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calling the law, he built an altar on Carmel, and offered a sacrifice. QUES. XIII. For what reason did Samuel not pay the penalty for the transgressions of his sons? They were injustices, not impieties, the things done by them. For neither did they break up marriages, and with such lecheries outrage the divine tent; nor did they assign the first portions of the sacrifices to their belly, overturning the order of the sacrifices. But the history accuses them only of bribery. And not even this did the prophet know. For he lived far from them. For he lived in Armathaim, but they in Beersheba. QUES. XIV. For what reason was he grieved when the people asked for a king? Because the request was against the divine law. For the Lord God fulfilled the need of both God and king; but the prophet was a minister, like some prefect, or general, or popular leader. And this God has shown, saying to him: 'Listen to the voice of the people; for they have not rejected you, but they have rejected me, from reigning over them, according to all their works, which they have done to me, from the day I brought them out of Egypt, and until this day,' and so forth. QUES. XV. How did he name Saul good? He did not attest for him virtue of soul, but appearance and stature. For this it says: 'There was not a man among the sons of Israel more goodly than he; from his shoulders and upward he was higher over all the land.' 80.549 QUES. XVI. Some say that Samuel prophesied for money, from Saul saying, 'Behold, we will go, and what shall we bring to the man of God, since our bread is gone?' This is a proof of Saul's suspicion, not of the prophet's bribery. For he supposed that something should be brought to him, as to a ruler and prophet; but he brought nothing; but on the contrary he enjoyed very great hospitality. And his words, spoken before all the people, teach the prophet's incorruptibility. 'For whose calf,' he says, 'have I taken? Or whom of you have I oppressed? Or whom of you have I extorted? Or from whose hand have I taken a ransom, or a sandal, and hid my eyes in it? Tell me, and I will restore it to you.' And the testimony of the people confirmed the prophet's words. QUES. XVII. Why did they call the prophet the seer? As one who foresees future things. For this name is not of the eyes of the body, but of spiritual vision. Indeed bamah, Aquila interpreted as high place; and gabaa, the hill; and xenous, the invited ones; and the kolea, the leg. And this he set before him, as one who was about to be king and to face danger for the people. For he added this: 'Behold a testimony, set it before you and eat, because it is set for you as a testimony by the people. QUES. XVIII. For what reason did he kiss him after anointing him? He imparted of the grace that was within him. For the Lord also, breathing on the apostles, said: 'Receive the Holy Spirit.' -'For from his fullness we have all received.' Thus the prophet kissed the appointed king, so that he might impart of the grace dwelling in him. QUES. XIX. Why ever did he give him many signs? He saw him doubting, and confessing his own poverty. 'For am I not a son,' he says, 'of a Jeminite man, 80.552 of the smallest tribe from the tribes of Israel, and my family is insignificant among all the families of Benjamin?' For this reason he confirms the promise of the kingdom with prophecies about all things. And first, those bringing him good news about the donkeys. Then those going for the worship of God to Bethel, and bringing to him first fruits from the things being brought to God. 