.

¹⁹⁷ ὁ δ᾽ ὡς ἀφορμῇ χρησάμενος τῆς ἐπὶ ἐπιβουλῆς ἡδέως ἤκουσε καὶ δώσειν προθύμως αὐτῷ τὴν‎ παρθένον πρὸς τοὺς τὸν μηνύσαντας αὐτῆς ἔφη γενησόμενον ἀπωλείας καὶ κινδύνων αἴτιον αὐτῷ ληψομένῳ· " κατεγγυῶ γὰρ, εἶπεν, αὐτῷ τὸν τῆς θυγατρός μου γάμον, ἂν ἑξακοσίας μοι κομίσῃ κεφαλὰς τῶν πολεμίων.

¹⁹⁷ "Saul, using this as a starting point for his plot against David, heard it with pleasure. To those who reported her love, he said he would eagerly give the maiden to him, as she would become a cause of destruction and danger to the one receiving her. 'For,' he said, 'I shall pledge to him the marriage of my daughter if he brings me six hundred heads of the enemy.'

¹⁹⁷ Now Saul heard this gladly, as intending to make use of it for a snare against David, and he hoped that it would prove the cause of destruction and of hazard to him; so he told those that informed him of his daughter's affection, that he would willingly give David the virgin in marriage, and said, "I engage myself to marry my daughter to him if he will bring me six hundred heads of my enemies

¹⁹⁷ He received this news with pleasure, seeing it as a possible trap for David, and to those who told him of her love he indicated that he would willingly give the girl to him in marriage since the risk it involved could bring about his downfall. He said, "I pledge myself to marry my daughter to him if he will bring me six hundred heads of the enemy."

¹⁹⁸ ὁ δὲ καὶ γέρως οὕτω λαμπροῦ προτεθέντος καὶ βουλόμενος ἐπ᾽ παραβόλῳ καὶ ἀπίστῳ λαβεῖν κλέος ὁρμήσει μὲν ἐπὶ τὴν‎ πρᾶξιν, διαφθαρήσεται δὲ ὑπὸ τῶν καὶ χωρήσει μοι τὰ κατ᾽ αὐτὸν εὐπρεπῶς· ἀπαλλαγήσομαι γὰρ αὐτοῦ‎ δι᾽ ἄλλων αὐτὸν ἀλλ᾽

¹⁹⁸ "[He reasoned]: 'With such a brilliant prize set before him, and wishing to gain glory through a reckless and incredible deed, he will rush into the action, but he will be destroyed by the Philistines. Thus his end will proceed for me in a seemly way—for I shall be rid of him by killing him through others, rather than by my own hand.'

¹⁹⁸ supposing that when a reward so ample was proposed to him, and when he should aim to get him great glory, by undertaking a thing so dangerous and incredible, he would immediately set about it, and so perish by the Philistines; and my designs about him will succeed finely to my mind, for I shall be freed from him, and get him slain, not by myself, but by another man."

¹⁹⁸ He reckoned that the offer of such a splendid reward and the chance of glory by a deed so dangerous and incredible, would instantly set him into action so that he would be killed by the Philistines, "and nicely fulfill my plans for him. I shall be freed of him while having him killed by others and not by myself."

¹⁹⁹ οὐχὶ δι᾽ ἐμαυτοῦ κτείνας. διάπειραν δὴ τῆς τοῦ διανοίας κελεύει τοὺς οἰκέτας λαμβάνειν, πῶς ἔχει πρὸς τὸ γῆμαι τὴν‎ κόρην. οἱ δ᾽ ἤρξαντο διαλέγεσθαι πρὸς αὐτόν, ὅτι στέργει μὲν αὐτὸν ὁ βασιλεὺς καὶ ὁ λαὸς ἅπας, βούλεται δ᾽ αὐτῷ κηδεῦσαι τὴν‎ θυγατέρα.

¹⁹⁹ "He therefore ordered his servants to sound out David's mind as to how he felt about marrying the girl. They began to speak with him, saying that King Saul and all the people loved him and that the King wished to make him his son-in-law.

¹⁹⁹ So he gave order to his servants to try how David would relish this proposal of marrying the damsel. Accordingly, they began to speak thus to him: That king Saul loved him, as well as did all the people, and that he was desirous of his affinity by the marriage of this damsel.

¹⁹⁹ So he ordered his servants to test David's reaction to the idea of marrying the girl, so they began to tell him how king Saul loved him as he did all the people and wished to give him his daughter in marriage.

²⁰⁰ ὁ δὲ " μικρὸν ὑμῖν, εἶπε, δοκεῖ γαμβρὸν γενέσθαι βασιλέως· ἐμοὶ δ᾽ οὐχὶ τοιοῦτον φαίνεται καὶ μάλιστα ὄντι ταπεινῷ καὶ δόξης καὶ τιμῆς ἀμοίρῳ. δὲ ἀγγειλάντων αὐτῷ τῶν οἰκετῶν τὰς τοῦ ἀποκρίσεις " οὐ χρημάτων, ἔφη, δεῖσθαί με φράζετε αὐτῷ οὐδὲ ἔδνων, γὰρ ἔστιν οὕτως τὴν‎ θυγατέρα μᾶλλον ἢ συνοικίζειν, γαμβροῦ δὲ ἀνδρείαν ἔχοντος καὶ τὴν‎ ἄλλην ἀρετὴν ἅπασαν, ἣν ὁρᾶν ὑπάρχουσαν αὐτῷ.

²⁰⁰ "But David said, 'Does it seem a small thing to you to become the son-in-law of a king? To me, it does not appear so, especially as I am of humble station and without a share of glory and honor.' When the servants reported David’s answers, Saul said: 'Tell him I require neither money nor bride-price (ednōn)—for to act so would be to sell off my daughter rather than to marry her off—but I desire a son-in-law who possesses courage and every other virtue, which I see present in him.

²⁰⁰ To which he gave this answer:—"Seemeth it to you a light thing to be made the king's son-in-law? It does not seem so to me, especially when I am one of a family that is low, and without any glory or honor." Now when Saul was informed by his servants what answer David had made, he said,—"Tell him that I do not want any money nor dowry from him, which would be rather to set my daughter to sale than to give her in marriage; but I desire only such a son-in-law as hath in him fortitude, and all other kinds of virtue," of which he saw David was possessed,

²⁰⁰ He replied, "Does it seem to you a small thing to be made the king's son-in-law? It does not seem so to me, especially as one so lowly and with no inherited glory or honour." When told by his servants of David's answer Saul said, "Tell him that I do not want from him any money or dowry, which would be putting my daughter for sale rather than giving her in marriage, but I want a son-in-law who is brave and has all other kinds of virtue ," which he saw David that possessed.

²⁰¹ βούλεσθαι δή με παρ᾽ αὐτοῦ‎ λαβεῖν ἀντὶ τοῦ γάμου τῆς θυγατρὸς οὐ χρυσὸν οὐδ᾽ ἄργυρον οὐδ᾽ ὅπως ταῦτα ἐκ τῶν τοῦ πατρὸς οἰκιῶν κομίσῃ, ΠαλαιστίνωνPhilistines δὲ τιμωρίαν καὶ κεφαλὰς αὐτῶν ἑξακοσίας.	²⁰¹ "'Tell him, therefore, that instead of a bride-price for my daughter, I wish to receive from him not gold, nor silver, nor that he should bring such things from his father’s house, but rather the punishment of the Philistines and six hundred of their heads.
²⁰¹ and that his desire was to receive of him, on account of his marrying his daughter, neither gold nor silver, nor that he should bring such wealth out of his father's house, but only some revenge on the Philistines, and indeed six hundred of their heads,	²⁰¹ His desire, he said, in return for marrying his daughter, was not gold or silver, or whatever he might bring from his father's house, but the execution of Philistines and indeed six hundred of their heads.

²⁰² αὐτῷ τε γὰρ ἐμοὶ τούτων οὐδὲν ἂν οὔτε ποθεινότερον οὔτε λαμπρότερον οὔτε προτιμότερον δῶρον γένοιτο, τῇ τε παιδί μου πολὺ τῶν νενομισμένων ἔδνων ζηλωτότερον τὸ συνοικεῖν ἀνδρὶ τοιούτῳ καὶ μαρτυρουμένῳ τὴν‎ τῶν πολεμίων ἧτταν.

²⁰² For to me, no gift could be more desirable, more brilliant, or more preferred than these; and for my child, it will be far more enviable than the customary bride-gifts to be united with such a man, who is attested by the defeat of the enemy.'"

²⁰² than which a more desirable or a more glorious present could not be brought him, and that he had much rather obtain this, than any of the accustomed dowries for his daughter, viz. that she should be married to a man of that character, and to one who had a testimony as having conquered his enemies.

²⁰² "No more desirable or glorious present could be given to me. Instead of any of the usual dowries for my daughter, I would much rather have her marry a man of that kind, who has the credit of defeating our enemy."

The Quantitative Escalation: 100 vs. 600
In the biblical text (1 Samuel 18:25), Saul asks for 100 foreskins. Josephus changes this to 600 heads.

1) Cultural Translation: Josephus likely found the mention of "foreskins" unseemly or confusing for his Greco-Roman audience. By substituting "heads," he keeps the macabre nature of the task while framing it as a standard ancient military trophy.

2) The Impossible Odds: By raising the number to 600, Josephus emphasizes Saul’s desperation. He isn't just asking for a skirmish; he is asking David to conduct a small-scale genocide alone or with a tiny force, ensuring a high probability of death.

Marriage as a "Snare" (Apōleias)
Saul’s internal logic is purely Machiavellian. He views his own daughter, Michal, as a "cause of destruction." This is a dark subversion of the father-daughter relationship. Saul is willing to use his child’s genuine affection ("ἔρωτα") as bait in a lethal trap.

David’s Strategic Humility
David’s response—calling himself "ταπεινῷ" (humble) and "ἀμοίρῳ" (without a share) of glory—is a masterclass in political survival.

The Mask of the Shepherd: Despite having killed Goliath and been promoted to chiliarch, David continues to present himself as a social nobody. This "low profile" makes Saul’s demands seem even more "generous" to the public, while making David's eventual success even more miraculous.

The Critique of the Bride-Price (Ednōn)
Saul uses high-minded rhetoric to mask his murderous intent. He claims that asking for money would be "ἀπεμπολᾶν" (selling her off/marketing her).

The "Heroic" Alternative: By asking for "virtue" and "courage" instead of gold, Saul portrays himself as a noble, old-fashioned king who values merit over wealth. It is a perfect cover: he appears to be David’s greatest fan even as he signs his death warrant.

"By the Hands of Others"
Saul’s guiding principle is "διʼ ἄλλων... ἀλλʼ οὐχὶ διʼ ἐμαυτοῦ" (through others, not through myself). This theme of "proxy murder" will recur later in the Davidic narrative (with Uriah the Hittite). Josephus highlights the tragic irony: David will eventually use the exact same tactic that Saul is currently using against him.

The "Invisible Ally" Returns
While Saul calculates the physical odds of 600-to-1, the reader remembers the previous chapter's note: David has an "Invisible Ally." Saul is playing a game of numbers, but David is playing a game of providence.

²⁰³ Κομισθέντων δὲ τούτων πρὸς τὸν τῶν λόγων ἡσθεὶς τὸν ἐσπουδακέναι νομίζων αὐτοῦ‎ περὶ τὴν‎ συγγένειαν, οὐδὲ βουλεύσασθαι περιμείνας οὐδ᾽ εἰ δυνατὸν ἢ δύσκολόν ἐστι τὸ προκείμενον ἔργον τῷ λογισμῷ περινοήσας ὥρμησεν εὐθὺς μετὰ τῆς ἑταιρίας ἐπὶ τοὺς πολεμίους καὶ τὴν‎ ὑπὲρ τοῦ γάμου κατηγγελμένην πρᾶξιν καί, θεὸς γὰρ ἦν ὁ πάντα ποιῶν εὐμαρῆ καὶ δυνατὰ τῷ , κτείνας πολλοὺς καὶ κεφαλὰς ἑξακοσίων ἀποτεμὼν ἧκε πρὸς τὸν βασιλέα διὰ τῆς τούτων ἐπιδείξεως τὸν ἀντὶ τούτων γάμον ἀπαιτῶν.

²⁰³ "When these words were brought to Dabidēs [David], he was delighted, believing that Saoulos [Saul] was genuinely earnest about the kinship. Without even waiting to deliberate or considering in his mind whether the proposed task was possible or difficult, he set out immediately with his company against the enemy for the sake of the promised deed of marriage. "And—for it was God who made all things easy and possible for David—having slain many and cut off the heads of six hundred, he came to the king, demanding the marriage in exchange for the display of these trophies.

²⁰³ When these words of Saul were brought to David, he was pleased with them, and supposed that Saul was really desirous of this affinity with him; so that without bearing to deliberate any longer, or casting about in his mind whether what was proposed was possible, or was difficult or not, he and his companions immediately set upon the enemy, and went about doing what was proposed as the condition of the marriage. Accordingly, because it was God who made all things easy and possible to David, he slew many [of the Philistines], and cut off the heads of six hundred of them, and came to the king, and by showing him these heads of the Philistines, required that he might have his daughter in marriage.

²⁰³ When these words were reported to David he was pleased and imagined that Saul was really eager to have him as a relative. So, not waiting to deliberate further or ponder the possibility or difficulty of what was proposed, he and his companions instantly attacked the enemy and went about doing what was required for the marriage. Since God made all things easy and possible to David, he killed many and cut off the heads of six hundred and came to show them to the king and asked for the marriage in return.

²⁰⁴ δὲ οὐκ ἔχων ἀναφυγεῖν ἐκ τῶν ὑπεσχημένων, αἰσχρὸν γὰρ ὑπελάμβανεν ἢ ψεύσασθαι δοκεῖν ἢ δι᾽ ἐπιβουλὴν ἵν᾽ ὡς ἀδυνάτοις ἐπιχειρῶν ὁ ἀποθάνῃ τὸν γάμον ἐπηγγέλθαι, δίδωσιν αὐτῷ τὴν‎ θυγατέρα ὀνόματι.

²⁰⁴ "Saul, having no way to escape from what he had promised—for he considered it shameful either to appear to have lied or to have promised the marriage as a plot so that David might perish by attempting the impossible—gave him his daughter, Melcha [Michal] by name."

²⁰⁴ Accordingly, Saul having no way of getting off his engagements, as thinking it a base thing either to seem a liar when he promised him this marriage, or to appear to have acted treacherously by him, in putting him upon what was in a manner impossible, in order to have him slain, he gave him his daughter in marriage: her name was Michal.

²⁰⁴ As he could not go back on his word, and ashamed to be seen to have made a false promise, or to have plotted to send David on an impossible mission to bring about his death, Saul gave him his daughter, whose name was Melcha.

The Absence of Deliberation (Bouleusasthai)
Josephus makes a point of David’s lack of hesitation. Usually, in Greco-Roman literature, a hero is praised for boule (counsel/deliberation). Here, David’s greatness is shown through "οὐδὲ βουλεύσασθαι περιμείνας" (not even waiting to deliberate).

Pure Faith: By not calculating the "possibility" or "difficulty," David demonstrates a radical trust in his "Invisible Ally." His lack of strategy is, ironically, his best strategy because it relies entirely on divine "ease" (eumari).

The "Company" (Hetairias)
Josephus mentions David’s "ἑταιρίας". This term, often used for Alexander the Great’s "Companions," suggests that David is no longer just a lone shepherd but a charismatic leader with a dedicated band of elite soldiers. He has effectively built a "state within a state" under Saul’s very nose.

God as the Facilitator
Josephus explicitly attributes David’s success to the fact that "θεὸς γὰρ ἦν ὁ πάντα ποιῶν εὐμαρῆ" (for it was God who made all things easy). This is a recurring theme in Josephus’s Antiquities: success isn't just about human effort, but about a "divine lubricant" that makes the impossible feel natural.

The "Display" of Heads (Epideixeōs)
The scene of David returning to the palace is visceral. He arrives "διὰ τῆς τούτων ἐπιδείξεως" (through the display of these [heads]). One can imagine the grisly scene at the royal court—David dumping hundreds of trophies at the feet of the king who had hoped those very enemies would kill him. However, according to 1 Samuel 18:27, David presented foreskins, not heads of the Philistines. To the Romans, circumcision was unfamiliar and possibly more repugnant than heads.

Saul’s Trap: The "Shame" of the Plot
Saul is caught in a "checkmate" of his own making.

1) Public Image vs. Private Malice: Saul realizes that if he denies David the marriage now, the public will see through his "noble" rhetoric and realize the dowry was an "ἐπιβουλὴν" (a plot).

2) The Weight of "Aischron" (Shame): In the honor-shame culture of the ancient world, to be caught in a lie (pseusasthai) or a failed assassination attempt was a political death sentence. Saul is forced to give up his daughter to save his reputation.

"Melcha" (Michal)
Josephus uses the form "Μελχὰν". While she is a "prize" in this diplomatic transaction, the narrative has already established her genuine love for David. This creates a fascinating household dynamic: David is now legally the king's son-in-law, living in the palace with a wife who loves him and a father-in-law who is desperately trying to figure out a "Plan C" to kill him.

Chapter 11
[205-241]
Saul continues plotting against David,
but with help from Jonathan and Melcha,
he escapes

☜ ☞

²⁰⁵ Ἔμελλε δὲ οὐκ ἐπὶ πολὺ τοῖς γεγενημένοις ἐμμένειν ἄρα· ὁρῶν γὰρ τὸν παρὰ τῷ θεῷ καὶ παρὰ τοῖς ὄχλοις εὐδοκιμοῦντα κατέδεισε, καὶ τὸν φόβον οὐκ ἔχων ἀποκρύψασθαι περὶ μεγάλων ὄντα βασιλείας τε καὶ ζωῆς, ὧν καὶ θατέρου στερηθῆναι συμφορὰ δεινή, κτείνειν τὸν διεγνώκει καὶ προστάσσει τὴν‎ ἀναίρεσιν αὐτοῦ‎ τῷ παιδὶ καὶ τοῖς πιστοτάτοις τῶν οἰκετῶν.

²⁰⁵ "But Saoulos [Saul] was destined not to abide by these arrangements for long. For seeing Dabidēs [David] held in high esteem both with God and with the multitudes, he was struck with terror; and unable to conceal a fear concerning matters as great as his kingdom and his life—to be deprived of either of which is a terrible calamity—he decided to kill David. He commanded his son Iōnathēs [Jonathan] and the most faithful of his servants to carry out the execution.

²⁰⁵ However, Saul was not disposed to persevere long in the state wherein he was, for when he saw that David was in great esteem, both with God and with the multitude, he was afraid; and being not able to conceal his fear as concerning great things, his kingdom and his life, to be deprived of either of which was a very great calamity, he resolved to have David slain, and commanded his son Jonathan and his most faithful servants to kill him:

²⁰⁵ Saul would not stay long in that state, for when he saw David honoured by God and by the people, he feared him. Unable to conceal his fear about things as vital as his kingdom and his life, losing either of which would be a disaster, he wanted David dead and ordered his son Jonathan and the most faithful of his servants to kill him.

²⁰⁶ ὁ δὲ τὸν πατέρα τῆς ἐπὶ τῷ μεταβολῆς θαυμάσας οὐκ ἐπὶ μετρίοις ἀπὸ τῆς πολλῆς εὐνοίας ἀλλ᾽ ἐπὶ θανάτῳ γενομένης, καὶ τὸν νεανίσκον ἀγαπῶν καὶ τὴν‎ ἀρετὴν αὐτοῦ‎ καταιδούμενος λέγει πρὸς αὐτὸν τὸ τοῦ πατρὸς καὶ τὴν‎ προαίρεσιν.

²⁰⁶ "But Jonathan marveled at his father's change of heart toward David—which had shifted not by a moderate degree from great favor, but even unto death—and since he loved the youth and held his virtue in profound respect, he revealed to him his father’s secret and his purpose.

²⁰⁶ but Jonathan wondered at his father's change with relation to David, that it should be made to so great a degree, from showing him no small good-will, to contrive how to have him killed. Now, because he loved the young man, and reverenced him for his virtue, he informed him of the secret charge his father had given, and what his intentions were concerning him.

²⁰⁶ Amazed at his father's total change regarding David, from showing him such goodwill to seeking to have him killed, and because he loved the young man and revered him for his virtue, Jonathan told him of his father's secret orders and his plans.

²⁰⁷ συμβουλεύει μέντοι φυλάσσεσθαι γενόμενον ἐκποδὼν τὴν‎ ἡμέραν· αὐτὸς γὰρ ἀσπάσεσθαι τὸν πατέρα καὶ καιροῦ παραφανέντος αὐτῷ διαλεχθήσεσθαι περὶ αὐτοῦ‎ καὶ τὴν‎ αἰτίαν μαθήσεσθαι καὶ ταύτην ἐκφαυλίσειν,

²⁰⁷ "He advised him, however, to be on guard and to stay out of the way on the coming day. For he said that he himself would greet his father and, when the opportunity presented itself, he would speak with him about [David], learn the cause of his anger, and attempt to belittle it

²⁰⁷ However, he advised him to take care and be absent the next day, for that he would salute his father, and, if he met with a favorable opportunity, he would discourse with him about him, and learn the cause of his disgust, and show how little ground there was for it,

²⁰⁷ He advised him to be sure to be absent the next day, when he would greet his father, and if opportunity arose, would discuss it with him and learn the reason for his antipathy.

²⁰⁸ ὡς οὐ δεῖν ἐπ᾽ αὐτῇ κτείνειν τοσαῦτα μὲν ἀγαθὰ τὸ πλῆθος ἐργασάμενον δ᾽ αὐτοῦ‎ γεγενημένον, δι᾽ ἃ καὶ συγγνώμην ἂν ἐπὶ τοῖς μεγίστοις ἁμαρτήμασιν εἰκότως εὕρατο. δηλώσω δέ σοι τὴν‎ τοῦ πατρὸς γνώμην. δὲ πεισθεὶς συμβουλίᾳ χρηστῇ ὑπεξίσταται τῆς τοῦ βασιλέως ὄψεως.

²⁰⁸ and argue that he ought not to kill a man for such a reason, one who had performed so many good deeds for the people and had been a benefactor to the King himself, on account of which things David might reasonably have found pardon even for the greatest of sins. 'I will then declare to you,' he said, 'the mind of my father.' David, being persuaded by this sound advice, withdrew from the King's sight."

²⁰⁸ and that for it he ought not to kill a man that had done so many good things to the multitude, and had been a benefactor to himself, on account of which he ought in reason to obtain pardon, had he been guilty of the greatest crimes; and "I will then inform thee of my father's resolution." Accordingly David complied with such an advantageous advice, and kept himself then out of the king's sight.

²⁰⁸ He would show how little basis there was for it, or for killing a man who had done so many good things for the people and been so good to him, reason enough to pardon him, even had he committed the greatest of crimes. "And I will inform you of my father's decision." David followed this good advice and kept out of the king's sight.

The Existential Terror of the King
Josephus identifies the two pillars of Saul's fear: "βασιλείας τε καὶ ζωῆς" (his kingdom and his life).

The Zero-Sum Game: In Saul's mind, David’s continued existence is a literal death sentence for his own dynasty. Josephus frames this as a "συμφορά δεινή" (terrible calamity), humanizing Saul’s paranoia as a tragic, if monstrous, reaction to the threat of total loss.

The Failed Secrecy
The command for David’s death is given to the "πιστοτάτοις τῶν οἰκετῶν" (the most faithful of the servants) and Jonathan.

The Breakdown of the Inner Circle: By involving Jonathan, Saul makes a massive strategic error. He assumes that blood loyalty will trump moral admiration. Josephus uses the word "θαυμάσας" (marveled) to describe Jonathan’s reaction—not in a positive sense, but in shock at the sheer volatility of Saul's "change of heart" ("μεταβολῆς").

Jonathan as the Ethical Bridge
Josephus highlights two reasons for Jonathan’s loyalty to David:

1) Agapōn (Love): Personal affection.

2) Kataidoumenos (Respect/Awe): Intellectual and moral respect for David's "ἀρετὴν" (virtue).

Jonathan is depicted as a man of the polis—he recognizes that David is a "εὐεργέτην" (benefactor) of the state. To kill a benefactor is not just a family matter; it is a crime against the common good.

The Rhetoric of "Belittling" the Grievance
Jonathan’s plan is to "ἐκφαυλίσειν" (belittle/play down) the reason for Saul’s anger.

1) A Diplomatic Strategy: He doesn't intend to confront Saul with "You are being evil," but rather with "This reason is insufficient for such an extreme act."

2) The Debt of Pardon: Jonathan introduces a legalistic argument: even if David had committed a great sin, his past services are so immense that they should act as a credit of "συγγνώμην" (pardon).

"Out of the King's Sight"
The advice to be "ἐκποδὼν" (out of the way) is the start of David’s life as a fugitive. For the first time, David’s safety depends not on his sling or his harp, but on the political maneuvering of the King’s own heir.

The "Invisible Ally" and the Human Ally
While David previously relied on God as his "Invisible Ally," he now has a visible ally in the heart of the palace. Josephus shows that Divine Providence often works through the courageous dissent of those closest to power.

²⁰⁹ Τῇ δ᾽ ἐπιούσῃ πρὸς τὸν ἐλθὼν ὡς ἱλαρόν τε καὶ χαίροντα κατέλαβεν ἤρξατο λόγους αὐτῷ περὶ τοῦ προσφέρειν· " τί καταγνοὺς αὐτοῦ‎ μικρὸν ἢ μεῖζον ἀδίκημα, πάτερ, προσέταξας ἀνελεῖν ἄνδρα μέγα μὲν αὐτῷ πρὸς σωτηρίαν ὄφελος γεγενημένον, μεῖζον δὲ πρὸς τὴν‎ τιμωρίαν,

²⁰⁹ "On the following day, Jonathan came to Saoulos [Saul] and, finding him in a cheerful and joyful mood, began to bring up the subject of Dabidēs [David]: 'Father, what injustice, great or small, have you found in him that you have ordered the execution of a man who has been a great benefit to your own safety, and a greater one still in the punishment of the Philistines?

²⁰⁹ On the next day Jonathan came to Saul, as soon as he saw him in a cheerful and joyful disposition, and began to introduce a discourse about David: "What unjust action, O father, either little or great, hast thou found so exceptionable in David, as to induce thee to order us to slay a man who hath been of great advantage to thy own preservation, and of still greater to the punishment of the Philistines?

²⁰⁹ Next day, when Jonathan went to Saul and saw him in a cheerful and happy mood, he began to talk about David. "Father, what crime, small or great, do you find so wicked in David, that you order us to kill one who has done so much for your own safety, and still more to subdue the Philistines?

²¹⁰ ὕβρεως δὲ καὶ χλεύης ἀπαλλάξαντα τὸν λαὸν ἣν ἐπὶ τεσσαράκοντα ἡμέρας ὑπέμεινε μόνος τολμῶν ὑποστῆναι τὴν‎ τοῦ πολεμίου πρόκλησιν, καὶ μετὰ ταῦτα κομίσαντα μὲν ἐπετάχθη κεφαλὰς τῶν ἐχθρῶν, λαβόντα δ᾽ ἐπὶ τούτῳ γέρας τὴν‎ ἐμὴν ἀδελφὴν πρὸς γάμον, ὡς ἂν ἀλγεινὸς αὐτοῦ‎ γένοιθ᾽ ἡμῖν ὁ θάνατος οὐ διὰ τὴν‎ ἀρετὴν μόνον, ἀλλὰ καὶ διὰ τὴν‎ συγγένειαν· συναδικεῖται γὰρ αὐτοῦ‎ τῷ θανάτῳ καὶ ἡ σὴ θυγάτηρ χηρείαν πρὶν ἢ τῆς συμβιώσεως εἰς ὄνησιν ἐλθεῖν μέλλουσα πειράζειν.

²¹⁰ 'For he delivered the Hebrew people from the insult and mockery which they endured for forty days, when he alone dared to withstand the enemy’s challenge; and after this, he brought as many heads of the foe as were commanded, receiving for this as a prize my sister in marriage. How painful his death would be to us, not only on account of his virtue, but also on account of the kinship! For by his death your own daughter is also wronged, being destined to experience widowhood before she has even come to enjoy the benefits of their life together.

²¹⁰ A man who hath delivered the people of the Hebrews from reproach and derision, which they underwent for forty days together, when he alone had courage enough to sustain the challenge of the adversary, and after that brought as many heads of our enemies as he was appointed to bring, and had, as a reward for the same, my sister in marriage; insomuch that his death would be very sorrowful to us, not only on account of his virtue, but on account of the nearness of our relation; for thy daughter must be injured at the same time that he is slain, and must be obliged to experience widowhood, before she can come to enjoy any advantage from their mutual conversation.

²¹⁰ This man saved the Hebrews from the haughty mockery they suffered for all of forty days, when he alone was brave enough to take up the enemy's challenge, and then took the assigned number of heads of our enemies and as a reward received my sister in marriage. His death would grieve us greatly, not just due to his virtue, but due to our kinship, for killing him will wrong your daughter, making her a widow before enjoying their proper intercourse.

²¹¹ ταῦτα λογισάμενος μεταβαλοῦ πρὸς τὸ ἡμερώτερον καὶ μηδὲν ποιήσῃς κακὸν ἄνδρα πρῶτον μὲν εὐεργεσίαν εὐεργετήσαντα μεγάλην τὴν‎ σὴν σωτηρίαν, ὅτε σοι τοῦ πονηροῦ πνεύματος καὶ τῶν δαιμονίων ἐγκαθεζομένων τὰ μὲν ἐξέβαλεν, εἰρήνην δὲ ἀπ᾽ αὐτῶν τῇ ψυχῇ σου παρέσχεν, δεύτερον δὲ τὴν‎ ἀπὸ τῶν πολεμίων ἐκδικίαν·

²¹¹ 'Considering these things, change toward a milder disposition and do no evil to a man who, first of all, performed the great service of your own salvation—when the evil spirit and the demons were settled in you, he cast them out and provided peace from them for your soul—and second, the vengeance upon our enemies. For it is shameful to be forgetful of these things.'

²¹¹ Consider these things, and change your mind to a more merciful temper, and do no mischief to a man, who, in the first place, hath done us the greatest kindness of preserving thee; for when an evil spirit and demons had seized upon thee, he cast them out, and procured rest to thy soul from their incursions: and, in the second place, hath avenged us of our enemies; for it is a base thing to forget such benefits."

²¹¹ Consider this, and become more gentle and do not harm a man who was so good as to spare you to us, for when you were held by the evil spirit and by demons, he expelled them and brought you inner peace from their assaults, as well as avenging us against our enemies. To forget such benefits would be ignoble."

²¹² αἰσχρὸν γὰρ τούτων ἐπιλελῆσθαι. τούτοις παρηγορεῖται τοῖς λόγοις καὶ μηδὲν ἀδικήσειν τὸν ὄμνυσι τῷ παιδί· κρείττων γὰρ ὀργῆς καὶ φόβου δίκαιος λόγος. δὲ μεταπεμψάμενος τὸν σημαίνει τε αὐτῷ χρηστὰ καὶ σωτήρια τὰ παρὰ τοῦ πατρὸς ἄγει τε πρὸς αὐτόν, καὶ παρέμεινε τῷ βασιλεῖ ὥσπερ ἔμπροσθεν.

²¹² "Saul was pacified by these words and swore to his son that he would do David no wrong; for a just word is stronger than anger and fear. Jonathan then sent for David and signaled to him the good and life-saving news from his father, and brought him to him. And David remained with the King just as before."

²¹² So Saul was pacified with these words, and sware to his son that he would do David no harm, for a righteous discourse proved too hard for the king's anger and fear. So Jonathan sent for David, and brought him good news from his father, that he was to be preserved. He also brought him to his father; and David continued with the king as formerly.

²¹² With these words Saul was pacified and swore to his son not to harm David, for his righteous speech overcame the king's anger and fear. So Jonathan sent for David and brought him from his father the good news that his life would be spared. Then he led him to his father, and David continued with the king as before.

The Rhetoric of "The Debt"
Jonathan’s speech is a masterpiece of Greco-Roman style advocacy. He divides David’s merits into three distinct categories to overwhelm Saul’s logic:

1) National Salvation: Ending the "forty days of mockery" (Goliath).

2) Family Honor: The dowry of 600 heads and the subsequent marriage to Michal.

3) Personal Therapy: Casting out the "πονηροῦ πνεύματος" (evil spirit).

Jonathan skillfully frames David not as a rival, but as a "εὐεργέτην" (benefactor)—a status that, in the ancient world, demanded lifelong gratitude (charis).

The Tragedy of the "Virgin-Widow"
Jonathan uses a powerful emotional appeal regarding his sister, Michal. He warns that she will experience "χηρείαν" (widowhood) before "ὄνησιν" (enjoyment/profit) of the marriage. This highlights the cruelty of Saul’s plot: he isn't just killing a rival; he is destroying his own daughter's happiness before it has even begun.

"Just Word" vs. "Anger and Fear"
Josephus adds a philosophical aphorism: "κρείττων γὰρ ὀργῆς καὶ φόβου δίκαιος λόγος" (for a just word is stronger than anger and fear). This reflects Josephus’s belief that humans are rational creatures who can be reached through truth, even when gripped by passion. It elevates the scene from a family squabble to a victory of Logos (Reason) over Pathos (Emotion).

The Physician of the Soul
Jonathan explicitly reminds Saul that David was the one who "εἰρήνην... τῇ ψυχῇ σου παρέσχεν" (provided peace for your soul). By mentioning the demons, Jonathan is reminding Saul of his most vulnerable moment. It is a risky move—reminding a proud man of his weakness—but it works because it emphasizes that David is the cure for Saul’s misery, not the cause of it.

The Fragile Peace: "Just as Before"
The passage ends with David returning "ὥσπερ ἔμπροσθεν" (just as before). This is a haunting phrase. While it seems like a happy ending, the reader knows that Saul’s "fear and anger" are only suppressed, not extinguished. The phrase "just as before" implies that the cycle of harp-playing and javelin-throwing is about to repeat.

Saul’s Cheerful Mood (Hilaron)
Josephus notes that Jonathan caught Saul in a "ἱλαρόν" (cheerful) mood. This suggests that Saul’s madness was cyclical or "bipolar" in nature. Jonathan didn't just have a good argument; he had perfect timing.

²¹³ Κατὰ δὲ τοῦτον τὸν καιρὸν τῶν στρατευσαμένων πάλιν ἐπὶ τοὺς πέμπει μετὰ στρατιᾶς τὸν πολεμήσοντα τοῖς , καὶ συμβαλὼν πολλοὺς αὐτῶν ἀπέκτεινε καὶ νικήσας ἐπάνεισι πρὸς τὸν βασιλέα. προσδέχεται δ᾽ αὐτὸν ὁ οὐχ ὡς ἤλπισεν ἀπὸ τοῦ κατορθώματος, ἀλλ᾽ ὑπὸ τῆς εὐπραγίας αὐτοῦ‎ λυπηθεὶς ὡς ἐπισφαλέστερος αὐτὸς ἐκ τῶν ἐκείνου πράξεων γενόμενος.

²¹³ "At this time, when the Philistines marched again against the Hebrews, Saul sent David with an army to make war upon them. Having engaged them, David slew many of them and, having conquered, he returned to the king. But Saul did not receive him as David had hoped after such a success; instead, he was grieved by David’s prosperity, believing that he himself became more precarious because of the other's deeds.

²¹³ About this time it was that, upon the Philistines making a new expedition against the Hebrews, Saul sent David with an army to fight with them; and joining battle with them he slew many of them, and after his victory he returned to the king. But his reception by Saul was not as he expected upon such success, for he was grieved at his prosperity, because he thought he would be more dangerous to him by having acted so gloriously:

²¹³ About this time, when the Philistines set out again against the Hebrews, Saul sent David with an army to fight them, and he killed many of them in battle and returned victorious to the king. Saul did not welcome him as expected after the success, for his fame upset the king, who reckoned that he would be a danger to him after such glorious deeds.

²¹⁴ ἐπεὶ δὲ πάλιν αὐτὸν προσελθὸν τὸ δαιμόνιον ἐθορύβει πνεῦμα καὶ συνετάραττε, καλέσας εἰς τὸ δωμάτιον ἐν ᾧ κατέκειτο κατέχων τὸ δόρυ προσέταξε τῷ ψαλμῷ καὶ τοῖς ὕμνοις ἐξᾴδειν αὐτόν. ἐκείνου δὲ τὰ κελευσθέντα ποιοῦντος διατεινάμενος ἀκοντίζει τὸ δόρυ· καὶ τὸ μὲν προιδόμενος ὁ ἐξέκλινε, φεύγει δὲ εἰς τὸν οἶκον τὸν αὑτοῦ καὶ δι᾽ ὅλης ἔμεινεν ἡμέρας αὐτόθι.

²¹⁴ "When the demonic spirit again approached and began to trouble and throw him into disorder, Saul summoned David to the chamber where he was reclining. Holding his spear, he commanded David to 'sing out' the spirit with his harp and hymns. While David was performing the things commanded, Saul, straining himself, hurled the spear. David, having seen it coming, dodged it; he then fled to his own house and remained there throughout the entire day."

²¹⁴ but when the demoniacal spirit came upon him, and put him into disorder, and disturbed him, he called for David into his bed-chamber wherein he lay, and having a spear in his hand, he ordered him to charm him with playing on his harp, and with singing hymns; which when David did at his command, he with great force threw the spear at him; but David was aware of it before it came, and avoided it, and fled to his own house, and abode there all that day.

²¹⁴ When the demoniac spirit came upon him and left him disordered and disturbed, he called David into the bed-chamber where he lay and with a spear in his hand, commanded him to charm him by playing on his harp and singing. While David did as he was told, he threw the spear at him with great force, but David sensed it coming and ducked it, then fled to his own house and stayed there all that day.

The Paradox of "Prosperity" (Eupraxias)
Josephus highlights the fundamental irony of Saul’s reign: David’s victories for the nation are perceived as defeats for the King. Saul is "λυπηθεὶς" (grieved) by David’s "εὐπραγίας" (success/prosperity). In a healthy monarchy, a general's success bolsters the crown; in Saul’s fractured mind, it makes him "ἐπισφαλέστερος" (more precarious/unstable).

The Recurrence of the "Demonic" (Daimonion)
Josephus continues to use the term "δαιμόνιον" to describe Saul’s episodes. This reinforces the idea that Saul is no longer a fully autonomous agent but is "thrown into disorder" ("συνετάραττε") by an external or spiritual force that bypasses his reason (logos).

The Weaponized Bedroom
The setting is highly intimate—Saul’s "δωμάτιον" (chamber/bedroom).

1) The Trap: Saul is "κατέχων τὸ δόρυ" (holding the spear) even as he asks for music. This suggests premeditation despite the "madness." He isn't just reacting; he has the weapon ready before the first note is played.

2) The "Ex-ode": He commands David to "ἐξᾴδειν" (sing out/exorcise) the spirit. There is a deep psychological tension here: Saul wants the relief David’s music brings, but he hates the source of that relief.

The Physicality of the Escape
Josephus adds a specific detail to the dodged spear: David "προϊδόμενος" (having seen it in advance/foreseen it).

1) Hyper-Vigilance: David is no longer the naive boy; he is a seasoned "excellent warrior" who plays the harp with one eye on the music and the other on the King’s hand.

2) "Straining Himself": The word "διατεινάμενος" implies Saul put his full physical effort into the throw. This wasn't a warning; it was a maximum-effort attempt at murder.

The End of the Court Life
David’s flight to his "οἶκον τὸν αὑτοῦ" (his own house) marks the definitive end of his career as a courtier. He has moved from the palace to his own home, and from there, he will soon move to the wilderness. The "peace" Jonathan negotiated has lasted only as long as it took for the Philistines to regroup and for David to win.

The Day of Seclusion
David remains in his house "διʼ ὅλης... ἡμέρας" (throughout the whole day). This creates a "pregnant pause" in the narrative. David is likely processing the fact that his father-in-law, the man whose "spirit" he just tried to save, has officially abandoned all pretense of the "just word" and returned to the spear.

²¹⁵ Νυκτὸς δὲ πέμψας ὁ βασιλεὺς ἐκέλευσεν αὐτὸν ἄχρι τῆς ἕω φυλάττεσθαι μὴ καὶ λάθῃ παντελῶς ἀφανὴς γενόμενος, ἵνα παραγενόμενος εἰς τὸ δικαστήριον καὶ κρίσει παραδοὺς ἀποκτείνῃ. δὲ ἡ γυνὴ θυγάτηρ δὲ τοῦ βασιλέως τὴν‎ τοῦ πατρὸς μαθοῦσα διάνοιαν τῷ ἀνδρὶ παρίσταται δειλὰς ἔχουσα τὰς περὶ αὐτοῦ‎ ἐλπίδας καὶ περὶ τῆς ἰδίας ψυχῆς ἀγωνιῶσα· οὐδὲ γὰρ αὑτὴν ζῆν ὑπομενεῖν ἐκείνου στερηθεῖσαν.

²¹⁵ "During the night, the King sent men and commanded that David be watched until dawn, lest he secretly vanish and disappear entirely—his intent being to bring him before the court (dikastērion) and kill him after a trial. But Melcha [Michal], David’s wife and the King’s daughter, having learned her father’s purpose, stood by her husband; she had faint hopes for him and was in agony for her own soul, for she could not endure to live if she were deprived of him.

²¹⁵ But at night the king sent officers, and commanded that he should be watched till the morning, lest he should get quite away, that he might come into the judgment-hall, and so might be delivered up, and condemned and slain. But when Michal, David's wife, the king's daughter, understood what her father designed, she came to her husband, as having small hopes of his deliverance, and as greatly concerned about her own life also, for she could not bear to live in case she were deprived of him; and she said,

²¹⁵ That night the king sent officers with orders to guard him until morning and not let him escape, intending to bring him into the judgment-hall, to hand him over to judgment and death. When David's wife, Melcha, the king's daughter, realized her father's plan, she came to her husband, with little hope of his safety and greatly concerned for her own life too, for she could not bear to live if he were taken from her. She said,

²¹⁶ καί " μή σε, φησίν, ὁ ἥλιος ἐνταυθοῖ καταλάβῃ· οὐ γὰρ ὄψεταί σε. φεῦγε δ᾽ ἕως τοῦτό σοι δύναται παρασχεῖν ἡ παροῦσα νύξ· καὶ ποιήσει δέ σοι ταύτην ὁ θεὸς μακροτέραν· ἴσθι γὰρ σαυτὸν ἂν εὑρεθῇς ὑπὸ τοῦ πατρὸς ἀπολούμενον. Καὶ καθιμήσασα διὰ θυρίδος αὐτὸν ἐξέσωσεν·

²¹⁶ "'Let not the sun find you here,' she said, 'for it will never see you again. Flee while this present night can provide you the means; and may God make it longer for you! For know that if you are found by my father, you will perish.' And having let him down through a window, she brought him to safety.

²¹⁶ "Let not the sun find thee here when it rises, for if it do, that will be the last time it will see thee: fly away then while the night may afford thee opportunity, and may God lengthen it for thy sake; for know this, that if my father find thee, thou art a dead man."

²¹⁶ "Let the sun not find you here when it rises, for if it does, it will be your last time to see it. Get away while night gives you the chance and may God lengthen it for your sake, for surely if my father finds you, you are a dead man." So she let him down from the window by a rope and saved him.

²¹⁷ ἔπειτα σκευάσασα τὴν‎ κλίνην ὡς ἐπὶ νοσοῦντι καὶ ὑποθεῖσα τοῖς ἐπιβολαίοις ἧπαρ αἰγός, ἅμ᾽ ἡμέρᾳ τοῦ πατρὸς ὡς αὐτὴν πέμψαντος ἐπὶ τὸν ὠχλῆσθαι διὰ τῆς νυκτὸς εἶπε τοῖς παροῦσιν ἐπιδείξασα τὴν‎ κλίνην κατακεκαλυμμένην καὶ τῷ πηδήματι τοῦ ἥπατος σαλεύοντι τὴν‎ ἐπιβολὴν πιστωσαμένη τὸ κατακείμενον τὸν ἀσθμαίνειν.

²¹⁷ "Afterward, she prepared the bed as if for a sick man. She placed a goat’s liver (hēpar aigos) beneath the covers. At daybreak, when her father sent for David, she told those who came that he had been troubled throughout the night; she showed them the covered bed, and by the throbbing of the liver, which caused the coverlet to shake, she made them believe that David was lying there, gasping for breath.

