(28) These great commendations of this necromantic woman of Endor, and of Saul's martial courage, when yet he knew he should die in the battle, are somewhat unusual digressions in Josephus.
They seem to me extracted from some speeches or declamations of his composed formerly, in the way of oratory, that lay by him, and which he thought fit to insert upon this occasion.See before on Antiq.B.I.ch.6 sect.8.
(29) This way of speaking in Josephus, of fasting "seven days without meat or drink," is almost like that of St.Paul, Acts 27:33, "This day is the fourteenth day that ye have tarried, and continued fasting, having taken nothing:" and as the nature of the thing, and the impossibility of strictly fasting so long, require us here to understand both Josephus and the sacred author of this history, 1 Samuel 30:13, from whom he took it, of only fasting fill the evening; so must we understand St.Paul, either that this was really the fourteenth day that they had taken nothing till the evening, or else that this was the fourteenth day of their tempestuous weather in the Adriatic Sea, as ver.27, and that on this fourteenth day alone they had continued fasting, and had taken nothing before that evening.The mention of their long abstinence, ver.21, inclines me to believe the former explication to he the truth, and that the case was then for a fortnight what it was here for a week, that they kept all those days entirely as lasts till the evening, but not longer.See Judges 20:26; 21:2; 1 Samuel 14:24; 2 Samuel 1:12; Antiq.B.VII.
ch.7.sect.4.
Book 7 Footnotes (1) It ought to be here noted, that Joab, Abishai, and Asahel were all three David's nephews, the sons of his sister Zeraiah, as 1 Chronicles 2:16; and that Amasa was also his nephew by his other sister Abigail, ver.17.
(2) This may be a true observation of Josephus's, that Samuel by command from God entailed the crown on David and his posteerity;for no further did that entail ever reach, Solomon himself having never had any promise made him that his posterity should always have the right to it.
(3) These words of Josephus concerning the tribe of Issachar, who foreknew what was to come hereafter," are best paraphrased by the parallel text.1 Chronicles 12:32, "Who had understanding of the times to know what Israel ought to do;" that is, who had so much knowledge in astronomy as to make calendars for the Israelites, that they might keep their festivals, and plough and sow, and gather in their harvests and vintage, in due season.
(4) What our other copies say of Mount Sion, as alone properly called the city of David, 2 Samuel 5:6-9, and of this its siege and conquest now by David, Josephus applies to the whole city Jerusalem, though including the citadel also; by what authority we do not now know perhaps, after David had united them together, or joined the citadel to the lower city, as sect.2, Josephus esteemed them as one city.However, this notion seems to be confirmed by what the same Josephus says concerning David's and many other kings of Judah's sepulchers, which as the authors of the books of Kings and Chronicles say were in the city of David, so does Josephus still say they were in Jerusalem.The sepulcher of David seems to have been also a known place in the several days of Hyrcanus, of Herod, and of St.Peter, Antiq.B.XIII.ch.
8.sect.4 B.XVI.ch.8.sect.1; Acts 2:29.Now no such royal sepulchers have been found about Mount Sion, but are found close by the north wall of Jerusalem, which I suspect, therefore, to be these very sepulchers.See the note on ch.15.sect.3.In the meantime, Josephus's explication of the lame, and the blind, and the maimed, as set to keep this city or citadel, seems to be the truth, and gives the best light to that history in our Bible.Mr.
Ottius truly observes, (up.Hayercamp, p.305,) that Josephus never mentions Mount Sion by that name, as taking it for an appellative, as I suppose, and not for a proper name; he still either styles it The Citadel, or The Upper City; nor do I see any reason for Mr.Ottius's evil suspicions about this procedure of Josephus.
(5) Some copies of Josephus have here Solyma, or Salem; and others Hierosolyma, or Jerusalem.The latter best agree to what Josephus says elsewhere, (Of the War, B.VI.ch.10.,) that this city was called Solyma, or Salem, before the days of Melchisedec, but was by him called Hierosolyma, or Jerusalem.I rather suppose it to have been so called after Abraham had received that oracle Jehovah Jireh, "The Lord will see, or provide," Genesis 22;14.
The latter word, Jireh, with a little alteration, prefixed to the old name Salem, Peace, will be Jerusalem; and since that expression, "God will see," or rather, "God will provide himself a lamb for a burnt-offering," ver.8, 14, is there said to have been proverbial till the days of Moses, this seems to me the most probable derivation of that name, which will then denote that God would provide peace by that "Lamb of God which was to take away the sins of the world." However, that which is put into brackets can hardly be supposed the genuine words of Josephus, as Dr.
Hudson well judges.
(6) It deserves here to be remarked, that Saul very rarely, and David very frequently, consulted God by Urim; and that David aimed always to depend, not on his own prudence or abilities but on the Divine direction, contrary to Saul's practice.See sect.
2, and the note on Antiq.B.III.ch.8.sect.9; and when Saul's daughter, (but David's wife,) Michal, laughed at David's dancing before the ark, 2 Samuel 6:16, &c., and here, sect.l, 2, 3, it is probable she did so, because her father Saul did not use to pay such a regard to the ark, to the Urim there inquired by, or to God's worship before it, and because she thought it beneath the dignity of a king to be so religious.
