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（23） The phrase in David's speech to Saul； as set down in
Josephus； that he had abstained from just revenge； puts me in
mind of the like words in the Apostolical Constitutions； B。 VII。
ch。 2。； 〃That revenge is not evil； but that patience is more
honorable。〃
（24） The number of men that came first to David； are distinctly
in Josephus； and in our common copies； but four hundred。 When he
was at Keilah still but four hundred； both in Josephus and in the
LXXX。； but six hundred in our Hebrew copies； 1 Samuel 23：3； see
30：9； 10。 Now the six hundred there mentioned are here estimated
by Josephus to have been so many； only by an augmentation of two
hundred afterward； which I suppose is the true solution of this
seeming disagreement。
（25） In this and the two next sections； we may perceive how
Josephus； nay； how Abigail herself； would understand； the 〃not
avenging ourselves； but heaping coals of fire on the head of the
injurious；〃 Proverbs 25：22； Romans 12：20； not as we do now； of
them into but of leaving them to the judgment of God； 〃to whom
vengeance belongeth；〃 Deuteronomy 32：35； Psalms 94：1； Hebrews
10：30； and who will take vengeance on the wicked。 And since all
God's judgments are just； and all fit to be executed； and all at
length for the good of the persons punished； I incline to think
that to be the meaning of this phrase of 〃heaping coals of fire
on their heads。〃
（26） We may note here； that how sacred soever an oath was
esteemed among the people of God in old times； they did not think
it obligatory where the action was plainly unlawful。 For so we
see it was in this case of David； who； although he had sworn to
destroy Nabal and his family； yet does he here； and 1 Samuel
25：32…41； bless God for preventing his keeping his oath； and
shedding of blood； which he had swore to do。
（27） This history of Saul's consultation； not with a witch； as we
render the Hebrew word here； but with a necromancer； as the whole
history shows； is easily understood； especially if we consult the
Recognitions of Clement； B。 I。 ch。 5。 at large； and more briefly；
and nearer the days of Samuel Ecclus。 46：20； 〃Samuel prophesied
after his death； and showed the king his end； and lift up his
voice from the earth in prophecy；〃 to blot out 〃the wickedness of
the people。〃 Nor does the exactness of the accomplishment of this
prediction； the very next day； permit us to suppose any
imposition upon Saul in the present history； for as to all modern
hypotheses against the natural sense of such ancient and
authentic histories； I take them to be of very small value or
consideration。
（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 L