²¹⁷ So she let him down by a cord out of the window, and saved him: and after she had done so, she fitted up a bed for him as if he were sick, and put under the bed-clothes a goat's liver and when her father, as soon as it was day, sent to seize David, she said to those that were there, That he had not been well that night, and showed them the bed covered, and made them believe, by the leaping of the liver, which caused the bed-clothes to move also, that David breathed like one that was asthmatic.

²¹⁷ Then she fitted up a bed for him as if he were sick and put a goat's liver under the bed-clothes. At daylight, when her father sent to seize David, she told those who came that he had been ill during the night and showed them the covered bed and, by the pulsing liver which caused the bed-clothes to move, made them think that David was breathing like an asthmatic.

²¹⁸ ἀπαγγειλάντων δὲ τῶν πεμφθέντων, ὅτι γένοιτο διὰ τῆς νυκτὸς ἀσθενέστερος, ἐκέλευσεν οὕτως ἔχοντα κομισθῆναι· βούλεσθαι γὰρ αὐτὸν ἀνελεῖν. ἐλθόντες δὲ καὶ ἀνακαλύψαντες τὴν‎ κλίνην καὶ τὸ σόφισμα τῆς γυναικὸς εὑρόντες ἀπήγγειλαν τῷ βασιλεῖ.

²¹⁸ "When those who were sent reported that he had become weaker during the night, Saul commanded that he be brought to him even in that condition, for he wished to kill him. But when they came and uncovered the bed and discovered the woman’s trick, they reported it to the King.

²¹⁸ So when those that were sent told Saul that David had not been well in the night he ordered him to be brought in that condition, for he intended to kill him. Now when they came and uncovered the bed, and found out the woman's contrivance, they told it to the king;

²¹⁸ When the messengers reported that he had not been well in the night, Saul told them to bring him as he was, for he meant to kill him and they came and uncovered the bed and found out the woman's ruse, and told it to the king.

²¹⁹ μεμφομένου δὲ τοῦ πατρὸς αὐτήν, ὅτι σώσειε μὲν τὸν ἐχθρὸν αὐτοῦ‎ κατασοφίσαιτο δ᾽ αὐτόν, ἀπολογίαν σκήπτεται πιθανήν· ἀπειλήσαντα γὰρ αὐτὴν ἀποκτείνειν ἔφησε τυχεῖν ἐκ τοῦ δέους τῆς πρὸς τὸ σωθῆναι συνεργίας· ὑπὲρ ἧς συγγνῶναι καλῶς ἔχειν αὐτῇ κατ᾽ ἀνάγκην ἀλλὰ μὴ κατὰ προαίρεσιν γενομένης· " οὐ γὰρ οὕτως, ἔλεγεν, οἶμαι τὸν ἐχθρὸν ἐζήτεις ἀποθανεῖν, ὡς ἐμὲ σώζεσθαι. Καὶ συγγινώσκει δὲ τῇ κόρῃ .

²¹⁹ "When her father reproached her for saving his enemy and outwitting him, she devised a plausible defense: she claimed David had threatened to kill her, and that out of fear, he had obtained her help for his escape. She said it was right for him to pardon her, since she acted out of necessity and not by choice. 'For I do not think,' she said, 'that you sought the death of your enemy so much as you desired my safety.' And Saul pardoned the girl.

²¹⁹ and when her father complained of her that she had saved his enemy, and had put a trick upon himself, she invented this plausible defense for herself, and said, That when he had threatened to kill her, she lent him her assistance for his preservation, out of fear; for which her assistance she ought to be forgiven, because it was not done of her own free choice, but out of necessity: "For," said she, "I do not suppose that thou wast so zealous to kill thy enemy, as thou wast that I should be saved." Accordingly Saul forgave the damsel;

²¹⁹ Then, when her father blamed her for saving his enemy and playing a trick against himself, she made the plausible defence that it was fear that made her help him escape, since he had threatened to kill her. She should be forgiven for helping him, because it was not done of her own free choice, but under duress. She said, "I do not suppose that you were more eager to kill your enemy than that I should be saved." So Saul forgave the girl.

²²⁰ ὁ δὲ ἐκφυγὼν τὸν κίνδυνον ἧκε πρὸς τὸν προφήτην εἰς καὶ τὴν‎ ἐπιβουλὴν αὐτῷ τὴν‎ τοῦ βασιλέως ἐδήλωσε καὶ ὡς παρὰ μικρὸν ὑπ᾽ αὐτοῦ‎ τῷ δόρατι βληθεὶς ἀποθάνοι, μήτ᾽ ἐν τοῖς πρὸς αὐτὸν κακὸς γενόμενος μήτ᾽ ἐν τοῖς πρὸς τοὺς πολεμίους ἀγῶσιν ἄνανδρος, ἀλλ᾽ ἐν ἅπασι μετὰ [τοῦ ] θυμοῦ καὶ ἐπιτυχής. τοῦτο δ᾽ ἦν αἴτιον τῆς πρὸς ἀπεχθείας.

²²⁰ "David, having escaped the danger, came to the prophet Samuēlos [Samuel] at Aramatha [Ramah] and revealed to him the King’s plot—how he had nearly died being struck by the spear, despite never being base toward the King nor cowardly in the struggles against the enemy, but in all things spirited and successful. And this success was the very cause of Saul’s hatred toward David."

²²⁰ but David, when he had escaped this danger, came to the prophet Samuel to Ramah, and told him what snares the king had laid for him, and how he was very near to death by Saul's throwing a spear at him, although he had been no way guilty with relation to him, nor had he been cowardly in his battles with his enemies, but had succeeded well in them all, by God's assistance; which thing was indeed the cause of Saul's hatred to David.

²²⁰ When he had escaped from this danger, David came to the prophet Samuel at Armatha and told him the traps the king had laid for him and how he had very nearly been killed when Saul threw a spear at him, although he had done him no wrong, nor been cowardly in battle with his enemies, but had succeeded in them all, by God's help; but that this very thing was the reason for Saul's hatred of David.

The Pretense of a Trial (Dikastērion)
Josephus adds a layer of political cynicism not found in the biblical text. He notes that Saul wanted to bring David to a "δικαστήριον" (court) to kill him by "κρίσει" (judgment/trial). Saul is no longer just a madman with a spear; he is a tyrant trying to use the legal machinery of the state to give his murder an air of legitimacy.

The Mechanics of the Trick: The Goat’s Liver
In the Bible (1 Samuel 19:13), Michal uses a teraphim (household idol) and a net of goat's hair. Josephus provides a more "rationalist" and vivid explanation:

1) The Throbbing Liver: Josephus explains that the "πηδήματι τοῦ ἥπατος" (palpitation/leaping of the liver) made the blankets move. A freshly removed liver continues to twitch or contract for a short time.

2) The Illusion of Breath: To the guards, the rhythmic movement of the blankets looked like the labored "ἀσθμαίνειν" (panting/gasping) of a dying man. This detail makes the guards' failure more believable to a 1st-century reader.

Michal’s Dual Crisis
Josephus emphasizes Michal’s psychological state: she is "περὶ τῆς ἰδίας ψυχῆς ἀγωνιῶσα" (in agony for her own soul). Her love for David is so absolute that his death would be her own. She is caught in a classic tragic conflict between Philia (love for a husband) and Eusebeia (duty to a father/king).

The "Plausible" Defense
Michal’s lie to Saul—that David threatened her life—is described as "πιθανήν" (plausible/persuasive). She uses Saul’s own fatherly affection against him, arguing that he surely values her life over the death of his enemy. By framing her treason as "necessity" (anankē) rather than "choice" (proairesis), she navigates the dangerous waters of Saul's temper and successfully gains his "συγγινώσκει" (pardon).

David’s Self-Defense to Samuel
When David reaches Samuel, he summarizes his career in two points:

1) He was never "κακὸς" (bad/malicious) toward Saul.

2) He was never "ἄνανδρος" (unmanly/cowardly) toward the enemy. David identifies the ultimate tragedy of his situation: it was his very "ἐπιτυχής" (success) that made him an exile. In Saul’s world, merit is a liability.

Samuel as the Sanctuary
David flees to Aramatha (Ramah). By returning to the man who first anointed him, David is looking for a spiritual explanation for his political catastrophe. He is moving from the world of the "Spear" back to the world of the "Oil."

²²¹ Μαθὼν δ᾽ ὁ προφήτης τὴν‎ τοῦ βασιλέως ἀδικίαν καταλείπει μὲν τὴν‎ πόλιν , ἀγαγὼν δὲ τὸν ἐπί τινα τόπον ὄνομα ἐκεῖ διέτριβε σὺν αὐτῷ. ὡς δ᾽ ἀπηγγέλη τῷ παρὰ τῷ προφήτῃ τυγχάνων ὁ πέμψας πρὸς αὑτὸν ἄγειν προσέταξε συλλαμβάνοντας.

²²¹ "When the prophet [Samuel] learned of the King's injustice, he left the city of Aramatha [Ramah] and, leading David to a certain place called Galbuath [Naioth], he stayed there with him. When it was reported to Saul that David was with the prophet, he sent armed soldiers and commanded them to seize him and bring him back.

²²¹ When the prophet was made acquainted with the unjust proceedings of the king, he left the city Ramah, and took David with him, to a certain place called Naioth, and there he abode with him. But when it was told Saul that David was with the prophet, he sent soldiers to him, and ordered them to take him, and bring him to him:

²²¹ When the prophet learned of the king's injustice, he left the city of Armatha and took David to a place called Galboa and stayed there with him. When Saul was told that David was with the prophet, he sent soldiers to him with orders to take him and bring him to him.

²²² οἱ δ᾽ ἐλθόντες πρὸς τὸν καὶ καταλαβόντες προφητῶν ἐκκλησίαν τοῦ θείου μεταλαμβάνουσι πνεύματος καὶ προφητεύειν ἤρξαντο· δ᾽ ἀκούσας ἄλλους ἔπεμψεν ἐπὶ τὸν · κἀκείνων ταὐτὸ τοῖς πρώτοις παθόντων πάλιν ἀπέστειλεν ἑτέρους· προφητευόντων δὲ καὶ τῶν τρίτων τελευταῖον ὀργισθεὶς αὐτὸς ἐξώρμησεν.

²²² "But when they came to Samuel and came upon an assembly of prophets, they received a share of the Divine Spirit and began to prophesy. When Saul heard this, he sent others after David; and when they suffered the same fate as the first, he sent yet others again. When the third group also began to prophesy, Saul finally became enraged and set out himself.

²²² and when they came to Samuel, and found there a congregation of prophets, they became partakers of the Divine Spirit, and began to prophesy; which when Saul heard of, he sent others to David, who prophesying in like manner as did the first, he again sent others; which third sort prophesying also, at last he was angry, and went thither in great haste himself;

²²² When they came to Samuel and found some prophets assembled there, they shared in the divine Spirit and began to prophesy. When Saul heard of it, he sent others to David, who prophesied in the same way. When he sent others but this third group also prophesied, he was finally angry and hurried there himself.

²²³ ἐπεὶ δ᾽ ἐγγὺς ἦν ἤδη, πρὶν ἰδεῖν αὐτὸν προφητεύειν ἐποίησεν. ἐλθὼν δὲ πρὸς αὐτὸν ὑπὸ τοῦ πολλοῦ πνεύματος ἐλαυνόμενος ἔκφρων γίνεται καὶ τὴν‎ ἐσθῆτα περιδύσας ἑαυτὸν καταπεσὼν ἔκειτο δι᾽ ὅλης ἡμέρας τε καὶ νυκτὸς τε καὶ βλεπόντων.

²²³ "But when he was already near, Samuel—before even seeing him—caused him to prophesy. And when Saul came to him, being driven by the abundance of the Spirit, he became out of his mind (ekphrōn); and having stripped off his clothing, he fell down and lay there throughout the entire day and night, while both Samuel and David looked on."

²²³ and when he was just by the place, Samuel, before he saw him, made him prophesy also. And when Saul came to him, he was disordered in mind and under the vehement agitation of a spirit; and, putting off his garments, he fell down, and lay on the ground all that day and night, in the presence of Samuel and David.

²²³ As he came near the place, Samuel, before seeing him, caused him to prophesy. When Saul reached him, he was disordered in mind and fiercely agitated by a spirit. Taking off his clothes, he fell down and lay on the ground all that day and night, in the sight of Samuel and David.

The Sanctuary of "Galbuath"
Josephus uses the name Galbuath for the biblical Naioth.

The Assembly (Ekklesia): He describes a "προφητῶν ἐκκλησίαν" (an assembly or congregation of prophets). In the 1st century, an ekklesia was a formal body of citizens. By using this term, Josephus presents the prophets not as wild hermits, but as an organized, spiritual alternative to Saul’s dysfunctional court.

The Contagion of the Spirit
Josephus portrays the Holy Spirit almost like a "divine virus" that infects Saul’s soldiers.

1) Metalam bamousi (Sharing/Participating): The soldiers "μεταλαμβάνουσι" (take a share) of the Spirit. Saul’s intent was to "seize" David, but his men are "seized" by something much stronger.

2) The Futility of "Hoplitai" (Armed Men): Saul sends heavy infantry ("ὁπλίτας") to solve a spiritual problem. Josephus highlights the absurdity: weapons are useless against an invisible influence that turns warriors into ecstatic worshippers.

The Enraged King (Orgistheis)
Saul’s reaction to his men’s "failure" is rage. He views their spiritual experience as a lack of discipline. By going himself, he believes he can overcome the "glitch" through sheer force of will. Instead, he walks into a trap of divine irony.

The Power of the Prophet's Gaze
Josephus notes that Samuel caused Saul to prophesy "πρὶν ἰδεῖν αὐτὸν" (before even seeing him).

Remote Influence: This elevates Samuel’s stature. The prophet doesn't need to perform a ritual or speak a word to Saul’s face; his mere presence in the vicinity is enough to trigger the King’s breakdown.

"Ekphrōn" and the Loss of Royal Dignity
When the Spirit hits Saul, he becomes "ἔκφρων" (out of his mind/senseless).

1) Stripping the King: The act of stripping off his "ἐσθῆτα" (clothing/robes) is deeply symbolic. In the ancient world, the robe was the office. By lying naked, Saul is visually and physically divested of his kingship.

2) The Silent Witnesses: The image of Saul lying helpless "διʼ ὅλης ἡμέρας τε καὶ νυκτὸς" while David and Samuel look on is one of the most powerful reversals in the text. The hunter is incapacitated, and the prey (David) stands over him in safety, protected by the very man (Samuel) who had rejected Saul.

Prophecy as a Restraint
In this context, "prophesying" isn't necessarily about predicting the future; it is a state of ecstatic possession that serves a tactical purpose: it paralyzes the King. God uses the "high" state of prophecy to keep Saul from committing the "low" act of murder.

²²⁴ δὲ ὁ παῖς πρὸς αὐτὸν ἐκεῖθεν καὶ περὶ τῆς τοῦ πατρὸς ἀποδυρομένου ἐπιβουλῆς καὶ λέγοντος, ὡς οὐδὲν ἀδικήσας οὔτ᾽ ἐξαμαρτὼν σπουδάζοιτο ὑπὸ τοῦ πατρὸς αὐτοῦ‎ φονευθῆναι, μήθ᾽ ἑαυτῷ τοῦθ᾽ ὑπονοοῦντι πιστεύειν παρεκάλει μήτε τοῖς διαβάλλουσιν, εἴ τινες ἄρα εἰσὶν οἱ τοῦτο , ἀλλ᾽ αὐτῷ προσέχειν καὶ θαρρεῖν· μηδὲν γὰρ τοιοῦτον ἐπ᾽ αὐτῷ φρονεῖν τὸν πατέρα· φράσαι γὰρ ἂν αὐτῷ περὶ τούτου καὶ σύμβουλον παραλαβεῖν τῇ κοινῇ γνώμῃ καὶ τἆλλα πράττοντα.

²²⁴ "When Dabidēs [David] arrived there from [Ramah] to see Iōnathēs [Jonathan], Saul’s son, he lamented his father’s plot. He said that although he had done no wrong nor committed any offense, his father was eager to have him murdered. "Jonathan urged him not to believe his own suspicions nor to trust any detractors—if indeed there were any doing such things—but rather to take heed and take courage. For he insisted his father harbored no such thought against him; for his father would have told him about it and taken him as a counselor in a shared decision, as he did in all other matters.

²²⁴ And David went thence, and came to Jonathan, the son of Saul, and lamented to him what snares were laid for him by his father; and said, that though he had been guilty of no evil, nor had offended against him, yet he was very zealous to get him killed. Hereupon Jonathan exhorted him not to give credit to such his own suspicions, nor to the calumnies of those that raised those reports, if there were any that did so, but to depend on him, and take courage; for that his father had no such intention, since he would have acquainted him with that matter, and have taken his advice, had it been so, as he used to consult with him in common when he acted in other affairs.

²²⁴ Afterward Saul's son Jonathan met David and he complained to him of the traps his father set for him and said that though he had committed no evil and had not offended him, he was still eager to have him killed. Jonathan urged him not to believe his suspicions, or the lies of those who spread those rumours, if any were doing so, but to depend on him and take heart, for his father had no such intention, or he would have told him so and have taken his advice, as he used to consult with him before acting in other matters.

²²⁵ ὁ δὲ ὤμνυεν ἦ μὴν οὕτως ἔχειν, καὶ πιστεύοντ᾽ ἠξίου προνοεῖν αὐτοῦ‎ μᾶλλον ἢ καταφρονοῦντ᾽ ἐπ᾽ ἀληθέσι τοῖς λόγοις τότε ἀληθὲς ὑπολαβεῖν, ὅταν ἢ θεάσηται [πεφονευμένον αὐτὸν ] ἢ πύθηται· μηδὲν λέγειν δ᾽ αὐτῷ τὸν πατέρα περὶ τούτων ἔφασκεν εἰδότα τὴν‎ πρὸς αὐτὸν φιλίαν καὶ διάθεσιν.

²²⁵ "But David swore that this was indeed the case, and he begged Jonathan to believe him and to look out for him—rather than disregarding his words as true only when he either saw David murdered or heard of it. He remarked that his father said nothing to Jonathan about these things because he knew of Jonathan's friendship and affection for him."

²²⁵ But David sware to him that so it was; and he desired him rather to believe him, and to provide for his safety, than to despise what he, with great sincerity, told him: that he would believe what he said, when he should either see him killed himself, or learn it upon inquiry from others: and that the reason why his father did not tell him of these things, was this, that he knew of the friendship and affection that he bore towards him.

²²⁵ But David swore that it was so, and asked him to believe him and help him come safely, rather than despise what, in all sincerity, he told him. He would believe his words soon enough, if he either personally saw him killed or heard of it from others! His father did not tell him of these things because he knew of their friendship and bond.

The Burden of "Good Faith"
Jonathan is depicted here as almost tragically optimistic. He relies on the "κοινῇ γνώμῃ" (common/shared judgment) he usually shares with his father.

A Governance Model: Josephus highlights that Saul typically used Jonathan as a "σύμβουλον" (counselor). In Jonathan’s mind, if the King hasn't discussed an execution with his chief advisor and heir, the execution isn't "official" or even real. He mistakes Saul’s current madness for his past method of rule.

David’s "Sworn" Reality
David moves beyond mere argument to an oath ("ὤμνυεν"). He presents Jonathan with a chilling ultimatum: "τότε ἀληθὲς ὑπολαβεῖν, ὅταν ἢ θεάσηται πεφονευμένον" (believe it is true only when you see [me] murdered).

The Cost of Denial: David is pointing out the ultimate danger of "gaslighting" or denial: by the time Jonathan accepts the truth of Saul's malice, the victim will already be dead. David is fighting for Jonathan's cognitive shift before it is too late.

The "Information Silo"
David offers a very astute psychological observation: Saul is intentionally keeping Jonathan in the dark because of Jonathan’s "διάθεσιν" (disposition/affection) toward David.

Saul’s Strategic Silence: Saul has learned from the previous encounter (where Jonathan talked him out of the murder) that Jonathan is a "leak" and an advocate for the defense. To kill David, Saul must first isolate Jonathan.

"Detractors" vs. The King
Jonathan suggests that perhaps "διαβάλλουσιν" (slanderers/detractors) are whispering in David’s ear. He wants to blame "bad advisors" rather than a "bad father." This is a classic political trope: the King is good, but his inner circle is corrupt. David, however, knows the "evil spirit" comes directly from the King's own heart.

The Transition from Soldier to Fugitive
David is "ἀποδυρομένου" (lamenting/mourning). This isn't the David who stood before Goliath; this is a man exhausted by the constant threat from his own family-in-law. Josephus emphasizes David's vulnerability here to make his eventual rise to power seem even more like an act of Divine Providence.

The Logic of Prevention (Pronoein)
David asks Jonathan to "προνοεῖν" (to provide for/foresee/look out for him). This word is a human echo of the Divine Pronoia (Providence). David is essentially saying: "Since God is protecting me through you, you must exercise your own foresight to save my life."

²²⁶ Λυπηθεὶς δ᾽ ἐφ᾽ ὅτῳ πιστωσάμενος τὴν‎ τοῦ προαίρεσιν οὐκ ἔπεισεν ἐπηρώτα, τίνος ἐξ αὐτοῦ‎ βούλεται τυχεῖν. ὁ δέ " οἶδα γάρ, ἔφη, πάντα σε χαρίζεσθαί μοι καὶ παρέχειν ἐθέλοντα· νουμηνία μὲν εἰς τὴν‎ ἐπιοῦσάν ἐστιν, ἔθος δ᾽ ἔχω δειπνεῖν σὺν τῷ βασιλεῖ καθήμενος·

²²⁶ "Grieved because he had not convinced David even after vouchsafing Saul’s [supposedly good] purpose, Iōnathēs [Jonathan] asked what David wished to obtain from him. David replied: 'I know that you are willing to grant and provide everything to me. Tomorrow is the New Moon (noumēnia), and I have a custom of sitting at dinner with the King.

²²⁶ Hereupon, when Jonathan found that this intention of Saul was so well attested, he asked him what he would have him do for him. To which David replied, "I am sensible that thou art willing to gratify me in every thing, and procure me what I desire. Now tomorrow is the new moon, and I was accustomed to sit down then with the king at supper:

²²⁶ When Jonathan found that Saul's plan was so well proven, he asked what he wanted him do for him. David replied, "I know that in everything you want to satisfy me and get me what I desire. Tomorrow is the new moon, when I would usually have sat down to supper with the king.

²²⁷ εἰ δή σοι δοκεῖ πορευθεὶς ἔξω τῆς πόλεως ἐν τῷ πεδίῳ λανθάνων διαμενῶ, σὺ δ᾽ ἐπιζητήσαντος αὐτοῦ‎ λέγε πορευθῆναί με εἰς τὴν‎ πατρίδα ἑορτήν μου τῆς φυλῆς ἀγούσης προστιθεὶς ὅτι σύ μοι συγκεχώρηκας. κἂν μὲν οἷον εἰκὸς καὶ σύνηθές ἐστι λέγειν ἐπὶ φίλοις ἀποδημοῦσιν " ἐπ᾽ ἀγαθῷ βεβάδικεν " εἴπῃ, ἴσθι μηδὲν ὕπουλον παρ᾽ αὐτοῦ‎ εἶναι μηδ᾽ ἐχθρόν· ἂν δ᾽ ὡς ἄλλως ἀποκρίνηται τοῦτ᾽ ἔσται‎ τεκμήριον τῶν κατ᾽ ἐμοῦ βεβουλευμένων.

²²⁷ 'If it seems good to you, I shall go out of the city and remain hidden in the plain. If he misses me, tell him that I have gone to my hometown, Bēthleem [Bethlehem], because my tribe is celebrating a festival, adding that you yourself gave me permission. If he says "He has gone for a good purpose"—the sort of thing one usually says regarding friends who are away—know that there is nothing treacherous or hostile in him. But if he responds in any other way, this shall be the proof of the plots against me.

²²⁷ now, if it seem good to thee, I will go out of the city, and conceal myself privately there; and if Saul inquire why I am absent, tell him that I am gone to my own city Bethlehem, to keep a festival with my own tribe; and add this also, that thou gavest me leave so to do. And if he say, as is usually said in the case of friends that are gone abroad, It is well that he went, then assure thyself that no latent mischief or enmity may be feared at his hand; but if he answer otherwise, that will be a sure sign that he hath some designs against me,

²²⁷ If you agree, I will leave the city and hide myself, and if Saul asks why I am absent, tell him that I have gone to my own city of Bethlehem for a festival of my own tribe, adding that you gave me permission to do so. If he should say the usual thing when friends go away, "Good for him!" then be assured that I need fear no secret harm or enmity from him; but if he answers otherwise, it will be a sure sign that he has plans against me.

²²⁸ μηνύσεις δέ μοι τὴν‎ διάνοιαν τὴν‎ τοῦ πατρὸς οἴκτῳ τε νέμων τοῦτο καὶ φιλίᾳ, δι᾽ ἣν πίστεις τε παρ᾽ ἐμοῦ λαβεῖν ἠξίωκας αὐτός τε ἐμοὶ δοῦναι δεσπότης ὤν. εἰ δ᾽ εὑρίσκεις τι ἐν ἐμοὶ πονηρόν, αὐτὸς ἄνελε καὶ φθάσον τὸν πατέρα."

²²⁸ 'You shall report your father’s mind to me, granting this out of pity and the friendship through which you yourself saw fit to receive pledges from me and to give them to me, though you are my master. But if you find anything wicked in me, kill me yourself and anticipate your father.'"

²²⁸ Accordingly thou shalt inform me of thy father's inclinations; and that out of pity to my case and out of thy friendship for me, as instances of which friendship thou hast vouchsafed to accept of the assurances of my love to thee, and to give the like assurances to me, that is, those of a master to his servant; but if thou discoverest any wickedness in me, do thou prevent thy father, and kill me thyself."

²²⁸ So tell me of your father's mood, out of your sympathy and friendship for me, for you and I have exchanged assurances, like those of a master to his servant. But if you find any wickedness in me, do not wait for your father but kill me yourself."

The "New Moon" as a Tactical Trigger
Josephus highlights the "νουμηνία" (New Moon) not just as a religious rite, but as a formal court protocol.

The "Seat" of Power: David mentions the custom of "καθήμενος" (sitting/dining) with the King. In an honor-shame culture, an empty seat at a royal banquet is a loud political statement. David uses this social expectation to force Saul into a reaction.

The Bethlehem "Alibi"
The excuse David suggests is deeply rooted in Jewish social life: a "φυλῆς" (tribal/clan) festival.

Tribal vs. Royal Loyalty: By claiming Jonathan gave him permission ("συγκεχώρηκας"), David tests whether Saul still respects Jonathan’s authority as heir or if Saul’s personal hatred for David now overrides the chain of command.

The Litmus Test of Language
David looks for a specific verbal cue: "ἐπʼ ἀγαθῷ βεβάδικεν" (He has gone for a good purpose).

"Nothing Treacherous" (Hypoulon): This Greek word literally means "festering under a scar." It’s a vivid medical metaphor for hidden malice. David is looking to see if Saul’s surface-level "peace" is a healed wound or a hidden infection.

The Master-Servant Paradox
David refers to Jonathan as "δεσπότης ὤν" (being my master/lord).

A Political Balance: Even though they are "brothers" by covenant, David acknowledges the legal reality: Jonathan is the Crown Prince. By asking for "pity" (oiktō), David appeals to Jonathan’s superior status to protect a subordinate. It is an appeal to the "Virtue" of a future king to protect a faithful subject.

"Anticipate the Father"
The most dramatic moment is David’s invitation: "αὐτὸς ἄνελε" (Kill me yourself).

A Final Proof of Innocence: David offers his life to Jonathan as a guarantee that he is not a rebel. He would rather die by the hand of his "best friend" than live as a hunted animal under a "mad king." This puts Jonathan in the position of being David’s ultimate judge.

The "Plain" (Pedio) as the Liminal Space
David chooses to hide in the "πεδίῳ" (the plain/field) outside the city. He is physically moving away from the "Civilization" of the court toward the "Wilderness" of the fugitive. He is suspended between the two worlds, waiting for a signal that will decide his fate.

²²⁹ Πρὸς δὲ τὸ τελευταῖον δυσχεράνας τῶν λόγων ποιήσειν ταῦτ᾽ ἐπηγγείλατο κἄν τι σκυθρωπὸν ὁ πατὴρ αὐτοῦ‎ καὶ τὴν‎ ἐμφανίζον ἀποκρίνηται μηνύσειν. ἵνα δ᾽ αὐτῷ θαρρῇ μᾶλλον, ἐξαγαγὼν αὐτὸν εἰς ὕπαιθρον καὶ καθαρὸν ἀέρα οὐδὲν παρήσειν ὑπὲρ τῆς σωτηρίας ὤμνυε·

²²⁹ "Troubled at the end of their conversation, Iōnathēs [Jonathan] promised to do these things and to report if his father should answer anything sullen or manifesting hatred. To give David even greater confidence, he led him out into the open air and the clear light, and swore that he would omit nothing regarding David’s safety.

²²⁹ But Jonathan heard these last words with indignation, and promised to do what he desired of him, and to inform him if his father's answers implied any thing of a melancholy nature, and any enmity against him. And that he might the more firmly depend upon him, he took him out into the open field, into the pure air, and sware that he would neglect nothing that might tend to the preservation of David;

²²⁹ Jonathan was angry with these last words and gave his promise to tell him if his father's answers implied anything dire, or any enmity toward him. But to give him more confidence, he took him out into the pure air and swore that he would leave nothing undone for David safety.

²³⁰ " τὸν γὰρ , εἶπε, τοῦτον ὃν πολὺν ὁρᾷς καὶ πανταχοῦ κεχυμένον, καὶ πρὶν ἑρμηνεῦσαί με τοῖς λόγοις τὴν‎ διάνοιαν ἤδη μου ταύτην εἰδότα, μάρτυρα ποιοῦμαι τῶν πρὸς σὲ συνθηκῶν, ὡς οὐκ ἀνήσω τὸν πατέρα πολλάκις αὐτοῦ‎ τῆς προαιρέσεως διάπειραν λαμβάνων, πρὶν ἢ καταμαθεῖν ἥτις ἐστὶ καὶ παρὰ τοῖς ἀπορρήτοις αὐτοῦ‎ τῆς ψυχῆς γενέσθαι.

²³⁰ "'For I make a witness of our covenant,' he said, 'this God whom you see as so vast and poured out everywhere, and who knows this intention of mine even before I interpret it into words. I swear that I shall not leave my father until I have many times tested his purpose, so that I may thoroughly learn what it is and reach the secrets of his soul.

²³⁰ and he said, "I appeal to that God, who, as thou seest, is diffused every where, and knoweth this intention of mine, before I explain it in words, as the witness of this my covenant with thee, that I will not leave off to make frequent trials of the purpose of my father till I learn whether there be any lurking distemper in the most secret parts of his soul;

²³⁰ He said, "I appeal to God, whom you see shining all around you, and knows my mind before I put it into words, to witness my covenant with you, that I will not cease my frequent efforts to find out my father's purpose until I learn the inmost secrets of his soul.

²³¹ καταμαθὼν δ᾽ οὐκ ἀποκρύψομαι, καταμηνύσω δὲ πρὸς σὲ καὶ πρᾷον ὄντα καὶ δυσμενῶς διακείμενον. οἶδε δὲ οὗτος ὁ θεός, πῶς αὐτὸν εἶναι μετὰ σοῦ διὰ παντὸς εὔχομαι· ἔστι μὲν γὰρ νῦν καὶ οὐκ ἀπολείψει σε, ποιήσει δέ σε τῶν ἐχθρῶν ἄντε ὁ πατὴρ ὁ ἐμὸς ᾖ ἄντ᾽ ἐγὼ κρείττονα.

²³¹ 'Once I have learned, I will not hide it, but will disclose it to you, whether he be mild or hostilely disposed. This God knows how I pray for Him to be with you always; for He is with you now and will not forsake you, and He will make you superior to your enemies—whether that enemy be my father or myself.

²³¹ and when I have learnt it, I will not conceal it from thee, but will discover it to thee, whether he be gently or peevishly disposed; for this God himself knows, that I pray he may always be with thee, for he is with thee now, and will not forsake thee, and will make thee superior to thine enemies, whether my father be one of them, or whether I myself be such.

²³¹ When I have learned them, I will not conceal them from you, but whether he is well or badly disposed I will tell you. For God knows how I pray that he may be with you always. He is with you now and will not forsake you and will set you above your enemies, even if my father were one of them, or even I myself.

²³² σὺ μόνον μνημόνευε τούτων, κἂν ἀποθανεῖν μοι γένηται τὰ τέκνα μου , καὶ τὴν‎ ὑπὲρ τῶν παρόντων μοι ἀμοιβὴν εἰς ἐκεῖνα κατάθου. ταῦτ᾽ ἐπομόσας ἀπολύει τὸν εἴς τινα τόπον ἀπελθεῖν τοῦ πεδίου φράσας, ἐν ᾧ γυμναζόμενος διατελεῖ· γνοὺς γὰρ τὰ παρὰ τοῦ πατρὸς ἥξειν πρὸς αὐτὸν ἔφησεν ἐκεῖ μόνον ἐπαγόμενος παῖδα.

²³² 'Only remember these things: and if it happens that I die, save my children, and deposit with them the return for what I have done for you now.' Having sworn these things, he dismissed David, telling him to go to a certain place in the plain where he [Jonathan] was accustomed to exercise. For Jonathan said that once he learned his father’s mind, he would come to him there, bringing only a servant with him.

²³² Do thou only remember what we now do; and if it fall out that I die, preserve my children alive, and requite what kindness thou hast now received to them." When he had thus sworn, he dismissed David, bidding him go to a certain place of that plain wherein he used to perform his exercises; for that, as soon as he knew the mind of his father, he would come thither to him, with one servant only;

²³² Just remember this moment, and if it happens that I die, save the lives of my children and repay to them the kindness you now receive." After swearing this, he sent David away to go to a place in the plain where he used to perform his exercises. Then when he knew his father's mind he would come to him there, with just one servant.

²³³ καὶ τρία ἀκόντια δὲ βαλὼν ἐπὶ τὸν σκοπὸν κομίσαι τῷ παιδὶ προστάσσω τὰ ἀκόντια· κεῖσθαι γὰρ ἔμπροσθεν αὐτοῦ‎. " καὶ ἂν ταῦτα, φησίν, ἀκούσῃς γίνωσκε μηδὲν εἶναι φαῦλον παρὰ τοῦ πατρός· ἂν δὲ τὰ ἐναντία τούτων ἀκούσῃς μου λέγοντος, καὶ τὰ ἐναντία παρὰ τοῦ βασιλέως προσδόκα.

²³³ 'Having cast three javelins at a mark, I shall command the boy to fetch the javelins, saying they lie in front of him. If you hear this,' he said, 'know that there is nothing bad from my father. But if you hear me saying the opposite of this, then expect the opposite from the king.

²³³ "and if," says he, "I shoot three darts at the mark, and then bid my servant to carry these three darts away, for they are before him, know thou that there is no mischief to be feared from my father; but if thou hearest me say the contrary, expect the contrary from the king.

²³³ He said, "If I shoot three spears at the mark and then have my servant bring the spears to me, for will fall in front of him, you will know you have nothing to fear from my father; but if you hear me say the opposite, expect the opposite from the king.

²³⁴ τῆς μέντοι γε ἀσφαλείας τεύξῃ παρ᾽ ἐμοῦ καὶ οὐδὲν μὴ πάθῃς ἄτοπον· ὅπως δὲ μνησθῇς τούτων παρὰ τὸν τῆς εὐπραγίας καιρὸν σκόπει καὶ τοῖς υἱοῖς μου γενοῦ χρήσιμος. μὲν οὖν ταύτας λαβὼν παρὰ τὰς πίστεις εἰς τὸ συγκείμενον ἀπηλλάγη χωρίον.

²³⁴ 'Nevertheless, you shall obtain safety from me and suffer nothing out of place. But see to it that you remember these things during the time of your prosperity, and be useful to my sons.' David, having received these pledges from Jonathan, departed for the agreed-upon place."

²³⁴ However, thou shalt gain security by my means, and shalt by no means suffer any harm; but see thou dost not forget what I have desired of thee in the time of thy prosperity, and be serviceable to my children." Now David, when he had received these assurances from Jonathan, went his way to the place appointed.

²³⁴ In this way I will care for your safety so that you suffer no harm. In your time of prosperity, be sure not to forget this, and be kind to my children." Having got these assurances from Jonathan, David went off to the agreed place.

The Omnipresent God (Pantachou Kechymenon)
Josephus uses a very specific philosophical description of God: "πολὺν... καὶ πανταχοῦ κεχυμένον" (vast and poured out everywhere).

1) Stoic Influence: This sounds remarkably like the Stoic Pneuma or the "all-pervading" Divine Reason.

2) The Witness of the Open Air: Jonathan takes David into the "καθαρὸν ἀέρα" (pure/clear air) to swear. The logic is that there are no walls to hide from a God who is "everywhere." It is a stark contrast to Saul’s "secrets of the soul" ("ἀπορρήτοις... τῆς ψυχῆς"), which Jonathan intends to expose.

The Acceptance of Displacement
Jonathan makes an extraordinary admission: "ἄντε ὁ πατὴρ ὁ ἐμὸς ᾖ ἄντʼ ἐγὼ κρείττονα" (whether my father or I be [the enemy], He will make you superior).

Dynastic Suicide: Jonathan effectively admits that David is the future King. He explicitly places David "above" himself and his father. In the ancient world, where "superiority" (kreittona) usually meant the right to rule, Jonathan is formally ceding his own inheritance to David based on his perception of God’s will.

The "Insurance Policy" for the Children
The request to "σῶζε" (save) his children reflects the brutal reality of ancient Near Eastern succession. When a new dynasty took over, the children of the previous king were typically executed to prevent future revolts. Jonathan is trading his current protection of David for the future survival of his own lineage. He calls it an "ἀμοιβὴν" (a repayment/return).

The Javelin Signal (Akontia)
Josephus uses the word "ἀκόντια" (javelins/darts) rather than arrows.

1) Plausible Deniability: Jonathan chooses a place where he "continues to exercise" ("γυμναζόμενος διατελεῖ"). If Saul's spies are watching, they will see a prince practicing his marksmanship—a standard royal activity—rather than a conspirator passing intelligence.

2) The Binary Code: The signal is a simple verbal binary based on where the servant is told to run. It is a "low-tech" encrypted message.

"The Time of Prosperity" (Eupragias)
Jonathan uses the word "εὐπραγίας" to describe David’s future. It is a prophetic word. While David is currently a cold, hiding fugitive in a "plain," Jonathan sees him as a man destined for "prosperity."

"Nothing Out of Place" (Atopon)
Jonathan promises David will suffer nothing "ἄτοπον" (out of place/strange/absurd). This word choice suggests that for David—the anointed king—to be killed by a jealous predecessor would be a cosmic "absurdity" that Jonathan feels duty-bound to prevent.

²³⁵ Τῇ δ᾽ ἐχομένῃ, νεομηνία δ᾽ ἦν, ἁγνεύσας ὡς ἔθος εἶχεν ὁ βασιλεὺς ἧκεν ἐπὶ τὸ δεῖπνον, καὶ παρακαθεσθέντων αὐτῷ τοῦ μὲν παιδὸς ἐκ δεξιῶν δὲ τοῦ ἀρχιστρατήγου ἐκ τῶν ἑτέρων, ἰδὼν τὴν‎ τοῦ καθέδραν κενὴν ἡσύχασεν ὑπομνήματα οὐ καθαρεύσαντα αὐτὸν ἀπὸ συνουσίας ὑστερεῖν.

²³⁵ "On the following day, which was the New Moon, the King—having purified himself as was the custom—came to the dinner. When his son Iōnathēs [Jonathan] had sat beside him on the right, and Abenēros [Abner] the commander-in-chief on the other side, Saul saw that Dabidēs' [David’s] seat was empty, but he remained silent, suspecting that David was absent because he had not purified himself after sexual intercourse.

²³⁵ But on the next day, which was the new moon, the king, when he had purified himself, as the custom was, came to supper; and when there sat by him his son Jonathan on his right hand, and Abner, the captain of his host, on the other hand, he saw David's seat was empty, but said nothing, supposing that he had not purified himself since he had accompanied with his wife, and so could not be present;

²³⁵ Next day, which was the new moon, the king came to supper after purifying himself in the traditional way, and sat his son Jonathan next to him on his right side and his army general, Abner, on the other side. He saw David's seat empty, but said nothing, thinking that he had not purified himself since having sexual intercourse.

²³⁶ ὡς δὲ καὶ τῇ δευτέρᾳ τῆς νουμηνίας οὐ παρῆν ἐπυνθάνετο παρὰ τοῦ παιδὸς , ὅτι καὶ τῇ παρελθούσῃ καὶ ταύτῃ τοῦ δείπνου καὶ τῆς ἑστιάσεως ὁ τοῦ παῖς ἀπολέλειπται. ὁ δὲ πεπορεῦσθαι κατὰ τὰς συνθήκας ἔφησεν αὐτὸν εἰς τὴν‎ ἑαυτοῦ πατρίδα τῆς φυλῆς ἑορτὴν ἀγούσης ἐπιτρέψαντος αὐτοῦ‎· παρακαλέσαι μέντοι καὶ αὐτὸν ἐλθεῖν ἐπὶ τὴν‎ θυσίαν καὶ εἰ συγχωρηθείη φησὶν ἀπέρχεσθαι·

²³⁶ "But when David was also not present on the second day of the New Moon, Saul inquired of his son Jonathan why the son of Jessaios [Jesse] was missing from the dinner and the feast both yesterday and today. Jonathan replied, according to their agreement, that David had gone to his own home because his tribe was celebrating a festival, and that he [Jonathan] had permitted it. He added that David had even invited him to come to the sacrifice, saying, 'If I am allowed to go, I shall depart; for you know my goodwill toward him.'

²³⁶ but when he saw that he was not there the second day of the month neither, he inquired of his son Jonathan why the son of Jesse did not come to the supper and the feast, neither the day before nor that day. So Jonathan said, That he was gone, according to the agreement between them, to his own city, where his tribe kept a festival, and that by his permission: that he also invited him to come to their sacrifice; "and," says Jonathan, "if thou wilt give me leave, I Will go thither, for thou knowest the good-will that I bear him."

²³⁶ But when he was not there either on the second of the month, he asked his son Jonathan why Jesse's son was missing from the supper and the feast, that day and the day before. He said he had given him permission to go to his own city where his tribe was holding a festival and had also invited him to come to their sacrifice. "With your permission ," he added, "I will go there, for you know how well I love him."

²³⁷ τὴν‎ γὰρ εὔνοιάν μου τὴν‎ πρὸς αὐτὸν ἐπίστασαι. τότε τὴν‎ πρὸς τοῦ πατρὸς ἐπέγνω δυσμένειαν καὶ τρανῶς τὴν‎ ὅλην αὐτοῦ‎ βούλησιν εἶδεν· οὐ γὰρ κατέσχε τῆς ὀργῆς, ἀλλὰ βλασφημῶν ἐξ αὐτομόλων γεγενημένον καὶ πολέμιον ἀπεκάλει καὶ κοινωνὸν τοῦ καὶ συνεργὸν ἔλεγεν καὶ μήτ᾽ αὐτὸν αἰδεῖσθαι μήτε τὴν‎ μητέρα αὐτοῦ‎ ταῦτα φρονοῦντα καὶ μηδὲ βουλόμενον πεισθῆναι τοῦθ᾽, ὅτι μέχρις οὗ περίεστι ἐπισφαλῶς αὐτοῖς τὰ τῆς βασιλείας ἔχει. " μετάπεμψαι τοιγαροῦν αὐτόν,

²³⁷ "Then Jonathan recognized his father’s ill-will toward David and clearly saw his entire purpose. For Saul did not restrain his anger, but blaspheming Jonathan, he called him a son of runaways and an enemy, and said he was a partner and accomplice of David—lacking respect for both himself and his mother by harboring such thoughts. He told Jonathan that he refused to be convinced of this: that as long as David survives, the matters of the kingdom remain precarious for them. 'Therefore,' he said, 'send for him so that he may pay the penalty.'

²³⁷ And then it was that Jonathan understood his father's hatred to David, and plainly saw his entire disposition; for Saul could not restrain his anger, but reproached Jonathan, and called him the son of a runagate, and an enemy; and said he was a partner with David, and his assistant, and that by his behavior he showed he had no regard to himself, or to his mother, and would not be persuaded of this,—that while David is alive, their kingdom was not secure to them; yet did he bid him send for him, that he might be punished.

²³⁷ Then Jonathan came to know his father's hatred of David and plainly saw his disposition, for Saul could not restrain his anger, but rebuked Jonathan and called him the son of a renegade and an enemy, and called him David's partner and helper, and that his behaviour showed how little he cared for himself, or for his mother, when he could not see that their throne was not secure as long David was alive. Then he said "Now send for him and I will give him justice!"

²³⁸ ἔφησεν, ἵνα δῷ δίκην. ὑποτυχόντος δ᾽ , " τί δ᾽ ἀδικοῦντα κολάσαι θέλεις; οὐκέτ᾽ εἰς λόγους καὶ βλασφημίας τὴν‎ ὀργὴν ὁ ἐξήνεγκεν, ἀλλὰ ἁρπάσας τὸ δόρυ ἀνεπήδησεν ἐπ᾽ αὐτὸν ἀποκτεῖναι θέλων. Καὶ τὸ μὲν ἔργον οὐκ ἔδρασε διακωλυθεὶς ὑπὸ τῶν φίλων, φανερὸς δ᾽ ἐγένετο τῷ παιδὶ μισῶν τὸν καὶ διαχρήσασθαι ποθῶν, ὡς παρὰ μικρὸν δι᾽ ἐκεῖνον αὐτόχειρ καὶ τοῦ παιδὸς γεγονέναι.

²³⁸ "When Jonathan responded, 'But for what wrong do you wish to punish him?' Saul no longer vented his rage in words and blasphemies, but seizing his spear, he leaped up at Jonathan, wishing to kill him. He did not achieve the deed, being hindered by his friends, but he made it manifest to his son that he hated David and longed to destroy him—so much so that, on David’s account, he had nearly become the murderer of his own son."

²³⁸ And when Jonathan said, in answer, "What hath he done that thou wilt punish him?" Saul no longer contented himself to express his anger in bare words, but snatched up his spear, and leaped upon him, and was desirous to kill him. He did not indeed do what he intended, because he was hindered by his friends; but it appeared plainly to his son that he hated David, and greatly desired to despatch him, insomuch that he had almost slain his son with his own hands on his account.

²³⁸ When Jonathan replied, "What wrong did he do, for you to punish him?" Saul no longer vented his anger in words and blasphemies, but snatched up his spear and jumped at him as if to kill him. His friends stopped him from doing the deed, but it was clear to his son how he hated David and so craved to be rid of him that on his account he almost killed his son by his own hand.

Ritual Purity vs. Moral Impurity
Josephus notes that Saul had "ἁγνεύσας" (purified himself) for the feast. Saul assumes David is absent due to "οὐ καθαρεύσαντα... ἀπὸ συνουσίας" (not being pure from intercourse). This is a sharp irony: Saul is meticulously concerned with ceremonial "cleanness" while simultaneously harboring a "blasphemous" and murderous heart. To Saul, holiness is a matter of washing; to the reader, the "evil spirit" makes him the most defiled person in the room.

The Power of the Empty Seat
The "καθέδραν κενὴν" (empty seat) is the silent protagonist of the first day. In the hierarchy of the court, being seated next to the King (as Jonathan and Abner were) was a sign of status. David’s absence is not just a missed meal; it is a void in the social order that Saul initially tries to explain away with law (halakha) but eventually interprets as a rebellion.

The Insult to the Mother
Saul’s verbal abuse of Jonathan is strikingly personal. He calls him a son of "ἐξ αὐτομόλων" (runaways/deserters) and claims Jonathan shames his own mother. In ancient Mediterranean culture, attacking a son through his mother was the ultimate "fighting words." Saul is essentially disowning Jonathan, stripping him of his princely dignity because Jonathan’s loyalty to David is seen as a betrayal of his own "kind."

The Political "Realism" of the Tyrant
Saul provides a clear-eyed, if paranoid, justification for his hate: "μέχρις οὗ περίεστι Δαυίδης ἐπισφαλῶς αὐτοῖς τὰ τῆς βασιλείας ἔχει" (As long as David survives, the kingdom is precarious for us). Saul understands the zero-sum nature of power. He isn't just "mad"; he is a dynastic realist who realizes that David’s "success" is the literal erasure of Saul’s family legacy.

From Words to the Spear (Dory)
The escalation is swift. Jonathan tries to use "λόγους" (words/reason) to ask a legal question: "What is his crime?" Saul responds by "ἁρπάσας τὸ δόρυ" (seizing the spear). This is the "final argument" of the tyrant. When logic fails to justify a murder, the spear is the only thing left.

The Miraculous Hindrance
Josephus notes that Saul was "διακωλυθεὶς ὑπὸ τῶν φίλων" (hindered by his friends). This suggests that even Saul’s most loyal courtiers were horrified. To strike the Crown Prince at a holy feast was an act of "blasphemy" against the state and the gods. The "friends" (likely including Abner) have to physically restrain the King to prevent the suicide of the dynasty.

The Final Proof
The phrase "παρὰ μικρὸν" (by a little/nearly) emphasizes how close Saul came to becoming "αὐτόχειρ" (the self-handed murderer/the slayer with his own hand) of his son. For Jonathan, this is the end of the debate. David was right: the King is not merely "troubled"; he is lethal.

²³⁹ Καὶ τότε μὲν ὁ τοῦ βασιλέως παῖς ἐκπηδήσας [ἀπὸ ] τοῦ δείπνου καὶ μηδὲν ὑπὸ λύπης προσενέγκασθαι δυνηθείς, κλαίων αὑτὸν μὲν τοῦ παρὰ μικρὸν ἀπολέσθαι τοῦ κατακεκρίσθαι δ᾽ ἀποθανεῖν διενυκτέρευσεν. ἅμα δὲ ἡμέρᾳ πρὸ τῆς πόλεως εἰς τὸ πεδίον ὡς γυμνασόμενος μὲν δηλώσων δὲ τῷ φίλῳ τὴν‎ τοῦ πατρὸς διάθεσιν, ὡς συνέθετο, πρόεισι.

²³⁹ "And then the King's son, having leaped up from the dinner and being unable to partake of anything because of his grief, spent the night weeping—both for himself, because he had nearly been destroyed, and because David had been condemned to die. At daybreak, he went out before the city into the plain, as if to exercise, but in truth to reveal to his friend the disposition of his father, as he had agreed.

²³⁹ And then it was that the king's son rose hastily from supper; and being unable to admit any thing into his mouth for grief, he wept all night, both because he had himself been near destruction, and because the death of David was determined: but as soon as it was day, he went out into the plain that was before the city, as going to perform his exercises, but in reality to inform his friend what disposition his father was in towards him, as he had agreed with him to do;

²³⁹ Too grieved to eat anything, the king's son quickly left the supper, and spent the night in tears, both because he had nearly been killed and because the death of David had been decreed. As soon as it was day, he went out into the plain outside the city, apparently for gymnastics, but really to inform his friend of his father's attitude, as he had agreed.

²⁴⁰ ποιήσας δὲ ὁ τὰ τὸν μὲν ἑπόμενον ἀπολύει εἰς τὴν‎ πόλιν παῖδα, ἦν δ᾽ ἠρεμία τῷ παρελθεῖν εἰς ὄψιν αὐτῷ καὶ λόγους. ἀναφανεὶς δ᾽ οὗτος πίπτει πρὸ τῶν ποδῶν καὶ προσκυνῶν σωτῆρα αὐτοῦ‎ τῆς ψυχῆς ἀπεκάλει.

²⁴⁰ "When Jonathan had performed the agreed-upon signals, he dismissed the accompanying servant back to the city; there was then a quiet moment for David to come into his sight and speak with him. Appearing from his hiding place, David fell at Jonathan’s feet and, doing obeisance, called him the 'savior of his soul.'

²⁴⁰ and when Jonathan had done what had been thus agreed, he dismissed his servant that followed him, to return to the city; but he himself went into the desert, and came into his presence, and communed with him. So David appeared and fell at Jonathan's feet, and bowed down to him, and called him the preserver of his soul;

²⁴⁰ Then, when Jonathan had done the necessary, he sent his servant back to the city, and went off himself into the desert to meet David and talk with him. He came and fell at Jonathan's feet and bowed down to him, calling him his life-saver,

²⁴¹ ἀνίστησι δ᾽ ἀπὸ τῆς γῆς αὐτόν, καὶ περιπλακέντες ἀλλήλους μακρά τε ἠσπάζοντο καὶ δεδακρυμένα τήν τε ἡλικίαν ἀποθρηνοῦντες αὑτῶν καὶ τὴν‎ ἐφθονημένην ἑταιρίαν καὶ τὸν μέλλοντα διαχωρισμόν, ὃς οὐδὲν αὐτοῖς ἐδόκει θανάτου διαφέρειν. μόλις δ᾽ ἐκ τῶν θρήνων ἀνανήψαντες καὶ μεμνῆσθαι τῶν ὅρκων ἀλλήλοις παρακελευσάμενοι διελύθησαν.

²⁴¹ "Jonathan raised him from the ground, and embracing one another, they exchanged long and tearful greetings, mourning their youth, their envied friendship, and the coming separation—which seemed to them to differ in no way from death itself. Scarcely recovering from their lamentations and exhorting one another to remember their oaths, they parted ways."

²⁴¹ but he lifted him up from the earth, and they mutually embraced one another, and made a long greeting, and that not without tears. They also lamented their age, and that familiarity which envy would deprive them of, and that separation which must now be expected, which seemed to them no better than death itself. So recollecting themselves at length from their lamentation, and exhorting one another to be mindful of the oaths they had sworn to each other, they parted asunder.

²⁴¹ But he lifted him from the ground and they embraced each other in a long and tearful greeting. They grieved for their passing youth and for their envied friendship and for their coming separation, which seemed no different from death to them. Finally they stopped grieving, and urging each other to recall their mutual oaths, they parted company.

The Physicality of Grief
Josephus notes that Jonathan was "μηδὲν... προσενέγκασθαι δυνηθείς" (unable to partake of anything). In the ancient world, refusing food at a royal festival was a physical manifestation of deep spiritual or emotional crisis. His night spent "κλαίων" (weeping) contrasts with the "joyful" mask he usually had to wear at court.

The Exercise Cover-Story
Jonathan goes to the plain "ὡς γυμνασόμενος" (as if to exercise). Josephus emphasizes the "theatrical" nature of this meeting. Jonathan must perform his marksmanship for the benefit of any watching eyes, using a mundane military routine to deliver a life-or-death message. It is a moment of high tension: the "clash" of the arrows/javelins against the target is the sound of David’s exile.

Savior of the Soul (Sōtēra... tēs Psychēs)
When David emerges, he calls Jonathan his "σωτῆρα". In the Hellenistic world, Soter was a title reserved for gods and kings who preserved the state. By applying it to Jonathan, David acknowledges that his biological life is now a "gift" from his friend. It is a total role reversal: the giant-killer is now the one being rescued.

The Mourning of "Youth" and "Friendship"
The list of what they mourn is specifically Josephan:

1) Τὴν ἡλικίαν (Their youth/age): They are losing the best years of their lives to a madman’s paranoia.

2) Τὴν ἐφθονημένην ἑταιρίαν (Their envied friendship): The word ephthonēmenēn (envied/grudged) is key. Their friendship was so perfect that it invited the "envy" (phthonos) of the King (and perhaps the gods).

3) The Separation as Death: Josephus notes it seemed "οὐδὲν... θανάτου διαφέρειν" (to differ in no way from death). In a world built on kinship and presence, exile was considered a social death.

"Scarcely Recovering" (Molis... ananēpsantes)
The verb ananēpsantes often refers to "sobering up" from a stupor or a drunk state. Josephus uses it here to describe the intensity of their sobbing; they were "intoxicated" by their grief and had to struggle to regain enough composure to say their final goodbyes.

The Oath as the Final Bond
They do not end with a plan, but with a "μεμνῆσθαι τῶν ὅρκων" (a reminder of the oaths). In the chaos that is about to follow—civil war, life in caves, and the eventual death of Jonathan—the only thing holding their world together is the verbal covenant they made "in the clear air" before God.

Chapter 12
[242-270]
David flees to Abimelech, then to the Philistines.
Saul's revenge on Abimelech

☜ ☞

²⁴² δὲ φεύγων τὸν βασιλέα καὶ τὸν ἐξ αὐτοῦ‎ θάνατον εἰς παραγίνεται πόλιν πρὸς τὸν ἀρχιερέα, ὃς ἐπὶ τῷ μόνον ἥκοντα ἰδεῖν καὶ μήτε φίλον σὺν αὐτῷ μήτ᾽ οἰκέτην παρόντα ἐθαύμασε καὶ τὴν‎ αἰτίαν τοῦ μηδένα εἶναι σὺν αὐτῷ μαθεῖν ἤθελεν.

²⁴² "David, fleeing the King and the death threatened by him, arrived at the city of Naba [Nob] to see Abimelechos [Ahimelech] the High Priest. The priest was astonished to see him arriving alone, with neither friend nor servant present, and he wished to learn the reason why no one was with him.

²⁴² But David fled from the king, and that death he was in danger of by him, and came to the city Nob, to Ahimelech the priest, who, when he saw him coming all alone, and neither a friend nor a servant with him, he wondered at it, and desired to learn of him the cause why there was nobody with him.

²⁴² But David fled from the king who wanted him killed and came to the city of Naba, to Abimelech the priest, who was amazed to see him coming alone with no friend or servant, and wanted to know why there was no one with him.

²⁴³ ὁ δὲ πρᾶξιν ἐπιταγῆναι παρὰ τοῦ βασιλέως ἔφησεν, εἰς ἣν συνοδίας αὐτῷ βουλομένῳ λαθεῖν οὐκ ἔδει· τοὺς μέντοι θεράποντας εἰς τόνδε μοι τὸν τόπον ἀπαντᾶν προσέταξα. ἠξίου δὲ λαβεῖν · φίλου γὰρ αὐτὸν ποιήσειν ἔργον παρασχόντα καὶ πρὸς τὸ προκείμενον συλλαμβανομένου.

²⁴³ "David claimed that a secret mission had been entrusted to him by the King, for which he had no need of an escort since he wished to remain unobserved; 'however,' he said, 'I have ordered my attendants to meet me at such-and-such a place.' He then requested to receive provisions, saying that the priest would be doing the work of a friend by providing them and assisting him in the task at hand.

²⁴³ To which David answered, That the king had commanded him to do a certain thing that was to be kept secret, to which, if he had a mind to know so much, he had no occasion for any one to accompany him; "however, I have ordered my servants to meet me at such and such a place." So he desired him to let him have somewhat to eat; and that in case he would supply him, he would act the part of a friend, and be assisting to the business he was now about:

²⁴³ He replied that he came on a secret mission from the king for which he had no need of anyone to accompany him. "But I have ordered my servants to meet me at a particular place." He asked for something to eat, saying that if he supplied them he would be acting like a friend and help him in his mission.

²⁴⁴ τυχὼν δὲ τούτων ᾔτει καὶ τι μετὰ χεῖρας ῥομφαίαν ἢ δοράτιον· παρῆν δὲ καὶ δοῦλος γένει μὲν δὲ ὄνομα τὰς τοῦ βασιλέως ἡμιόνους νέμων· ὁ δ᾽ ἀρχιερεὺς ἔχειν μὲν αὐτὸς οὐδέν τι εἶπε τοιοῦτον, εἶναι δὲ τὴν‎ ῥομφαίαν, ἣν ἀποκτείνας τὸν αὐτὸς ἀναθείη τῷ θεῷ.

²⁴⁴ "Having obtained these, he also asked for some weapon for his hands—either a broadsword or a spear. Now, there happened to be present a servant of Saul, a Syrian by birth named Doēgos [Doeg], who tended the King’s mules. The High Priest said that he himself possessed nothing of the sort, but that the broadsword (rhomphaia) of Goliath was there—the very one David himself had dedicated to God after slaying the Philistine."

²⁴⁴ and when he had obtained what he desired, he also asked him whether he had any weapons with him, either sword or spear. Now there was at Nob a servant of Saul, by birth a Syrian, whose name was Doeg, one that kept the king's mules. The high priest said that he had no such weapons; but, he added, "Here is the sword of Goliath, which, when thou hadst slain the Philistine, thou didst dedicate to God."

²⁴⁴ When he got these, he also asked if he had any weapons to hand, either sword or spear. A servant of Saul's was present, a Syrian named Doeg, who looked after the king's mules. The high priest said that he had nothing of the kind but added, "Here is the sword of Goliath, which you dedicated to God when you killed the Philistine."

The "Secret Mission" Lie
Josephus portrays David as a tactical liar. He uses the phrase "πρᾶξιν ἀπόρρητον" (a secret/forbidden matter) to explain his solitude.

1) The Irony of Loyalty: David uses Saul’s own name to deceive Saul’s priest. This creates a tragic "information gap": Ahimelech helps David because he believes he is serving the King, which is exactly why the King will later execute him.

2) The Mythic Escort: David claims his servants are waiting at a specific place. This detail adds a layer of believability to his story, preventing the priest from becoming too suspicious of his vulnerability.

The High Priest’s Astonishment (Ethaumase)
In the ancient world, a man of David’s rank (the King’s son-in-law and a high-ranking commander) traveling without a "συνοδίας" (escort/caravan) was a profound breach of social norms. It signaled either disgrace or disaster. Ahimelech’s surprise is a "red flag" that David has to smooth over with his fabrication.

Doeg the Syrian: The Silent Predator
Josephus introduces Doeg with ominous simplicity. He is a "Σύρος" (Syrian) and a tender of "ἡμιόνους" (mules).

1) The Outsider: By noting his ethnicity, Josephus marks Doeg as an outsider to the Hebrew covenant, perhaps explaining his later willingness to slaughter the priests when the Israelite soldiers refuse.

2) The Witness: His presence is a literary "ticking time bomb." While David and Ahimelech talk of "friends" and "God," Doeg is recording the scene for the King.

The Return of the Rhomphaia
The narrative comes full circle with the appearance of Goliath’s sword.

1) A Sacred Deposit: The sword was "ἀναθείη τῷ θεῷ" (dedicated to God). It had become a liturgical object, wrapped in a cloth behind the ephod.

2) Poetic Justice: David, who went out to face the giant without a sword, now receives that very giant's sword to protect him from his own King. It is the ultimate symbol of David’s previous victory being repurposed for his current survival.

Provisions and Weapons (Ephodia)
David’s request is practical. He needs "ἐφόδια" (traveling provisions/rations) and a weapon. He is preparing for a long-term life in the wilderness. Josephus frames the priest's assistance as the "ἔργον" (work/deed) of a friend, underscoring the innocence of Ahimelech’s intent.

The Tragedy of Nob
This scene is a masterclass in dramatic irony. The reader knows that David’s "secret mission" is actually an escape, that Saul is hunting him, and that Doeg is watching. The bread and the sword, which represent life and protection for David, will become the evidence used to bring death to the entire city of Nob.

²⁴⁵ λαβὼν δὲ ταύτην ὁ ἔξω τῆς τῶν χώρας εἰς διέφυγε τὴν‎ , ἧς ἐβασίλευεν. ἐπιγνωσθεὶς δὲ ὑπὸ τῶν τοῦ βασιλέως οἰκετῶν καὶ φανερὸς αὐτῷ γενόμενος μηνυόντων ἐκείνων, ὅτι ὁ πολλὰς ἀποκτείνας μυριάδας εἴη, δείσας μὴ πρὸς αὐτοῦ‎ θάνῃ καὶ τὸν κίνδυνον ὃν ἐξέφυγε παρὰ παρ᾽ ἐκείνου πειράσῃ προσποιεῖται μανίαν καὶ λύσσαν, ὡς ἀφρὸν κατὰ τοῦ στόματος αὐτοῦ‎ φερόμενον καὶ τὰ ἄλλα ὅσα συνίστησι μανίαν πίστιν παρὰ τῷ βασιλεῖ γενέσθαι τῆς νόσου.

²⁴⁵ "But David, having taken this [the sword of Goliath], fled outside the land of the Hebrews to Gitta (Gath) of the Philistines, where Achish was king. But when he was recognized by the king’s servants and brought to his attention—as they reported that this was the David who had slain many tens of thousands of Philistines—he became afraid that he might die at the king's hands and that he might experience from him the very danger he had escaped from Saul. Therefore, he feigned madness and frenzy, even to the point of letting foam be carried down from his mouth and doing all the other things that suggest insanity, in order to make the king of Gitta believe in his 'disease.'

²⁴⁵ When David had received the sword, he fled out of the country of the Hebrews into that of the Philistines, over which Achish reigned; and when the king's servants knew him, and he was made known to the king himself, the servants informing him that he was that David who had killed many ten thousands of the Philistines, David was afraid lest the king should put him to death, and that he should experience that danger from him which he had escaped from Saul; so he pretended to be distracted and mad, so that his spittle ran out of his mouth; and he did other the like actions before the king of Gath, which might make him believe that they proceeded from such a distemper.

²⁴⁵ Taking it, David fled from the Hebrew territory into that of the Philistines under king Achus, and when the king's servants recognized him and introduced him to the king as the David who had killed many thousands of the Philistines, he feared for his life, that he would suffer from him the danger he had just escaped from Saul. So he acted like a madman and lunatic, with spittle running from his mouth and other such things to make the king of Gitta believe they were the symptoms of the illness.

²⁴⁶ καὶ τοῖς οἰκέταις ὁ βασιλεὺς προσδυσχεράνας ὡς ἔκφρονα πρὸς αὐτὸν ἀγάγοιεν ἄνθρωπον ἐκέλευσε τὸν ΔαυίδηνDavid ὡς τάχος ἐκβάλλειν.	²⁴⁶ The king, becoming angry with his servants for bringing a senseless man before him, commanded them to cast David out as quickly as possible."
²⁴⁶ Accordingly the king was very angry at his servants that they had brought him a madman, and he gave orders that they should eject David immediately [out of the city].	²⁴⁶ The king was very angry that his servants had brought him a madman and he ordered them to expel David instantly.

The Greek vs. the Hebrew Bible
Josephus is paraphrasing the account found in 1 Samuel 21:10–15. While the core story is the same, Josephus uses "Atticizing" Greek—a more sophisticated, classical style intended for a Roman and Greek-speaking audience. For example, he uses the word μυριάδας (myriads/tens of thousands), echoing the famous biblical song: "Saul has slain his thousands, and David his tens of thousands."

Clinical Detail
I find Josephus’s description of the "madness" quite vivid. While the biblical text mentions David "scrabbling on the doors" and letting spit run down his beard, Josephus uses the word λύσσαν (lyssan), which implies a "wolf-like" rage or rabid frenzy. He focuses on the πίστιν (pistin—belief or proof) of the disease, showing David’s tactical mind; he wasn't just acting, he was purposefully constructing a "medical" case to ensure his survival.

Geographical & Name Variations
Gitta (Γίτταν): This is the Greek form of the Philistine city Gath.

1) Anchous (Ἄγχους): This is Josephus’s rendering of the Philistine king Achish.

2) The Sword: The text begins with "having taken this" (λαβὼν δὲ ταύτην). In the preceding context, David had just retrieved the sword of Goliath from the priest Ahimelech. There is a delicious irony here that Josephus lean into: David is seeking refuge among the Philistines while literally carrying the sword of their greatest champion.

The Irony of "Expulsion"
The passage ends with David being "cast out" (ἐκβάλλειν). Usually, being thrown out of a city is a punishment, but for David, it is a successful "jailbreak." He uses the King’s own disgust as his ticket to freedom.

²⁴⁷ Διασωθεὶς δὲ οὗτος ἐκ τῆς εἰς τὴν‎ παραγίνεται φυλὴν καὶ ἐν τῷ πρὸς πόλει σπηλαίῳ διατρίβων πέμπει πρὸς τοὺς ἀδελφοὺς δηλῶν αὐτοῖς ἔνθα εἴη. οἱ δὲ μετὰ πάσης συγγενείας ἧκον πρὸς αὐτόν· καὶ τῶν ἄλλων δὲ ἢ χρεία ἦν ἢ φόβος ἐκ τοῦ βασιλέως συνερρύησαν πρὸς αὐτὸν καὶ ποιεῖν τὰ ἐκείνῳ δοκοῦντα ἑτοίμως ἔχειν ἔλεγον. ἐγένοντο δὲ οἱ πάντες ὡσεὶ τετρακόσιοι.

²⁴⁷ "Having escaped safely from Gath, he arrived at the tribe of Judah; and while staying in a cave near the city of Adullam, he sent word to his brothers, revealing to them where he was. They came to him with all their relatives; and of the others, as many as were in need or in fear of King Saul flocked to him and said they were ready to do whatever he thought best. In all, they were about four hundred.

²⁴⁷ So when David had escaped in this manner out of Gath, he came to the tribe of Judah, and abode in a cave by the city of Adullam. Then it was that he sent to his brethren, and informed them where he was, who then came to him with all their kindred, and as many others as were either in want or in fear of king Saul, came and made a body together, and told him they were ready to obey his orders; they were in all about four hundred.

²⁴⁷ When David had escaped from Gitta like this, he came to the tribe of Judas and lived in a cave near the city of Adullam. Then he sent to his brothers to tell them where he was, and they came to him with all their relatives. Many others also, who were either needy or afraid of king Saul, came and banded together and said they were ready to obey his orders; in all they numbered about four hundred.

²⁴⁸ θαρρήσας δὲ ὡς καὶ χειρὸς αὐτῷ καὶ συνεργίας ἤδη γεγενημένης ἐκεῖθεν ἀφικνεῖται πρὸς τὸν τῶν βασιλέα, καὶ τοὺς γονεῖς αὐτοῦ‎ εἰς τὴν‎ ἑαυτοῦ χώραν προσδεξάμενον ἕως οὗ ἐπὶ τὸ καθ᾽ αὑτὸν τέλος ἔχειν παρεκάλει· κατανεύσαντος δ᾽ αὐτοῦ‎ τὴν‎ χάριν καὶ πάσης τοὺς γονεῖς τοῦ τιμὴς παρ᾽ ὃν ἐτύγχανον παρ᾽ αὐτῷ χρόνον ἀξιώσαντος

²⁴⁸ Gaining confidence now that he had a force and assistance at hand, he departed from there and came to the king of the Moabites, and requested that he receive his parents into his country until he should see what his own fate would be. The king granted the favor and treated David’s parents with all honor for as long as they remained with him."

²⁴⁸ Whereupon he took courage, now such a force and assistance was come to him; so he removed thence and came to the king of the Moabites, and desired him to entertain his parents in his country, while the issue of his affairs were in such an uncertain condition. The king granted him this favor, and paid great respect to David's parents all the time they were with him.

²⁴⁸ Taking courage now that such a force had come to help him, he moved from there and came to the king of the Moabites and asked him to make his parents welcome in his land until he had settled his affairs. He granted him this favour and showed every respect to David's parents in the time they were with him.

The "Cave of Adullam" and the Birth of a Militia
In the biblical text (1 Samuel 22), the men who join David are described as being "in distress," "in debt," or "bitter in soul." Josephus polishes this slightly for his Greek and Roman audience, noting they were in "need" or "fear of King Saul." This paints David not just as a refuge for the desperate, but as the leader of a political opposition—the only man capable of protecting those who had fallen out of favor with the state.

Filial Piety (Eusebeia)
Josephus frequently highlights David's "eusebeia" (piety or sense of duty). Here, we see David’s first act after gaining a following is not a military strike, but a humanitarian mission to secure his parents. By taking them to Moab, he ensures they cannot be used as hostages by Saul.

The Moabite Connection
While Josephus doesn't explicitly mention it here, the historical and biblical context for David seeking help from the King of Moab is his ancestry. David’s great-grandmother was Ruth the Moabite. This highlights that even in antiquity, "refugee status" and diplomatic alliances were often built on the foundations of genealogy and marriage.

From Despair to Confidence
Notice the shift in tone between the two passages you've provided. In the first, David is feigning madness and foaming at the mouth just to stay alive. In the second, he is "encouraged" (θαρρήσας) because he has "assistance" (συνεργίας). The Greek word synergia implies a working partnership; David is no longer a victim of circumstances, but an agent of change with a "hand" (χειρὸς) or a force behind him.

²⁴⁹ αὐτὸς τοῦ προφήτου κελεύσαντος αὐτὸν τὴν‎ μὲν ἐρημίαν ἐκλιπεῖν, πορευθέντα δ᾽ εἰς τὴν‎ κληρουχίαν τῆς ἸούδαJudas φυλῆς ἐν αὐτῇ διάγειν πείθεται καὶ παραγενόμενος εἰς ΣάρινSaris πόλιν ἐν αὐτῇ κατέμενε.	²⁴⁹ "When the prophet [Gad] urged him and commanded him to leave the wilderness and go into the allotted portion of the tribe of Judah to dwell there, David obeyed and, arriving at the city of Saris, remained there.
²⁴⁹ As for himself, upon the prophet's commanding him to leave the desert, and to go into the portion of the tribe of Judah, and abide there, he complied therewith; and coming to the city Hareth, which was in that tribe, he remained there.	²⁴⁹ When told by the prophet to leave the desert and to go and live in the region allotted to the tribe of Judas, David obeyed and went to the city of Saris in that area, where he remained.

²⁵⁰ δ᾽ ἀκούσας ὅτι μετὰ πλήθους ὀφθείη ὁ οὐκ εἰς τυχόντα θόρυβον καὶ ταραχὴν ἐνέπεσεν, ἀλλ᾽ εἰδὼς τὸ φρόνημα τοῦ ἀνδρὸς καὶ τὴν‎ εὐτολμίαν οὐδὲν ἐξ αὐτοῦ‎ μικρὸν ἀνακύψειν ἔργον ἐφ᾽ οὗ κλαύσεσθαι πάντως καὶ πονήσειν ὑπενόησε.

²⁵⁰ But Saul, hearing that David had been seen with a multitude, fell into no small state of turmoil and agitation; for knowing the man’s high spirit and boldness, he suspected that no small deed would arise from him, over which he [Saul] would surely weep and suffer.

²⁵⁰ Now when Saul heard that David had been seen with a multitude about him, he fell into no small disturbance and trouble; but as he knew that David was a bold and courageous man, he suspected that somewhat extraordinary would appear from him, and that openly also, which would make him weep and put him into distress;

²⁵⁰ Saul was very disturbed and worried when he heard that David had been seen accompanied by a crowd, for knowing his spirit and courage he suspected he would stir up something not inconsiderable that would cause him major trouble and distress.

²⁵¹ καὶ συγκαλέσας τοὺς φίλους καὶ τοὺς ἡγεμόνας καὶ τὴν‎ φυλὴν ἐξ ἧς αὐτὸς ἦν πρὸς αὑτὸν ἐπὶ τὸν βουνὸν οὗ τὸ βασίλειον εἶχε, καὶ καθίσας ἐπ᾽ , τόπος ἦν τις τιμῆς, πολιτικῆς περὶ αὐτὸν οὔσης τάξεως λέγει πρὸς αὐτούς· " ἄνδρες , μέμνησθε μὲν οἶδ᾽ ὅτι τῶν ἐμῶν εὐεργεσιῶν, ὅτι καὶ ἀγρῶν τινας ἐποίησα δεσπότας καὶ τιμῶν τῶν ἐν τῷ πλήθει καὶ τάξεων ἠξίωσα.

²⁵¹ And having summoned his friends and commanders and the tribe from which he himself came to the hill where he held his palace, and sitting upon the Aroura—which was a certain place of honor—with a political rank of bodyguards around him, he said to them: 'Men of my own tribe, I know that you remember my benefits, that I made some of you masters of fields and deemed you worthy of honors among the people and of high ranks.

²⁵¹ so he called together to him his friends, and his commanders, and the tribe from which he was himself derived, to the hill where his palace was; and sitting upon a place called Aroura, his courtiers that were in dignities, and the guards of his body, being with him, he spake thus to them:—"You that are men of my own tribe, I conclude that you remember the benefits that I have bestowed upon you, and that I have made some of you owners of land, and made you commanders, and bestowed posts of honor upon you, and set some of you over the common people, and others over the soldiers;

²⁵¹ He called together his friends and officers and his native tribe to the hill where he had his palace and sitting on a place called Aroura with his high courtiers and bodyguards, he said to them, "My fellow tribesmen, I am sure you remember my benefits to you, making some of you landowners and honouring you as officers over the people and over the ranks.

²⁵² πυνθάνομαι τοιγαροῦν, εἰ μείζονας τούτων δωρεὰς καὶ πλείονας παρὰ τοῦ παιδὸς προσδοκᾶτε· οἶδα γὰρ ὅτι πάντες ἐκείνῳ προστέθεισθε τοὐμοῦ παιδὸς αὐτοῦ‎ τε οὕτως φρονήσαντος καὶ ὑμᾶς ταῦτα πείσαντος·

²⁵² I ask you, therefore, if you expect greater and more numerous gifts than these from the son of Jesse? For I know that you have all attached yourselves to him, because my son Jonathan himself thought thus and persuaded you to do these things. I ask you, therefore, if you expect greater and more numerous gifts than these from the son of Jesse? For I know that you have all attached yourselves to him, because my son Jonathan himself thought thus and persuaded you to do these things.

²⁵² I ask you, therefore, whether you expect greater and more donations from the son of Jesse? for I know that you are all inclinable to him; even my own son Jonathan himself is of that opinion, and persuades you to be of the same;

²⁵² So I ask you, do you expect more and greater favours from the son of Jesse? For I know that you are all inclined to him and even my own son Jonathan shares that view and advocates it to you.

²⁵³ οὐ γὰρ ἀγνοῶ τοὺς ὅρκους καὶ τὰς συνθήκας τὰς πρὸς αὐτῷ γεγενημένας, οὐδ᾽ ὅτι σύμβουλος μὲν καὶ συνεργὸς ἐστὶ τῶν κατ᾽ ἐμοῦ συντεταγμένων, μέλει δὲ ὑμῶν οὐδενὶ περὶ τούτων, ἀλλὰ τὸ ἀποβησόμενον ἡσυχάζοντες σκοπεῖτε.

²⁵³ For I am not ignorant of the oaths and the treaties made by him with David, nor that Jonathan is a counselor and an accomplice in the things plotted against me; yet not one of you cares about these matters, but you watch in silence for what will happen.'

²⁵³ for I am not unacquainted with the oaths and the covenants that are between him and David, and that Jonathan is a counselor and an assistant to those that conspire against me, and none of you are concerned about these things, but you keep silence and watch, to see what will be the upshot of these things."

²⁵³ I am not unaware of his oaths and promises to David and that Jonathan acts as counsellor and helper to those ranged against me and none of you intervenes in this affair, but you silently watch to see what will come of it."

²⁵⁴ σιωπήσαντος δὲ τοῦ βασιλέως ἄλλος μὲν οὐδεὶς τῶν παρόντων, δ᾽ ὁ ὁ τὰς ἡμιόνους αὐτοῦ‎ βόσκων εἶπεν, ὡς ἴδοι τὸν εἰς πόλιν πρὸς ἐλθόντα τὸν ἀρχιερέα τά τε μέλλοντα παρ᾽ αὐτοῦ‎ προφητεύσαντος μαθεῖν καὶ λαβόντα καὶ τὴν‎ ῥομφαίαν τοῦ πρὸς οὓς ἐβούλετο μετὰ ἀσφαλείας προπεμφθῆναι.

²⁵⁴ When the king fell silent, no one else present answered, but Doeg the Syrian, who pastured the king's mules, said that he had seen David come to the city of Naba (Nob) to Ahimelech the high priest, and that he had learned the future from the priest’s prophecy, and having received provisions and the sword of Goliath, he was escorted with safety to wherever he wished to go."

²⁵⁴ When the king had made this speech, not one of the rest of those that were present made any answer; but Doeg the Syrian, who fed his mules, said, that he saw David when he came to the city Nob to Ahimelech the high priest, and that he learned future events by his prophesying; that he received food from him, and the sword of Goliath, and was conducted by him with security to such as he desired to go to.

²⁵⁴ When the king fell silent none of the others present made any answer, but then Doeg the Syrian, who took care of his mules, told how he had seen David coming to the city of Naba to Abimelech the high priest and learning of the future by his prophecies, and how he received food and the sword of Goliath from him, and was sent on by him in safety to wherever he wanted to go.

Saul’s Political Rhetoric
In the biblical text, Saul’s speech is a raw outburst of tribalism. Josephus, however, gives it a "Classical Greek" makeover. Saul speaks of πολιτικῆς τάξεως (political order) and appeals to his status as a εὐεργέτης (benefactor). This is a standard motif in Greek literature—the "tyrant’s speech"—where a leader attempts to maintain loyalty not through love, but through the reminder of material rewards (fields and ranks) and the guilt of "unpaid" debts.

The Character of Jonathan
Saul’s bitterness toward his son Jonathan is palpable here. He uses the word συνεργὸς (accomplice/collaborator), the same word Josephus used in the previous passage to describe David’s supporters. Saul sees David not as a lone rebel, but as the head of a conspiracy that includes his own flesh and blood. The phrase "you watch in silence for what will happen" perfectly captures the tense atmosphere of a court where everyone knows the king is losing his grip.

Doeg "the Syrian"
A fascinating detail: In the Hebrew Bible, Doeg is an Edomite. Josephus calls him Σύρος (a Syrian). This might be a scribal variation or Josephus’s attempt to make the ethnic categories more recognizable to a 1st-century Roman audience. Doeg is portrayed as the quintessential "informer," a figure well-known and loathed in the Roman imperial courts of Josephus's own time (the delatores).

The Oracle at Nob
Doeg adds a crucial (and inflammatory) detail: that Ahimelech "prophesied" or "consulted the oracle" for David. In the biblical account, the High Priest’s defense is that he didn't know David was fleeing Saul; by claiming Ahimelech consulted God for David, Doeg is framing the priest for high treason—essentially saying the priest recognized David’s future kingship over Saul’s current reign.

The "Aroura" (Ἀρούρης)
Josephus mentions Saul sitting upon the "Aroura." This is likely a Greek rendering of a specific location or a mound (perhaps related to the tamarisk tree mentioned in the Bible). By calling it a "place of honor," Josephus helps his readers visualize a formal, royal setting rather than just a casual gathering under a tree.

²⁵⁵ Μεταπεμψάμενος οὖν τὸν ἀρχιερέα καὶ πᾶσαν αὐτοῦ‎ τὴν‎ γενεὰν " τί παθὼν ἐξ ἐμοῦ, εἶπε, δεινὸν καὶ ἄχαρι τὸν παῖδα προσεδέξω καὶ σιτίων μὲν αὐτῷ μετέδωκας καὶ ὅπλων ὄντι τῆς ἐμῆς βασιλείας ἐπιβούλῳ, τί δὲ δὴ περὶ τῶν μελλόντων ἐχρημάτιζες; οὐ γὰρ δή σε φεύγων ἐμὲ καὶ μισῶν τὸν ἐμὸν

²⁵⁵ "Therefore, having summoned the high priest and all his family, Saul said: 'What have you suffered at my hands, that you have received the son of Jesse—a man terrible and ungrateful—and shared food and weapons with him when he was a plotter against my kingdom? And why, indeed, did you consult the oracle for him regarding the future? For surely it did not escape your notice that he was fleeing from me and hating my house.'

²⁵⁵ Saul therefore sent for the high priest, and for all his kindred; and said to them, "What terrible or ungrateful thing hast thou suffered from me, that thou hast received the son of Jesse, and hast bestowed on him both food and weapons, when he was contriving to get the kingdom? And further, why didst thou deliver oracles to him concerning futurities? For thou couldst not be unacquainted that he was fled away from me, and that he hated my family."

²⁵⁵ Saul then sent for the high priest and all his clan and said, "What wrong or injury have you suffered from me, that you welcomed the son of Jesse and gave him food and weapons, when he was plotting to take over my kingdom? And why did you prophecy to him about future events? For you were not unaware that he was fleeing from me and hates my family."

²⁵⁶ οἶκον ἐλάνθανεν. ὁ δ᾽ ἀρχιερεὺς οὐκ ἐπ᾽ ἄρνησιν ἐτράπη τῶν γεγονότων, ἀλλὰ μετὰ παρρησίας ταῦτα παρασχεῖν ὡμολόγει οὐχὶ χαριζόμενος, ἀλλ᾽ αὐτῷ· " πολέμιον γὰρ οὐκ εἰδέναι ἔφασκε, πιστὸν δὲ ἐν τοῖς μάλιστα δοῦλον καὶ χιλίαρχον καὶ τὸ τούτων μεῖζον γαμβρόν τε ἤδη καὶ συγγενῆ.

²⁵⁶ But the high priest did not turn to a denial of what had happened; rather, with boldness of speech (parrhesia), he confessed that he had provided these things, not as a favor to David, but to Saul himself. For he claimed he did not know David was his [Saul's] enemy, but rather a most faithful servant, a commander of a thousand, and—what is greater than these—already his son-in-law and kinsman.

²⁵⁶ But the high priest did not betake himself to deny what he had done, but confessed boldly that he had supplied him with these things, not to gratify David, but Saul himself: and he said, "I did not know that he was thy adversary, but a servant of thine, who was very faithful to thee, and a captain over a thousand of thy soldiers, and, what is more than these, thy son-in-law, and kinsman.

²⁵⁶ The high priest did not try to deny what had happened, but boldly affirmed that he had supplied these things, not for David's sake, but for Saul's. He said, "I did not see him as your enemy but as your faithful servant and officer, and even more, your son-in-law and kinsman.

²⁵⁷ ταῦτα δ᾽ οὐκ ἐχθροῖς παρέχειν τοὺς ἀνθρώπους, ἀλλὰ τοῖς εὐνοίᾳ καὶ τιμῇ τῇ πρὸς αὐτοὺς ἀρίστοις. προφητεῦσαι δὲ οὐ νῦν πρῶτον αὐτῷ, πολλάκις δὲ καὶ ἄλλοτε τοῦτο πεποιηκέναι· φήσαντι δὲ ὑπὸ σοῦ πεμφθῆναι κατὰ πολλὴν σπουδὴν ἐπὶ πρᾶξιν τῷ μηδὲν παρασχεῖν ὧν ἐπεζήτει σοὶ μᾶλλον ἀντιλέγειν ἢ ἐκείνῳ περὶ αὐτῶν ἐλογιζόμην.

²⁵⁷ He argued that men provide such things not to enemies, but to those preeminent in goodwill and honor toward them. He added that he had not prophesied for him now for the first time, but had done so many other times as well. 'Since he claimed,' the priest said, 'to have been sent by you in great haste upon a matter of business, I considered that to deny him anything he sought would be to speak against you rather than against him.'

²⁵⁷ Men do not choose to confer such favors on their adversaries, but on those who are esteemed to bear the highest good-will and respect to them. Nor is this the first time that I prophesied for him, but I have done it often, and at other times as well as now. And when he told me that he was sent by thee in great haste to do somewhat, if I had furnished him with nothing that he desired I should have thought that it was rather in contradiction to thee than to him;

²⁵⁷ Such favours are not granted to opponents but to those whom people deem to show them the most goodwill and respect. Nor was this my first time to prophesy for him, for I have often done so at other times too. So when he said he was sent in great haste by you to do something, I would have thought that not to give him any of what he sought would be to refuse you rather than him.

²⁵⁸ διὸ μηδὲν πονηρὸν κατ᾽ ἐμοῦ φρονήσῃς μηδὲ πρὸς ἃ νῦν ἀκούεις ἐγχειρεῖν πρὸς ταῦτα τὴν‎ τότε μου δοκοῦσαν φιλανθρωπίαν ὑποπτεύσῃς· φίλῳ γὰρ καὶ γαμβρῷ σῷ καὶ χιλιάρχῳ παρέσχον, οὐ πολεμίῳ."

²⁵⁸ 'Therefore, think nothing evil against me, nor suspect my then-apparent kindness toward David in light of what you now hear he is attempting; for I provided for a friend, your son-in-law, and your commander—not an enemy.'"

²⁵⁸ wherefore do not thou entertain any ill opinion of me, nor do thou have a suspicion of what I then thought an act of humanity, from what is now told thee of David's attempts against thee, for I did then to him as to thy friend and son-in-law, and captain of a thousand, and not as to thine adversary."

²⁵⁸ So do not think badly of me, or in light of what is now said of David's plans blame me for what then seemed to me an act of kindness, for I treated him as your friend, son-in-law and officer, and not as your enemy."

The Concept of Parrhesia
Josephus explicitly uses the term παρρησίας (parrhesia) to describe Ahimelech’s response. In the Greco-Roman world, this was a specific virtue: the courage to speak the truth plainly to a superior or a tyrant, even at the risk of one's life. By using this word, Josephus elevates Ahimelech from a mere victim to a philosopher-priest standing up to a mad king.

The Logic of Loyalty
Ahimelech’s defense is brilliant and legally grounded. He argues that he was being more loyal to Saul by helping David. His logic follows a clear hierarchy of roles:

1) Servant/Slave (doulos): David’s professional status.

2) Commander (chiliarchon): David’s military status.

3) Son-in-law (gambron): David’s familial status.

By stressing the family bond, Ahimelech points out the absurdity of Saul’s paranoia: How can a priest be expected to treat the King's own son-in-law as a traitor when the King hasn't officially declared him one

"Not the First Time"
Ahimelech admits that he has consulted the oracle for David πολλάκις (many times). This is a crucial detail. It suggests that David and the High Priest had a long-standing spiritual relationship sanctioned by the crown. The priest uses David’s history of faithful service as a shield, arguing that his current actions were consistent with years of "goodwill and honor."

Saul’s Insecurity
Saul’s opening question—"What have you suffered at my hands?"—reveals his deep psychological state. He believes that anyone who helps David must be doing so because they hate Saul or feel wronged by him. He cannot conceive of a world where someone helps another out of simple kindness or a misunderstanding of the political climate.

Rhetorical Irony
There is a tragic irony in Ahimelech's final plea: "I provided for a friend... not an enemy." He is telling the truth, but it is the one truth Saul cannot handle. To Saul, there is no longer a category for "friend of David" that does not automatically mean "enemy of Saul."

²⁵⁹ Ταῦτα λέγων ὁ ἀρχιερεὺς οὐκ ἔπεισε τὸν · δεινὸς γὰρ ὁ φόβος μηδ᾽ ἀληθεῖ πιστεύειν ἀπολογίᾳ· κελεύει δὲ τοῖς περιστᾶσιν αὐτὸν ἀποκτεῖναι. μὴ θαρρούντων δ᾽ ἐκείνων ἅψασθαι τοῦ ἀρχιερέως, ἀλλὰ τὸ θεῖον εὐλαβουμένων μᾶλλον ἢ τὸ παρακοῦσαι τοῦ βασιλέως, τῷ προστάσσει τὸν φόνον.

²⁵⁹ "Though the high priest spoke these things, he did not persuade Saul; for terrible fear is such that it does not even believe a true defense. He commanded the men-at-arms standing around to kill him. But when they did not dare to lay hands on the high priest, fearing the Divine more than the consequence of disobeying the king, Saul commanded Doeg the Syrian to commit the murder.

²⁵⁹ When the high priest had spoken thus, he did not persuade Saul, his fear was so prevalent, that he could not give credit to an apology that was very just. So he commanded his armed men that stood about him to kill him, and all his kindred; but as they durst not touch the high priest, but were more afraid of disobeying God than the king, he ordered Doeg the Syrian to kill them.

²⁵⁹ The high priest's words did not persuade Saul, whose fear was too strong to let him credit even so justified an apology, so he ordered his warriors to surround and kill him. But when they did not dare to touch the high priest, revering God rather than obeying the king, he ordered Doeg the Syrian to do the killing.

²⁶⁰ καὶ παραλαβὼν ὁμοίους αὑτῷ πονηροὺς ἐκεῖνος ἀποκτείνει τὸν καὶ τὴν‎ γενεὰν αὐτοῦ‎· ἦσαν δὲ πάντες ὡσεὶ πέντε καὶ τριακόσιοι. πέμψας δὲ καὶ εἰς τὴν‎ πόλιν τῶν ἱερέων πάντας τε αὐτοὺς ἀπέκτεινεν οὐ γυναικῶν οὐ νηπίων οὐδ᾽ ἄλλης ἡλικίας φεισάμενος, αὐτὴν δὲ ἐνέπρησε.

²⁶⁰ Taking men as wicked as himself, that man killed Ahimelech and his family; in all, they were about three hundred and five. Saul, having also sent men to the city of the priests, Nob, killed them all, sparing neither women nor infants nor any other age, and he set the city itself on fire.

²⁶⁰ Accordingly, he took to his assistance such wicked men as were like himself, and slew Ahimelech and all his family, who were in all three hundred and eighty-five. Saul also sent to Nob, the city of the priests, and slew all that were there, without sparing either women or children, or any other age, and burnt it;

²⁶⁰ So enlisting bad men like himself, he killed Abimelech and all his family, about three hundred and eighty-five in all. Saul also sent to Naba, the city of the priests and killed all who were there, sparing neither women nor children nor people of any age, and burned it.

²⁶¹ διασώζεται δὲ παῖς [εἷς ] ὄνομα. ταῦτα μέντοι συνέβη, καθὼς προεφήτευσεν ὁ θεὸς τῷ ἀρχιερεῖ διὰ τὰς τῶν υἱῶν αὐτοῦ‎ δύο παρανομίας εἰπὼν διαφθαρήσεσθαι τοὺς ἐγγόνους.

²⁶¹ However, one son of Ahimelech, named Abiathar, escaped safely. These things indeed came to pass just as God had prophesied to the high priest Eli, saying that because of the two lawless acts of his sons, his descendants would be destroyed."

²⁶¹ only there was one son of Ahimelech, whose name was Abiathar, who escaped. However, these things came to pass as God had foretold to Eli the high priest, when he said that his posterity should be destroyed, on account of the transgression of his two sons.

²⁶¹ Only one son of Abimelech named Abiathar escaped. These things happened as God had foretold to Eli the high priest, saying that for the transgression of his two sons his descendants would be destroyed.

The Psychology of Paranoia
Josephus provides a brilliant psychological gloss: δεινὸς γὰρ ὁ φόβος μηδʼ ἀληθεῖ πιστεύειν ἀπολογίᾳ ("for terrible fear is such that it does not even believe a true defense"). He argues that Saul is no longer capable of processing logic. To a paranoid mind, a "true defense" is actually more threatening than a lie because it suggests the "conspirator" is clever enough to sound innocent.

The Piety of the Soldiers vs. Doeg
There is a powerful contrast between the Hebrew soldiers and Doeg. The king’s own bodyguards exhibit εὐλάβουμένων (reverence/godly fear), refusing to commit sacrilege even under the threat of royal displeasure. Doeg, however, is described as πονηροὺς (wicked/evil) and recruits men "like himself." Josephus emphasizes that this wasn't a standard military action, but a slaughter carried out by social outcasts and moral deviants.

The Body Count
Note the discrepancy in numbers. In the biblical text (1 Samuel 22:18), the number of priests slain is 85. Josephus raises this to 305 (πέντε καὶ τριακόσιοι). This may be a scribal error in the transmission of Josephus's manuscripts, or an intentional rhetorical expansion to emphasize the magnitude of Saul's cruelty to his Roman audience.

"Neither Women nor Infants"
The description of the total destruction of Nob mimics the language of "Herem" (the ban or total destruction) usually reserved for the enemies of Israel (like the Amalekites). The bitter irony is that Saul failed to carry out this total destruction against the actual enemy, Agag, which led to his rejection by God; yet here, he carries it out with ruthless efficiency against his own priests.

The Fate of the House of Eli
Josephus connects this tragedy to the "House of Eli" (1 Samuel 2:31). By doing so, he provides a "theological safety valve." While Saul’s actions are undeniably evil and a result of his own free will and madness, Josephus suggests they also fit into a larger divine architecture of justice. The "two lawless acts" of Eli’s sons (Hophni and Phinehas) finally reach their tragic conclusion here, generations later.

²⁶² δὲ ὁ βασιλεὺς ὠμὸν οὕτως ἔργον διαπραξάμενος καὶ γενεὰν ὅλην ἀρχιερατικῆς ἀποσφάξας τιμῆς καὶ μήτ᾽ ἐπὶ νηπίοις λαβὼν οἶκτον μήτ᾽ ἐπὶ γέρουσιν αἰδῶ, καταβαλὼν δὲ καὶ τὴν‎ πόλιν, ἣν πατρίδα καὶ τροφὸν τῶν ἱερέων καὶ προφητῶν αὐτόθι τὸ θεῖον ἐπελέξατο καὶ μόνην εἰς τὸ τοιούτους φέρειν ἄνδρας ἀπέδειξε, μαθεῖν ἅπασι παρέσχε καὶ κατανοῆσαι τὸν ἀνθρώπινον τρόπον,

²⁶² "King Saul, having perpetrated such a cruel deed and slaughtered an entire lineage of high-priestly honor—feeling neither pity for infants nor reverence for the elderly, and having razed the city which the Divine had chosen as the fatherland and nourisher of priests and prophets, appointing it as the only one to produce such men—offered to all a lesson to perceive and understand the human character:

²⁶² Now this king Saul, by perpetrating so barbarous a crime, and murdering the whole family of the high-priestly dignity, by having no pity of the infants, nor reverence for the aged, and by overthrowing the city which God had chosen for the property, and for the support of the priests and prophets which were there, and had ordained as the only city allotted for the education of such men, gives all to understand and consider the disposition of men,

²⁶² In committing so gross a crime as murdering a whole family of high priestly rank, with no pity for infants or respect for the aged, and destroying the city that God had chosen as the property and support of the priests and prophets living there, designated as the only city for their education, king Saul teaches a clear lesson about human nature.

²⁶³ ὅτι μέχρις οὗ μέν εἰσιν ἰδιῶταί τινες καὶ ταπεινοὶ τῷ μὴ δύνασθαι χρῆσθαι τῇ φύσει μηδὲ τολμᾶν ὅσα θέλουσιν ἐπιεικεῖς εἰσι καὶ μέτριοι καὶ μόνον διώκουσι τὸ δίκαιον, καὶ πρὸς αὐτῷ τὴν‎ πᾶσαν εὔνοιάν [τε ] καὶ σπουδὴν ἔχουσι τότε, καὶ περὶ τοῦ θείου πεπιστεύκασιν, ὅτι πᾶσι τοῖς γινομένοις ἐν τῷ βίῳ πάρεστι καὶ οὐ τὰ ἔργα μόνον ὁρᾷ τὰ πραττόμενα, ἀλλὰ καὶ τὰς διανοίας ἤδη σαφῶς οἶδεν, ἀφ᾽ ὧν μέλλει ταῦτα ἔσεσθαι·

²⁶³ That as long as men are private citizens and of humble station, because they are unable to indulge their true nature or dare what they desire, they appear equitable, moderate, and pursue only justice; at that time, they direct all their goodwill and zeal toward it. They even believe concerning the Divine that He is present in all the events of life, and not only sees the deeds performed but already clearly knows the very thoughts from which those deeds will spring.

²⁶³ that while they are private persons, and in a low condition, because it is not in their power to indulge nature, nor to venture upon what they wish for, they are equitable and moderate, and pursue nothing but what is just, and bend their whole minds and labors that way; then it is that they have this belief about God, that he is present to all the actions of their lives, and that he does not only see the actions that are done, but clearly knows those their thoughts also, whence those actions do arise.

²⁶³ As long as they are private individuals in a humble station, since it is not in their power to indulge desire or to take whatever they want, people are fair and moderate and only seek what is just and devote their minds and efforts to it. Then they have faith in God, believing him present to all the actions of their lives and that he not only sees what they do but also knows the motives behind those acts.

²⁶⁴ ὅταν δὲ εἰς ἐξουσίαν παρέλθωσι καὶ δυναστείαν, τότε πάντ᾽ ἐκεῖνα μετεκδυσάμενοι καὶ ὥσπερ ἐπὶ σκηνῆς προσωπεῖα τὰ ἤθη καὶ τοὺς τρόπους ἀποθέμενοι μεταλαμβάνουσι τόλμαν ἀπόνοιαν καταφρόνησιν ἀνθρωπίνων τε καὶ θείων,

²⁶⁴ But when they pass into positions of authority and sovereign power, they strip off all those former qualities; just as actors on a stage lay aside their masks, they cast off their previous habits and characters. They take up instead audacity, madness, and contempt for both human and divine things.

²⁶⁴ But when once they are advanced into power and authority, then they put off all such notions, and, as if they were no other than actors upon a theater, they lay aside their disguised parts and manners, and take up boldness, insolence, and a contempt of both human and divine laws,

²⁶⁴ But once they achieve authority and power they discard all such ideas, and like actors in the theatre, lay aside their former parts and roles and assume audacity, insolence and scorn for things both human and divine.

²⁶⁵ καὶ ὅτε μάλιστα δεῖ τῆς εὐσεβείας αὐτοῖς καὶ τῆς δικαιοσύνης ἔγγιστα τοῦ φθονεῖσθαι γεγενημένοις καὶ πᾶσι φανεροῖς ἐφ᾽ οἷς ἂν νοήσωσιν ἢ πράξωσι καθεστῶσι, τόθ᾽ ὡς οὐκέτι βλέποντος αὐτοὺς τοῦ θεοῦ ἢ διὰ τὴν‎ ἐξουσίαν δεδιότος οὕτως ἐμπαροινοῦσι τοῖς πράγμασιν.

²⁶⁵ At the very moment when they most need piety and justice—having become the objects of envy and standing exposed to all in whatever they think or do—they act as if God no longer sees them, or as if He fears them because of their power, and thus they run riot against affairs.

²⁶⁵ and this at a time when they especially stand in need of piety and righteousness, because they are then most of all exposed to envy, and all they think, and all they say, are in the view of all men; then it is that they become so insolent in their actions, as though God saw them no longer, or were afraid of them because of their power:

²⁶⁵ They do this just when they stand most in need of piety and righteousness, for it is then most of all that they are exposed to envy, when all they think and say is in full view of everyone. Then it is that they become so insolent in their behaviour, as though God no longer saw them, or even feared them because of their power.

²⁶⁶ ἃ δ᾽ ἂν ἢ φοβηθῶσιν ἀκούσαντες ἢ μισῶσι θελήσαντες ἢ στέρξωσιν ἀλόγως, ταῦτα κύρια καὶ βέβαια καὶ ἀληθῆ καὶ ἀνθρώποις ἀρεστὰ καὶ τῷ θεῷ δοκοῦσι, τῶν δὲ μελλόντων λόγος αὐτοῖς οὐδὲ εἷς·	²⁶⁶ Whatever they happen to fear upon hearing it, or hate because they wish to, or love irrationally—these things they deem sovereign, certain, true, and pleasing to both men and God, taking no account whatsoever of the future.
²⁶⁶ and whatsoever it is that they either are afraid of by the rumors they hear, or they hate by inclination, or they love without reason, these seem to them to be authentic, and firm, and true, and pleasing both to men and to God; but as to what will come hereafter, they have not the least regard to it.	²⁶⁶ Whatever they fear because of rumour, or willfully hate or love beyond reason, seems to them genuine and firm and true and acceptable to mankind and to God, and pay no heed to what will come later.

²⁶⁷ ἀλλὰ τιμῶσι μὲν [τοὺς ] πολλὰ ταλαιπωρήσαντας, τιμήσαντες δὲ φθονοῦσι, καὶ παραγαγόντες εἰς ἐπιφάνειαν οὐ ταύτης ἀφαιροῦνται μόνον τοὺς τετυχηκότας, ἀλλὰ διὰ ταύτην καὶ τοῦ ζῆν ἐπὶ πονηραῖς αἰτίαις καὶ δι᾽ ὑπερβολὴν αὐτῶν ἀπιθάνοις· κολάζουσι δ᾽ οὐκ ἐπ᾽ ἔργοις δίκης , ἀλλ᾽ ἐπὶ διαβολαῖς καὶ κατηγορίαις ἀβασανίστοις, οὐδ᾽ ὅσους ἔδει τοῦτο παθεῖν, ἀλλ᾽ ὅσους ἀποκτεῖναι δύνανται.

²⁶⁷ They honor those who have toiled much, yet having honored them, they envy them; and having brought men to prominence, they not only strip them of that honor but, because of it, deprive them of life itself on wicked charges that are, by their very excess, unbelievable. They punish not for deeds deserving of justice, but based on slanders and unexamined accusations—and they punish not only those who deserve it, but as many as they have the power to kill.

²⁶⁷ They raise those to honor indeed who have been at a great deal of pains for them, and after that honor they envy them; and when they have brought them into high dignity, they do not only deprive them of what they had obtained, but also, on that very account, of their lives also, and that on wicked accusations, and such as on account of their extravagant nature, are incredible. They also punish men for their actions, not such as deserve condemnation, but from calumnies and accusations without examination; and this extends not only to such as deserve to be punished, but to as many as they are able to kill.

²⁶⁷ They honour those who worked hard for them but later envy them, and after bringing them to high rank, not only deprive them of their gains but also of their lives, on malicious grounds which, for their very excess, should not be believed. They execute people who are condemned on foot of calumnies and unproven accusations, applying this not only to those deserving of punishment but also to as many as they can kill.

²⁶⁸ τοῦτο ἡμῖν ὁ παῖς, ὁ πρῶτος μετὰ τὴν‎ ἀριστοκρατίαν [καὶ ] τὴν‎ ἐπὶ τοῖς κριταῖς πολιτείαν βασιλεύσας, φανερὸν πεποίηκε τριακοσίους ἀποκτείνας ἱερέας καὶ προφήτας ἐκ τῆς πρὸς , ἐπικαταβαλὼν δὲ αὐτοῖς καὶ τὴν‎ πόλιν καὶ τὸν ἐν τρόπῳ τινὶ ναὸν σπουδάσας ἱερέων καὶ προφητῶν ἔρημον καταστῆσαι τοσούτους μὲν ἀνελών, μεῖναι δ᾽ ἐάσας οὐδὲ τὴν‎ πατρίδα αὐτῶν πρὸς τὸ καὶ μετ᾽ ἐκείνους ἄλλους γενέσθαι.

²⁶⁸ This is what Saul, the son of Kish—the first to rule the Hebrews as king after the aristocracy and the constitution under the Judges—has made manifest. He killed three hundred priests and prophets out of suspicion toward Ahimelech, and further razed their city, striving to leave the temple-dwelling of priests and prophets desolate, killing so many and not even permitting their homeland to remain, so that others might arise after them."

²⁶⁸ This reflection is openly confirmed to us from the example of Saul, the son of Kish, who was the first king who reigned after our aristocracy and government under the judges were over; and that by his slaughter of three hundred priests and prophets, on occasion of his suspicion about Ahimelech, and by the additional wickedness of the overthrow of their city, and this is as he were endeavoring in some sort to render the temple [tabernacle] destitute both of priests and prophets, which endeavor he showed by slaying so many of them, and not suffering the very city belonging to them to remain, that so others might succeed them.

²⁶⁸ The example of Saul, son of Kish, the first king to reign after the end of our aristocracy and the period of the judges, illustrates this for us, for he slaughtered three hundred priests and prophets because of his suspicion about Abimelech, adding the evil of destroying their city, as though seeking to deprive the temple of both priests and prophets, as he showed by killing so many of them and not even allowing their city to survive, so that others could succeed them.

The "Mask" of Virtue
Josephus employs a powerful theatrical metaphor: ὥσπερ ἐπὶ σκηνῆς προσωπεῖα ("just like masks on a stage"). He suggests that for many people, "morality" is not an internal compass but a social necessity dictated by a lack of power. Once the constraints of being a "private citizen" (ἰδιῶταί) are removed, the "mask" of the fair-minded neighbor falls away to reveal the tyrant underneath.

The Rejection of Divine Oversight
One of the most chilling observations Josephus makes is how power changes a person's theology. The humble man fears God's omniscience. The powerful man, Josephus notes, acts as if God is δεδιότος (terrified/fearing) of him. The tyrant begins to believe that his earthly "sovereignty" (ἐξουσίαν) actually intimidates the Divine or renders him invisible to God’s judgment.

The Inevitability of Envy
Josephus highlights a specific pathology of dictators: they promote talented people (like David), but then immediately φθονοῦσι (envy) them for the very prominence they gave them. This leads to the "unbelievable charges" (ἀπιθάνοις) that tyrants use to eliminate their best servants. It is a cycle of promotion and execution that Josephus likely witnessed firsthand in the Roman imperial courts of Nero or Domitian.

The Institutional Attack
Josephus is deeply troubled not just by the murder of individuals, but by the destruction of the institution. By burning the city of Nob, Saul wasn't just killing the current priests; he was trying to destroy the "nursery" of the prophetic tradition so that no future challengers could arise. It is an attempt to murder the future.

A Warning to Rome?
Writing in Rome under the patronage of the Flavians, Josephus often used biblical history to comment on Roman politics. This passage serves as a universal political treatise. By contrasting the "Aristocracy/Judges" period with the "Monarchy," he subtly suggests that the concentration of power in a single man (be it a Hebrew King or a Roman Emperor) inevitably leads to the "madness" (ἀπόνοιαν) described here.

²⁶⁹ Ὁ δ᾽ ὁ τοῦ παῖς ὁ μόνος δυνηθεὶς ἐκ τοῦ γένους τῶν ὑπὸ τοῦ φονευθέντων ἱερέων φυγὼν πρὸς τὴν‎ τῶν οἰκείων αὐτοῦ‎ συμφορὰν ἐδήλωσε καὶ τὴν‎ τοῦ πατρὸς ἀναίρεσιν.

²⁶⁹ "But Abiathar, the son of Ahimelech—the only one of the lineage of the priests murdered by Saul who was able to escape—fled to David and revealed the calamity of his household and the slaughter of his father.

²⁶⁹ But Abiathar, the son of Ahimelech, who alone could be saved out of the family of priests slain by Saul, fled to David, and informed him of the calamity that had befallen their family, and of the slaughter of his father;

²⁶⁹ Abiathar the son of Abimelech, the only one of the priestly family killed by Saul who was able to escape, fled to David and told him of his family's fate and of his father's murder.

²⁷⁰ ὁ δ᾽ οὐκ ἀγνοεῖν ἔφη ταῦτα περὶ αὐτοὺς ἐσόμενα ἰδὼν τὸν · ὑπονοῆσαι γὰρ διαβληθήσεσθαι πρὸς αὐτοῦ‎ τὸν ἀρχιερέα τῷ βασιλεῖ, καὶ τῆς ἀτυχίας ταύτης αὐτοῖς αὑτὸν ᾐτιᾶτο. μένειν δ᾽ αὐτόθι καὶ σὺν αὐτῷ διατρίβειν ὡς οὐκ ἐν ἄλλῳ τόπῳ λησόμενον οὕτως ἠξίου.

²⁷⁰ David said that he was not ignorant that these things would happen to them when he had seen Doeg; for he suspected that the high priest would be slandered by him to the king, and he blamed himself for this misfortune that had befallen them. He urged Abiathar to remain there and dwell with him, as he would be hidden in no other place so well as with him."

²⁷⁰ who hereupon said, He was not unapprised of what would follow with relation to them when he saw Doeg there; for he had then a suspicion that the high priest would be falsely accused by him to the king, and he blamed himself as having been the cause of this misfortune. But he desired him to stay there, and abide with him, as in a place where he might be better concealed than any where else.

²⁷⁰ He said he knew what would happen to them when he saw Doeg, for he suspected that man would falsely accuse the high priest to the king and he blamed himself as the cause of this misfortune. But David asked him to stay on and live with him, for nowhere else could he be better hidden.

The Weight of "I Knew It"
The Greek phrase οὐκ ἀγνοεῖν ἔφη ("he said he was not ignorant") adds a layer of tragic foresight to David’s character. In the biblical account (1 Samuel 22:22), David admits, "I knew that day... that he would surely tell Saul." Josephus preserves this, showing that David’s tactical brilliance was, in this instance, a source of personal torment. He had the intuition to see the danger but lacked the power at the time to prevent it.

Radical Accountability (ᾐτιᾶτο)
Josephus emphasizes David's moral character by noting that he αὑτὸν ᾐτιᾶτο—he "accused himself" or "held himself responsible." This stands in stark contrast to the preceding passage about Saul. While Saul blames everyone else (his son, his servants, the priests) for his own insecurities, David takes the ultimate burden of a "collateral damage" tragedy upon his own shoulders. It marks the difference between a tyrant and a true leader.

The Shelter of the Fugitive
There is a beautiful irony in David's invitation: ὡς οὐκ ἐν ἄλλῳ τόπῳ λησόμενον ("as he would be hidden in no other place [so well]"). David is a hunted man living in caves and forests, yet he argues that the safest place for the last priest is by his side. Historically and theologically, this represents the merging of the Prophetic/Priestly office with the Future Kingdom. Saul has the palace, but David has the heart of the faith.

The Transition of the Ephod
While not explicitly detailed in these specific lines, this moment is crucial for the rest of the history. Abiathar brought the Ephod (the high-priestly garment used for consulting God) with him. By accepting Abiathar, David gains the legitimate means to "inquire of the Lord," something Saul has effectively forfeited by destroying the priestly city.

Chapter 13
[271-324]
David spares king Saul, when he has chance to kill him.
The death of Samuel

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²⁷¹ Κατὰ δὲ τοῦτον τὸν καιρὸν ἀκούσας ὁ τοὺς ἐμβεβληκότας εἰς τὴν‎ χώραν καὶ ταύτην διαρπάζοντας δίδωσιν ἑαυτὸν στρατεύειν ἐπ᾽ αὐτοὺς τοῦ θεοῦ διὰ τοῦ προφήτου πυθόμενος εἰ ἐπιτρέπει νίκην. τοῦ δὲ σημαίνειν φήσαντος ἐξώρμησεν ἐπὶ τοὺς μετὰ τῶν ἑταίρων καὶ φόνον τε αὐτῶν πολὺν ἐξέχεε καὶ λείαν ἤλασεν.

²⁷¹ "Around this time, David, having heard that the Philistines had invaded the territory of the people of Keilah and were plundering it, devoted himself to marching against them, after inquiring of God through the prophet whether He would grant him victory. When the Divine signified that he should, David set out against the Philistines with his companions; he poured out a great slaughter of them and drove off their spoil.

²⁷¹ About this time it was that David heard how the Philistines had made an inroad into the country of Keilah, and robbed it; so he offered himself to fight against them, if God, when he should be consulted by the prophet, would grant him the victory. And when the prophet said that God gave a signal of victory, he made a sudden onset upon the Philistines with his companions, and he shed a great deal of their blood, and carried off their prey,

²⁷¹ About this time David heard how the Philistines had attacked the region of Keilah and robbed it, so he offered to fight against them, if God, when consulted by the prophet, promised him victory. When the prophet said God had signalled a victory, with his companions he made a quick attack on the Philistines and shed a large amount of their blood and carried off their booty.

²⁷² καὶ παραμείνας τοῖς ἕως οὗ τὰς ἅλως καὶ τὸν καρπὸν συνεῖλον ἀδεῶς τῷ βασιλεῖ μηνύεται παρ᾽ αὐτοῖς ὤν· τὸ γὰρ ἔργον καὶ τὸ κατόρθωμα οὐκ ἔμεινε παρ᾽ οἷς ἐγένετο, φήμῃ δ᾽ ἐπίπαν εἴς τε τὰς τῶν ἄλλων ἀκοὰς καὶ πρὸς τὰς τοῦ βασιλέως διεκομίσθη αὑτό τε συνιστάνον καὶ τὸν πεποιηκότα.

²⁷² He remained with the people of Keilah until they had gathered their threshing-floors and their harvest without fear. Then it was reported to King Saul that David was among them; for the deed and the success did not remain only with those among whom it happened, but as a general rumor, it was carried to the ears of others and to those of the king, commending both the act itself and the one who had performed it.

²⁷² and staid with the inhabitants of Keilah till they had securely gathered in their corn and their fruits. However, it was told Saul the king that David was with the men of Keilah; for what had been done and the great success that had attended him, were not confined among the people where the things were done, but the fame of it went all abroad, and came to the hearing of others, and both the fact as it stood, and the author of the fact, were carried to the king's ears.

²⁷² He stayed with the people of Keilah until they had safely harvested their corn and other crops. King Saul was told how he was with them since what had been done and its outcome were not confined to the locality, but the story was spread and both the deed and its author were reported to the king.

²⁷³ χαίρει δὲ ἀκούσας ἐν τὸν , καί " θεὸς ἤδη χερσὶ ταῖς ἐμαῖς ὑπέθετο αὐτόν, εἰπών, ἐπεὶ καὶ συνηνάγκασεν ἐλθεῖν εἰς πόλιν τείχη καὶ πύλας καὶ μοχλοὺς " , τῷ λαῷ παντὶ προσέταξεν ἐπὶ τὴν‎ ἐξορμῆσαι καὶ πολιορκήσαντι καὶ ἑλόντι τὸν ἀποκτεῖναι.

²⁷³ Saul rejoiced upon hearing that David was in Keilah, saying: 'God has now placed him under my hands,' since he had forced himself to go into a city that had walls, gates, and bars. He commanded all the people to set out for Keilah, to besiege it, and having captured David, to kill him.

²⁷³ Then was Saul glad when he heard David was in Keilah; and he said, "God hath now put him into my hands, since he hath obliged him to come into a city that hath walls, and gates, and bars." So he commanded all the people suddenly, and when they had besieged and taken it to kill David.

²⁷³ Saul was glad to hear David was in Keilah, and he said, "Now God has put him into my hands, having brought him into a city that has walls and gates and bars." So he ordered all the people to besiege and take it, and to kill David.

²⁷⁴ ταῦτα δὲ αἰσθόμενος ὁ καὶ μαθὼν παρὰ τοῦ θεοῦ, ὅτι μείναντα παρ᾽ αὐτοῖς οἱ ἐκδώσουσι τῷ , παραλαβὼν τοὺς τετρακοσίους ἀπῆρεν ἀπὸ τῆς πόλεως εἰς τὴν‎ ἔρημον ἐπάνω τῆς λεγομένης. Καὶ ὁ μὲν βασιλεὺς ἀκούσας αὐτὸν πεφευγότα παρὰ τῶν ἐπαύσατο τῆς ἐπ᾽ αὐτὸν στρατείας.

²⁷⁴ But David, perceiving this and learning from God that if he remained with them, the people of Keilah would hand him over to Saul, took his four hundred men and departed from the city into the wilderness above the place called Engedi. And the king, hearing that he had fled from the people of Keilah, ceased his expedition against him."

²⁷⁴ But when David perceived this, and learned of God that if he staid there the men of Keilah would deliver him up to Saul, he took his four hundred men and retired into a desert that was over against a city called Engedi. So that when the king heard he was fled away from the men of Keilah, he left off his expedition against him.

²⁷⁴ When David realized this and learned from God that if he stayed, the men of Keilah would hand him over to Saul, he took his four hundred men and retreated to a wilderness near a city called Engedi. When the king heard he had escaped from the people of Keilah, he left off his expedition against him.

The "True King" Contrast
This passage highlights a sharp irony: David is performing the duties of a king (protecting the borders and the harvest from foreign invaders) while the actual king, Saul, is using the national army only to hunt David. David protects the ἅλως καὶ τὸν καρπὸν (threshing-floors and harvest), ensuring the people’s survival, while Saul sees David’s heroic success merely as a tactical opportunity to trap him.

The Trap of Civilization
Saul’s logic is fascinating: he views "walls, gates, and bars" (τείχη καὶ πύλας καὶ μοχλοὺς) as a weakness for David. In the wilderness, David is elusive; in a city, he is "contained." Josephus emphasizes that Saul mistakes David's vulnerability for a divine gift ("God has placed him under my hands"). It shows Saul’s spiritual blindness—he interprets a temporary tactical advantage as divine favor, even though he has been rejected by God.

The Fickleness of Keilah
David saves Keilah, yet God reveals that the inhabitants would eventually betray him to Saul. Josephus captures the cold reality of ancient (and modern) politics: gratitude for being saved from the Philistines does not outweigh the fear of a king's wrath. David doesn't hold a grudge or punish the city; he simply leaves. His εὐσέβεια (piety) is shown in his willingness to consult the oracle and act on the answer, even when it reveals the ingratitude of those he just rescued.

400 vs. "All the People"
The numerical disparity is striking. David has his τετρακοσίους (four hundred), while Saul summons τῷ λαῷ παντὶ (all the people). David’s survival depends entirely on mobility and divine intelligence (the Ephod/Oracle), as he cannot win a conventional siege against the state's full military might.

Topography: Engedi
Josephus mentions David fleeing to the wilderness above Ἐνγεδὼν (Engedi). For a Roman reader, Engedi was famous for its balsam and palm groves, but Josephus frames it here in its older context: a rugged, high-altitude refuge of caves and cliffs where a small band could disappear from a large army.

²⁷⁵ δὲ ἐκεῖθεν ἄρας εἴς τινα τόπον Καινὴν καλουμένην τῆς παραγίνεται, εἰς ὃν ὁ τοῦ παῖς συμβαλὼν αὐτῷ καὶ κατασπασάμενος θαρρεῖν τε καὶ χρηστὰς περὶ τῶν μελλόντων ἔχειν ἐλπίδας παρεκάλει καὶ μὴ κάμνειν τοῖς παροῦσι· βασιλεύσειν γὰρ αὐτὸν καὶ πᾶσαν τὴν‎ δύναμιν ἕξειν ὑφ᾽ ἑαυτῷ, φιλεῖν δὲ τὰ τοιαῦτα σὺν μεγάλοις ἀπαντᾶν πόνοις.

²⁷⁵ "David, having departed from there, arrived at a certain place called 'Kaine' (the New Place) in the region of Ziph. There Jonathan, the son of Saul, met with him; and after embracing him, he exhorted him to take courage and hold good hopes for the future, and not to grow weary under his present circumstances. For he said that David would surely reign and hold all the power of the Hebrews under himself, but that such things are accustomed to be met with only through great toils.

²⁷⁵ Then David removed thence, and came to a certain place called the New Place, belonging to Ziph; where Jonathan, the son of Saul, came to him, and saluted him, and exhorted him to be of good courage, and to hope well as to his condition hereafter, and not to despond at his present circumstances, for that he should be king, and have all the forces of the Hebrews under him: he told him that such happiness uses to come with great labor and pains:

²⁷⁵ David moved from there and came to what was called the New Place, in Ziph. There Saul's son Jonathan, came to him and greeted him and urged him to take heart and to have good hope for the future and not be despondent at his present plight, for he would be king and have all the forces of the Hebrews under him and that such success often comes with great labour and toil.

²⁷⁶ πάλιν δ᾽ ὅρκους ποιησάμενος τῆς εἰς ἅπαντα τὸν βίον πρὸς ἀλλήλους εὐνοίας καὶ πίστεως καὶ τὸν θεὸν μάρτυρα καλέσας, ὧν ἐπηράσατο αὑτῷ παραβάντι τὰ καὶ μεταβαλλομένῳ πρὸς τἀναντία, τὸν μὲν αὐτόθι καταλείπει μικρὰ τῶν φροντίδων καὶ τοῦ δέους ἐπικουφίσας, αὐτὸς δὲ πρὸς αὑτὸν ἐπανέρχεται.

²⁷⁶ Having again made oaths of goodwill and loyalty toward one another for all their lives, and having called God as witness to the curses he invoked upon himself should he transgress the agreements or change to the contrary, Jonathan left David there—having lightened a small part of his cares and his fear—and returned to his own home.

²⁷⁶ they also took oaths, that they would, all their lives long, continue in good-will and fidelity one to another; and he called God to witness, as to what execrations he had made upon himself if he should transgress his covenant, and should change to a contrary behavior. So Jonathan left him there, having rendered his cares and fears somewhat lighter, and returned home.

²⁷⁶ They swore to each other that as long as they lived they would continue in goodwill and fidelity to each other, each calling God to witness the curses he called upon himself if he broke his covenant by acting contrary to it. So after easing his cares and fears, Jonathan left him there and returned home.

²⁷⁷ οἱ δὲ χαριζόμενοι τῷ μηνύουσιν αὐτῷ παρ᾽ αὐτοῖς διατρίβειν τὸν καὶ παραδώσειν ἐπ᾽ αὐτὸν ἐλθόντι· καταληφθέντων γὰρ τῶν τῆς στενῶν οὐκ εἶναι φυγεῖν αὐτὸν πρὸς ἄλλους.

²⁷⁷ But the Ziphites, seeking to win favor with Saul, informed him that David was staying among them and promised to hand him over if the king would come against him; for they claimed that if the narrows of Ziph were seized, it would be impossible for him to flee to others.

²⁷⁷ Now the men of Ziph, to gratify Saul, informed him that David abode with them, and [assured him] that if he would come to them, they would deliver him up, for that if the king would seize on the Straits of Ziph, David would not escape to any other people.

²⁷⁷ To gratify Saul, the people of Ziph told him that David was staying with them and that if he came they would hand him over, and that if the king held the ravine of Ziph, David could not escape anywhere else.

²⁷⁸ ὁ δὲ βασιλεὺς ἐπῄνεσεν αὐτοὺς χάριν ἔχειν ὁμολογήσας τὸν ἐχθρὸν αὐτῷ μεμηνυκόσι, καὶ οὐκ εἰς μακρὰν ἀμείψεσθαι τῆς εὐνοίας ὑποσχόμενος αὐτοὺς ἔπεμψε τοὺς ζητήσοντας τὸν καὶ τὴν‎ ἐρημίαν ἐξερευνήσοντας, αὐτὸς δ᾽ ἀκολουθήσειν .

²⁷⁸ The king praised them, acknowledging his gratitude to those who had revealed his enemy to him, and promising to reward their goodwill before long. He sent them to search for David and scout the wilderness, while he himself replied that he would follow after.

²⁷⁸ So the king commended them, and confessed that he had reason to thank them, because they had given him information of his enemy; and he promised them, that it should not be long ere he would requite their kindness. He also sent men to seek for David, and to search the wilderness wherein he was; and he promised that he himself would follow them.

²⁷⁸ The king praised and thanked them for letting him know about his enemy, and promised to repay their kindness soon. He also sent men to look for David and search the wilderness where he was, promising that he would follow them.

²⁷⁹ καὶ οἱ μὲν ἐπὶ τὴν‎ θήρανw> καὶ τὴν‎ σύλληψιν τοῦ προῆγον τὸν βασιλέα σπουδάζοντες μὴ μόνον αὐτῷ μηνῦσαι τὸν ἐχθρὸν [αὐτῷ τὴν‎ εὔνοιαν ] , ἀλλὰ καὶ τῷ παρασχεῖν αὐτὸν εἰς ἐξουσίαν φανερωτέραν καταστῆσαι· διήμαρτον δὲ τῆς ἀδίκου καὶ πονηρᾶς ἐπιθυμίας, οἳ μηδὲν κινδυνεύειν ἔμελλον ἐκ τοῦ μὴ ταῦτ᾽ ἐμφανίσαι τῷ ,

²⁷⁹ So they led the king on to the hunt and the capture of David, striving not only to show their goodwill by informing him of his enemy, but also to make it more manifest by placing him into his power. However, they failed in their unjust and wicked desire—men who would have been in no danger had they not revealed these things to Saul!

²⁷⁹ Accordingly they went before the king, to hunt for and to catch David, and used endeavors, not only to show their good-will to Saul, by informing him where his enemy was, but to evidence the same more plainly by delivering him up into his power. But these men failed of those their unjust and wicked desires, who, while they underwent no hazard by not discovering such an ambition of revealing this to Saul,

²⁷⁹ So they went ahead of the king, to hunt for David, eager to show loyalty to Saul, not just by telling him where his enemy was, but even more plainly by handing him over into him, but in this evil desire, they failed. They would have run no risk by concealing this from Saul,

²⁸⁰ διὰ δὲ κολακείαν καὶ κέρδους προσδοκίαν παρὰ τοῦ βασιλέως ἄνδρα θεοφιλῆ καὶ παρὰ δίκην ζητούμενον ἐπὶ θανάτῳ καὶ λανθάνειν δυνάμενον διέβαλλον καὶ παραδώσειν ὑπέσχοντο· γνοὺς γὰρ ὁ τὴν‎ τῶν κακοήθειαν καὶ τὴν‎ τοῦ βασιλέως ἔφοδον ἐκλείπει μὲν τὰ στενὰ τῆς ἐκείνων χώρας, φεύγει δὲ ἐπὶ τὴν‎ μεγάλην πέτραν τὴν‎ οὖσαν ἐν τῇ ἐρήμῳ.

²⁸⁰ Yet out of flattery and expectation of gain from the king, they betrayed a man beloved by God, who was being sought for death contrary to justice and was capable of remaining hidden; and they promised to deliver him up. For David, becoming aware of the malice of the Ziphites and the king’s approach, left the narrows of that region and fled to the 'Great Rock' which is in the wilderness of Simon.

²⁸⁰ yet did they falsely accuse and promise to deliver up a man beloved of God, and one that was unjustly sought after to be put to death, and one that might otherwise have lain concealed, and this out of flattery, and expectation of gain from the king; for when David was apprised of the malignant intentions of the men of Ziph, and the approach of Saul, he left the Straits of that country, and fled to the great rock that was in the wilderness of Maon.

²⁸⁰ but in a spirit of flattery and to win a reward from the king, they falsely accused and promised to hand over to death a man beloved by God, who was unjustly hunted and who might otherwise have stayed hidden. When David heard of the malice of the men of Ziph and of Saul's approach, he left the ravine in that region and fled to the great rock in the wilderness of Simon.

²⁸¹ Ὥρμησεν δὲ ἐπ᾽ ἐκείνην διώκειν · κατὰ γὰρ τὴν‎ ὁδὸν ἀναχωρήσαντα ἐκ τῶν στενῶν μαθὼν τὸν ἐπὶ τὸ ἕτερον μέρος τῆς πέτρας ἀπῆρεν. ἀντιπεριέσπασαν δὲ τὸν ἀπὸ τῆς διώξεως τοῦ μέλλοντος ἤδη συλλαμβάνεσθαι πάλιν ἐπὶ τὴν‎ ἐστρατευκέναι χάραν ἀκουσθέντες· ἐπὶ γὰρ τούτους ἀνέστρεψε φύσει πολεμίους ὄντας αὐτοὺς ἀμύνασθαι κρίνας ἀναγκαιότερον, ἢ τὸν ἴδιον σπουδάζοντα λαβεῖν ἐχθρὸν ὑπεριδεῖν τὴν‎ γῆν κακωθεῖσαν.

²⁸¹ Saul set out to pursue him there; for learning along the way that David had withdrawn from the narrows, he departed for the other side of the rock. But Saul was diverted from the pursuit of David—just as he was on the verge of being captured—by the report that the Philistines had again marched against the land of the Hebrews. He turned back against them, judging it more necessary to repel those who were natural enemies than to overlook the devastation of the land while striving to catch his own personal enemy."

²⁸¹ Hereupon Saul made haste to pursue him thither; for, as he was marching, he learned that David was gone away from the Straits of Ziph, and Saul removed to the other side of the rock. But the report that the Philistines had again made an incursion into the country of the Hebrews, called Saul another way from the pursuit of David, when he was ready to be caught; for he returned back again to oppose those Philistines, who were naturally their enemies, as judging it more necessary to avenge himself of them, than to take a great deal of pains to catch an enemy of his own, and to overlook the ravage that was made in the land.

²⁸¹ Saul hurried there in pursuit of him and learning on the march that David had left the ravine of Ziph, he moved to the far side of the rock. But news that the Philistines had again invaded the Hebrew territory called Saul away from pursuing David, when he was about to be caught. He returned to fighting their natural enemies, the Philistines, judging it more vital to take revenge on them than to waste time catching his personal enemy, and ignore the ravaging of the land.

The Philosophy of Struggle
Josephus puts a particularly "Stoic" sentiment into the mouth of Jonathan: φιλεῖν δὲ τὰ τοιαῦτα σὺν μεγάλοις ἀπαντᾶν πόνοις ("it is the nature of such things [kingship] to be met with only through great toils"). This is a classic Greek literary trope—that greatness is forged in the fire of suffering (pathei mathos). It frames David’s fugitive status not as a sign of divine abandonment, but as the necessary "training" for a future king.

Flattery as a Moral Vice
Josephus is exceptionally harsh toward the Ziphites, calling their desire ἀδίκου καὶ πονηρᾶς (unjust and wicked). He notes they were in no danger; their betrayal was purely a product of κολακείαν (flattery) and greed. In the Roman world of Josephus’s time, the kolax (flatterer) was a despised social parasite. By emphasizing their "expectation of gain," Josephus contrasts the selfless, oath-bound love of Jonathan with the transactional, lethal "loyalty" of the Ziphites.

The "Great Rock" (The Rock of Escape)
The biblical "Sela Hammahlekoth" (Rock of Escape/Parting) is rendered by Josephus as the μεγάλην πέτραν. The scene he describes is cinematic: Saul and David are on opposite sides of the same mountain. This physical barrier reflects the spiritual and political divide between them—so close they can almost see one another, yet separated by a "rock" of divine protection.

The Irony of the "Natural Enemy"
Josephus concludes with a sharp observation on Saul’s priorities. Saul characterizes David as an ἴδιον ἐχθρὸν (private enemy), while the Philistines are φύσει πολεμίους (natural/national enemies). The fact that Saul was "on the verge of capturing" David when the news arrived suggests what the Greeks called Peripeteia—a sudden reversal of fortune. God uses the "natural enemy" (the Philistines) to save the "man beloved by God" (ἄνδρα θεοφιλῆ).

Jonathan’s Tragic Position
Jonathan is perhaps the most noble figure in this passage. He lightens David's φροντίδων (anxieties), knowing full well that by doing so, he is confirming his own displacement from the throne. Josephus emphasizes the "curses" Jonathan invokes upon himself, highlighting the absolute, religious solemnity of his commitment to David over his father.

²⁸² Καὶ μὲν οὕτως ἐκ παραλόγου τὸν κίνδυνον διαφυγὼν εἰς τὰ στενὰ τῆς ἀφικνεῖται· δὲ ἐκβαλόντι τοὺς ἧκον ἀπαγγέλλοντές τινες τὸν ἐν τοῖς διατρίβειν ὅροις.

²⁸² "And so David, having escaped danger in such an unexpected way, arrived at the narrows of Engedi. But when Saul had driven out the Philistines, certain men came reporting that David was staying within the borders of Engedi.

²⁸² And by this means David unexpectedly escaped out of the danger he was in, and came to the Straits of Engedi; and when Saul had driven the Philistines out of the land, there came some messengers, who told him that David abode within the bounds of Engedi:

²⁸² In this unexpected way David escaped from the danger and reached the ravine of Engedi, and when Saul had driven the Philistines from the land, some messengers came to tell him David was living near Engedi.

²⁸³ λαβὼν δὲ τρισχιλίους ἐπιλέκτους ἐπ᾽ αὐτὸν ἠπείγετο, καὶ γενόμενος οὐ πόρρω τῶν τόπων ὁρᾷ παρὰ τὴν‎ ὁδὸν σπήλαιον βαθὺ καὶ κοῖλον εἰς πολὺ καὶ μῆκος ἀνεῳγὸς καὶ πλάτος, ἔνθα συνέβαινε τὸν μετὰ τῶν τετρακοσίων κεκρύφθαι· ἐπειγόμενος οὖν ὑπὸ τῶν κατὰ φύσιν εἴσεισιν εἰς αὐτὸ μόνος θεαθεὶς ὑπό τινος τῶν μετὰ ·

²⁸³ Taking three thousand picked men-at-arms, he hurried after him; and being not far from those places, he saw by the road a deep cave, hollowed out to a great length and width, where it happened that David and his four hundred were hidden. Being pressed by natural necessity, Saul entered it alone, seen by one of David’s men.

²⁸³ so he took three thousand chosen men that were armed, and made haste to him; and when he was not far from those places, he saw a deep and hollow cave by the way-side; it was open to a great length and breadth, and there it was that David with his four hundred men were concealed. When therefore he had occasion to ease nature, he entered into it by himself alone; and being seen by one of David's companions,

²⁸³ So he took three thousand chosen armed men and hurried after him and when he was not far from the place, he saw a deep and hollow cave by the way-side, very long and wide, and there David with his four hundred men were concealed. To answer a call of nature, he entered into it alone, and being seen by one of David's men.

²⁸⁴ καὶ φράσαντος τοῦ θεασαμένου πρὸς τὸν ἐχθρὸν αὐτοῦ‎ παρὰ τοῦ θεοῦ καιρὸν ἔχειν ἀμύνης καὶ συμβουλεύοντος τοῦ ἀποτεμεῖν τὴν‎ κεφαλὴν καὶ τῆς πολλῆς ἄλης αὑτὸν ἀπαλλάξαι καὶ ταλαιπωρίας, ἀναστὰς ἀναίρει μὲν τὴν‎ κροκύδα τοῦ ἱματίου μόνον οὗ ἀμπείχετο, μετανοήσας δ᾽ εὐθύς " οὐ δίκαιον, εἶπε, φονεύειν τὸν αὑτοῦ δεσπότην, οὐδὲ τὸν ὑπὸ τοῦ θεοῦ βασιλείας ἀξιωθέντα· καὶ γὰρ εἰ πονηρὸς οὗτος εἰς ἡμᾶς, ἀλλ᾽ οὐκ ἐμὲ δεῖ τοιοῦτον εἶναι

²⁸⁴ When the observer told David that he had a God-given opportunity for vengeance against his enemy, and advised him to cut off Saul’s head and free himself from his long wandering and misery, David rose and removed only the tassel of the garment which Saul wore. But repenting immediately, he said, 'It is not just to murder one’s own master, nor the one deemed worthy of kingship by God; for even if he is wicked toward us, I must not be such a man toward him.'

²⁸⁴ and he that saw him saying to him, that he had now, by God's providence, an opportunity of avenging himself of his adversary; and advising him to cut off his head, and so deliver himself out of that tedious, wandering condition, and the distress he was in; he rose up, and only cut off the skirt of that garment which Saul had on: but he soon repented of what he had done; and said it was not right to kill him that was his master, and one whom God had thought worthy of the kingdom; "for that although he were wickedly disposed towards us, yet does it not behoove me to be so disposed towards him."

²⁸⁴ The one who saw him told David that God's providence was letting him take revenge on his enemy, and advised him to behead him and so put an end to his wandering plight. He rose and only cut off the edge of the garment Saul was wearing. Even this he soon repented, saying it was not right to kill his master, whom God had thought worthy of the kingdom. "Even if he is wicked toward us, I must not be so toward him."

²⁸⁵ πρὸς αὐτόν. τοῦ δὲ τὸ σπήλαιον ἐκλιπόντος προελθὼν ὁ ἔκραγεν ἀκοῦσαι τὸν ἀξιῶν. ἐπιστραφέντος δὲ τοῦ βασιλέως προσκυνεῖ τε αὐτὸν πεσὼν ἐπὶ πρόσωπον, ὡς ἔθος, καί φησιν· " οὐ πονηροῖς, ὦ βασιλεῦ, καὶ ψευδεῖς πλάττουσι διαβολὰς παρέχοντα δεῖ τὰς ἀκοὰς χαρίζεσθαι μὲν ἐκείνοις τὸ πιστεύειν αὐτοῖς, εἰς δὲ τοὺς φιλτάτους ὑπονοίας ἔχειν, ἀλλὰ τοῖς ἔργοις σκοπεῖν τὴν‎ ἁπάντων διάθεσιν.

²⁸⁵ When Saul left the cave, David stepped forward and cried out, asking Saul to listen. When the king turned around, David did obeisance, falling on his face as is the custom, and said: 'O King, you ought not to give your ears to wicked men who fashion false slanders, nor grant them the favor of believing them while holding suspicions against your dearest friends, but rather judge everyone’s disposition by their deeds.

²⁸⁵ But when Saul had left the cave, David came near and cried out aloud, and desired Saul to hear him; whereupon the king turned his face back, and David, according to custom, fell down on his face before the king, and bowed to him; and said, "O king, thou oughtest not to hearken to wicked men, nor to such as forge calumnies, nor to gratify them so far as to believe what they say, nor to entertain suspicions of such as are your best friends, but to judge of the dispositions of all men by their actions;

²⁸⁵ When Saul had left the cave, David came near and called out loud for Saul to hear him. The king turned around and David, according to custom, fell on his face to honour the king and said, "My king, you should not gratify bad men and liars by believing what they say, nor be suspicious of your best friends, but judge each one's loyalty by their actions.

²⁸⁶ διαβολὴ μὲν γὰρ ἀπατᾷ, σαφὴς δ᾽ ἀπόδειξις εὐνοίας τὰ πραττόμενα· καὶ λόγος μὲν ἐπ᾽ ἀμφότερα πέφυκεν ἀληθής τε καὶ ψευδής, τὰ δὲ ἔργα γυμνὴν ὑπ᾽ ὄψει τὴν‎ διάνοιαν τίθησιν.	²⁸⁶ For slander deceives, but actions are a clear demonstration of goodwill. Speech is by nature capable of both truth and falsehood, but deeds lay the mind bare before one's eyes.
²⁸⁶ for calumny deludes men, but men's own actions are a clear demonstration of their kindness. Words indeed, in their own nature, may be either true or false, but men's actions expose their intentions nakedly to our view.	²⁸⁶ Lying leads men astray but men's actions show their goodwill. Words of their nature may be either true or false, but actions make men's intentions plain to view.

²⁸⁷ ἴσθι τοίνυν ἐκ τούτων καλῶς ἔχειν με πρὸς σὲ καὶ τὸν οἶκον ἐμοὶ πιστεῦσαι δεῖ, καὶ μὴ τοῖς κατηγοροῦσιν ἃ μήτε εἰς νοῦν ἐβαλόμην μήτε δύναται γενέσθαι μεταδιώκειν τὴν‎ ἐμὴν ψυχὴν καὶ μηδὲν μήθ᾽ ἡμέρας μήτε νυκτὸς ἔχειν διὰ φροντίδος ἢ τὴν‎ ἐμὴν ἀναίρεσιν, ἣν ἀδίκως μεταπορεύῃ·

²⁸⁷ Know then from these facts that I am well-disposed toward you and your house, and you ought to trust me, rather than attaching yourself to those who accuse me of things I never even entertained—nor could they happen—while you hunt my life and have no care, day or night, but for my destruction, which you pursue unjustly.

²⁸⁷ By these, therefore it will be well for thee to believe me, as to my regard to thee and to thy house, and not to believe those that frame such accusations against me as never came into my mind, nor are possible to be executed, and do this further by pursuing after my life, and have no concern either day or night, but how to compass my life and to murder me, which thing I think thou dost unjustly prosecute;

²⁸⁷ From them it is well for you to believe in my regard for you and for your house and not to believe those who accuse me of things that never came into my mind, and that I could not do. You go further by seeking my life and have no concern by day or night, except to put an end to me, quite unjustly.

²⁸⁸ πῶς γὰρ οὐχὶ ψευδῆ περὶ ἐμοῦ δόξαν εἴληφας ὡς ἀποκτεῖναί σε θέλοντος; ἢ πῶς οὐκ ἀσεβεῖς εἰς τὸν θεὸν ἄνθρωπον τήμερον αὑτῷ τιμωρῆσαι δυνάμενον καὶ παρὰ σοῦ λαβεῖν δίκην καὶ μὴ θελήσαντα μηδὲ τῷ καιρῷ χρησάμενον, ὃν εἰ σοὶ κατ᾽ ἐμοῦ περιέπεσεν οὐκ ἂν αὐτὸς παρῆκας, διαχρήσασθαι ποθῶν καὶ νομίζων πολέμιον;

²⁸⁸ For how have you not taken up a false opinion of me, as if I wished to kill you? Or how do you not act impiously toward God, hunting a man who today was able to take vengeance for himself and exact justice from you, yet was unwilling and did not use the opportunity? If this opportunity had fallen to you against me, you would not have let it pass, desiring to destroy one you consider an enemy.

²⁸⁸ for how comes it about, that thou hast embraced this false opinion about me, as if I had a desire to kill thee? Or how canst thou escape the crime of impiety towards God, when thou wishest thou couldst kill, and deemest thine adversary, a man who had it in his power this day to avenge himself, and to punish thee, but would not do it? nor make use of such an opportunity, which, if it had fallen out to thee against me, thou hadst not let it slip,

²⁸⁸ How have you come to hold this false opinion about me, that I wished to kill you? Or how can you be right with God, when you reckon me your enemy, and want to punish a man who this day had it in his power to take revenge on you, but would not do it? If you had that chance against me, you would not have let it slip.

²⁸⁹ ὅτε γάρ σου τὴν‎ πτέρυγα τοῦ ἱματίου ἀπέτεμον, τότε σου καὶ τὴν‎ κεφαλὴν ἠδυνάμην. δὲ τὸ ῥάκος ἰδεῖν πιστεύειν παρεῖχεν. " ἀλλ᾽ ἐγὼ μὲν ἀπεσχόμην δικαίας ἀμύνης, φησί, σὺ δὲ μῖσος ἄδικον οὐκ αἰδῇ κατ᾽ ἐμοῦ τρέφων. ὁ θεὸς ταῦτα δικάσειε καὶ τὸν

²⁸⁹ For when I cut off the wing of your garment, I was able to take your head as well.' Showing the rag, he provided proof to be believed. 'But I,' he said, 'abstained from just vengeance; yet you do not feel shame in nourishing an unjust hatred against me. Let God judge these things and examine the character of us both.'

²⁸⁹ for when I cut off the skirt of thy garment, I could have done the same to thy head." So he showed him the piece of his garment, and thereby made him agree to what he said to be true; and added, "I, for certain, have abstained from taking a just revenge upon thee, yet art thou not ashamed to prosecute me with unjust hatred. May God do justice, and determine about each of our dispositions."—

²⁸⁹ When I cut off the edge off your cloak, I could have done the same with your head." Showing him the piece of cloth he forced him to agree that what he said was true, and added, "I surely have refrained from taking a just revenge upon you, and are you not ashamed to follow me with your unjust hatred? May God do justice and decide between our respective behaviour."

²⁹⁰ ἑκατέρου τρόπον ἡμῶν ἐλέγξειε. δὲ ἐπὶ τῷ παραδόξῳ τῆς σωτηρίας θαυμάσας καὶ τὴν‎ τοῦ νεανίσκου μετριότητα καὶ φύσιν ἐκπλαγεὶς ἀνῴμωξε· τὸ δ᾽ αὐτὸ κἀκείνου ποιήσαντος αὐτὸν εἶναι δίκαιον στένειν · " σὺ μὲν γάρ, φησίν, ἀγαθῶν αἴτιος ἐμοὶ γέγονας, ἐγὼ δὲ σοὶ συμφορῶν. ἐπεδείξω δὲ σήμερον τὴν‎ ἀρχαίων ἔχοντα σαυτὸν δικαιοσύνην, οἳ τοὺς ἐχθροὺς ἐν ἐρημίᾳ λαβόντες σώζειν παρήγγελλον.

²⁹⁰ Saul, marveling at the strangeness of his survival and stunned by the young man's moderation and nature, wailed aloud. When David did the same, Saul replied that it was just for him to groan: 'For you,' he said, 'have been the cause of good things for me, but I for you of calamities. You have shown today that you possess the righteousness of the ancients, who commanded that enemies caught in the wilderness be saved.

²⁹⁰ But Saul was amazed at the strange delivery he had received; and being greatly affected with the moderation and the disposition of the young man, he groaned; and when David had done the same, the king answered that he had the justest occasion to groan, "for thou hast been the author of good to me, as I have been the author of calamity to thee; and thou hast demonstrated this day, that thou possessest the righteousness of the ancients, who determined that men ought to save their enemies, though they caught them in a desert place.

²⁹⁰ Saul was amazed at being so strangely spared, and he groaned, touched by the young man's fairness and good nature. When David also groaned, the king replied that he had the more reason to grieve. "You have done good to me, as I have done evil to you, and you have shown today that you have the justice of the ancients, who decided that men should spare their enemies, even if they catch them in a deserted place.

²⁹¹ πέπεισμαι δὴ νῦν, ὅτι σοὶ τὴν‎ βασιλείαν ὁ θεὸς φυλάττει καὶ περιμένει σε τὸ πάντων τῶν κράτος. Δὸς δέ μοι πίστεις ἐνόρκους μή μου τὸ γένος ἐξαφανίσαι μηδ᾽ ἐμοὶ μνησικακοῦντα τοὺς ἐμοὺς ἐγγόνους ἀπολέσαι, τηρῆσαι δέ μοι καὶ σῶσαι τὸν οἶκον. ὀμόσας δὲ καθὼς ἠξίωκε μὲν εἰς τὴν‎ ἰδίαν ἀπέλυσε βασιλείαν, αὐτὸς δὲ μετὰ τῶν σὺν αὐτῷ εἰς τὴν‎ ἀνέβη στενήν.

²⁹¹ I am now convinced that God is guarding the kingdom for you, and the rule of all the Hebrews awaits you. Give me then sworn pledges that you will not wipe out my race, nor destroy my descendants out of a grudge against me, but preserve and save my house.' Having sworn as Saul requested, David released Saul to his own kingdom, while he himself and those with him ascended to the narrows of Masthera."

²⁹¹ I am now persuaded that God reserves the kingdom for thee, and that thou wilt obtain the dominion over all the Hebrews. Give me then assurances upon oath, That thou wilt not root out my family, nor, out of remembrance of what evil I have done thee, destroy my posterity, but save and preserve my house." So David sware as he desired, and sent back Saul to his own kingdom; but he, and those that were with him, went up the Straits of Mastheroth.

²⁹¹ I am now convinced that God is keeping the kingdom for you and that you will rule over all the Hebrews. Give me your assurance upon oath, not to root out my family or destroy my descendants, in memory of the wrong I have done you, but to save and preserve my house." David swore as he wanted and sent Saul back to his own kingdom, but he and his companions went up the ravine of Mastheroth.

The "Natural Necessity" and the Vulnerable King
Josephus handles the biblical mention of Saul "covering his feet" (a euphemism for using the bathroom) with the phrase ὑπὸ τῶν κατὰ φύσιν (by the things according to nature). This sets up a profound contrast: the king in his most private, vulnerable, and "human" moment is at the mercy of the man he treats as a monster. It is a literal stripping away of royal dignity before the moral dignity of David.

Deeds vs. Words: A Legal Defense
David’s speech is a classic piece of Greco-Roman rhetoric. He distinguishes between λόγος (speech/rumor) and ἔργα (deeds). In Josephus's era, the court systems were plagued by syllogisms and false accusations. David argues that while speech can be "dual-natured" (true or false), a physical act—like sparing a life when the sword is already drawn—is a "naked" revelation of the soul (γυμνὴν ὑπʼ ὄψει τὴν διάνοιαν).

"Righteousness of the Ancients"
Saul’s admission that David possesses the ἀρχαίων δικαιοσύνην (righteousness of the ancients) is a high compliment in Josephus’s worldview. Josephus constantly tried to prove to his Roman readers that Jewish law and custom were ancient and noble. Here, even the "villain" Saul recognizes that David’s mercy is a throwback to a golden, heroic age of virtue.

The Theology of the Sovereign
David’s refusal to kill Saul is based on a strict political theology: Saul is the δεσπότην (master) and was ὑπὸ τοῦ θεοῦ βασιλείας ἀξιωθέντα (deemed worthy of kingship by God). To David, the office is sacred even if the man is "wicked" (πονηρὸς). This prevents David from becoming a mere usurper and ensures that when he does become king, his own throne will be based on the same principle of divine legitimacy.

Saul’s Prophecy and the Masthera
The scene ends with a remarkable moment of clarity for Saul. He finally says out loud what he has feared: David will be king. His request for David to spare his descendants is a standard ancient Near Eastern concern (to prevent the total "erasure" of a dynasty). David’s retreat to Μασθηρῶν (the "Strongholds," likely Masada or similar cliffs) shows that while he accepts Saul’s apology, he does not yet trust Saul’s stability. He knows Saul’s "repentance" is a fleeting emotion, not a change of character.

²⁹² Ἀποθνήσκει δὲ κατὰ τοῦτον τὸν καιρὸν καὶ ὁ προφήτης, ἀνὴρ οὐ τῆς τυχούσης ἀπολαύων παρὰ τοῖς τιμῆς· ἐνεφάνισε γὰρ τὴν‎ ἀρετὴν αὐτοῦ‎ καὶ τὴν‎ τοῦ πλήθους πρὸς αὐτὸν εὔνοιαν τὸ πένθος, ὃ ἐπὶ πολὺν χρόνον ὁ λαὸς ἤγετο, καὶ ἡ περὶ τὴν‎ ταφὴν αὐτοῦ‎ καὶ τὴν‎ τῶν νομιζομένων ἀναπλήρωσιν φιλοτιμία τε καὶ σπουδή.

²⁹² "At this time, Samuel the prophet also died, a man enjoying no ordinary honor among the Hebrews. The mourning which the people observed for a long time manifested his virtue and the goodwill of the multitude toward him, as did the ambition and zeal concerning his burial and the fulfillment of the customary rites.

²⁹² About this time Samuel the prophet died. He was a man whom the Hebrews honored in an extraordinary degree: for that lamentation which the people made for him, and this during a long time, manifested his virtue, and the affection which the people bore for him; as also did the solemnity and concern that appeared about his funeral, and about the complete observation of all his funeral rites.

²⁹² About this time The prophet Samuel died, a man honoured in an extraordinary degree by the Hebrews. For his virtue and the affection the people had for him was shown by their lengthy mourning for him and the solemnity and ceremonial observed in his funeral rites.

²⁹³ θάπτουσι γὰρ αὐτὸν ἐν τῇ πατρίδι ἈρμεθᾶArmatha καὶ ἐπὶ πολλὰς πάνυ ἡμέρας ἔκλαυσαν, οὐ κοινὸν τοῦτο πάσχοντες ὡς ἐπ᾽ ἀλλοτρίου τελευτῇ, ὡς οἰκεῖον δ᾽ ἕκαστος ἴδιον ποθῶν.	²⁹³ For they buried him in his fatherland, Ramah (Armatha), and wept for him for very many days—not experiencing this as a common grief for the death of a stranger, but each one mourning him as if he were their own kinsman.
²⁹³ They buried him in his own city of Ramah; and wept for him a very great number of days, not looking on it as a sorrow for the death of another man, but as that in which they were every one themselves concerned.	²⁹³ They buried him in his own town of Armatha, and wept for him many days, not as though grieving the death of just anyone, but as one linked to each of themselves.

²⁹⁴ ἐγένετο δ᾽ ἀνὴρ δίκαιος καὶ χρηστὸς τὴν‎ φύσιν καὶ διὰ τοῦτο μάλιστα Φίλος τῷ θεῷ. ἦρξε δὲ καὶ προέστη τοῦ λαοῦ μετὰ τὴν‎ τοῦ ἀρχιερέως τελευτὴν μόνος μὲν ἔτη δώδεκα, μετὰ δὲ τοῦ βασιλέως δέκα πρὸς τοῖς ὀκτώ. Καὶ τὰ μὲν περὶ οὕτω πέρας ἔσχεν.

²⁹⁴ He was a man just and kind in nature, and for this reason especially, he was a friend to God. He ruled and presided over the people after the death of the high priest Eli; for twelve years he ruled alone, and for eighteen years in addition to King Saul. And so the matters concerning Samuel came to their end."

²⁹⁴ He was a righteous man, and gentle in his nature; and on that account he was very dear to God. Now he governed and presided over the people alone, after the death of Eli the high priest, twelve years, and eighteen years together with Saul the king. And thus we have finished the history of Samuel.

²⁹⁴ He was a righteous man and gentle in his nature and on that account very dear to God. He ruled and presided over the people for twelve years after the death of Eli the high priest, and eighteen years along with Saul the king. So we have finished the story of Samuel.

The "Ambition" of Grief (φιλοτιμία)
Josephus uses the word φιλοτιμία (philotimia), which literally means "love of honor" or "ambition," to describe the funeral preparations. In a Greco-Roman context, this suggests that the tribes were competing with one another to show the greatest devotion. It wasn't just a sad event; it was a national demonstration of Samuel’s prestige.

A "Kinsman" to All
Josephus emphasizes that the people did not mourn Samuel as an ἀλλοτρίου (stranger or outsider), but as οἰκεῖον (one of the household). This highlights the unique role of a prophet in Israelite society as a "national father figure." Unlike a king, who might be feared or envied, the prophet was perceived as an intimate part of every family’s spiritual life.

The Chronology of Power
Josephus provides a specific breakdown of Samuel’s leadership:

1) 12 years alone: Following the death of Eli.

2) 18 years with Saul: The period of the "split" monarchy where Samuel remained the moral authority.

This totaling of 30 years of leadership is an example of Josephus’s effort to provide a concrete, systematic history for his readers, filling in the chronological "gaps" that are sometimes less precise in the biblical text.

"Friend to God" (φίλος τῷ θεῷ)
Calling Samuel a "friend to God" is a high honor in Hellenistic Jewish literature. It places him in the same tier as Abraham and Moses. Josephus links this status directly to Samuel’s φύσιν (nature)—he was "just and kind" (δίκαιος καὶ χρηστὸς). For Josephus, divine favor is not arbitrary; it is the natural result of a refined and virtuous character.

The End of an Era
By stating that "the matters concerning Samuel came to their end," Josephus signals a shift in the narrative. With the prophet's death, the last buffer between Saul's madness and David's destiny is removed. The spiritual "safety net" of the nation has passed away, leaving the two kings to face one another without a mediator.

²⁹⁵ Ἦν δέ τις τῶν ἐκ πόλεως πλούσιος καὶ πολυθρέμματος· τρισχιλίων μὲν γὰρ αὐτῷ ποίμνη προβάτων ἐνέμετο, χιλίων δ᾽ αἰγῶν. ταῦτα ἀσινῆ τηρεῖν τε καὶ ἀβλαβῆ παρήγγελλε τοῖς σὺν αὐτῷ καὶ μήτε ὑπὸ ἐπιθυμίας μήτε ὑπὸ ἐνδείας μήτε ὑπὸ τῆς ἐρημίας καὶ τοῦ δύνασθαι λανθάνειν καταβλάπτειν, τούτων δ᾽ ἁπάντων ἐπάνω τίθεσθαι τὸ μηδέν᾽ ἀδικεῖν καὶ τὸ τῶν ἀλλοτρίων ἅπτεσθαι δεινὸν ἡγεῖσθαι καὶ πρόσαντες τῷ θεῷ.

²⁹⁵ "Now there was a certain man of the Ziphites from the city of Emma (Maon), wealthy and possessing many flocks; for a flock of three thousand sheep and a thousand goats grazed for him. David had commanded those with him to keep these animals unharmed and free from injury, and neither out of desire, nor out of want, nor because of the wilderness and the ability to remain hidden, should they do any damage. Above all these things, he taught them to consider it a grave matter to wrong anyone, and to believe that touching the property of others was both a terrible thing and offensive to God.

²⁹⁵ There was a man that was a Ziphite, of the city of Maon, who was rich, and had a vast number of cattle; for he fed a flock of three thousand sheep, and another flock of a thousand goats. Now David had charged his associates to keep these flocks without hurt and without damage, and to do them no mischief, neither out of covetousness, nor because they were in want, nor because they were in the wilderness, and so could not easily be discovered, but to esteem freedom from injustice above all other motives, and to look upon the touching of what belonged to another man as a horrible crime, and contrary to the will of God.

²⁹⁵ There was a rich Ziphite from the city of Emman who had a vast number of livestock, who pastured a flock of three thousand sheep and another of a thousand goats. David had instructed his men to leave those flocks along unharmed, even if they coveted them or were in want, and though it could be hidden out in the wilderness. They were to set freedom from injustice above all other motives and to look upon taking what belonged to another man as a horrible crime and contrary to God's will.

²⁹⁶ ταῦτα δ᾽ ἐδίδασκεν αὐτοὺς οἰόμενος ἀνθρώπῳ χαρίζεσθαι ἀγαθῷ καὶ ταύτης τυγχάνειν ἀξίῳ τῆς προνοίας. ἦν δὲ , τοῦτο γὰρ εἶχεν ὄνομα, σκληρὸς καὶ πονηρὸς τοῖς ἐπιτηδεύμασιν ἐκ κυνικῆς ἀσκήσεως πεποιημένος τὸν βίον, γυναικὸς δ᾽ ἀγαθῆς καὶ σώφρονος καὶ τὸ εἶδος ὡραίας λελαχώς.

²⁹⁶ He taught them these things thinking he was doing a favor for a good man and one worthy of such foresight. But Nabal—for that was his name—was harsh and wicked in his practices, having fashioned his life out of a Cynic-like training; yet he had obtained a wife who was good, prudent, and beautiful in appearance.

²⁹⁶ These were the instructions he gave, thinking that the favors he granted this man were granted to a good man, and one that deserved to have such care taken of his affairs. This man was Nabal, for that was his name,—a harsh man, and of a very wicked life, being like a cynic in the course of his behavior, but still had obtained for his wife a woman of a good character, wise and handsome.

²⁹⁶ These were his orders, thinking that the favour he showed him was shown to a good man who was worthy of such care. This man was Nabal, a harsh man with a wicked lifestyle, cynical in behaviour, but he had as wife a woman of a good character, wise and of fine appearance.

²⁹⁷ πρὸς οὖν τὸν τοῦτον καθ᾽ ὃν ἔκειρε τὰ πρόβατα καιρὸν πέμψας ὁ ἄνδρας δέκα τῶν σὺν αὐτῷ διὰ τούτων αὐτὸν ἀσπάζεται καὶ συνεύχεται τοῦτο ποιεῖν ἐπ᾽ ἔτη πολλά· παρασχεῖν δὲ ἐξ ὧν δυνατός ἐστιν αὐτῷ παρεκάλει μαθόντα παρὰ τῶν ποιμένων, ὅτι μηδὲν αὐτοὺς ἠδίκησαν, ἀλλὰ φύλακες αὐτῶν τε καὶ τῶν ποιμνίων γεγόνασι πολὺν ἐν τῇ ἐρήμῳ διατρίβοντες ἤδη χρόνον· μετανοήσει δ᾽ οὐδὲν παρασχόμενος.

²⁹⁷ David, having sent ten of his men to this Nabal at the time when he was shearing his sheep, greeted him through them and prayed that he might continue doing this for many years. He urged him to provide from what he was able, after learning from the shepherds that David's men had done them no wrong, but had instead been guardians to them and their flocks during the long time they had spent in the wilderness; he added that Nabal would not regret providing something for David.

²⁹⁷ To this Nabal, therefore, David sent ten men of his attendants at the time when he sheared his sheep, and by them saluted him; and also wished he might do what he now did for many years to come, but desired him to make him a present of what he was able to give him, since he had, to be sure, learned from his shepherds that we had done them no injury, but had been their guardians a long time together, while we continued in the wilderness; and he assured him he should never repent of giving any thing to David.

²⁹⁷ To this Nabal, David sent ten of his men at sheep shearing time and greeted him through them, and prayed that he might continue as he was for many years to come. He asked him to give him whatever he could, as he had surely learned from his shepherds that thky had done them no harm, but had protected them for a long time while living in the wilderness; and he would never repent of anything he gave to David.

²⁹⁸ ταῦτα δὲ τῶν πεμφθέντων διακονησάντων πρὸς τὸν ΝάβαλονNabal ἀπανθρώπως σφόδρα καὶ σκληρῶς ἀπήντησεν· ἐρωτήσας γὰρ αὐτούς, τίς ἐστι ΔαυίδηςDavid, ὡς τὸν υἱὸν ἤκουσεν ἸεσσαίουJesse,	²⁹⁸ When those sent had delivered these messages, Nabal responded very inhumanely and harshly. For having asked them who David was, and upon hearing he was the son of Jesse, he said: 'So now these runaways take great pride in themselves and give themselves airs after abandoning their masters!'
²⁹⁸ When the messengers had carried this message to Nabal, he accosted them after an inhuman and rough manner; for he asked them who David was? and when he heard that he was the son of Jesse, he said, "Now is the time that fugitives grow insolent, and make a figure, and leave their masters."	²⁹⁸ When the messengers gave this message to Nabal, he roughly mistreated them, demanding to know who David was. Hearing that he was Jesse's son, he said, "Now the fugitives grow insolent and boast about leaving their masters."

²⁹⁹ " νῦν ἄρα, εἶπε, μέγα φρονοῦσιν ἐφ᾽ αὑτοῖς οἱ δραπέται καὶ σεμνύνονται τοὺς δεσπότας καταλιπόντες. ὀργίζεται δ᾽ αὐτῶν φρασάντων ὁ καὶ τετρακοσίους μὲν ὡπλισμένους αὐτῷ κελεύσας ἕπεσθαι, διακοσίους δὲ φύλακας τῶν σκευῶν καταλιπών, ἤδη γὰρ εἶχεν ἑξακοσίους, ἐπὶ τὸν ἐβάδιζεν ὀμόσας ἐκείνῃ τῇ νυκτὶ τὸν οἶκον αὐτοῦ‎ καὶ τὴν‎ κτῆσιν ὅλην ἀφανίσειν· οὐ γὰρ ἄχθεσθαι μόνον ὅτι γέγονεν ἀχάριστος ἐπ᾽ αὐτοὺς μηδὲν ἐπιδοὺς πολλῇ φιλανθρωπίᾳ πρὸς αὐτὸν χρησαμένοις, ἀλλ᾽ ὅτι καὶ προσεβλασφήμησε καὶ κακῶς εἶπε μηδὲν ὑπ᾽ αὐτῶν λελυπημένος.

²⁹⁹ David was enraged when they told him this; commanding four hundred armed men to follow him and leaving two hundred as guards of the baggage—for he now had six hundred—he marched against Nabal, having sworn that in that night he would vanish his house and his entire possession. For he was not only vexed that Nabal had been ungrateful toward them, giving nothing despite the great humanity shown him, but because he had additionally blasphemed and spoken ill of them, though he had suffered no harm at their hands."

²⁹⁹ When they told David this, he was wroth, and commanded four hundred armed men to follow him, and left two hundred to take care of the stuff, (for he had already six hundred, ) and went against Nabal: he also swore that he would that night utterly destroy the whole house and possessions of Nabal; for that he was grieved, not only that he had proved ungrateful to them, without making any return for the humanity they had shown him, but that he had also reproached them, and used ill language to them, when he had received no cause of disgust from them.

²⁹⁹ When they told David this, he was angry and ordered four hundred warriors to follow him, leaving two hundred to take care of the equipment, for he now had six hundred, and went against Nabal. He swore to utterly destroy the whole house and possessions of Nabal that night, angry that not only had he been ungrateful by making no return for the kindness they had shown him, but also he had also insulted them with foul language when they had given him no reason for displeasure.

The "Cynic" Slur (κυνικῆς ἀσκήσεως)
This is a brilliant Josephan touch. In the Bible, Nabal is said to be of the house of "Caleb" (which sounds like the Hebrew word for "dog"). Josephus translates this pun for his Greek readers by saying Nabal lived according to κυνικῆς ἀσκήσεως (Cynic training/discipline). In the 1st century, "Cynics" were often viewed as rude, anti-social, and intentionally offensive. By using this term, Josephus paints Nabal not just as a "fool" (the literal meaning of his name), but as a man who has philosophically rejected the basic Greek and Jewish virtues of hospitality and manners.

David's Moral Pedagogy
Josephus highlights David as a teacher of ethics. David warns his men not to steal even though they are in "the wilderness" (ἐρημίας) and "can hide" (λανθάνειν). This reinforces Josephus’s earlier theme: true virtue is what you do when no one is watching. David’s men are "guardians" (φύλακες), essentially providing a private security service for the local wealthy landowners in exchange for voluntary support—a proto-feudal arrangement.

The Sin of "Blasphemy" (προσεβλασφήμησε)
It is notable that David is less offended by the lack of food than by the insult. Nabal calls them δραπέται (runaway slaves/fugitives). To a man of David’s "high spirit" and royal anointing, being called a runaway slave is an intolerable social assassination. Josephus uses the word blasphemes, suggesting that to insult the Lord's Anointed is a religious crime as much as a personal one.

The Numerical Growth of the Rebellion
Josephus updates the census of David’s army. In the previous section at the Cave of Adullam, David had 400 men. Now, Josephus notes he has 600 (ἑξακοσίους). This shows David’s increasing power and the logistical strain that likely led to his request for supplies from Nabal. He is no longer a small band; he is a small city on the move.

Abigail: The Philosophic Ideal
Josephus introduces Abigail as the perfect counterpoint to Nabal. She is σώφρονος (prudent/temperate), a key Greek virtue. In the sections that follow, she will act as the "philosopher" who talks the "king" out of his irrational rage. It sets up a classic literary trio: the Brutish Man (Nabal), the Wrathful Hero (David), and the Wise Woman (Abigail).

³⁰⁰ Δούλου δέ τινος τῶν τὰ ποίμνια φυλασσόντων τὰ τοῦ πρὸς τὴν‎ δέσποιναν μὲν ἑαυτοῦ γυναῖκα δ᾽ ἐκείνου κατειπόντος, ὅτι πέμψας ὁ αὐτῆς πρὸς τὸν ἄνδρα μηδενὸς τύχοι τῶν μετρίων, ἀλλὰ καὶ προσυβρισθείη βλασφημίαις δειναῖς πάσῃ‎ περὶ αὐτοὺς προνοίᾳ καὶ φυλακῇ τῶν ποιμνίων χρησάμενος,

³⁰⁰ "When one of the slaves guarding the flocks informed his mistress—the wife of Nabal—that David had sent messengers to her husband and had received none of the moderate requests, but had even been insulted with terrible blasphemies despite having exercised every foresight and protection over the flocks,

³⁰⁰ Hereupon one of those that kept the flocks of Nabal, said to his mistress, Nabal's wife, that when David sent to her husband he had received no civil answer at all from him; but that her husband had moreover added very reproachful language, while yet David had taken extraordinary care to keep his flocks from harm, and that what had passed would prove very pernicious to his master.

³⁰⁰ One of Nabal's shepherds told his mistress, Nabal's wife, that when David sent to her husband he had received no civil answer but her husband had spoken shamefully to him, though David had taken such care to keep his flocks from harm, and that it would prove harmful to his master and herself.

³⁰¹ γέγονε δὲ τοῦτο ἐπὶ κακῷ τῷ τοῦ δεσπότου καὶ ταῦτ᾽ ἐκείνου φήσαντος , προσηγορεύετο γὰρ οὕτως, ἐπισάξασα τοὺς ὄνους καὶ πληρώσασα παντοίων ξενίων καὶ μηδὲν εἰποῦσα τἀνδρί, ὑπὸ γὰρ μέθης ἀναίσθητος ἦν, ἐπορεύετο πρὸς · καταβαινούσῃ δὲ τὰ στενὰ τοῦ ὄρους ἀπήντησε μετὰ τῶν τετρακοσίων ἐπὶ ἐρχόμενος.

³⁰¹ and as the slave said this would result in evil for his master, Abigail (for so she was called) saddled her donkeys. Loading them with all kinds of guest-gifts and saying nothing to her husband—for he was senseless from drunkenness—she set out toward David. As she was descending the narrows of the mountain, David met her, coming with his four hundred men against Nabal.

³⁰¹ When the servant had said this, Abigail, for that was his wife's name, saddled her asses, and loaded them with all sorts of presents; and, without telling her husband any thing of what she was about, (for he was not sensible on account of his drunkenness,) she went to David. She was then met by David as she was descending a hill, who was coming against Nabal with four hundred men.

³⁰¹ When he said this, Abigail, for that was her name, saddled her donkeys and loaded them with all sorts of gifts, and went to David, saying nothing to her husband of what she was about, for he was in a drunken stupor. As she was going down the ravine, she met David who was coming against Nabal with four hundred men.

³⁰² θεασαμένη δ᾽ αὐτὸν ἡ γυνὴ κατεπήδησε καὶ πεσοῦσα ἐπὶ πρόσωπον προσεκύνησε καὶ τῶν μὲν λόγων ἐδεῖτο μὴ μνημονεύειν [οὐ γὰρ ἀγνοεῖν ] αὐτὸν ὅμοιον ὄντα τῷ ὀνόματι, γὰρ κατὰ τὴν‎ γλῶτταν ἀφροσύνην δηλοῖ, αὐτὴ δ᾽ ἀπελογεῖτο μὴ θεάσασθαι τοὺς πεμφθέντας ὑπ᾽ αὐτοῦ‎·

³⁰² When the woman saw him, she leaped down and, falling on her face, did obeisance. She begged him not to remember the words of Nabal, for he should not be ignorant that the man was just like his name—for 'Nabal' in the Hebrew tongue signifies 'folly'—and she defended herself by saying she had not seen the men sent by him.

³⁰² When the woman saw David, she leaped down from her ass, and fell on her face, and bowed down to the ground; and entreated him not to bear in mind the words of Nabal, since he knew that he resembled his name. Now Nabal, in the Hebrew tongue, signifies folly. So she made her apology, that she did not see the messengers whom he sent.

³⁰² When the woman saw David, she jumped down from her donkey and fell on her face and bowed to the ground, and begged him not to take to heart the words of Nabal, for he resembled his name, which in the Hebrew means foolishness. So she apologized for not seeing the messengers he had sent.

³⁰³ " διὸ συγγίνωσκέ μοι, φησί, καὶ τῷ θεῷ χάριν ἔχε κωλύοντί σε μιανθῆναι ἀνθρωπίνῳ αἵματι· μένοντα γάρ σε καθαρὸν ἐκεῖνος αὐτὸς ἐκδικήσει παρὰ τῶν πονηρῶν· ἃ γὰρ ἐκδέχεται κακὰ ταῦτα καὶ ταῖς τῶν ἐχθρῶν σου κεφαλαῖς ἐμπέσοι.

³⁰³ 'Therefore,' she said, 'pardon me, and give thanks to God who prevents you from being defiled by human blood; for while you remain pure, He Himself will take vengeance for you upon the wicked. May the evils that await Nabal fall also upon the heads of your enemies.

³⁰³ "Forgive me, therefore," said she, "and thank God, who hath hindered thee from shedding human blood; for so long as thou keepest thyself innocent, he will avenge thee of wicked men, for what miseries await Nabal, they will fall upon the heads of thine enemies.

³⁰³ "Forgive me then," she said, "and thank God, who has kept you from the guilt of shedding human blood. As long as you remain innocent, he will avenge you against bad men, and may the woes that await Nabal fall on the heads of your enemies.

³⁰⁴ γενοῦ δὲ εὐμενής μοι κρίνας ἀξίαν τοῦ παρ᾽ ἐμοῦ ταῦτα δέξασθαι, καὶ τὸν θυμὸν καὶ τὴν‎ ὀργὴν τὴν‎ ἐπὶ τὸν ἄνδρα μου καὶ τὸν οἶκον αὐτοῦ‎ εἰς τὴν‎ ἐμὴν τιμὴν ἄφες· πρέπει γὰρ ἡμέρῳ σοι καὶ φιλανθρώπῳ τυγχάνειν,

³⁰⁴ Be favorable toward me, judging me worthy that you should receive these things from me; and for my honor, let go of the fury and the rage against my husband and his house. For it is fitting for you to be mild and humane, especially as one destined to be king.'

³⁰⁴ Be thou gracious to me, and think me so far worthy as to accept of these presents from me; and, out of regard to me, remit that wrath and that anger which thou hast against my husband and his house, for mildness and humanity become thee, especially as thou art to be our king."

³⁰⁴ Be gracious to me and do me the honour of accepting these from me, and for my sake lay aside your anger against my husband and his family. For mildness and mercy become you, as you are to be our king."

³⁰⁵ καὶ ταῦτα μέλλοντι βασιλεύειν. ὁ δὲ τὰ δῶρα δεξάμενος " ἀλλά σε, φησίν, ὦ γύναι, θεὸς εὐμενὴς ἤγαγε πρὸς ἡμᾶς τήμερον· οὐ γὰρ ἂν τὴν‎ ἐπερχομένην ἡμέραν εἶδες, ἐμοῦ τὸν οἶκον τὸν διὰ τῆσδε τῆς νυκτὸς ὀμόσαντος ἀπολέσαι καὶ μηδένα ὑμῶν ἀπολείψειν ἀπὸ ἀνδρὸς [ἕως τετραπόδου ] πονηροῦ καὶ ἀχαρίστου πρὸς ἐμὲ καὶ τοὺς ἐμοὺς ἑταίρους γενομένου. νῦν δὲ φθάσασα προέλαβες καταμειλίξασθαί μου τὸν θυμὸν κηδομένου σου θεοῦ. ἀλλὰ μὲν κἂν ἀφεθῇ διὰ σὲ νῦν τῆς τιμωρίας οὐ φεύξεται τὴν‎ δίκην, ἀλλ᾽ ὁ τρόπος αὐτὸν ἀπολεῖ λαβὼν αἰτίαν ἄλλην."

³⁰⁵ David, receiving the gifts, said: 'O woman, a favorable God has led you to us today; for you would not have seen the coming day, since I had sworn to destroy the house of Nabal throughout this night and leave not one of you—from man even to a wicked four-footed beast—on account of his being ungrateful toward me and my companions. But now, arriving first, you have anticipated and soothed my wrath, God having cared for you. But as for Nabal, even if he is released from punishment now for your sake, he will not escape justice; rather, his own character will destroy him when it finds some other cause.'"

³⁰⁵ Accordingly, David accepted her presents, and said, "Nay, but, O woman, it was no other than God's mercy which brought thee to us today, for, otherwise, thou hadst never seen another day, I having sworn to destroy Nabal's house this very night, and to leave alive not one of you who belonged to a man that was wicked and ungrateful to me and my companions; but now hast thou prevented me, and seasonably mollified my anger, as being thyself under the care of God's providence: but as for Nabal, although for thy sake he now escape punishment, he will not always avoid justice; for his evil conduct, on some other occasion, will be his ruin."

³⁰⁵ So he accepted her gifts and said, "Woman, it was only the mercy of God that brought you to us today, otherwise you would not have seen the dawn of another day, for I have sworn to destroy Nabal's house this night, leaving none of you, man or beast, alive to one who was wicked and ungrateful to me and my companions. Now, by God's providence you have forestalled me and cooled my anger. But if for your sake Nabal escapes punishment for the present, he will not evade justice, for his evil conduct will be his ruin another time."

The "Senseless" Master vs. the "Prudent" Wife
Josephus emphasizes Nabal’s state as ἀναίσθητος (senseless/without perception) due to drunkenness. This is a recurring theme in Josephus: the loss of logos (reason) leads to disaster. Abigail, conversely, acts with swiftness and secrecy, representing the "active" virtue that compensates for the husband’s "passive" vice.

Etymological Wordplay
Josephus explains to his Greek-speaking audience that Νάβαλος means ἀφροσύνην (folly/lack of sense). By doing this, he bridges the gap between Hebrew scripture and Greek philosophy. In the Greco-Roman world, aphrosyne was the opposite of phronesis (practical wisdom). Abigail’s argument is essentially: "Do not waste your royal rage on a man who lacks the basic human faculty of reason."

Preventing "Defilement" (μιανθῆναι)
Abigail’s most sophisticated point is that David’s purity (καθαρὸν) is his greatest asset. She warns him not to be "defiled by human blood." This is a crucial distinction for a future king; if David were to massacre a household over a personal insult, he would look like Saul. Abigail frames his restraint not as a sign of weakness, but as a prerequisite for his φιλανθρωπία (humanity) as a ruler.

The Irony of the "Wicked Four-Footed Beast"
In a moment of vivid anger, David swears he won't even leave a "wicked quadruped" (τετραπόδου πονηροῦ) alive. This reflects the ancient practice of herem (total destruction), but Josephus adds a touch of David's extreme agitation here. He is so offended that he is ready to execute Nabal's animals alongside the men.

Character as Fate
David’s closing line is profoundly philosophical: ὁ τρόπος αὐτὸν ἀπολεῖ ("his character will destroy him"). This reflects a core Greek belief (famously attributed to Heraclitus: "Character is destiny"). David realizes he doesn't need to kill Nabal; Nabal’s own nature is a terminal "disease" that will eventually find another "cause" (αἰτίαν) to bring about his end. It is a sophisticated way of saying that the wicked eventually trip over their own feet.

³⁰⁶ Ταῦτ᾽ εἰπὼν ἀπολύει τὴν‎ γυναῖκα· ἡ δ᾽ εἰς τὸν οἶκον ἐλθοῦσα καὶ καταλαβοῦσα τὸν ἄνδρα μετὰ πολλῶν εὐωχούμενον καὶ κεκαρωμένον ἤδη τότε μὲν οὐδὲν τῶν γεγενημένων διεσάφει, τῇ δὲ ἐπιούσῃ νήφοντι ἅπαντα δηλώσασα παρεθῆναι καὶ πᾶν αὐτῷ νεκρωθῆναι τὸ σῶμα ὑπὸ τῶν λόγων καὶ τῆς ἐπ᾽ αὐτοῖς λύπης ἐποίησε· καὶ δέκα οὐ πλείους ἐπιζήσας ἡμέρας τὸν βίον κατέστρεψεν ὁ .

³⁰⁶ "Having said these things, he [David] released the woman. She, returning home and finding her husband feasting with many others and already heavily intoxicated, explained nothing of what had happened at that time. But on the following day, when he was sober, she revealed everything to him; she caused his body to become paralyzed and entirely deadened by her words and by the grief over them. And having lived no more than ten days, Nabal ended his life.

³⁰⁶ When David had said this, he dismissed the woman. But when she came home and found her husband feasting with a great company, and oppressed with wine, she said nothing to him then about what had happened; but on the next day, when he was sober, she told him all the particulars, and made his whole body to appear like that of a dead man by her words, and by that grief which arose from them; so Nabal survived ten days, and no more, and then died.

³⁰⁶ With this he sent the woman away. When she came home and found her husband feasting with many others and already drunk, at the time she told him nothing of the occurrence, but the next day, when he was sober, she told him everything and at her words and the grief they caused him his whole body took on the look of a corpse. Nabal survived only ten days and then he died.

³⁰⁷ ἀκούσας δ᾽ αὐτοῦ‎ τὴν‎ τελευτὴν ὁ ἐκδικηθῆναι μὲν αὑτὸν ὑπὸ τοῦ θεοῦ καλῶς ἔλεγεν· ἀποθανεῖν γὰρ ὑπὸ τῆς ἰδίας πονηρίας καὶ δοῦναι δίκην αὐτῷ καθαρὰν ἔχοντι τὴν‎ δεξιάν· ἔγνω δὲ καὶ τότε τοὺς πονηροὺς ἐλαυνομένους ὑπὸ τοῦ θεοῦ μηδενὸς τῶν ἐν ἀνθρώποις ὑπερορῶντος, διδόντος δὲ τοῖς μὲν ἀγαθοῖς τὰ ὅμοια, τοῖς δὲ πονηροῖς ὀξεῖαν ἐπιφέροντος τὴν‎ ποινήν.

³⁰⁷ When David heard of his death, he said that he had been well-avenged by God; for Nabal had died by his own wickedness, while David’s own right hand remained pure. He recognized then that the wicked are pursued by God, who overlooks nothing among men, but renders like for like to the good, while bringing swift punishment upon the wicked.

³⁰⁷ And when David heard of his death, he said that God had justly avenged him of this man, for that Nabal had died by his own wickedness, and had suffered punishment on his account, while he had kept his own hands clean. At which time he understood that the wicked are prosecuted by God; that he does not overlook any man, but bestows on the good what is suitable to them, and inflicts a deserved punishment on the wicked.

³⁰⁷ Hearing of his death, David said that God had justly avenged him on this man, since Nabal had died for his wickedness and was punished on account of him, while he had kept his own hands clean. He saw how the wicked are pursued by God, who does not ignore any man, but suitably rewards the good and punishes the wicked as they deserve.

³⁰⁸ πέμψας δ᾽ αὐτοῦ‎ πρὸς τὴν‎ γυναῖκα συνοικήσουσαν καὶ γαμηθησομένην ἐκάλει πρὸς αὑτόν· ἡ δὲ ἀναξία μὲν εἶναι καὶ ποδῶν ἅψασθαι τῶν ἐκείνου πρὸς τοὺς παρόντας ἔλεγεν, ὅμως δὲ μετὰ πάσης τῆς θεραπείας ἧκε. Καὶ συνῴκησε μὲν αὐτῷ ταύτην λαβοῦσα τὴν‎ τιμὴν καὶ διὰ τὸ τὸν τρόπον σώφρονα εἶναι καὶ δίκαιον, τυχοῦσα δ᾽ αὐτῆς καὶ διὰ τὸ κάλλος.

³⁰⁸ Having sent messengers to the woman, he invited her to come to him to live with him and be his wife. She told those present that she was unworthy even to touch his feet; nevertheless, she came with all her attendants. Thus she lived with him, having received this honor both because her character was prudent and just, and having obtained it also because of her beauty.

³⁰⁸ So he sent to Nabal's wife, and invited her to come to him, to live with him, and to be his wife. Whereupon she replied to those that came, that she was not worthy to touch his feet; however, she came, with all her servants, and became his wife, having received that honor on account of her wise and righteous course of life. She also obtained the same honor partly on account of her beauty.

³⁰⁸ He sent to the woman inviting her to come and live with him and be his wife. She answered the messengers that she was not worthy to touch his feet, but she came, with all her servants, and became his wife, in reward for her wise and righteous lifestyle, as well as for her beauty.

³⁰⁹ εἶχε δὲ γυναῖκα πρότερον, ἣν ἐξ πόλεως ἔγημε· δὲ τὴν‎ τοῦ βασιλέως θυγατέρα τὴν‎ γενομένην τοῦ γυναῖκα ὁ πατὴρ τῷ υἱῷ συνέζευξεν ἐκ πόλεως ὄντι .

³⁰⁹ David already had a wife previously, whom he married from the city of Abisar (Jezreel); but as for Michal, the daughter of King Saul who had been David’s wife, her father had joined her in marriage to Phelti, the son of Lisos, who was from the city of Gethla."

³⁰⁹ Now David had a wife before, whom he married from the city Abesar; for as to Michal, the daughter of king Saul, who had been David's wife, her father had given her in marriage to Phalti, the son of Laish, who was of the city of Gallim.

³⁰⁹ Now David had already married a wife from the city of Abesar; but Melcha, the daughter of king Saul, who had also been David's wife, had been given in marriage by her father to Phalti, son of Laish, who was of the city of Gallim.

The Psychosomatic Death (παρεθῆναι)
Josephus’s description of Nabal’s death is more clinically detailed than the biblical "his heart died within him." He uses the word παρεθῆναι, which implies a stroke or paralysis. Interestingly, Josephus attributes the physical collapse to λύπης (grief or distress). Nabal isn't just scared; he is "mortified" in the literal sense—the realization that his wealth and life were nearly extinguished because of his own big mouth is what physically breaks him.

The Theology of the "Pure Hand" (καθαρὰν δεξιάν)
David’s reaction is one of profound relief. By waiting for God to act, David kept his "right hand pure." In Josephus's moral universe, this is a vital quality for a legitimate king. If David had killed Nabal, he would be a bandit; because God killed Nabal, David is a "Friend of God" whose cause is divinely vindicated.

Abigail as the Philosophical Ideal
Josephus lists the reasons David married Abigail in a specific order:

1) Τρόπον σώφρονα (Prudent/Temperate character)

2) Δίκαιον (Justice)

3) Κάλλος (Beauty)

By placing character and justice before beauty, Josephus aligns David’s choice with Platonic and Stoic values. Abigail isn't just a trophy; she is a partner whose wisdom complements David's burgeoning royal authority.

The "Anti-Cinderella" Foot Motif
Abigail's response that she is "unworthy even to touch his feet" is a classic Orientalism and a sign of ταπεινοφροσύνη (humility). However, Josephus immediately notes she came with πάσης τῆς θεραπείας (all her retinue/service). She maintains her dignity as a woman of high status while performing the necessary rhetorical humility required to transition into the household of the future king.

The Messy Reality of Royal Marriage
The passage ends on a dissonant note regarding Michal. While David is building a new family in the wilderness, Saul is actively "erasing" David’s previous life by re-marrying Michal to another man. This highlights the ongoing "dynastic war." Saul isn't just trying to kill David; he is trying to legally annul David's claim to the house of Saul.

³¹⁰ μετὰ Ταῦτά τινες ἐλθόντες τῶν ἀπήγγειλαν τῷ , ὡς εἴη πάλιν ὁ ἐν τῇ χώρᾳ αὐτῶν καὶ δύνανται συλλαβεῖν αὐτὸν βουλομένῳ συνεργῆσαι. ὁ δὲ μετὰ τρισχιλίων ὁπλιτῶν ἐβάδιζεν ἐπ᾽ αὐτὸν καὶ νυκτὸς ἐπελθούσης ἐστρατοπέδευσεν ἐπί τινι τόπῳ λεγομένῳ.

³¹⁰ "After these things, some of the Ziphites came and reported to Saul that David was again in their territory, and that they were able to seize him if the king wished to cooperate. Saul marched against him with three thousand men-at-arms, and when night fell, he encamped at a certain place called Sikella.

³¹⁰ After this came certain of the Ziphites, and told Saul that David was come again into their country, and if he would afford them his assistance, they could catch him. So he came to them with three thousand armed men; and upon the approach of night, he pitched his camp at a certain place called Hachilah.

³¹⁰ After this some Ziphites came and told Saul that David had again arrived in their region and that they could catch him with his help. So he came to them with three thousand warriors, and at nightfall encamped at a place called Sikella.

³¹¹ δὲ ἀκούσας τὸν ἐπ᾽ αὐτὸν ἥκοντα πέμψας κατασκόπους ἐκέλευσε δηλοῦν αὐτῷ, ποῦ τῆς χώρας ἤδη προεληλύθοι. τῶν δ᾽ ἐν φρασάντων διανυκτερεύειν διαλαθὼν τοὺς ἰδίους εἰς τὸ τοῦ στρατόπεδον παραγίνεται ἐπαγόμενος τὸν ἐκ τῆς ἀδελφῆς αὐτοῦ‎ καὶ τὸν .

³¹¹ David, hearing that Saul had come against him, sent scouts and ordered them to report where in the country Saul had already advanced. When they reported that he was spending the night in Sikella, David slipped away from his own men and arrived at Saul’s camp, bringing with him Abishai, his sister Zeruiah’s son, and Ahimelech the Hittite.

³¹¹ But when David heard that Saul was coming against him, he sent spies, and bid them let him know to what place of the country Saul was already come; and when they told him that he was at Hachilah, he concealed his going away from his companions, and came to Saul's camp, having taken with him Abishai, his sister Zeruiah's son, and Ahimelech the Hittite.

³¹¹ When David heard Saul was coming against him, he sent spies with orders to inform him of where Saul had arrived in the region, and when they said he was in Sikella, he secretly left his companions and came to Saul's camp, with Abishai, his sister Sarouia's son and Abimelech the Hittite.

³¹² τοῦ δὲ κοιμωμένου καὶ περὶ αὐτὸν ἐν κύκλῳ τῶν ὁπλιτῶν καὶ τοῦ στρατηγοῦ κειμένων, ὁ εἰσελθὼν εἰς τὸ στρατόπεδον τὸ τοῦ βασιλέως οὔτ᾽ αὐτὸς ἀναιρεῖ τὸν ἐπιγνοὺς αὐτοῦ‎ τὴν‎ κοίτην ἐκ τοῦ δόρατος, τοῦτο γὰρ αὐτῷ παρεπεπήγει, οὔτε τὸν βουλόμενον φονεῦσαι καὶ πρὸς τοῦτο ὡρμηκότα εἴασεν, ἀλλὰ τὸν ὑπὸ τοῦ θεοῦ κεχειροτονημένον βασιλέα φήσας εἶναι δεινὸν ἀποκτεῖναι κἂν ᾖ πονηρός, ἥξειν γὰρ αὐτῷ παρὰ τοῦ δόντος τὴν‎ ἀρχὴν σὺν χρόνῳ τὴν‎ δίκην, ἐπέσχε τῆς ὁρμῆς.

³¹² While Saul was sleeping, with the men-at-arms and the general Abner lying in a circle around him, David entered the king's camp. He did not kill Saul himself, though he recognized his bed by the spear, which was fixed in the ground beside him; nor did he permit Abishai, who wished to slay him and was eager for the deed. Instead, David stayed his impulse, saying that it was a terrible thing to kill a king elected by God, even if he were wicked; for in time, justice would come to him from the One who gave him the rule.

³¹² Now Saul was asleep, and the armed men, with Abner their commander, lay round about him in a circle. Hereupon David entered into the king's tent; but he did neither kill Saul, though he knew where he lay, by the spear that was stuck down by him, nor did he give leave to Abishai, who would have killed him, and was earnestly bent upon it so to do; for he said it was a horrid crime to kill one that was ordained king by God, although he was a wicked man; for that he who gave him the dominion would in time inflict punishment upon him. So he restrained his eagerness;

³¹² Saul was asleep, with the warriors and Abner their officer lying in a circle around him. David entered the king's tent, but though he knew where Saul lay, he neither killed him with the spear that stood alongside him, nor let Abishai kill him, though he wanted to do so. He said it was a terrible thing to kill the one God had ordained king, even though he was wicked, for He who made him king would punish him in due time; so he held back.

³¹³ σύμβολον δὲ τοῦ κτεῖναι δυνηθεὶς ἀποσχέσθαι λαβὼν αὐτοῦ‎ τὸ δόρυ καὶ τὸν φακὸν τοῦ ὕδατος, ὃς ἦν παρ᾽ αὐτῷ κείμενος τῷ , μηδενὸς αἰσθομένου τῶν ἐν τῷ στρατοπέδῳ πάντων δὲ κατακοιμωμένων ἐξῆλθεν, ἀδεῶς πάντ᾽ ἐργασάμενος, ὅσα καὶ τοῦ καιροῦ δόντος αὐτῷ καὶ τῆς τόλμης διέθηκε τοὺς τοῦ βασιλέως.

³¹³ As a sign that he had been able to kill him but abstained, he took Saul's spear and the water-flask lying beside him. Without anyone in the camp noticing, as they were all fast asleep, he went out, having securely performed everything that the opportunity and his own daring allowed him to do among the king’s men.

³¹³ but that it might appear to have been in his power to have killed him when he refrained from it, he took his spear, and the cruse of water which stood by Saul as he lay asleep, without being perceived by any in the camp, who were all asleep, and went securely away, having performed every thing among the king's attendants that the opportunity afforded, and his boldness encouraged him to do.

³¹³ Still, to show he could have killed him yet refrained from it, he took his spear and the jug of water from beside the sleeping Saul and went off unnoticed by any in the camp, who were all asleep, having done among the king's servants all that opportunity and his audacity let him do.

³¹⁴ διαβὰς δὲ τὸν χείμαρρον καὶ ἐπὶ τὴν‎ κορυφὴν τοῦ ὄρους, ὅθεν ἔμελλεν ἐξάκουστος εἶναι, ἐμβοήσας τοῖς στρατιώταις τοῦ καὶ τῷ στρατηγῷ διανίστησιν αὐτὸν ἀπὸ τοῦ ὕπνου τοῦτόν τε ἐφώνει καὶ τὸν λαόν. ἐπακούσαντος δὲ τοῦ στρατηγοῦ καὶ τίς ὁ καλέσας αὐτόν ἐστιν ἐρομένου εἶπεν·

³¹⁴ Having crossed the ravine and ascended to the summit of the mountain, from which he was likely to be heard, he shouted to Saul’s soldiers and to the general Abner, ruffling him from sleep and calling out to him and the people. When the general heard and asked who it was calling him, David said:

³¹⁴ So when he had passed over a brook, and was gotten up to the top of a hill, whence he might be sufficiently heard, he cried aloud to Saul's soldiers, and to Abner their commander, and awaked them out of their sleep, and called both to him and to the people. Hereupon the commander heard him, and asked who it was that called him. To whom David replied,

³¹⁴ Having crossed the river and reached the top of the hill, from which he could still be heard, he called to Saul's soldiers and their commander, Abner, waking them from their sleep. When the commander heard it and asked who was calling him, David replied,

³¹⁵ " ἐγώ, παῖς μὲν , φυγὰς δὲ ὑμέτερος. ἀλλὰ τί δήποτε μέγας τε ὢν καὶ τὴν‎ πρώτην ἔχων παρὰ τῷ βασιλεῖ τιμὴν οὕτως ἀμελῶς τὸ τοῦ δεσπότου φυλάσσεις σῶμα, καὶ ὕπνος ἡδίων ἐστί σοι τῆς τούτου σωτηρίας καὶ προνοίας; θανάτου γὰρ ἄξια ταῦτα καὶ τιμωρίας, οἵ γε μικρὸν ἔμπροσθεν εἰσελθόντας τινὰς ὑμῶν εἰς τὸ στρατόπεδον οὐκ ἐνοήσατε. ζήτησον οὖν τὸ δόρυ τοῦ βασιλέως καὶ τὸν φακὸν τοῦ ὕδατος καὶ μαθήσῃ, πηλίκον ὑμᾶς ἔλαθε κακὸν ἐντὸς γενόμενον. δὲ γνωρίσας τὴν‎ τοῦ φωνὴν καὶ μαθών,

³¹⁵ 'It is I, the son of Jesse, your fugitive. But why, indeed, since you are great and hold the first honor with the king, do you guard the body of your master so carelessly? Is sleep sweeter to you than his safety and protection? These things deserve death and punishment, for you did not even notice some who entered your camp a little while ago. Search then for the king's spear and the water-flask, and you will learn how great an evil entered among you without your knowing.'

³¹⁵ "It is I, the son of Jesse, whom you make a vagabond. But what is the matter? Dost thou, that art a man of so great dignity, and of the first rank in the king's court, take so little care of thy master's body? and is sleep of more consequence to thee than his preservation, and thy care of him? This negligence of yours deserves death, and punishment to be inflicted on you, who never perceived when, a little while ago, some of us entered into your camp, nay, as far as to the king himself, and to all the rest of you. If thou look for the king's spear and his cruse of water, thou wilt learn what a mighty misfortune was ready to overtake you in your very camp without your knowing it."

³¹⁵ "It is I , the son of Jesse, whom you have on the run. Listen! How can a man of your dignity and rank in the king's court, take so little care of your master's person? Is sleep more important to you than his safety and your care of him? You deserve death by execution, for not noting how some of us entered your camp a little while ago, and got as far as the king himself. If you look for the king's spear and his jug of water, you will learn what could have happened in your camp without your knowledge."

³¹⁶ ὅτι λαβὼν αὐτὸν ἔκδοτον ὑπὸ τοῦ ὕπνου καὶ τῆς τῶν φυλασσόντων ἀμελείας οὐκ ἀπέκτεινεν, ἀλλ᾽ ἐφείσατο δικαίως ἂν αὐτὸν ἀνελών, χάριν ἔχειν αὐτῷ τῆς σωτηρίας ἔλεγε καὶ παρεκάλει θαρροῦντα καὶ μηδὲν ἔτι πείσεσθαι δεινὸν ἐξ αὐτοῦ‎ φοβούμενον ἀναχωρεῖν ἐπὶ τὰ οἰκεῖα·

³¹⁶ Saul, recognizing David’s voice and learning that he—having found him at his mercy due to sleep and the negligence of the guards—had not killed him but spared him when he might have justly slain him, said he was grateful to him for his life. He urged David to take courage and return to his own home, fearing nothing further from him;

³¹⁶ Now when Saul knew David's voice, and understood that when he had him in his power while he was asleep, and his guards took no care of him, yet did not he kill him, but spared him, when he might justly have cut him off, he said that he owed him thanks for his preservation; and exhorted him to be of good courage, and not be afraid of suffering any mischief from him any more, and to return to his own home,

³¹⁶ When Saul recognized David's voice and understood how he had him in his power during his sleep when his guards neglected him, yet had spared his life when he could justly have killed him, he thanked him for sparing him and urged him to take heart and no longer fear harm from him, but to return home.

³¹⁷ πεπεῖσθαι γάρ, ὅτι μηδ᾽ αὐτὸν οὕτως ἀγαπήσειεν, ὡς ὑπ᾽ ἐκείνου στέργεται· ὃς τὸν μὲν φυλάττειν αὐτὸν δυνάμενον καὶ πολλὰ δείγματα τῆς εὐνοίας παρεσχημένον ἐλαύνοι καὶ τοσοῦτον ἐν φυγῇ χρόνον καὶ ταῖς περὶ τὴν‎ ψυχὴν ἀγωνίαις ἠνάγκασε ζῆσαι φίλων καὶ συγγενῶν ἔρημον· αὐτὸς δ᾽ οὐ παύεται ὑπ᾽ αὐτοῦ‎ σωζόμενος, [οὐδὲ τὴν‎ ψυχὴν ] φανερῶς ἀπολλυμένην λαμβάνων.

³¹⁷ for he said he was convinced that he did not even love himself as much as he was loved by David. Saul lamented that he drove away a man who could protect him and who provided many proofs of goodwill, forcing him to live for so long in flight and in agony of soul, destitute of friends and kinsmen; while he himself never ceased being saved by David, even when his life was openly perilled.

³¹⁷ for he was now persuaded that he did not love himself so well as he was loved by him: that he had driven away him that could guard him, and had given many demonstrations of his good-will to him: that he had forced him to live so long in a state of banishment, and in great fears of his life, destitute of his friends and his kindred, while still he was often saved by him, and frequently received his life again when it was evidently in danger of perishing.

³¹⁷ He was now convinced that he did not love himself as well as he was loved by him. He had expelled the one who could guard him but had proven goodwill toward him and had put him in exile for so long, in fear of his life, deprived of his friends and relatives, though he had spared his life when it was clearly in mortal danger.

³¹⁸ ὁ δὲ πέμψαντα ἀπολαβεῖν ἐκέλευσε τὸ δόρυ καὶ τὸν φακὸν τοῦ ὕδατος , [ὡς ] ὁ θεὸς ἑκατέρῳ τῆς ἰδίας φύσεως καὶ τῶν κατ᾽ αὐτὴν πεπραγμένων ἔσται‎ δικαστής, ὃς ὅτι καὶ κατὰ τὴν‎ παροῦσαν ἡμέραν ἀποκτεῖναί σε δυνηθεὶς ἀπεσχόμην οἶδε."

³¹⁸ But David told him to send someone to take back the spear and the water-flask, adding that God would be the judge of each man’s nature and the deeds done according to it—the God who knows that even on the present day, though I was able to kill you, I abstained.'"

³¹⁸ So David bade them send for the spear and the cruse of water, and take them back; adding this withal, That God would be the judge of both their dispositions, and of the actions that flowed from the same, "who knows that then it was this day in my power to have killed thee I abstained from it."

³¹⁸ David bade them send for the spear and the jug of water and take them back, adding that God would be the judge of the intentions and actions of each of them. "He knows that this day, when it was in my power to kill you, I did not do it."

The Strategy of "The Fugitive"
Josephus uses the word δραπέτης (fugitive/runaway) earlier, but here David calls himself φυγὰς ὑμέτερος (your fugitive/exile). There is a biting irony in David’s tone. He is mocking the professional military failure of Abner, the "Great General." David essentially proves that he is a better protector of the King than the King's own army.

The Theology of "Election" (κεχειροτονημένον)
Josephus uses the word κεχειροτονημένον, which literally means "elected by a show of hands" but in this context refers to divine appointment. David’s logic is consistently "institutional": the office of the king is sacred because of its source (παρὰ τοῦ δόντος τὴν ἀρχὴν—from the One who gave the rule). David trusts in time and justice rather than personal assassination. This would have resonated deeply with a Roman audience, who were well-acquainted with the chaos of imperial assassinations.

The Symbolism of the Spear and Flask
The δόρυ (spear) represents Saul's power and right to execute justice; the φακὸν τοῦ ὕδατος (water-flask) represents his very life and sustenance. By taking both, David shows he has captured Saul’s power and his life. Returning them is a symbolic "re-crowning" of Saul by David’s own mercy.

Saul’s Self-Loathing
Saul’s response is one of the most pathetic moments in the text. He admits that he doesn't even love himself (μηδʼ αὐτὸν οὕτως ἀγαπήσειεν) as much as David loves him. This is a profound psychological observation by Josephus—the tyrant's tragedy is that he destroys the very people who are his true security, leaving himself alone with "friends" like the Ziphites who only serve him for gain.

God as the Judge of "Nature" (φύσεως)
David’s final word is that God judges a man's φύσεως (nature/character). This ties back to Josephus’s philosophical interlude earlier: power reveals nature. David’s nature is revealed as "preservative" and "merciful," while Saul’s is revealed as "destructive" and "unstable."

³¹⁹ Καὶ μὲν δεύτερον διαφυγὼν τὰς χεῖρας εἰς τὰ βασίλεια καὶ τὴν‎ οἰκείαν ἀπηλλάσσετο, φοβηθεὶς δὲ , μὴ μένων αὐτόθι συλληφθῇ ὑπὸ τοῦ , συμφέρειν ἔκρινεν εἰς τὴν‎ ἀναβὰς διατρίβειν ἐν αὐτῇ, καὶ μετὰ τῶν ἑξακοσίων, οἳ περὶ αὐτὸν ἦσαν παραγίνεται πρὸς τὸν βασιλέα· μία δ᾽ ἦν αὕτη τῶν πέντε πόλεων.

³¹⁹ "And so Saul, having for a second time escaped the hands of David, departed for his palace and his own home. But David, fearing that if he remained there he might be seized by Saul, judged it advantageous to go up into Palestine and stay there; and with the six hundred men who were with him, he came to Achish, the king of Gath—which was one of the five [Philistine] cities.

³¹⁹ Thus Saul having escaped the hands of David twice, he went his way to his royal palace, and his own city: but David was afraid, that if he staid there he should be caught by Saul; so he thought it better to go up into the land of the Philistines, and abide there. Accordingly, he came with the six hundred men that were with him to Achish, the king of Gath, which was one of their five cities.

³¹⁹ Having twice escaped the hands of David, Saul returned to his kingdom and his house. But David feared that Saul would capture him if he stayed there, and decided to go and live in the land of the Philistines. With his six hundred men he came to Achus, the king of Gitta, one of their five cities.

³²⁰ δεξαμένου δ᾽ αὐτὸν τοῦ βασιλέως σὺν τοῖς ἀνδράσι καὶ δόντος οἰκητήριον ἔχων ἅμα καὶ τὰς δύο γυναῖκας καὶ διῆγεν ἐν τῇ . δὲ ταῦτ᾽ ἀκούσαντι λόγος οὐκέτ᾽ ἦν πέμπειν ἐπ᾽ αὐτὸν ἢ βαδίζειν· δὶς γὰρ ἤδη κινδυνεῦσαι παρὰ μικρὸν ἐπ᾽ ἐκείνῳ γενόμενον συλλαβεῖν αὐτὸν σπουδάσαντα.

³²⁰ The king received him along with his men and gave him a dwelling place; thus David lived in Gath, having with him his two wives, Ahinoam and Abigail. When Saul heard this, he no longer had any word of sending after him or marching against him; for he had already twice been in extreme danger, having fallen into David's power while he himself was striving to capture him.

³²⁰ Now the king received both him and his men, and gave them a place to inhabit in. He had with him also his two wives, Ahinoam and Abigail, and he dwelt in Gath. But when Saul heard this, he took no further care about sending to him, or going after him, because he had been twice, in a manner, caught by him, while he was himself endeavoring to catch him.

³²⁰ The king received him and his men and gave them living quarters. He also had with him his two wives, Ahinoam and Abigail, and lived in Gitta. When Saul heard it he made no further effort to send to him, or pursue him, because already he had been twice in danger from him, while trying to catch him.

³²¹ δ᾽ οὐκ ἔδοξεν ἐν τῇ πόλει τῶν μένειν, ἀλλ᾽ ἐδεήθη τοῦ βασιλέως αὐτῶν, ἵν᾽ ἐπειδὴ φιλανθρώπως αὐτὸν ὑπεδέξατο καὶ τοῦτο χαρίσηται, τόπον τινὰ τῆς χώρας δοὺς αὐτῷ πρὸς κατοίκησιν· αἰδεῖσθαι γὰρ διατρίβων ἐν τῷ πόλει βαρὺς αὐτῷ καὶ φορτικὸς εἶναι.

³²¹ But David did not think it best to remain in the city of the Gittites [Gath], but requested of their king that, since he had received him so humanely, he might grant him this favor also: to give him a certain place in the country for a habitation. For he said he felt shame, while living in the city, to be a burden and a nuisance to him.

³²¹ However, David had no mind to continue in the city of Gath, but desired the king, that since he had received him with such humanity, that he would grant him another favor, and bestow upon him some place of that country for his habitation, for he was ashamed, by living in the city, to be grievous and burdensome to him.

³²¹ David did not want to continue living in Gitta, but asked another favour from the king who had received him so kindly, to give him some place in that region to live in, as he was ashamed to go on living in the city at the king's expense.

³²² δίδωσι δὲ αὐτῷ κώμην τινὰ καλουμένην, ἣν βασιλεύσας ὁ ἀγαπῶν ἴδιον κτῆμα ἐτίμησεν εἶναι καὶ οἱ παῖδες αὐτοῦ‎. ἀλλὰ περὶ μὲν τούτων ἐν ἄλλοις δηλώσομεν· ὁ δὲ χρόνος, ὃν κατῴκησε ἐν τῆς , ἐγένετο μῆνες τέσσαρες πρὸς ταῖς εἴκοσιν ἡμέραις.

³²² Achish gave him a certain village called Ziklag (Sekella), which David, once he became king, loved and honored as his own private possession, as did his sons. But concerning these matters, we shall speak elsewhere. The time that David inhabited Ziklag in Palestine was four months and twenty days.

³²² So Achish gave him a certain village called Ziklag; which place David and his sons were fond of when he was king, and reckoned it to be their peculiar inheritance. But about those matters we shall give the reader further information elsewhere. Now the time that David dwelt in Ziklag, in the land of the Philistines, was four months and twenty days.

³²² So Achus gave him a village called Sikella, which later, when he was king, David and his sons were fond of and saw as their special inheritance and about which we shall say more elsewhere. David lived in Sikella, in the land of the Philistines, for four months and twenty days.

³²³ ἐπερχόμενος δὲ λάθρα τοῖς πλησιοχώροις τῶν καὶ διήρπαζεν αὐτῶν τὴν‎ χώραν καὶ λείαν πολλὴν κτηνῶν καὶ καμήλων λαμβάνων ὑπέστρεφεν· ἀνθρώπων γὰρ ἀπείχετο δεδιὼς μὴ καταμηνύσωσιν αὐτὸν πρὸς τὸν βασιλέα, τὸ μέντοι γε τῆς μέρος αὐτῷ δωρεὰν ἔπεμπε.

³²³ Secretly attacking the neighbors of the Philistines—the Geshurites (Serrites) and the Amalekites—he plundered their land and returned taking a great deal of booty in cattle and camels. He abstained from taking captives, fearing they might report him to King Achish; however, he sent a portion of the spoil to the king as a gift.

³²³ And now he privately attacked those Geshurites and Amalekites that were neighbors to the Philistines, and laid waste their country, and took much prey of their beasts and camels, and then returned home; but David abstained from the men, as fearing they should discover him to king Achish; yet did he send part of the prey to him as a free gift.

³²³ He covertly attacked the Geshurites and Amalekites, neighbours to the Philistines, laying waste their region and taking much booty of their beasts and camels, before returning. He refrained from enslaving people, fearing they would reveal him to king Achus, but sent part of the booty to him as a gift.

³²⁴ τοῦ δὲ βασιλέως πυθομένου, τίσιν ἐπιθέμενος τὴν‎ λείαν ; τοῖς πρὸς τὸν νότον τῶν τετραμμένοις καὶ ἐν τῇ πεδιάδι κατοικοῦσιν εἰπὼν πείθει τὸν φρονῆσαι οὕτως· [ ἤλπισε γὰρ οὗτος, ] ὅτι ἐμίσησε τὸ ἴδιον ἔθνος, καὶ δοῦλον ἕξειν παρ᾽ ὃν ζῇ χρόνον ἐν τοῖς αὐτοῦ‎ καταμένοντα.

³²⁴ When the king asked against whom he had made the raid to drive off the spoil, David said it was against those turned toward the south of the Judeans and those dwelling in the plain; he thus persuaded Achish to think so. For the king hoped that David now hated his own nation, and that he would have him as a servant for as long as he lived, remaining in his territories."

³²⁴ And when the king inquired whom they had attacked when they brought away the prey, he said, those that lay to the south of the Jews, and inhabited in the plain; whereby he persuaded Achish to approve of what he had done, for he hoped that David had fought against his own nation, and that now he should have him for his servant all his life long, and that he would stay in his country.

³²⁴ When the king asked whom they had attacked when they took the booty, he said they were to the south of the Jews, and people living in the plains. This got the agreement of Achus, who hoped that David now hated his own nation and would stay in his region and that he would have him at his service all his life.

The Pragmatism of Fear
Josephus highlights David's decision as a calculated move: συμφέρειν ἔκρινεν (he judged it advantageous). Despite Saul’s recent apology and show of gratitude, David remains a realist. He recognizes that Saul’s "repentance" is a temporary emotional state, while Saul’s "paranoia" is a permanent political reality. David chooses exile among foreign enemies over the lethal instability of his own king.

The Diplomacy of "Burden" (φορτικὸς)
David’s request to move to Ziklag is a masterful bit of "shame-based" diplomacy. By claiming he is a βαρὺς (heavy burden) and φορτικὸς (nuisance), he gains two things: autonomy and security. In Gath, he is under the king's constant eye; in Ziklag, he can conduct his own military operations and maintain his own religious rites without Philistine oversight.

David as a "Shadow King"
While living in Ziklag, David acts as a protector of Israel's southern borders, attacking the Ἀμαληκίταις (Amalekites), who were the hereditary enemies of Israel. Josephus frames this as David fulfilling the role Saul failed to complete. He is essentially doing the king's work while being funded by the king's enemies.

The Ethics of the "Double Agent"
Josephus is quite candid about David’s deceptions. He notes that David ἀνθρώπων γὰρ ἀπείχετο (abstained from people/captives). This wasn't necessarily out of mercy, but out of cold tactical necessity: "dead men tell no tales." By leaving no survivors, he ensures that the reports Achish receives are only those David provides.

The Delusion of Achish
The passage ends with the irony of Achish's hope. Achish believes David has "hated his own nation" (ἐμίσησε τὸ ἴδιον ἔθνος). For an ancient ruler, there was no greater prize than a high-ranking defector. Achish believes he has gained a permanent general; in reality, David is merely using the Philistine land as a "staging ground" for his eventual Hebrew throne.

Chronological Precision
Josephus records the stay as τέσσαρες πρὸς ταῖς εἴκοσιν ἡμέραις (four months and twenty days). This differs from the standard Masoretic Hebrew text, which mentions "a year and four months." This discrepancy is common in Josephus, often reflecting a different manuscript tradition or an attempt to tighten the narrative timeline for his readers.

Chapter 14
[325-378]
Saul and the witch of Dor.
Samuel's ghost.
Death of Saul in battle at Mount Gilboa.

☜ ☞

³²⁵ Κατὰ δὲ τὸν αὐτὸν καιρὸν τῶν ἐπὶ τοὺς στρατεύειν διεγνωκότων καὶ περιπεμψάντων πρὸς τοὺς συμμάχους ἅπαντας, ἵνα παρῶσιν αὐτοῖς εἰς τὸν πόλεμον εἰς , ἔνθεν ἔμελλον ἀθροισθέντες ἐξορμᾶν ἐπὶ τοὺς , ὁ τῶν βασιλεὺς συμμαχῆσαι τὸν αὐτῷ μετὰ τῶν ἰδίων ὁπλιτῶν ἐκέλευσε.

³²⁵ "At that same time, when the Philistines had resolved to march against the Israelites and had sent word to all their allies to join them for the war at Rega—where they intended to muster before setting out against the Hebrews—Achish, the king of the Gittites, commanded David to fight as his ally along with his own men-at-arms.

³²⁵ About the same time the Philistines resolved to make war against the Israelites, and sent to all their confederates that they would go along with them to the war to Reggan, [near the city Shunem,] whence they might gather themselves together, and suddenly attack the Hebrews. Then did Achish, the king of Gath, desire David to assist them with his armed men against the Hebrews.

³²⁵ About the same time the Philistines resolved on war against the Israelites and sent to all their allies joining them in the war to gather at Reggan, and together suddenly attack the Hebrews. Then Achus the king of Gitta ordered David with his own warriors to help them against the Hebrews.

³²⁶ τοῦ δὲ προθύμως καὶ φήσαντος παραστῆναι καιρόν, ἐν ᾧ τὴν‎ ἀμοιβὴν αὐτῷ τῆς εὐεργεσίας καὶ τῆς ξενίας ἀποδώσει, ποιήσειν αὐτὸν καὶ φύλακα τοῦ σώματος μετὰ τὴν‎ νίκην καὶ τοὺς ἀγῶνας τοὺς πρὸς τοὺς πολεμίους κατὰ νοῦν χωρήσαντας αὐτοῖς ἐπηγγείλατο, τῆς τιμῆς καὶ πίστεως ὑποσχέσει τὸ πρόθυμον αὐτοῦ‎ μᾶλλον αὔξων.

³²⁶ When David readily promised and said that the time had come in which he would repay him for his benefit and his hospitality, the king promised that, after the victory and once the struggles against the enemy had gone according to their plan, he would appoint David as the guardian of his body (bodyguard), further increasing David’s zeal with the promise of this honor and trust."

³²⁶ This he readily promised; and said that the time was now come wherein he might requite him for his kindness and hospitality. So the king promised to make him the keeper of his body, after the victory, supposing that the battle with the enemy succeeded to their mind; which promise of honor and confidence he made on purpose to increase his zeal for his service.

³²⁶ This he readily promised, saying that the time had come to repay him for his kindness and hospitality. So the king promised to make him his bodyguard after the victory, if the battle with the enemy turned out as they expected, promising this honourable mark of confidence in order to increase his ardour.

The Strategic Trap
This is the ultimate "checkmate" for David's deception. Up until now, David has been raiding Amalekites while telling Achish he was raiding Judeans. Now, he is ordered to the front lines where he will be forced to look his own countrymen in the eye. Josephus emphasizes David's προθύμως (ready/eager) response. Whether David was genuinely planning a "battlefield betrayal" or was simply buying time with rhetoric is one of the great suspense points of the narrative.

The Rhetoric of "Repayment"
David’s response to Achish is a masterpiece of ambiguity. He says the time has come to ἀποδώσει (repay) Achish for his εὐεργεσίας (benefit). To Achish, this sounds like military loyalty; to David’s God (and the reader), this "repayment" might look very different. David is using the language of Hellenistic social obligation to mask a potentially lethal conflict of interest.

The Bodyguard Post (φύλακα τοῦ σώματος)
Achish offers David the highest position of trust: Somatophylax (Bodyguard). In the Hellenistic courts that Josephus’s readers knew, the Royal Bodyguards were the most powerful men in the kingdom (think of Alexander the Great’s companions). By offering this, Achish is effectively adopting David into the Philistine inner circle. The irony is staggering: Goliath’s slayer is being offered the job of protecting Goliath’s successor.

The Geography of "Rega"
Josephus refers to the mustering point as Ῥεγάν (Rega), whereas the biblical text (1 Samuel 28:1) identifies the location as Shunem or Aphek. This may reflect a local topographical name known to Josephus or a variation in the Septuagint traditions he was consulting.

The "Zeal" of the Deceiver
Josephus notes that Achish intended to "increase David's zeal" (τὸ πρόθυμον) with these promises. This highlights the psychological blindness of Achish. He is so convinced of David's hatred for Saul that he misreads David's "eagerness" for battle as loyalty to the Philistine cause, rather than desperation or a hidden agenda.

³²⁷ Ἔτυχε δὲ ὁ τῶν βασιλεὺς τοὺς μάντεις καὶ τοὺς ἐγγαστριμύθους καὶ πᾶσαν τὴν‎ τοιαύτην τέχνην ἐκ τῆς χώρας ἐκβεβληκὼς ἔξω τῶν προφητῶν. ἀκούσας δὲ τοὺς ἤδη παρόντας καὶ ἔγγιστα πόλεως ἐν τῷ πεδίῳ ἐστρατοπεδευκότας ἐξώρμησεν ἐπ᾽ αὐτοὺς μετὰ τῆς δυνάμεως.

³²⁷ "It happened that Saul, king of the Hebrews, had expelled the diviners, the ventriloquists (engastrimythous), and all such arts from the land, except for the prophets. But hearing that the Philistines were already present and encamped in the plain near the city of Shunem, he marched against them with his force.

³²⁷ Now Saul, the king of the Hebrews, had cast out of the country the fortune-tellers, and the necromancers, and all such as exercised the like arts, excepting the prophets. But when he heard that the Philistines were already come, and had pitched their camp near the city Shunem, situate in the plain, he made haste to oppose them with his forces;

³²⁷ Saul the king of the Hebrews had expelled from the region the fortune-tellers and soothsayers and all who engaged in such arts, except the prophets. When he heard that the Philistines had arrived and were camped near the city of Shunem in the plain, he hurried out with a force to oppose them.

³²⁸ καὶ παραγενόμενος πρὸς ὄρει τινὶ καλουμένῳ βάλλεται στρατόπεδον ἀντικρὺ τῶν πολεμίων. ταράττει δ᾽ αὐτὸν οὐχ ὡς ἔτυχεν ἡ τῶν ἐχθρῶν δύναμις πολλή τε οὖσα καὶ τῆς οἰκείας κρείττων ὑπονοουμένη, καὶ τὸν θεὸν διὰ τῶν προφητῶν ἐρωτᾷ περὶ τῆς μάχης καὶ τοῦ περὶ ταύτην ἐσομένου τέλους προειπεῖν.

³²⁸ Arriving at a certain mountain called Gilboa, he pitched camp opposite the enemy. The vast power of the foe troubled him greatly, as it was thought to be superior to his own; he asked God through the prophets to foretell the battle and its outcome.

³²⁸ and when he was come to a certain mountain called Gilboa, he pitched his camp over-against the enemy; but when he saw the enemy's army he was greatly troubled, because it appeared to him to be numerous, and superior to his own; and he inquired of God by the prophets concerning the battle, that he might know beforehand what would be the event of it.

³²⁸ On reaching a mountain called Gelboue, he encamped opposite the enemy, but when he saw the enemy's army he was very anxious, as it seemed to him so numerous and superior to his own, and through the prophets asked God about the battle, to know the outcome in advance.

³²⁹ οὐκ ἀποκρινομένου δὲ τοῦ θεοῦ ἔτι μᾶλλον ὁ κατέδεισε καὶ τὴν‎ ψυχὴν ἀνέπεσε, τὸ κακὸν οἷον εἰκὸς οὐ παρόντος αὐτῷ κατὰ χεῖρα τοῦ θείου προορώμενος. ζητηθῆναι δ᾽ αὑτῷ κελεύει γύναιόν τι τῶν ἐγγαστριμύθων καὶ τῶν τεθνηκότων ψυχὰς ἐκκαλουμένων ὡς οὕτως γνωσομένῳ, ποῖ χωρεῖν αὐτῷ μέλλει τὰ πράγματα·

³²⁹ When God did not answer, Saul became even more terrified and his spirit sank, foreseeing the evil—as is likely when the Divine is not present at one's hand. He ordered that a woman be sought out for him from among the ventriloquists—those who call up the souls of the dead—so that he might learn through her how his affairs were to proceed.

³²⁹ And when God did not answer him, Saul was under a still greater dread, and his courage fell, foreseeing, as was but reasonable to suppose, that mischief would befall him, now God was not there to assist him; yet did he bid his servants to inquire out for him some woman that was a necromancer and called up the souls of the dead, that So he might know whether his affairs would succeed to his mind;

³²⁹ When God did not reply, Saul dreaded all the more and his courage fell, naturally foreseeing that harm would befall him without God at his side. But he told his servants to find out for him some woman ventriloquist who could call up the souls of the dead, so as to know how matters would turn out for him.

³³⁰ τὸ γὰρ τῶν ἐγγαστριμύθων γένος ἀνάγον τὰς τῶν νεκρῶν ψυχὰς δι᾽ αὐτῶν προλέγει τοῖς δεομένοις τὰ ἀποβησόμενα. μηνυθέντος δ᾽ αὐτῷ παρά τινος τῶν οἰκετῶν εἶναί τι γύναιον τοιοῦτον ἐν πόλει Δώρῳ, λαθὼν πάντας τοὺς ἐν τῷ στρατοπέδῳ καὶ μετεκδὺς τὴν‎ βασιλικὴν ἐσθῆτα δύο παραλαβὼν οἰκέτας, οὓς ᾔδει πιστοτάτους ἄνδρας, ἧκεν εἰς τὴν‎ Δῶρον πρὸς τὴν‎ γυναῖκα καὶ παρεκάλει μαντεύεσθαι καὶ ἀνάγειν αὐτῷ ψυχὴν οὗπερ ἂν αὐτὸς εἴπῃ.

³³⁰ For the race of ventriloquists, by bringing up the souls of the dead, foretell the future through them to those in need. Informed by one of his servants that such a woman was in the city of Dora (Endor), he slipped away from everyone in the camp, stripped off his royal robes, and taking two of his most faithful servants, came to Dora to the woman. He urged her to divine and bring up for him the soul of whomever he should name.

³³⁰ for this sort of necromantic women that bring up the souls of the dead, do by them foretell future events to such as desire them. And one of his servants told him that there was such a woman in the city Endor, but was known to nobody in the camp; hereupon Saul put off his royal apparel, and took two of those his servants with him, whom he knew to be most faithful to him, and came to Endor to the woman, and entreated her to act the part of a fortune-teller, and to bring up such a soul to him as he should name to her.

³³⁰ Ventriloquists of that kind can call up the souls of the dead and by them foretell future events to those who inquire of them. One of his servants told him that there was such a woman in the city of Dor, unknown to anyone in the camp, so Saul put off his royal robes and taking with him two of his most faithful servants went to Dor to the woman and begged her to bring up by divination the soul that he would name.

³³¹ τῆς δὲ γυναικὸς ἀπομαχομένης καὶ λεγούσης οὐ καταφρονήσειν τοῦ βασιλέως, ὃς τοῦτο τὸ γένος τῶν μάντεων , οὐδ᾽ αὐτὸν δὲ ποιεῖν καλῶς ἀδικηθέντα μηδὲν ὑπ᾽ αὐτῆς, ἐνεδρεύοντα δὲ εἰς τὰ κεκωλυμένα λαβεῖν αὐτὴν ἵνα δῷ δίκην, ὤμοσε μηδένα γνώσεσθαι μηδὲ παρ᾽ ἄλλον ἄγειν αὐτῆς τὴν‎ μαντείαν, ἔσεσθαι δ᾽ ἀκίνδυνον.

³³¹ The woman resisted, saying she would not show contempt for the king who had driven out this race of diviners, and that he himself did not do well to wrong her—who had done nothing to him—by laying a snare in forbidden matters to catch her so she might be punished. But he swore that no one would know, nor would he bring her divination to any other; thus she would be safe.

³³¹ But when the woman opposed his motion, and said she did not despise the king, who had banished this sort of fortune-tellers, and that he did not do well himself, when she had done him no harm, to endeavor to lay a snare for her, and to discover that she exercised a forbidden art, in order to procure her to be punished, he sware that nobody should know what she did; and that he would not tell any one else what she foretold, but that she should incur no danger.

³³¹ When the woman resisted, saying that she would not defy the king who had banished this sort of divining and that it was wrong for him to lay a trap for a woman who had done him no harm and get her punished for practicing a forbidden art, he swore that no one would know of it and she would be denounced to no one for her divining, so she could do so without risk.

³³² ὡς δὲ τοῖς ὅρκοις αὐτὴν ἔπεισε μὴ δεδιέναι, κελεύει τὴν‎ ψυχὴν ἀναγαγεῖν αὐτῷ. ἡ δ᾽ ἀγνοοῦσα τὸν ὅστις ἦν καλεῖ τοῦτον ἐξ ᾅδου· φανέντος δ᾽ αὐτοῦ‎ θεασάμενον τὸ γύναιον ἄνδρα σεμνὸν καὶ θεοπρεπῆ ταράττεται, καὶ πρὸς τὴν‎ ὄψιν ἐκπλαγέν, " οὐ σύ, φησίν, ὁ βασιλεὺς εἶ ; ἐδήλωσε γὰρ αὐτὸν .

³³² When he persuaded her with oaths not to fear, he commanded her to bring up the soul of Samuel. She, not knowing who Samuel was, called him up from Hades. When he appeared, the woman beheld a majestic and god-like man and was troubled; stunned by the sight, she said: 'Are you not King Saul?' For Samuel had revealed him to her.

³³² As soon as he had induced her by this oath to fear no harm, he bid her bring up to him the soul of Samuel. She, not knowing who Samuel was, called him out of Hades. When he appeared, and the woman saw one that was venerable, and of a divine form, she was in disorder; and being astonished at the sight, she said, "Art not thou king Saul?" for Samuel had informed her who he was.

³³² By this oath he got her to fear no harm and asked her to bring up for him the soul of Samuel. Not knowing who Samuel was, she called him out of Hades. When he appeared and the woman saw a venerable man of divine form, she was disturbed and astounded and said, "Are you not king Saul?" for Samuel told her who he was.

³³³ ἐπινεύσαντος δ᾽ ἐκείνου καὶ τὴν‎ ταραχὴν αὐτῆς ἐρομένου πόθεν γένοιτο, βλέπειν εἶπεν ἀνελθόντα τῷ θεῷ τινα τὴν‎ μορφὴν ὅμοιον. τοῦ δὲ τὴν‎ εἰκόνα φράζειν [εἰπόντος ] καὶ τὸ σχῆμα τοῦ θεαθέντος καὶ τὴν‎ ἡλικίαν [κελεύσαντος ] γέροντα μὲν ἤδη καὶ ἔνδοξον ἐσήμαινεν, ἱερατικὴν δὲ περικείμενον διπλοίδα.

³³³ When the king nodded and asked the cause of her trouble, she said she saw someone ascending whose form was like a god. He told her to describe the image and the dress of the one seen; she indicated a man already old and glorious, wrapped in a priestly mantle (diploida).

³³³ When he had owned that to be true, and had asked her whence her disorder arose, she said that she saw a certain person ascend, who in his form was like to a god. And when he bid her tell him what he resembled, in what habit he appeared, and of what age he was, she told him he was an old man already, and of a glorious personage, and had on a sacerdotal mantle.

³³³ When he admitted this as true and asked her why she was so troubled she said that she saw someone of godlike form ascending. When he asked her what he looked like, how he was dressed and how old he was, she told him he was an old man of noble countenance, wearing a priestly mantle.

³³⁴ ἐγνώρισεν ἐκ τούτων ὁ βασιλεὺς τὸν ὄντα καὶ πεσὼν ἐπὶ τὴν‎ γῆν ἠσπάζετο καὶ προσεκύνησε· τῆς δὲ ψυχῆς πυθομένης, διὰ τί κινήσειεν αὐτὴν καὶ ἀναχθῆναι ποιήσειεν ἀνάγκην, ἀπωδύρετο τοὺς πολεμίους ἐπικεῖσθαι βαρεῖς αὐτῷ, αὐτὸν δὲ ἀμηχανεῖν τοῖς παροῦσιν ἐγκαταλελειμμένον ὑπὸ τοῦ θεοῦ καὶ μηδὲ προρρήσεως τυγχάνοντα μήτε διὰ προφητῶν μήτε δι᾽ ὀνειράτων καὶ διὰ τοῦτο ἐπὶ σὲ τὸν ἐμοῦ προνοησόμενον κατέφυγον.

³³⁴ From this, the king recognized it was Samuel and, falling to the earth, greeted him and did obeisance. When the soul of Samuel asked why he had disturbed him and forced him to be brought up, Saul lamented that heavy enemies were pressing upon him, and that he was helpless in his present state, abandoned by God and receiving no prophecy through prophets or dreams. 'Therefore,' he said, 'I have fled to you to take thought for me.'

³³⁴ So the king discovered by these signs that he was Samuel; and he fell down upon the ground, and saluted and worshipped him. And when the soul of Samuel asked him why he had disturbed him, and caused him to be brought up, he lamented the necessity he was under; for he said, that his enemies pressed heavily upon him; that he was in distress what to do in his present circumstances; that he was forsaken of God, and could obtain no prediction of what was coming, neither by prophets nor by dreams; and that "these were the reasons why I have recourse to time, who always took great care of me."

³³⁴ By these signs the king knew that it was Samuel, and he fell down on the ground and greeted and worshipped him. When the soul of Samuel asked why he had disturbed him by having him brought up, he said he did so out of need, for his enemies were pressing upon him and he felt bereft in his God-forsaken situation, unable to get any prediction of the future from prophets or dreams, and, "This is why I take refuge in you, who always took care of me."

³³⁵ δὲ τέλος αὐτὸν ἔχοντα ἤδη τῆς μεταβολῆς ὁρῶν " περισσὸν μέν, εἶπεν, ἔτι καὶ παρ᾽ ἐμοῦ βούλεσθαι μαθεῖν τοῦ θεοῦ καταλελοιπότος αὐτόν· ἄκουέ γε μήν, ὅτι βασιλεῦσαι δεῖ καὶ κατορθῶσαι τὸν πόλεμον, σὲ δὲ καὶ τὴν‎ ἀρχὴν καὶ τὴν‎ ζωὴν

³³⁵ Samuel, seeing that Saul had already reached the end of his transformation, said it was superfluous to wish to learn from him since God had abandoned him. 'Nevertheless,' he said, 'hear this: David must reign and succeed in the war,

³³⁵ But Samuel, seeing that the end of Saul's life was come, said, "It is in vain for thee to desire to learn of me any thing future, when God hath forsaken thee: however, hear what I say, that David is to be king, and to finish this war with good success;

³³⁵ Seeing that Saul had reached the end of his life Samuel said, "It is useless for one whom God has forsaken to seek to learn from me. But listen, David is to be king and will end this war with success,

³³⁶ ἀπολέσαι τοῦ θεοῦ παρακούσαντα ἐν τῷ πρὸς πολέμῳ καὶ τὰς ἐντολὰς αὐτοῦ‎ μὴ φυλάξαντα, καθὼς προεφήτευσά σοι καὶ ζῶν. ἴσθι τοίνυν καὶ τὸν λαὸν ὑποχείριον τοῖς ἐχθροῖς γενησόμενον καὶ σαυτὸν μετὰ τῶν τέκνων αὔριον πεσόντα ἐπὶ τῆς μάχης μετ᾽ ἐμοῦ γενησόμενον."

³³⁶ but you are to lose both your rule and your life for having disobeyed God in the war against the Amalekites and for not keeping His commands, just as I prophesied to you while I was alive. Know then that the people also shall fall into the hands of the enemy, and you yourself, having fallen in battle tomorrow with your children, shall be with me.'"

³³⁶ and thou art to lose thy dominion and thy life, because thou didst not obey God in the war with the Amalekites, and hast not kept his commandments, as I foretold thee while I was alive. Know, therefore, that the people shall be made subject to their enemies, and that thou, with thy sons, shall fall in the battle tomorrow, and thou shalt then be with me [in Hades]."

³³⁶ and you are to lose your throne and your life, because you did not obey God in the war with the Amalekites and did not keep his commandments, as I foretold to you while I lived. So know that the people shall be subjected to their enemies and you and your sons will fall in the battle tomorrow and then you shall be with me."

The Term "Engastrimythos" (ἐγγαστριμύθων)
Josephus uses the Greek term engastrimythos, literally "belly-talker" or ventriloquist. In the Septuagint and Josephus, this wasn't just a stage trick; it was the technical term for a medium whose "familiar spirit" was thought to speak through their midsection. By using this term, Josephus anchors the story in the "forbidden sciences" familiar to his Roman and Greek readers.

The Irony of the Disguise
Saul "strips off" (μετεκδὺς) his royal robes. This is a recurring theme in Saul’s life: he begins as a man hiding among baggage out of humility (1 Sam 10:22) and ends hiding his identity out of shame and terror. Josephus emphasizes that Saul is now a "fugitive" from his own laws, having previously expelled the very mediums he now seeks.

Samuel’s "God-like" Appearance
The woman describes the ghost as θεῷ τινα τὴν μορφὴν ὅμοιον (someone like a god in form). In the Hebrew text, she sees "elohim" (gods/spirits) rising. Josephus interprets this as a "majestic" (σεμνὸν) and "god-appropriate" (θεοπρεπῆ) presence. To a first-century reader, this would evoke the nekyia (underworld journey) scenes of Homer or Virgil.

The Theology of Abandonment
Samuel's response is brutally logical. If God is silent, the silence is the answer. He describes Saul's state as the τέλος τῆς μεταβολῆς (the end of the transformation/change). Saul has completed his journey from chosen king to rejected man. The prophecy is not new; it is merely the "final notice" of a judgment passed years prior.

"With Me" (μετʼ ἐμοῦ)
The final line is the most chilling: μετʼ ἐμοῦ γενησόμενον (you shall be with me). Samuel does not say Saul is going to "hell" in the modern sense; he says Saul is going to the same place as the holy prophet: Sheol/Hades. Even in judgment, the bond between the prophet and the king he anointed remains unbroken in death.

³³⁷ Ταῦτ᾽ ἀκούσας ἄφωνος ὑπὸ λύπης ἐγένετο καὶ κατενεχθεὶς εἰς τοὔδαφος, εἴτε διὰ τὴν‎ προσπεσοῦσαν ἐκ τῶν δεδηλωμένων ὀδύνην, εἴτε διὰ τὴν‎ ἔνδειαν, οὐ γὰρ προσενήνεκτο τροφὴν τῇ παρελθούσῃ ἡμέρᾳ τε καὶ νυκτί, ῥᾳδίως ἔκειτο νέκυς ὥς τις.

³³⁷ "Having heard these things, Saul became speechless from grief and collapsed to the ground—whether because of the sudden pain that struck him from what had been revealed, or because of his want of food, for he had taken no nourishment throughout the preceding day and night; he lay there easily as if he were a corpse.

³³⁷ When Saul heard this, he could not speak for grief, and fell down on the floor, whether it were from the sorrow that arose upon what Samuel had said, or from his emptiness, for he had taken no food the foregoing day nor night, he easily fell quite down:

³³⁷ When Saul heard this he was speechless with horror and fell on the floor, either from his grief at what he had learned or from hunger, for he had taken no food the previous day and night, so he simply fell down like a corpse.

³³⁸ μόλις δὲ ἑαυτοῦ γενόμενον συνηνάγκασεν ἡ γυνὴ γεύσασθαι ταύτην αἰτουμένη παρ᾽ αὐτοῦ‎ τὴν‎ χάριν ἀντὶ τῆς παραβόλου μαντείας, ἣν οὐκ ἐξὸν αὐτῇ ποιήσασθαι διὰ τὸν ἐξ αὐτοῦ‎ φόβον ἀγνοουμένου τίς ἦν, ὅμως ὑπέστη καὶ παρέσχεν. ἀνθ᾽ ὧν παρεκάλει τράπεζάν τε αὐτῷ παραθεῖναι καὶ τροφήν, ὡς ἂν τὴν‎ ἰσχὺν συλλεξάμενος εἰς τὸ τῶν οἰκείων ἀποσωθῇ στρατόπεδον· ἀντέχοντα δὲ καὶ τελέως ἀπεστραμμένον ὑπὸ ἀθυμίας ἐβιάσατο καὶ συνέπεισεν.

³³⁸ When he had barely come to himself, the woman compelled him to eat, asking this favor from him in return for the perilous divination which—though not permitted to her because of the fear she felt of him while he was unknown—she had nevertheless undertaken and provided. In return for these things, she urged him to let her set a table and food before him, so that having gathered his strength, he might be saved back to his own camp. Although he resisted and was utterly turned away by despondency, she forced him and won him over.

³³⁸ and when with difficulty he had recovered himself, the woman would force him to eat, begging this of him as a favor on account of her concern in that dangerous instance of fortune-telling, which it was not lawful for her to have done, because of the fear she was under of the king, while she knew not who he was, yet did she undertake it, and go through with it; on which account she entreated him to admit that a table and food might be set before him, that he might recover his strength, and so get safe to his own camp. And when he opposed her motion, and entirely rejected it, by reason of his anxiety, she forced him, and at last persuaded him to it.

³³⁸ As soon as he came to, the woman implored him to eat in return for her risking the divination, which because of her fear of the king she dared not do until she knew who he was, but had then carried out. So she begged him to let a table and food be set before him so that he could regain strength and get safely back to his camp. Though in his dejection he resisted this, she insisted and finally persuaded him.

³³⁹ ἔχουσα δὲ μόσχον ἕνα συνήθη καὶ τῆς κατ᾽ οἶκον ἐπιμελείας καὶ τροφῆς ἀξιούμενον ὑπ᾽ αὐτῆς, ὡς γυνὴ χερνῆτις καὶ τούτῳ μόνῳ προσαναπαυομένη τῷ κτήματι, κατασφάξασα τοῦτον καὶ τὰ κρέα παρασκευάσασα τοῖς οἰκέταις αὐτοῦ‎ καὶ αὐτῷ παρατίθησι. Καὶ μὲν διὰ τῆς νυκτὸς ἦλθεν εἰς τὸ στρατόπεδον.

³³⁹ She possessed one calf, a familiar one, which she deemed worthy of household care and feeding—for she was a woman who worked with her own hands and rested her hopes on this possession alone. Having slaughtered it and prepared the meat, she set it before him and his servants. And so, Saul returned through the night to his camp."

³³⁹ Now she had one calf that she was very fond of, and one that she took a great deal of care of, and fed it herself; for she was a woman that got her living by the labor of her own hands, and had no other possession but that one calf; this she killed, and made ready its flesh, and set it before his servants and himself. So Saul came to the camp while it was yet night.

³³⁹ She owned one calf that she was very fond of and cared for and hand-fed, and though she was a working woman and it was the only thing she had, she killed it and prepared the meat and set it before his servants and himself. So Saul came to the camp while it was still night.

The Psychosomatic Collapse (νέκυς ὥς τις)
Josephus offers a dual diagnosis for Saul’s collapse: emotional trauma (ὀδύνην) and physical exhaustion (ἔνδειαν). The phrase "he lay there easily as if he were a corpse" (νέκυς ὥς τις) is hauntingly symbolic. Having just heard his death warrant from a ghost, Saul effectively "pre-enacts" his own death. He is already a dead man walking (or lying).

The Virtue of the Outcast
Josephus goes out of his way to praise the medium. He calls her a γυνὴ χερνῆτις—a woman who works with her own hands (a manual laborer). This is a high compliment in the ancient world, signifying self-sufficiency and humble virtue. Despite Saul being the man who persecuted her profession, she shows him philanthropia (humanity). Josephus uses her as a moral mirror: the "sinner" shows more mercy to the king than the king ever showed to his subjects.

The Sacrifice of the "Familiar Calf"
The detail about the calf being συνήθη (familiar/a pet) and her μόνῳ κτήματι (only possession) elevates her hospitality to the level of a sacrifice. She isn't just making dinner; she is killing her livelihood to comfort a stranger who happens to be her oppressor. To a Greek or Roman reader, this would evoke the myth of Baucis and Philemon—the poor who offer their best to the disguised powerful.

Despondency vs. Duty (ἀθυμίας)
Saul is "turned away by despondency" (ἀθυμίας), essentially wishing to starve to death in the cave. The woman's insistence that he eat so he can return to his camp suggests that even in his doomed state, Saul has a duty to his soldiers. She prepares him for his final "liturgy"—his death on the battlefield.

The Return to the Light (or the Dark)
The scene ends with Saul returning to the camp διὰ τῆς νυκτὸς (through the night). He leaves the darkness of the cave only to return to the literal and metaphorical darkness of his final night as king.

³⁴⁰ Δίκαιον δὲ ἀποδέξασθαι τῆς φιλοτιμίας τὴν‎ γυναῖκα, ὅτι καίπερ τῇ τέχνῃ κεκωλυμένη χρήσασθαι ὑπὸ τοῦ βασιλέως, παρ᾽ ἧς ἂν αὐτῇ τὰ κατὰ τὸν οἶκον ἦν ἀμείνω καὶ διαρκέστερα, καὶ μηδέποτε αὐτὸν πρότερον τεθεαμένη οὐκ ἐμνησικάκησε τῆς ἐπιστήμης ὑπ᾽ αὐτοῦ‎ καταγνωσθείσης, οὐκ ἀπεστράφη δὲ ὡς ξένον καὶ μηδέποτε ἐν συνηθείᾳ γεγενημένον,

³⁴⁰ "It is only just to accept the woman's high-mindedness (philotimia); though forbidden by the king from practicing her art—from which her household might have fared better and more securely—and though she had never seen him before, she bore no grudge for the condemnation of her science. She did not turn away from him as a stranger or one with whom she had no intimacy.

³⁴⁰ Now it is but just to recommend the generosity of this woman, because when the king had forbidden her to use that art whence her circumstances were bettered and improved, and when she had never seen the king before, she still did not remember to his disadvantage that he had condemned her sort of learning, and did not refuse him as a stranger, and one that she had had no acquaintance with;

³⁴⁰ It is right to commend the woman for her generosity, for though the king had forbidden the use of the art which had bettered her situation and though she had never seen him before, she did not hold it against him to have condemned her sort of skill or refuse him as a stranger with whom she was not acquainted,

³⁴¹ ἀλλὰ συνεπάθησέ τε καὶ παρεμυθήσατο καὶ πρὸς ἃ διέκειτο λίαν ἀηδῶς προετρέψατο, καὶ τὸ μόνον αὐτῇ παρὸν ὡς ἐν πενίᾳ τοῦτο παρέσχεν ἐκτενῶς καὶ φιλοφρόνως, οὔθ᾽ ὑπὲρ εὐεργεσίας ἀμειβομένη τινὸς γεγενημένης οὔτε χάριν μέλλουσαν θηρωμένη, τελευτήσοντα γὰρ [αὐτὸν ] ἠπίστατο, φύσει τῶν ἀνθρώπων ἢ πρὸς τοὺς ἀγαθόν τι παρεσχημένους φιλοτιμουμένων, ἢ παρ᾽ ὧν ἂν δύνωνται λαβεῖν ὄφελος τούτους προθεραπευόντων.

³⁴¹ Instead, she sympathized with him, comforted him, and urged him toward that which he found utterly unpleasant [food]; she provided the only thing she possessed in her poverty, doing so intensely and with great kindness. She did this neither as repayment for some past benefit nor in hunting for a future favor—for she knew he was about to die. It is the nature of men either to show such zeal toward those who have provided them some good, or to court those from whom they expect to receive some advantage.

³⁴¹ but she had compassion upon him, and comforted him, and exhorted him to do what he was greatly averse to, and offered him the only creature she had, as a poor woman, and that earnestly, and with great humanity, while she had no requital made her for her kindness, nor hunted after any future favor from him, for she knew he was to die; whereas men are naturally either ambitious to please those that bestow benefits upon them, or are very ready to serve those from whom they may receive some advantage.

³⁴¹ but gave him sympathy and comfort and urged him to do what he felt disinclined to and despite her poverty readily and kindly offered him the one thing she had, with no prospect of being rewarded for her kindness or seeking anything from him in the future, as his life was ending. But by nature people are eager to please those who provide them with goods, or most ready to serve those from whom they can benefit.

³⁴² καλὸν οὖν ἐστι μιμεῖσθαι τὴν‎ γυναῖκα καὶ ποιεῖν εὖ πάντας τοὺς ἐν χρείᾳ γενομένους καὶ μηδὲν ὑπολαμβάνειν ἄμεινον μηδὲ μᾶλλόν τι προσήκειν τῷ τῶν ἀνθρώπων γένει τούτου μηδ᾽ ἐφ᾽ ᾧ τὸν θεὸν εὐμενῆ καὶ χορηγὸν τῶν ἀγαθῶν ἕξομεν. Καὶ τὰ μὲν περὶ τῆς γυναικὸς ἐν τοσούτοις ἀρκεῖ δεδηλῶσθαι·

³⁴² It is a beautiful thing, therefore, to imitate this woman and to do good to all who find themselves in need, and to suppose that nothing is better or more fitting for the human race than this—nor any other way by which we shall find God favorable and the provider of good things. But let what has been said concerning the woman suffice.

³⁴² It would be well therefore to imitate the example of this woman, and to do kindnesses to all such as are in want and to think that nothing is better, nor more becoming mankind, than such a general beneficence, nor what will sooner render God favorable, and ready to bestow good things upon us. And so far may suffice to have spoken concerning this woman.

³⁴² It is well to imitate her example and to do good to all who are in want and to regard nothing as better than this, or more beneficial to mankind, for it renders God favourable and ready to grant us good things. But let this be enough to say about the woman.

³⁴³ τὸν δὲ πόλεσι καὶ δήμοις καὶ ἔθνεσι συμφέροντα λόγον καὶ προσήκοντα τοῖς ἀγαθοῖς, ὑφ᾽ οὗ προαχθήσονται πάντες ἀρετὴν διώξειν καὶ ζηλοῦν δόξαν καὶ μνήμην αἰώνιον παρασχεῖν δυνησόμενον, ποιήσομαι, πολλὴν καὶ βασιλεῦσιν ἐθνῶν καὶ ἄρχουσι πόλεων ἐπιθυμίαν καὶ σπουδὴν τῶν καλῶν ἐνθήσοντα, καὶ πρός τε κινδύνους καὶ τὸν ὑπὲρ τῶν πατρίδων θάνατον προτρεψόμενον, καὶ πάντων καταφρονεῖν διδάξοντα τῶν δεινῶν.

³⁴³ I shall now make an argument that is advantageous to cities, peoples, and nations, and fitting for good men; one by which all will be led to pursue virtue and strive for glory, and which can provide eternal memory. It will instill in the kings of nations and the rulers of cities a great desire and zeal for noble deeds, urging them toward danger and death for the sake of their fatherlands, and teaching them to despise all terrors.

³⁴³ But I shall speak further upon another subject, which will afford me an opportunity of discoursing on what is for the advantage of cities, and people, and nations, and suited to the taste of good men, and will encourage them all in the prosecution of virtue; and is capable of showing them the method of acquiring glory, and an everlasting fame; and of imprinting in the kings of nations, and the rulers of cities, great inclination and diligence of doing well; as also of encouraging them to undergo dangers, and to die for their countries, and of instructing them how to despise all the most terrible adversities:

³⁴³ We move on to something of benefit to cities and people and nations and of concern to good men, to urge all to the practice of virtue, and show how to win glory and lasting fame, and impress on the national kings and the city rulers a zeal and diligence to do good, and encourage them to risk dangers and even die for their countries, and teach them to look down on all adversities.

³⁴⁴ ἔχω δ᾽ αἰτίαν τοῦ λόγου τούτου τὸν τῶν βασιλέα· οὗτος γὰρ καίπερ εἰδὼς τὰ συμβησόμενα καὶ τὸν ἐπικείμενον θάνατον τοῦ προφήτου προειρηκότος οὐκ ἔγνω φυγεῖν αὐτὸν οὐδὲ φιλοψυχήσας προδοῦναι μὲν τοὺς οἰκείους τοῖς πολεμίοις καθυβρίσαι δὲ τὸ τῆς βασιλείας ἀξίωμα,

³⁴⁴ I take the occasion for this argument from Saul, the king of the Hebrews. For he, though knowing what was to happen and the imminent death the prophet had foretold, did not resolve to flee or, out of a love for life (philopsychia), betray his own people to the enemy or disgrace the dignity of his kingship.

³⁴⁴ and I have a fair occasion offered me to enter on such a discourse by Saul the king of the Hebrews; for although he knew what was coming upon him, and that he was to die immediately, by the prediction of the prophet, he did not resolve to fly from death, nor so far to indulge in the love of life as to betray his own people to the enemy, or to bring a disgrace on his royal dignity;

³⁴⁴ I have good reason for reflecting in this way about Saul the king of the Hebrews, for though he knew what was coming to him and that he was soon to die as the prophet predicted, he did not seek to fly from death or love his own life so far as to betray his people to the enemy, or bring disgrace on his royal dignity.

³⁴⁵ ἀλλὰ παραδοὺς αὑτὸν πανοικὶ μετὰ τῶν τέκνων τοῖς κινδύνοις καλὸν ἡγήσατο εἶναι πεσεῖν μετὰ τούτων ὑπὲρ τῶν βασιλευομένων μαχόμενος, καὶ τοὺς παῖδας ἀποθανεῖν μᾶλλον ἀγαθοὺς ὄντας, ἢ καταλιπεῖν ἐπ᾽ ἀδήλῳ τῷ ποδαποὶ γενήσονται τὸν τρόπον· διάδοχον γὰρ καὶ γένος τὸν ἔπαινον καὶ τὴν‎ ἀγήρω μνήμην ἕξειν.

³⁴⁵ Instead, delivering himself and his entire house with his sons to the dangers, he judged it a noble thing to fall with them while fighting for those over whom he ruled. He thought it better for his children to die as brave men than to leave them to an uncertain fate as to what their character might become; for he believed his lineage would have praise and ageless memory as its successor.

³⁴⁵ but exposing himself, as well as all his family and children, to dangers, he thought it a brave thing to fall together with them, as he was fighting for his subjects, and that it was better his sons should die thus, showing their courage, than to leave them to their uncertain conduct afterward, while, instead of succession and posterity, they gained commendation and a lasting name.

³⁴⁵ Instead, putting himself, his household and his children at risk, he thought it nobler to die with them, fighting for his subjects, and even for his sons to die bravely than to leave them to an uncertain future, so that in place of successors and descendants they would win praise and an ageless memory.

³⁴⁶ οὗτος οὖν δίκαιος καὶ ἀνδρεῖος καὶ σώφρων ἔμοι γε δοκεῖ μόνος καὶ εἴ τις γέγονε τοιοῦτος ἢ γενήσεται τὴν‎ μαρτυρίαν ἐπ᾽ ἀρετῇ καρποῦσθαι παρὰ πάντων ἄξιος· τοὺς γὰρ μετ᾽ ἐλπίδων ἐπὶ πόλεμον ἐξελθόντας ὡς καὶ κρατήσοντας καὶ σῶς ἐπιστρέψοντας, ἐπειδάν τι διαπράξωνται λαμπρόν, οὔ μοι δοκοῦσι καλῶς ποιεῖν ἀνδρείους , ὅσοι περὶ τῶν τοιούτων ἐν ταῖς ἱστορίαις καὶ τοῖς ἄλλοις συγγράμμασιν εἰρήκασιν·

³⁴⁶ To me, such a man seems just, brave, and prudent—he alone, and whoever has been or shall be like him, is worthy to harvest the testimony of virtue from all. For those who go out to war with hopes of conquering and returning safe—when they perform some brilliant deed, I do not think it right to call them 'brave,' as many historians and other writers have done.

³⁴⁶ Such a one alone seems to me to be a just, a courageous, and a prudent man; and when any one has arrived at these dispositions, or shall hereafter arrive at them, he is the man that ought to be by all honored with the testimony of a virtuous or courageous man: for as to those that go out to war with hopes of success, and that they shall return safe, supposing they should have performed some glorious action, I think those do not do well who call these valiant men, as so many historians and other writers who treat of them are wont to do,

³⁴⁶ Only such a one seems to me to be just, brave and wise and if one has grown or is growing into this, he deserves to be honoured by all for virtue. I do not think it right to call a man valiant who goes out to war hoping for success and a safe return after performing some splendid exploit, as so many historians and other writers tend to do when speaking of them.

³⁴⁷ ἀλλὰ δίκαιοι μέν εἰσι κἀκεῖνοι τυγχάνειν ἀποδοχῆς, εὔψυχοι δὲ καὶ μεγαλότολμοι καὶ τῶν δεινῶν καταφρονηταὶ μόνοι δικαίως ἂν λέγοιντο πάντες οἱ μιμησάμενοι. τὸ μὲν γὰρ οὐκ εἰδότας τί μέλλει συμβήσεσθαι κατὰ τὸν πόλεμον αὐτοῖς μὴ μαλακισθῆναι περὶ αὐτόν, ἀλλ᾽ ἀδήλῳ τῷ μέλλοντι παραδόντας αὑτοὺς ἐπ᾽ αὐτοῦ‎ σαλεύειν οὔπω γενναῖον, κἂν ἔργα πολλὰ διαπραξάμενοι τύχωσι·

³⁴⁷ Although those men are worthy of acceptance, only those who imitate Saul can justly be called high-spirited, greatly daring, and despisers of terrors. For it is not yet truly noble for men—not knowing what is to happen to them in war—to not be softened by it, but to entrust themselves to an uncertain future and vacillate within it, even if they happen to achieve great deeds.

³⁴⁷ although I confess those do justly deserve some commendation also; but those only may be styled courageous and bold in great undertakings, and despisers of adversities, who imitate Saul: for as for those that do not know what the event of war will be as to themselves, and though they do not faint in it, but deliver themselves up to uncertain futurity, and are tossed this way and that way, this is not so very eminent an instance of a generous mind, although they happen to perform many great exploits;

³⁴⁷ While admitting that such men do deserve some praise, it is those like Saul who are truly brave and bold and scornful of adversity. Men who do not know how the war will turn out for them, even though they do not fear to take part in it and face an uncertain future, are still not eminently noble, even if they happen to do many great deeds.

³⁴⁸ τὸ δὲ μηδὲν ἐν τῇ διανοίᾳ χρηστὸν προσδοκῶντας, ἀλλὰ προειδότας ὡς δεῖ θανεῖν καὶ τοῦτο παθεῖν μαχομένους εἶτα μὴ φοβηθῆναι μηδὲ καταπλαγῆναι τὸ δεινόν, ἀλλ᾽ ἐπ᾽ αὐτὸ χωρῆσαι προγινωσκόμενον, τοῦτ᾽ ἀνδρείου ἀληθῶς τεκμήριον ἐγὼ κρίνω.

³⁴⁸ But for a man who expects nothing good in his mind, but knows beforehand that he must die and suffer this while fighting, and then does not fear or become stunned by the terror, but marches upon it knowing it in advance—this I judge to be the proof of a truly brave man.

³⁴⁸ but when men's minds expect no good event, but they know beforehand they must die, and that they must undergo that death in the battle also, after this neither to be affrighted, nor to be astonished at the terrible fate that is coming, but to go directly upon it, when they know it beforehand, this it is that I esteem the character of a man truly courageous.

³⁴⁸ But he who expects no good outcome and knows in advance that he must die after first being wounded in battle, and still is neither scared or terrified by his fate but goes directly to it, knowing the result in advance, is the one that I reckon to have truly proven his valour.

³⁴⁹ τοίνυν τοῦτο ἐποίησεν ὅτι πάντας μὲν προσήκει τῆς μετὰ τὸν θάνατον εὐφημίας γλιχομένους ταῦτα ποιεῖν, ἐξ ὧν ἂν αὑτοῖς ταύτην καταλείποιεν, μάλιστα δὲ τοὺς βασιλέας, ὡς οὐκ ἐξὸν αὐτοῖς διὰ τὸ μέγεθος τῆς ἀρχῆς οὐ μόνον οὐ κακοῖς εἶναι περὶ τοὺς ἀρχομένους, ἀλλ᾽ οὐδὲ μετρίως χρηστοῖς.

³⁴⁹ Saul, then, did this, demonstrating that it befits all men—especially kings—to strive for post-mortem fame and to act in such a way as to leave this behind for themselves. For because of the greatness of their rule, it is not permitted for them to be merely not-evil toward their subjects, but they must be exceptionally good.

³⁴⁹ Accordingly this Saul did, and thereby demonstrated that all men who desire fame after they are dead are so to act as they may obtain the same: this especially concerns kings, who ought not to think it enough in their high stations that they are not wicked in the government of their subjects, but to be no more than moderately good to them.

³⁴⁹ This Saul did, demonstrating that all must act fittingly so as to win fame after they are dead. This applies especially to kings, who in their high stations should not think it sufficient not to do harm to their subjects, but should rule them more than moderately well.

³⁵⁰ ἔτι τούτων πλείω περὶ καὶ τῆς εὐψυχίας λέγειν ἠδυνάμην ὕλην ἡμῖν χορηγησάσης τῆς ὑποθέσεως, ἀλλ᾽ ἵνα μὴ φανῶμεν αὐτοῦ‎ χρῆσθαι τοῖς , ἐπάνειμι πάλιν ἀφ᾽ ὧν εἰς τούτους ἐξέβην.

³⁵⁰ I could say even more than this concerning Saul and his courage, as the subject provides me with abundant material; but lest I appear to indulge in his praises tastelessly, I shall return to the point from which I digressed into them."

³⁵⁰ I could say more than this about Saul and his courage, the subject affording matter sufficient; but that I may not appear to run out improperly in his commendation, I return again to that history from which I made this digression.

³⁵⁰ I could say more about Saul and his courage, as the topic offers plenty of scope, but so as not to appear excessive in his praises I return to the history from which I digressed.

The Definition of True Courage (Ἀνδρεία)
Josephus offers a revolutionary definition of bravery. He distinguishes between the successful hero (who fights hoping to win and survive) and the doomed hero (who fights knowing he will die). To Josephus, the former is merely "lucky" or "stout-hearted," but only the latter—who overcomes the instinct for survival (philopsychia) despite certain doom—reaches the pinnacle of virtue.

Saul as a Stoic Exemplar
For a 1st-century audience, Saul’s behavior here is the ultimate expression of Stoicism. He accepts his Fate (Fatum) without trying to escape it. By returning to the battlefield instead of fleeing, Saul "redeems" his failed kingship. Josephus portrays him as choosing a "noble death" over a "shameful life," a theme very popular in Roman elite circles (think of Cato the Younger or Seneca).

The Woman as "Philosopher"
Josephus’s praise for the medium is extraordinary. He uses her to dismantle the typical Greek/Roman social theory of Reciprocity (doing good to get good). She helps Saul specifically because she knows he cannot pay her back. Josephus turns this "outcast" into the ultimate model of Philanthropia (humanity/love of mankind), even suggesting that her behavior is the way to make God "favorable."

Duty to the State (Ὑπὲρ τῶν πατρίδων)
Josephus explicitly states that he is writing this as a lesson for kings and rulers. He argues that the higher the office, the higher the moral burden. Saul’s choice to stay and die with his army is framed as the ultimate act of royal responsibility. He refuses to "disgrace the dignity of kingship" (καθυβρίσαι τὸ τῆς βασιλείας ἀξίωμα).

"Ageless Memory" (Ἀγήρω μνήμην)
The "reward" Josephus promises for this kind of courage is not salvation in a modern religious sense, but eternal fame. For Josephus the historian, "memory" is the only thing that survives the grave. By writing this eulogy, Josephus is personally fulfilling the prophecy: he is providing Saul with the "ageless memory" he earned at Gilboa.

³⁵¹ Κατεστρατοπεδευκότων γὰρ τῶν , ὡς προεῖπον, καὶ κατὰ ἔθνη καὶ βασιλείας καὶ σατραπείας ἐξαριθμούντων τὴν‎ δύναμιν, τελευταῖος βασιλεὺς παρῆλθεν μετὰ τῆς ἰδίας στρατιᾶς καὶ μετὰ τῶν ἑξακοσίων ὁπλιτῶν εἵπετο.

³⁵¹ "For when the Philistines had encamped, as I said before, and were numbering their forces by nations, kingdoms, and satrapies, Achish came last with his own army, and David followed with his six hundred men-at-arms.

³⁵¹ Now when the Philistines, as I said before, had pitched their camp, and had taken an account of their forces, according to their nations, and kingdoms, and governments, king Achish came last of all with his own army; after whom came David with his six hundred armed men.

³⁵¹ When, as I said, the Philistines encamped and took stock of their forces in their several nations and kingships and satrapies, finally king Achus came with his army, followed by David with his six hundred warriors.

³⁵² θεασάμενοι δὲ αὐτὸν οἱ στρατηγοὶ τῶν , πόθεν εἴησαν ἥκοντες οἱ καὶ τίνων καλεσάντων ἠρώτων τὸν βασιλέα. ὁ δὲ ἔλεγεν εἶναι τὸν φυγόντα τὸν ἑαυτοῦ δεσπότην καὶ πρὸς αὐτὸν ἐλθόντα δέξασθαι, καὶ νῦν τῆς χάριτος ἀμοιβὴν ἐκτεῖσαι βουλόμενον καὶ τὸν συμμαχεῖν αὐτοῖς.

³⁵² But when the generals of the Philistines saw him, they asked the king from where these Hebrews had come and who had summoned them. He told them it was David, who had fled from Saul his master and had come to him; he said he had received him, and that now David, wishing to pay back the favor and take vengeance on Saul, was fighting as their ally.

³⁵² And when the commanders of the Philistines saw him, they asked the king whence these Hebrews came, and at whose invitation. He answered that it was David, who was fled away from his master Saul, and that he had entertained him when he came to him, and that now he was willing to make him this requital for his favors, and to avenge himself upon Saul, and so was become his confederate.

³⁵² When the officers of the Philistines saw him, they asked the king where these Hebrews came from, and at whose invitation. He said it was David who had fled from his master Saul and whom he had welcomed when he came to him and that now he was prepared to return his favour and be their ally, to take revenge on Saul.

³⁵³ ἐμέμφθη δὲ ὑπὸ τῶν στρατηγῶν ἄνδρα παρειληφὼς ἐπὶ συμμαχίᾳ πολέμιον καὶ ἀποπέμπειν συνεβούλευον, μὴ καὶ λάθῃ μέγα δι᾽ αὐτὸν κακὸν τοὺς φίλους ἐργασάμενος· καὶ γὰρ οὕτω παρέξειν καταλλαγῆναι πρὸς τὸν δεσπότην κακώσαντα τὴν‎ ἡμετέραν δύναμιν.

³⁵³ But he was rebuked by the generals for taking an enemy as an ally, and they advised him to send the man away, lest he secretly work some great evil against his friends. For they said he would find no better way to be reconciled to his master than by doing harm to our own forces.

³⁵³ The commanders complained of this, that he had taken him for a confederate who was an enemy; and gave him counsel to send him away, lest he should unawares do his friends a great deal of mischief by entertaining him, for that he afforded him an opportunity of being reconciled to his master by doing a mischief to our army.

³⁵³ They complained of his accepting an enemy as an ally and advised that he be sent away in case by entertaining him he might unwittingly harm his friends, since "it gives him the chance of being reconciled to his master by injuring our army."

³⁵⁴ ὃ δὴ καὶ εἰς τὸν τόπον ὃν ἔδωκεν αὐτῷ κατοικεῖν ἐκέλευον ἀποπέμπειν σὺν τοῖς ἑξακοσίοις · τοῦτον γὰρ εἶναι τὸν , ὃν ᾄδουσιν αἱ παρθένοι πολλὰς μυριάδας ἀπολέσαντα. ταῦτ᾽ ἀκούσας ὁ τῶν βασιλεὺς καὶ καλῶς εἰρῆσθαι λογισάμενος καλέσας τὸν " ἐγὼ μέν,

³⁵⁴ Anticipating this very thing, they urged him to send David back with his six hundred men to the place he had given him to inhabit; for they said this was that David of whom the maidens sing as having destroyed many tens of thousands of Philistines. The king of Gath, having heard this and considering it well-spoken, called David and said:

³⁵⁴ They thereupon desired him, out of a prudent foresight of this, to send him away, with his six hundred armed men, to the place he had given him for his habitation; for that this was that David whom the virgins celebrated in their hymns, as having destroyed many ten thousands of the Philistines. When the king of Gath heard this, he thought they spake well; so he called David, and said to him, "As for myself,

³⁵⁴ Foreseeing this, they wanted him to send him away, with his six hundred warriors, to the place he had given him to live in, as this was the David whom the virgins sang about as having destroyed many thousands of the Philistines. When the king of Gitta heard this, he approved of it and called David and said to him,

³⁵⁵ εἶπε, μαρτυρῶ σοι πολλὴν περὶ ἐμὲ σπουδὴν καὶ εὔνοιαν καὶ διὰ τοῦτό σε σύμμαχον ἐπηγόμην· οὐ δοκεῖ δὲ ταὐτὸ τοῖς στρατηγοῖς. ἀλλ᾽ ἄπιθι μεθ᾽ ἡμέραν εἰς ὃν ἔδωκά σοι τόπον μηδὲν ὑπονοῶν ἄτοπον, κἀκεῖ φύλασσέ μοι τὴν‎ χώραν, μή τινες εἰς αὐτὴν τῶν πολεμίων ἐμβάλωσιν.

³⁵⁵ 'I myself bear witness to your great zeal and goodwill toward me, and for this reason I brought you as an ally; but the generals do not think the same. Therefore, depart by day to the place I gave you, suspecting nothing improper; and there, guard the land for me, lest any of the enemy invade it. This, too, is a form of alliance.'

³⁵⁵ I can bear witness that thou hast shown great diligence and kindness about me, and on that account it was that I took thee for my confederate; however, what I have done does not please the commanders of the Philistines; go therefore within a day's time to the place I have given thee, without suspecting any harm, and there keep my country, lest any of our enemies should make an incursion upon it, which will be one part of that assistance which I expect from thee."

³⁵⁵ "I can testify to your great diligence and goodwill in my regard and that is why I took you along as an ally, but this does not please the officers. So go this very day to the place I have given you, without fearing any harm, and take care of the region in case any of our enemies attacks it. This will be your part of the alliance."

³⁵⁶ ἔστι δὲ καὶ τοῦτο συμμαχίας μέρος. Καὶ μέν, ὡς ἐκέλευσεν ὁ τῶν βασιλεύς, ἧκεν εἰς . καθ᾽ ὃν δὲ καιρὸν ἐξ αὐτῆς συμμαχήσων τοῖς ἀπῆλθε τὸ τῶν ἔθνος ἐπελθὸν αἱρεῖ τὴν‎ κατὰ κράτος, καὶ ἐμπρήσαντες καὶ πολλὴν λείαν ἄλλην ἔκ τ᾽ αὐτῆς ἐκείνης καὶ τῆς ἄλλης τῶν χώρας λαβόντες ἀνεχώρησαν.

³⁵⁶ And David, as the king of the Gittites commanded, came to Ziklag. But during the time he had been away from there to fight as an ally to the Philistines, the nation of the Amalekites had made an incursion and taken Ziklag by storm; having set it on fire and taken much other spoil from both that place and the rest of the Philistine territory, they withdrew."

³⁵⁶ So David came to Ziklag, as the king of Gath bade him; but it happened, that while he was gone to the assistance of the Philistines, the Amalekites had made an incursion, and taken Ziklag before, and had burnt it; and when they had taken a great deal of other prey out of that place, and out of the other parts of the Philistines' country, they departed.

³⁵⁶ So David came to Sikella at the orders of the king of Gitta, but while he was away to help the Philistines, the Amalekites had attacked and already taken Sikella and had burned it, and after taking a large amount of other booty from it and other parts of the Philistines' region, they left.

The "Satrapies" of the Philistines (σατραπείας)
Josephus uses the term σατραπείας (satrapies), a Persian administrative term, to describe the Philistine divisions. To a Greek or Roman reader, this signaled a highly organized, imperial military structure. It emphasizes that David wasn't just joining a tribe; he was embedded in a major military machine—making his presence even more conspicuous and controversial.

The Generals' "Realpolitik"
The Philistine generals are portrayed as the rational voice of statecraft. They provide a cynical but accurate assessment: a defector’s best "bargaining chip" to return home is the heads of his current hosts. Josephus frames their rejection not as an insult to David’s skill, but as a testament to his dangerous reputation. They remember the song of the παρθένοι (maidens) about the "tens of thousands," proving that David's past heroic deeds remained a powerful psychological weapon against his enemies.

Achish’s Face-Saving Diploma
Achish finds himself in a classic political bind: he trusts David, but his cabinet does not. He softens the blow by telling David to μηδὲν ὑπονοῶν ἄτοπον (suspect nothing improper/out of place). He reframes David’s dismissal as a promotion to "Border Guard," calling it συμμαχίας μέρος (a part of the alliance). This allows David to exit the battlefield with his "loyalty" to Achish technically intact, while secretly being relieved of the burden of fighting Israel.

The Divine Exit
Historically and narratively, this is a "Providential" escape. Just as David is about to be forced into treason against his own people, he is sent away. Josephus implies that while humans (the Philistine lords) made the decision for military reasons, the result served a higher purpose.

The Tragedy of Ziklag
The passage ends with a jarring "reversal of fortune." While David was pretending to be a Philistine to save his life, his actual home—the refuge God provided—was being destroyed by the Amalekites. This sets up the next great trial: David returns to find his wives and children gone and his own men ready to mutiny. It is the lowest point of David's career, occurring at the exact moment Saul is facing his own end at Gilboa.

³⁵⁷ Ἐκπεπορθημένην δὲ τὴν‎ καταλαβὼν ὁ καὶ διηρπαγμένα πάντα καὶ τὰς γυναῖκας [τὰς ] ἑαυτοῦ, δύο γὰρ ἦσαν, καὶ τὰς γυναῖκας τῶν ἑταίρων σὺν τοῖς τέκνοις ᾐχμαλωτισμένας, περιρρήγνυται εὐθὺς τὴν‎ ἐσθῆτα.

³⁵⁷ "When David found Ziklag utterly destroyed and everything plundered—his own two wives and the wives of his companions with their children taken captive—he immediately tore his clothes.

³⁵⁷ Now when David found that Ziklag was laid waste, and that it was all spoiled, and that as well his own wives, who were two, as the wives of his companions, with their children, were made captives, he presently rent his clothes,

³⁵⁷ When David found Sikella ravaged and despoiled and that his own two wives and those of his companions, as well as their children, had been taken prisoner, he rent his clothes,

³⁵⁸ κλαίων δὲ καὶ ὀδυρόμενος μετὰ τῶν φίλων ἐπὶ τοσοῦτον παρείθη τοῖς κακοῖς, ὥστε αὐτὸν ἐπιλιπεῖν ἤδη καὶ τὰ δάκρυα, κινδυνεῦσαι δὲ καὶ βληθεὶς ὑπὸ τῶν ἑταίρων ἀλγούντων ἐπὶ ταῖς αἰχμαλωσίαις τῶν γυναικῶν καὶ τῶν τέκνων ἀποθανεῖν· αὐτὸν γὰρ τῶν γεγονότων ᾐτιῶντο.

³⁵⁸ Weeping and lamenting with his friends, he was so overcome by these evils that his tears finally failed him. He was even in danger of being stoned to death by his companions, who were in agony over the capture of their wives and children, for they blamed him for what had happened.

³⁵⁸ weeping and lamenting, together with his friends; and indeed he was so cast down with these misfortunes, that at length tears themselves failed him. He was also in danger of being stoned to death by his companions, who were greatly afflicted at the captivity of their wives and children, for they laid the blame upon him of what had happened.

³⁵⁸ and, weeping and grieving with his friends, he was so overwhelmed by his woes that finally even tears failed him. He ran the risk of being killed by his companions, upset by the capture of their wives and children and blaming him for it.

³⁵⁹ ἀνασχὼν δ᾽ ἐκ τῆς λύπης καὶ τὴν‎ διάνοιαν πρὸς τὸν θεὸν ἀναστήσας παρεκάλεσε τὸν ἀρχιερέα ἐνδύσασθαι τὴν‎ ἱερατικὴν στολὴν καὶ ἐπερωτῆσαι τὸν θεὸν καὶ προφητεῦσαι, εἰ διώξαντι τοὺς δίδωσι καταλαβεῖν καὶ σῶσαι μὲν τὰς γυναῖκας καὶ τὰ τέκνα, δὲ τοὺς ἐχθρούς.

³⁵⁹ Rising from his grief and lifting his mind toward God, he urged the high priest Abiathar to put on the priestly vestments to inquire of God and prophesy: whether, if he pursued the Amalekites, God would grant him to overtake them and save the women and children, and take vengeance on the enemy.

³⁵⁹ But when he had recovered himself out of his grief, and had raised up his mind to God, he desired the high priest Abiathar to put on his sacerdotal garments, and to inquire of God, and to prophesy to him, whether God would grant; that if he pursued after the Amalekites, he should overtake them, and save their wives and their children, and avenge himself on the enemies.

³⁵⁹ After recovering from his grief and raising his mind to God, he urged the high priest Abiathar to put on his priestly vestments and inquire of God and prophesy for him if He would let him pursue and overtake the Amalekites and save their wives and children and take revenge on the enemy.

³⁶⁰ τοῦ δ᾽ ἀρχιερέως διώκειν κελεύσαντος ἐκπηδήσας μετὰ τῶν ἑξακοσίων ὁπλιτῶν εἵπετο τοῖς πολεμίοις· παραγενόμενος δ᾽ ἐπί τινα χειμάρρουν λεγόμενον καὶ πλανωμένῳ τινὶ περιπεσὼν μὲν τὸ γένος ὑπ᾽ ἐνδείας δὲ καὶ λιμοῦ παρειμένῳ, τρισὶ γὰρ ἡμέραις ἐν τῇ ἐρημίᾳ πλανώμενος ἄσιτος διεκαρτέρησε, πρῶτον αὐτὸν ποτῷ καὶ τροφῇ παραστησάμενος καὶ ἀναλαβὼν , τίς τε εἴη καὶ πόθεν.

³⁶⁰ When the high priest commanded him to pursue, he leaped forth with his six hundred men-at-arms in pursuit of the foe. Coming upon a certain torrent-bed called Besor, he happened upon a wandering Egyptian, faint from want and hunger; for wandering in the wilderness for three days without food, he had barely held out. Having first restored him with drink and food, David asked him who he was and from where he came.

³⁶⁰ And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustenance, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came.

³⁶⁰ When the high priest told him to follow them, with his four hundred men he marched quickly after the enemy, and when he reached a wadi called Besor and found a man wandering about there, an Egyptian by race and almost dead from want and famine, since he had been wandering about the desert for three days without food, he first gave him food and drink to refresh him and then asked him who he was and where he came from.

³⁶¹ ὁ δὲ γένος μὲν ἐσήμαινεν ὤν, καταλειφθῆναι δὲ ὑπὸ τοῦ δεσπότου κατ᾽ ἀρρωστίαν ἕπεσθαι μὴ δυνάμενον· ἐδήλου δ᾽ αὑτὸν τῶν καταπρησάντων καὶ διηρπακότων ἄλλα τε τῆς καὶ τὴν‎ εἶναι.

³⁶¹ The man revealed he was Egyptian by birth, but had been left behind by his master because of a sickness that made him unable to follow; he disclosed that he was one of those who had burned and plundered parts of Judea and Ziklag.

³⁶¹ Whereupon the man told him he was an Egyptian by birth, and was left behind by his master, because he was so sick and weak that he could not follow him. He also informed him that he was one of those who had burnt and plundered, not only other parts of Judea, but Ziklag itself also.

³⁶¹ He told him he was an Egyptian by birth and had been left behind by his master when he was so sick and weak that he could not follow him. He also told him that he was one of those who had burned and looted, other parts of Judea and Sikella too.

³⁶² χρησάμενος οὖν ὁ τούτῳ ἐπὶ τοὺς ὁδηγῷ καὶ καταλαβὼν [αὐτοὺς ] ἐπὶ γῆς ἐρριμμένους, καὶ τοὺς μὲν ἀριστῶντας, τοὺς δὲ καὶ μεθύοντας ἤδη καὶ λελυμένους ὑπὸ τοῦ οἴνου καὶ τῶν λαφύρων καὶ τῆς ἀπολαύοντας, ἐπιπεσὼν αἰφνιδίως πολὺν αὐτῶν φόνον εἰργάσατο· γυμνοὶ γὰρ ὄντες καὶ μηδὲν προσδοκῶντες τοιοῦτον, ἀλλὰ πρὸς τὸ πιεῖν καὶ εὐωχεῖσθαι τετραμμένοι πάντες ἦσαν εὐκατέργαστοι.

³⁶² David used him as a guide against the Amalekites and found them scattered over the ground—some breakfasting, others already drunk and loose from wine, enjoying the spoils and the booty. Falling upon them suddenly, he wrought a great slaughter; for being naked [unarmed] and expecting no such thing, but all turned toward drinking and feasting, they were easy to overcome.

³⁶² So David made use of him as a guide to find oat the Amalekites; and when he had overtaken them, as they lay scattered about on the ground, some at dinner, some disordered, and entirely drunk with wine, and in the fruition of their spoils and their prey, he fell upon them on the sudden, and made a great slaughter among them; for they were naked, and expected no such thing, but had betaken themselves to drinking and feasting; and so they were all easily destroyed.

³⁶² David used him to guide him to the Amalekites, and when he overtook them as they sprawled on the ground, some of them at dinner and some drunk and disorderly with wine as they enjoyed their spoils and booty, suddenly he attacked them and made a great slaughter among them. As they were unguarded and expecting no such thing, and had turned to drinking and feasting, they were all easily destroyed.

³⁶³ καὶ οἱ μὲν αὐτῶν ἔτι τῶν τραπεζῶν παρακειμένων ἐπικαταλαμβανόμενοι παρ᾽ αὐταῖς ἀνῃροῦντο καὶ παρέσυρεν αὐτοῖς τὰ σιτία καὶ τὴν‎ τροφὴν τὸ αἷμα, τοὺς δὲ δεξιουμένους ἀλλήλους ταῖς προπόσεσι διέφθειρεν, ἐνίους δὲ καὶ πρὸς ὕπνον ὑπὸ τοῦ ἀκράτου κατενηνεγμένους. δ᾽ ἔφθασαν περιθέμενοι τὰς πανοπλίας ἐξ ἐναντίας τ᾽ αὐτῷ στῆναι, τούτους οὐδὲν ἧττον εὐχερῶς τῶν γυμνῶν κατακειμένων ἀπέσφαττον.

³⁶³ Some of them, overtaken while the tables were still set, were slain right there, their blood sweeping away their food and nourishment. Others he destroyed as they were pledging one another in toasts, and some who had been cast down into sleep by unmixed wine. Even those who managed to put on their armor and stand against him were slaughtered no less easily than those lying naked.

³⁶³ Now some of them that were overtaken as they lay at the table were slain in that posture, and their blood brought up with it their meat and their drink. They slew others of them as they were drinking to one another in their cups, and some of them when their full bellies had made them fall asleep; and for so many as had time to put on their armor, they slew them with the sword, with no less case than they did those that were naked;

³⁶³ Some of them who were caught reclining at table were killed in that position and their blood flowed over their food and drink. Others they killed as they were drinking a toast to each other; and some when their full bellies had made them fall asleep. Even those who had time to put on their armour were killed with the sword, as easily as they did to those who were unarmed.

³⁶⁴ διέμειναν δὲ οἱ σὺν τῷ καὶ αὐτοὶ ἀναιροῦντες ἀπὸ πρώτης ὥρας ἕως ἑσπέρας, ὡς μὴ περιλειφθῆναι τῶν πλείονας ἢ τετρακοσίους· καὶ οὗτοι δὲ δρομάσι καμήλοις ἐπιβάντες διέφυγον. ἀνέσωσε δὲ τἆλλα πάντα ἃ διήρπασαν αὐτῶν οἱ πολέμιοι καὶ τάς τε αὐτοῦ‎ γυναῖκας καὶ τὰς τῶν ἑταίρων.

³⁶⁴ David’s men continued the slaughter from the first hour until evening, so that no more than four hundred Amalekites remained; and these escaped by mounting swift camels. He recovered everything else the enemy had plundered, including his own wives and those of his companions.

³⁶⁴ and for the partisans of David, they continued also the slaughter from the first hour of the day to the evening, so that there were, not above four hundred of the Amalekites left; and they only escaped by getting upon their dromedaries and camels. Accordingly David recovered not only all the other spoils which the enemy had carried away, but his wives also, and the wives of his companions.

³⁶⁴ David's men continued the slaughter from the first hour until evening, so that not more than four hundred of the Amalekites were left, who escaped by getting on their dromedaries and camels; and so he recovered not only all the other spoils the enemy had taken, but also his wives and those of his companions.

³⁶⁵ ὡς δὲ ἀναστρέφοντες ἧκον ἐπὶ τὸν τόπον, ἔνθα διακοσίους μὴ δυναμένους αὐτοῖς ἕπεσθαι ἐπὶ τῶν σκευῶν, οἱ μὲν τετρακόσιοι τῆς μὲν ἄλλης ὠφελείας τε καὶ οὐκ ἠξίουν αὐτοῖς ἀπομερίζειν· οὐ συνακολουθήσαντας γὰρ ἀλλὰ μαλακισθέντας περὶ τὴν‎ δίωξιν ἀνασεσωσμένας τὰς γυναῖκας ἀπολαμβάνοντας ἔλεγον·

³⁶⁵ When they returned to the place where they had left two hundred men who were unable to follow because of exhaustion and had stayed with the baggage, the four hundred did not think it right to share the rest of the benefit and booty with them. They said that since they had not followed but had 'softened' during the pursuit, they should be content just to receive their rescued wives back.

³⁶⁵ But when they were come to the place where they had left the two hundred men, which were not able to follow them, but were left to take care of the stuff, the four hundred men did not think fit to divide among them any other parts of what they had gotten, or of the prey, since they did not accompany them, but pretended to be feeble, and did not follow them in pursuit of the enemy, but said they should be contented to have safely recovered their wives;

³⁶⁵ When they reached the place where they had left the two hundred who were unable to follow them but were left in charge of the equipment, the four hundred did not wish to share with them their gains and booty. For not going along and being too feeble go with them in pursuit of the enemy, they said, they should be contented to have safely recovered their wives.

³⁶⁶ δὲ πονηρὰν καὶ ἄδικον αὐτῶν ταύτην ἀπέφηνε τὴν‎ γνώμην· εἶναι γὰρ ἀξίους, τοῦ θεοῦ παρασχόντος αὐτοῖς ἀμύνασθαι μὲν τοὺς πολεμίους, κομίσασθαι δὲ πάντα τὰ αὑτῶν, πᾶσιν ἐξ ἴσου τοῖς συστρατευσαμένοις μερίζεσθαι τὴν‎ ὠφέλειαν, καὶ ταῦτ᾽ ἐπὶ φυλακῇ τῶν σκευῶν μεμενηκότων.

³⁶⁶ But David declared this opinion of theirs to be wicked and unjust. He said that since God had granted them to take vengeance on the enemy and recover all their own, the benefit must be divided equally among all who had campaigned together—even those who had remained to guard the baggage.

³⁶⁶ yet did David pronounce that this opinion of theirs was evil and unjust, and that when God had granted them such a favor, that they had avenged themselves on their enemies, and had recovered all that belonged to themselves, they should make an equal distribution of what they had gotten to all, because the rest had tarried behind to guard their stuff;

³⁶⁶ David dismissed this view as wrong and unjust, since when God had granted them the favour of revenge on their enemies and recovering all their property, they should distribute their gains equally with all, since the rest had stayed behind to guard the baggage.

³⁶⁷ καὶ ἐξ ἐκείνου νόμος οὗτος ἐκράτησε παρ᾽ αὐτοῖς, ἵνα ταὐτὰ τοῖς μαχομένοις λαμβάνωσιν οἱ τὰ σκεύη φυλάσσοντες. γενόμενος δ᾽ ἐν διέπεμψε πᾶσι τοῖς ἐν τῇ φυλῇ συνήθεσι καὶ φίλοις ἀπομοίρας τῶν λαφύρων. Καὶ τὰ μὲν περὶ τὴν‎ πόρθησιν καὶ ἀναίρεσιν οὕτως ἐγένετο.

³⁶⁷ And from that time, this law prevailed among them: that those guarding the baggage should receive the same as those who fought. Once back in Ziklag, David sent portions of the spoils to all his acquaintances and friends in the tribe of Judah. Such were the events concerning the sacking of Ziklag and the destruction of the Amalekites."

³⁶⁷ and from that time this law obtained among them, that those who guarded the stuff, should receive an equal share with those that fought in the battle. Now when David was come to Ziklag, he sent portions of the spoils to all that had been familiar with him, and to his friends in the tribe of Judah. And thus ended the affairs of the plundering of Ziklag, and of the slaughter of the Amalekites.

³⁶⁷ So from then on it was their law that those who guarded the baggage should receive an equal share with the fighters. When David arrived at Sikella, he sent portions of the spoils to all who had shared in his lot and to his friends in the tribe of Judas. So ended the looting of Sikella and the slaughter of the Amalekites.

The Psychology of the Scapegoat
Josephus highlights the extreme peril David faced from his own men. In their grief, the 600 turned on their leader, blaming him for the tragedy (αὐτὸν γὰρ τῶν γεγονότων ᾐτιῶντο). This is a classic "crisis of leadership" moment. David’s response is not to argue or use force, but to pivot to the Divine (τὴν διάνοιαν πρὸς τὸν θεὸν ἀναστήσας), effectively shifting the burden of decision-making back to God through the High Priest.

The Egyptian "Bridge"
The discovery of the abandoned Egyptian slave is a narrative "hinge." Josephus emphasizes David's philanthropia—he feeds the man before interrogating him. This act of mercy toward a "wandering" enemy provides the intelligence needed for victory. It serves as a moral contrast to the Amalekite master who abandoned his servant simply because he was sick (κατʼ ἀρρωστίαν).

The Imagery of Excess and Blood
Josephus’s description of the battle is visceral and highly "Hellenized." The image of blood mingling with wine and food on the tables (παρέσυρεν αὐτοῖς τὰ σιτία... τὸ αἷμα) is a common trope in Greek epic and tragedy (recalling the slaughter of the Suitors in the Odyssey). It emphasizes the "poetic justice" of the Amalekites being destroyed while indulging in the very loot they stole.

The "Law of the Baggage"
This is a crucial moment in the development of Davidic Law. The 400 soldiers argue from a position of meritocracy (only those who fought should get the pay). David argues from a position of covenantal solidarity (the support staff is as vital as the front line). By making this a permanent law, David ensures the stability of his future army and prevents internal factionalism.

Political Preparation for the Throne
The final detail—David sending spoils to the elders of Judah—is pure political genius. While Saul is dying on Mount Gilboa, David is using the "Amalekite stimulus package" to build a donor network and consolidate loyalty among the Judean elite. He is acting like a king before he has the crown.

³⁶⁸ Τῶν δὲ συμβαλόντων καὶ καρτερᾶς μάχης γενομένης νικῶσιν οἱ καὶ πολλοὺς ἀναιροῦσι τῶν ἐναντίων, δὲ ὁ τῶν βασιλεὺς καὶ οἱ παῖδες αὐτοῦ‎ γενναίως ἀγωνιζόμενοι καὶ πάσῃ‎ προθυμίᾳ χρώμενοι, ὡς ἐν μόνῳ τῷ καλῶς ἀποθανεῖν καὶ παραβόλως διακινδυνεῦσαι τοῖς πολεμίοις τῆς ὅλης αὐτοῖς δόξης ἀποκειμένης, οὐδὲν γὰρ τούτου περισσότερον εἶχον,

³⁶⁸ "When the Philistines engaged and a fierce battle broke out, the Philistines were victorious and slew many of their opponents. But Saul, the king of the Israelites, and his sons fought nobly and used every ounce of zeal—inasmuch as their entire glory now rested solely on dying well and on hazarding everything against the enemy, for they had nothing more than this.

³⁶⁸ Now upon the Philistines joining battle, there followed a sharp engagement, and the Philistine, became the conquerors, and slew a great number of their enemies; but Saul the king of Israel, and his sons, fought courageously, and with the utmost alacrity, as knowing that their entire glory lay in nothing else but dying honorably, and exposing themselves to the utmost danger from the enemy (for they had nothing else to hope for);

³⁶⁸ When the Philistines went to battle, they won after a hard struggle and killed many of their enemies. Saul the king of Israel and his sons fought bravely and with all their might, knowing that their glory depended entirely on dying honourably and risking the most extreme danger from the enemy, as they had nothing else to hope for.

³⁶⁹ ἐπιστρέφουσι πᾶσαν εἰς αὑτοὺς τὴν‎ τῶν ἐχθρῶν φάλαγγα καὶ περικυκλωθέντες ἀποθνήσκουσι πολλοὺς τῶν καταβαλόντες. ἦσαν δὲ οἱ παῖδες καὶ καὶ . τούτων πεσόντων τρέπεται τὸ τῶν πλῆθος καὶ ἀκοσμία καὶ σύγχυσις γίνεται καὶ φόνος ἐπικειμένων τῶν πολεμίων.

³⁶⁹ They drew the entire phalanx of the foe upon themselves and, being surrounded, they died after having struck down many of the Philistines. His sons were Jonathan, Abinadab, and Melchishua. When these had fallen, the Hebrew multitude turned to flight, and there was disorder and confusion and slaughter as the enemy pressed upon them.

³⁶⁹ so they brought upon themselves the whole power of the enemy, till they were encompassed round and slain, but not before they had killed many of the Philistines Now the sons of Saul were Jonathan, and Abinadab, and Malchisua; and when these were slain the multitude of the Hebrews were put to flight, and all was disorder, and confusion, and slaughter, upon the Philistines pressing in upon them.

³⁶⁹ So they brought upon themselves the full force of the enemy, until they were surrounded and killed, but not before killing many of the Philistines The sons of Saul were Jonathan and Abinadab and Melchisos, and when these were killed the Hebrew people were put to flight and all was disorder and turmoil and slaughter, as the enemy pressed upon them.

³⁷⁰ δὲ φεύγει τὸ καρτερὸν ἔχων περὶ αὑτόν, καὶ τῶν ἐπιπεμψάντων ἀκοντιστὰς καὶ τοξότας πάντας μὲν ἀποβάλλει πλὴν ὀλίγων, αὐτὸς δὲ λαμπρῶς ἀγωνισάμενος καὶ πολλὰ τραύματα λαβών, ὡς μηκέτι διακαρτερεῖν μηδ᾽ ἀντέχειν ταῖς πληγαῖς, ἀποκτεῖναι μὲν αὑτὸν ἠσθένει, κελεύει δὲ τὸν ὁπλοφόρον σπασάμενον τὴν‎ ῥομφαίαν ταύτην αὐτοῦ‎ διελάσαι, πρὶν ζῶντα συλλαβεῖν αὐτὸν τοὺς πολεμίους.

³⁷⁰ Saul fled, keeping a strong guard around him. But when the Philistines sent forth javelin-throwers and archers, he lost everyone except a few; and though he himself fought brilliantly and received many wounds, until he could no longer endure nor hold out against the blows, he was too weak to kill himself. He commanded his armor-bearer to draw his broadsword and run it through him before the enemy could capture him alive.

³⁷⁰ But Saul himself fled, having a strong body of soldiers about him; and upon the Philistines sending after them those that threw javelins and shot arrows, he lost all his company except a few. As for himself, he fought with great bravery; and when he had received so many wounds, that he was not able to bear up nor to oppose any longer, and yet was not able to kill himself, he bade his armor-bearer draw his sword, and run him through, before the enemy should take him alive.

³⁷⁰ But Saul himself fled with a strong body of soldiers, but when the Philistines sent javelin-throwers and archers after them, he lost all but a few of his company. He himself fought brilliantly, and when he had been wounded so much that he was unable to hold out or fight any longer and still was unable to kill himself, he ordered his armour-bearer to draw his sword and run him through, lest the enemy take him alive.

³⁷¹ μὴ τολμῶντος δὲ τοῦ ὁπλοφόρου κτεῖναι τὸν δεσπότην, αὐτὸς τὴν‎ ἰδίαν σπασάμενος καὶ στήσας ἐπὶ τὴν‎ ἀκμὴν ῥίπτει κατ᾽ αὐτῆς ἑαυτόν· ἀδυνατῶν δὲ μήθ᾽ ἵστασθαι μήτ᾽ ἐπερείσας διαβαλεῖν αὑτοῦ τὸν σίδηρον ἐπιστρέφεται, καὶ νεανίσκου τινὸς ἑστῶτος πυθόμενος τίς εἴη καὶ μαθὼν ὡς ἐστὶ παρεκάλεσεν ἐπερείσαντα τὴν‎ ῥομφαίαν διὰ τὸ μὴ ταῖς χερσὶν αὐτὸν δύνασθαι παρασχεῖν αὐτῷ τελευτὴν ὁποίαν αὐτὸς βούλεται.

³⁷¹ When the armor-bearer did not dare to kill his master, Saul himself drew his own sword and, fixing it upon its point, threw himself upon it. But being unable either to stand or to thrust the iron through by leaning his weight upon it, he turned around; seeing a certain young man standing there, he asked who he was. Learning that he was an Amalekite, he begged him to lean upon the sword, because he could not provide for himself the death he desired with his own hands.

³⁷¹ But his armor-bearer not daring to kill his master, he drew his own sword, and placing himself over against its point, he threw himself upon it; and when he could neither run it through him, nor, by leaning against it, make the sword pass through him, he turned him round, and asked a certain young man that stood by who he was; and when he understood that he was an Amalekite, he desired him to force the sword through him, because he was not able to do it with his own hands, and thereby to procure him such a death as he desired.

³⁷¹ As the armour-bearer did not dare to kill his master, he drew his own sword and pointing it toward himself, fell upon it, but as he could neither pierce himself or even by leaning against it, push the sword through, he turned around and asked a young man standing nearby who he was, and learning that he was an Amalekite, asked him to push the sword through him, as he was unable to do it with his own hands and so give him the kind of death he wanted.

³⁷² ποιήσας δὲ τοῦτο καὶ περιελόμενος τὸν περὶ τὸν βραχίονα αὐτοῦ‎ χρυσὸν καὶ τὸν βασιλικὸν στέφανον ἐκποδὼν ἐγένετο. θεασάμενος δ᾽ ὁ ὁπλοφόρος ἀνῃρημένον ἀπέκτεινεν ἑαυτόν· διεσώθη δ᾽ οὐδεὶς τῶν τοῦ βασιλέως, ἀλλὰ πάντες ἔπεσον περὶ τὸ καλούμενον ὄρος.

³⁷² Having done this and having stripped the gold from Saul's arm and his royal crown, the youth fled. The armor-bearer, seeing that Saul was slain, killed himself; and not one of the king's bodyguards was saved, but all fell around what is called Mount Gilboa.

³⁷² This the young man did accordingly; and he took the golden bracelet that was on Saul's arm, and his royal crown that was on his head, and ran away. And when Saul's armor-bearer saw that he was slain, he killed himself; nor did any of the king's guards escape, but they all fell upon the mountain called Gilboa.

³⁷² This the man did and took the golden bracelet from Saul's arm and his royal crown from his head and ran away. When Saul's armour-bearer saw him killed, he killed himself, and none of the king's bodyguards escaped, for they all died upon the mountain called Gelboue.

³⁷³ ἀκούσαντες δὲ τῶν οἱ τὴν‎ κοιλάδα πέραν τοῦ κατοικοῦντες καὶ οἱ ἐν τῷ πεδίῳ τὰς πόλεις ἔχοντες, ὅτι πέπτωκε καὶ οἱ παῖδες αὐτοῦ‎, καὶ τὸ σὺν αὐτῷ πλῆθος ἀπόλωλε, καταλιπόντες τὰς ἑαυτῶν πόλεις εἰς ὀχυρωτάτας ἔφυγον. οἱ δὲ τὰς καταλελειμμένας ἐρήμους εὑρόντες κατῴκησαν.

³⁷³ When the Hebrews who inhabited the valley across the Jordan and those who held the cities in the plain heard that Saul and his sons had fallen and the multitude with him had perished, they abandoned their cities and fled to the strongest fortresses. The Philistines, finding the cities deserted and empty, took up residence in them."

³⁷³ But when those Hebrews that dwelt in the valley beyond Jordan, and those who had their cities in the plain, heard that Saul and his sons were fallen, and that the multitude about them were destroyed, they left their own cities, and fled to such as were the best fortified and fenced; and the Philistines, finding those cities deserted, came and dwelt in them.

³⁷³ When the Hebrews living in the valley beyond the Jordan and those whose cities were in the plain heard that Saul and his sons had fallen and the crowd with him were destroyed, they left their own cities and fled to those that were best fortified; and the Philistines, finding those cities deserted, came and lived in them.

The "Dying Well" (Καλῶς Ἀποθανεῖν)
Josephus interprets the battle through a Greco-Roman lens of honor. He notes that Saul and his sons fought with "every ounce of zeal" because their δόξης (glory/reputation) depended on a noble death. For Josephus, the battlefield is no longer about winning territory—it is a stage for a final performance of virtue.

The Problem of the Suicide
In the biblical account (1 Samuel 31), Saul dies by his own sword. However, in 2 Samuel 1, an Amalekite claims he gave the coup de grâce. Josephus masterfully harmonizes these two conflicting accounts: he describes Saul as attempting suicide but being too physically weakened by wounds (ἀποκτεῖναι μὲν αὑτὸν ἠσθένει) to complete the act. This forces Saul to ask the Amalekite for help, thus resolving the scriptural tension.

The Irony of the Amalekite
The detail that an Ἀμαληκίτης finished him off is dripping with tragic irony. Samuel had told Saul that he lost his kingdom because he failed to destroy the Amalekites. Now, a survivor of that very nation literally takes the crown from his head. To the reader, it feels like the "unfinished business" of Saul's life has come back to claim his death.

Total Institutional Collapse
Josephus highlights the failure of the σωματοφυλάκων (bodyguards). In an age where a king’s life was protected by a literal human wall, the death of every single guard underscores the ferocity of the Philistine assault. This isn't just a lost battle; it is the total decapitation of the Israelite state.

Humanitarian Crisis and Displacement
The ending describes a mass migration. The Hebrews flee to ὀχυρωτάτας (strongest fortresses), leaving the fertile plains to the Philistines. Josephus, writing in the wake of the Jewish-Roman War, would have known this reality intimately—the sight of deserted cities and the civilian scramble for the hills.

³⁷⁴ Τῇ δ᾽ ἐπιούσῃ σκυλεύοντες οἱ τοὺς τῶν πολεμίων νεκροὺς ἐπιτυγχάνουσι τοῖς καὶ τῶν παίδων αὐτοῦ‎ σώμασι καὶ σκυλεύσαντες ἀποτέμνουσιν αὐτῶν τὰς κεφαλάς, καὶ κατὰ πᾶσαν περιήγγειλαν τὴν‎ χώραν πέμψαντες, ὅτι πεπτώκασιν οἱ πολέμιοι· καὶ τὰς μὲν πανοπλίας αὐτῶν ἀνέθηκαν εἰς τὸ ἱερόν, τὰ δὲ σώματα ἀνεσταύρωσαν πρὸς τὰ τείχη τῆς πόλεως, ἣ νῦν καλεῖται.

³⁷⁴ "On the following day, while stripping the enemy dead, the Philistines happened upon the bodies of Saul and his sons. Having despoiled them, they cut off their heads and sent word throughout the entire country that the enemy had fallen. They dedicated their armor in the Temple of Astarte, but they impaled their bodies upon the walls of the city of Bethshan, which is now called Scythopolis.

³⁷⁴ On the next day, when the Philistines came to strip their enemies that were slain, they got the bodies of Saul and of his sons, and stripped them, and cut off their heads; and they sent messengers all about their country, to acquaint them that their enemies were fallen; and they dedicated their armor in the temple of Astarte, but hung their bodies on crosses at the walls of the city Bethshun, which is now called Scythepolls.

³⁷⁴ The following day, when the Philistines came to strip the slain bodies of their enemies, they got the bodies of Saul and of his sons and stripped them and cut off their heads, and sent all around their region the message that their enemies had fallen. They dedicated their armour in the temple of Astarte but hung their bodies on crosses outside the walls of the city of Bethsan, which is now called Scythepolis.

³⁷⁵ ἐπεὶ δὲ ἤκουσαν οἱ ἐν πόλει τῆς κατοικοῦντες, ὅτι λελώβηνται τὸν νεκρὸν καὶ τοὺς τῶν παίδων αὐτοῦ‎, δεινὸν ἡγησάμενοι περιιδεῖν ἀκηδεύτους ἐξελθόντες οἱ ἀνδρειότατοι καὶ τόλμῃ διαφέροντες, ἡ δὲ πόλις αὕτη καὶ σώμασιν ἀλκίμους καὶ ψυχαῖς φέρει, καὶ δι᾽ ὅλης τῆς νυκτὸς ὁδεύσαντες ἦλθον εἰς ,

³⁷⁵ When the inhabitants of Jabesh in Gilead heard that they had mutilated the corpse of Saul and those of his sons, they deemed it a terrible thing to overlook them lying unburied. The bravest men and those outstanding in daring went forth—for this city produces those valiant in both body and soul—and having journeyed through the entire night, they arrived at Bethshan.

³⁷⁵ But when the inhabitants of Jabesh Gilead heard that they had dismembered the dead bodies of Saul and of his sons, they deemed it so horrid a thing to overlook this barbarity, and to suffer them to be without funeral rites, that the most courageous and hardy among them (and indeed that city had in it men that were very stout both in body and mind) journeyed all night, and came to Bethshun,

³⁷⁵ When the people in Jabis of Gilead heard that they had mutilated the corpses of Saul and of his sons, they reckoned it horrible to ignore this savagery and leave them without proper burial. So the bravest and boldest among them, in a city that held very stalwart men in both body and mind, journeyed all night and came to Bethsan

³⁷⁶ καὶ προσελθόντες τῷ τείχει τῶν πολεμίων καὶ καθελόντες τὸ σῶμα ΣαούλουSaul καὶ τὰ τῶν παίδων αὐτοῦ‎ κομίζουσιν εἰς ἸάβησανJabesa μηδὲ τῶν πολεμίων αὐτοὺς κωλῦσαι τολμησάντων διὰ τὴν‎ ἀνδρείαν.	³⁷⁶ Approaching the wall of the enemy and taking down the body of Saul and those of his sons, they carried them to Jabesh; the enemy did not even dare to hinder them because of their courage.
³⁷⁶ and approached to the enemy's wall, and taking down the bodies of Saul and of his sons, they carried them to Jabesh, while the enemy were not able enough nor bold enough to hinder them, because of their great courage.	³⁷⁶ and approached the enemy's wall and took down the bodies of Saul and of his sons, and brought them to Jabesa, and because of their great courage, the enemy were unable to stop them.

³⁷⁷ οἱ δὲ πανδημεὶ κλαύσαντες θάπτουσι τὰ σώματα ἐν τῷ καλλίστῳ τῆς χώρας τόπῳ λεγομένῳ, καὶ πένθος ἐφ᾽ ἡμέρας ἑπτὰ σὺν γυναιξὶ καὶ τέκνοις ἐπ᾽ αὐτοῖς ἦγον κοπτόμενοι καὶ θρηνοῦντες τὸν βασιλέα καὶ τοὺς παῖδας αὐτοῦ‎ μήτε τροφῆς μήτε γευσάμενοι.

³⁷⁷ The people of Jabesh, having wept as a whole nation, buried the bodies in the most beautiful place of the region, called Arura ('The Field'). For seven days, together with their wives and children, they observed a mourning for them, beating their breasts and lamenting the king and his sons, tasting neither food nor drink.

³⁷⁷ So the people of Jabesh wept all in general, and buried their bodies in the best place of their country, which was called Aroura; and they observed a public mourning for them seven days, with their wives and children, beating their breasts, and lamenting the king and his sons, without either tasting meat or drink [till the evening.]

³⁷⁷ So the Jabesans publicly mourned them and buried their bodies in the best place of their region, which was named Aroura, and with their wives and children publicly mourned them for seven days, beating their breasts and lamenting the king and his sons, tasting neither food or drink.

³⁷⁸ Τοῦτο τὸ τέλος ἔσχε προφητεύσαντος διὰ τὸ παρακοῦσαι τοῦ θεοῦ τῶν ἐπ᾽ ἐντολῶν, καὶ ὅτι τὴν‎ τοῦ ἀρχιερέως γενεὰν καὶ αὐτὸν καὶ τὴν‎ τῶν ἀρχιερέων πόλιν ἀνεῖλεν. ἐβασίλευσε δὲ ζῶντος ἔτη ὀκτὼ πρὸς τοῖς δέκα, τελευτήσαντος δὲ δύο καὶ εἴκοσι. Καὶ μὲν οὕτω κατέστρεψε τὸν βίον.

³⁷⁸ This was the end Saul met, just as Samuel had prophesied, because he had disobeyed God’s commands concerning the Amalekites, and because he had destroyed the lineage of Ahimelech the High Priest, Ahimelech himself, and the city of the High Priests. He reigned eighteen years while Samuel was alive, and twenty-two after his death. And so, Saul brought his life to a close."

³⁷⁸ To this his end did Saul come, according to the prophecy of Samuel, because he disobeyed the commands of God about the Amalekites, and on the account of his destroying the family of Ahimelech the high priest, with Ahimelech himself, and the city of the high priests. Now Saul, when he had reigned eighteen years while Samuel was alive, and after his death two [and twenty], ended his life in this manner.

³⁷⁸ That is how Saul met his end, according to the prophecy of Samuel, because he disobeyed the commands of God about the Amalekites and for destroying the family of Abimelech the high priest, including Abimelech himself and the city of the high priests. That is how Saul died, after reigning for eighteen years in Samuel's lifetime, and for two after his death.

The Geography of Scythopolis (Σκυθόπολις)
Josephus adds a classic "historian's gloss" by identifying Bethshan as Scythopolis. For his 1st-century Roman readers, Scythopolis was a major city of the Decapolis. By linking the biblical site to a modern, thriving Greco-Roman city, he makes the ancient history feel tangible and geographically "real" to his contemporary audience.

The Obligation of Burial (Ἀκηδεύτους)
In the Greek world, leaving a body "unburied" or "un-cared-for" (akedeutos) was considered the ultimate horror—a theme central to plays like Sophocles' Antigone. Josephus leans into this cultural value. The men of Jabesh aren't just performing a political act; they are fulfilling a sacred duty to prevent the "mutilation" (λελώβηνται) of a human form, especially a royal one.

A Debt Repaid
Josephus highlights the bravery of the Jabeshites but trusts his readers to remember why they were so loyal. In the beginning of Saul's reign (1 Samuel 11), he had saved this specific city from having their right eyes gouged out by the Ammonites. Their midnight raid to rescue his body is the closing of a narrative circle: Saul saved their bodies in life; they save his body in death.

The Judicial Ledger of Josephus
Josephus concludes with a theological "audit." He lists Saul's sins:

1) Disobedience regarding Amalek (failing to destroy the enemy).

2) The Massacre at Nob (the murder of the High Priest's family).

By mentioning the priests here, Josephus (who was himself of a priestly family) reminds the reader that Saul’s downfall wasn't just a military failure, but a series of moral and sacrilegious transgressions that finally "caught up" with him.

Chronological Discrepancy
Josephus records Saul’s reign as lasting 40 years (18 + 22). This is a subject of much scholarly debate, as the Masoretic Hebrew text is famously corrupted at the point where it lists Saul's years (1 Sam 13:1). Josephus provides a clean, round number that matches the tradition later cited by the Apostle Paul in the Book of Acts (13:21).

FLAVIUS JOSEPHUSJEWISH ANTIQUITIESBook 6

From the death of Eli to the death of king Saul

FLAVIUS JOSEPHUS
JEWISH ANTIQUITIES
Book 6