'For they will ask you,' he says, 'concerning peace, and they will give you first fruits of bread, and you will take from their hand.' Then the band of prophets, and the company of those dancing with them, using flutes and lyres, and harps, and timbrels, and the grace of the Spirit leaping forth from there, and preparing him himself to prophesy. QUES. XX. What is, 'God changed for him

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τὸν νόμον καλοῦντος, ἐν τῷ Καρμήλῳ θυσιαστήριον ᾠκοδόμησε, καὶ θυσίαν προσήνεγκε. ΕΡΩΤ. ΙΓʹ. Τίνος χάριν Σαμουὴλ διὰ τὰς τῶν παίδων παρα νομίας οὐκ ἔτισε δίκας; Ἀδικήματα ἦν, οὐκ ἀσεβήματα, τὰ παρὰ τούτων γινόμενα. Οὔτε γὰρ γάμους διέῤῥηξαν, καὶ ταῖς τοιαύταις λαγνείαις καθύβρισαν τὴν θείαν σκηνήν· οὔτε τῇ γαστρὶ τὰ πρωτεῖα τῶν ἱερείων ἀπένειμαν, τὴν τῶν θυσιῶν ἀναστρέψαντες τάξιν. ∆ωροδοκίαν δὲ μόνον αὐτῶν ἡ ἱστορία κατηγορεῖ. Καὶ οὐδὲ ταύτην ὁ προφήτης ἠπίστατο. Πόῤῥωθεν γὰρ αὐτῶν διῆγεν. Αὐτὸς μὲν γὰρ ᾤκει τὴν Ἀρμαθὲμ, ἐκεῖνοι δὲ τὴν Βερσαβεέ. ΕΡΩΤ. Ι∆ʹ. Τίνος ἕνεκεν ἤλγησεν αἰτήσαντος τοῦ λαοῦ βασιλέα; Ἐπειδὴ παρὰ τὸν θεῖον νόμον ἡ αἴτησις ἦν. Ὁ ∆εσπότης γὰρ Θεὸς καὶ Θεοῦ καὶ βασιλέως ἐπλήρου τὴν χρείαν· ὁ δὲ προφήτης ὑπουργὸς ἦν, οἷόν τις ὕπαρχος, ἢ στρατηγὸς, ἢ δημαγωγός. Καὶ τοῦτο δε δήλωκεν ὁ Θεὸς εἰπὼν πρὸς αὐτόν· "Ἄκουε τῆς φω νῆς τοῦ λαοῦ· διότι οὐ σὲ ἐξουθενήκασιν, ἀλλ' ἐμὲ ἐξουθένησαν, τοῦ μὴ βασιλεύειν ἐπ' αὐτοὺς, κατὰ πάντα τὰ ἔργα αὐτῶν, ἃ ἐποίησάν μοι, ἀφ' ἧς ἡμέ ρας ἐξήγαγον αὐτοὺς ἐξ Αἰγύπτου, καὶ ἕως τῆς ἡμέ ρας ταύτης," καὶ τὰ ἑξῆς. ΕΡΩΤ. ΙΕʹ. Ἀγαθὸν πῶς ὠνόμασε τὸν Σαούλ; Οὐ ψυχῆς ἀρετὴν αὐτῷ μεμαρτύρηκεν, ἀλλ' εἶ δος καὶ μέγεθος. Τοῦτο γὰρ λέγει· "Οὐκ ἦν ἀνὴρ ἀγα θὸς οὐδεὶς ἐν υἱοῖς Ἰσραὴλ ὑπὲρ αὐτόν· ὑπερωμίαν καὶ ἐπάνω ὑψηλὸς ἐπὶ πᾶσαν τὴν γῆν." 80.549 ΕΡΩΤ. Ι ϛʹ. Τινές φασι τὸν Σαμουὴλ ἐπὶ χρήμασι προφητεῦ σαι, τῷ εἰπεῖν τὸν Σαοὺλ, "Ἰδοὺ πορευσόμε θα, καὶ τί ἀποίσομεν τῷ ἀνθρώπῳ τοῦ Θεοῦ, ὅτι οἱ ἄρτοι ἡμῶν ἐκλελοίπασι;" Τοῦτο τῆς τοῦ Σαοὺλ ὑποψίας, οὐ τῆς τοῦ προφή του δωροδοκίας τεκμήριον. Ἐτόπασε γὰρ χρῆναί τι αὐτῷ προσενεχθῆναι, ὡς ἄρχοντι καὶ προφήτῃ· ἀλλ' οὐδὲν προσενήνοχεν· ἀλλὰ τοὐναντίον φιλοφροσύνης παμπόλλης ἀπήλαυσε. Τοῦ δὲ προφήτου τὸ ἀδωρο δόκητον διδάσκουσιν αὐτοῦ οἱ λόγοι ἐπὶ τοῦ λαοῦ παντὸς εἰρημένοι. "Μόσχον γὰρ, φησὶ, τίνος ὑμῶν εἴληφα; ἢ τίνα ὑμῶν καταδεδυνάστευκα; ἢ τίνα ἐξεπίεσα ὑμῶν; ἢ ἐκ χειρὸς τίνος ὑμῶν εἴληφα ἐξ ίλασμα, ἢ ὑπόδημα, καὶ ἀπέκρυψα τοὺς ὀφθαλμούς μου ἐν αὐτῷ; εἴπατε κἀμοὶ, καὶ ἀποδώσω ὑμῖν." Καὶ ἐβεβαίωσε τοῦ προφήτου τοὺς λόγους ἡ τοῦ λαοῦ μαρτυρία. ΕΡΩΤ. ΙΖʹ. ∆ιατί βλέποντα τὸν προφήτην ἐκάλουν; Ὡς τὰ μέλλοντα προορῶντα. Οὐ γὰρ τῶν τοῦ σώ ματος ὀφθαλμῶν τοῦτο τὸ ὄνομα· ἀλλὰ τῆς πνευμα τικῆς θεωρίας. Τὴν μέντοι βαμὰ, ὑψηλὴν ὁ Ἀκύ λας ἡρμήνευσε· γαβαὰ δὲ, τὸν βουνόν· ξέ νους δὲ, τοὺς κεκλημένους· τὴν δὲ κωλέαν, κνή μην. Ταύτην δὲ αὐτῷ παρατέθεικεν, ὡς μέλλοντι βασιλεύειν καὶ τοῦ λαοῦ προκινδυνεύειν. Τοῦτο γὰρ ἐπήγαγεν· "Ἰδοὺ μαρτύριον, παράθες αὐτὸ ἐν ώπιόν σου, καὶ φάγε, ὅτι εἰς μαρτύριον τέθειταί σοι παρὰ τοῦ λαοῦ. ΕΡΩΤ. ΙΗʹ. Τίνος χάριν χρίσας αὐτὸν κατεφίλησε; Τῆς ἐνούσης αὐτῷ χάριτος μεταδέδωκε. Καὶ γὰρ καὶ ὁ Κύριος ἐμφυσήσας τοῖς ἀποστόλοις ἔφη· "Λά βετε Πνεῦμα ἅγιον." -"Ἐκ γὰρ τοῦ πληρώματος αὐ τοῦ ἡμεῖς πάντες ἐλάβομεν." Οὕτως ὁ προφήτης τὸν χειροτονηθέντα κατεφίλησε βασιλέα, ἵνα τῆς ἐνοικού σης αὐτῷ χάριτος μεταδῷ. ΕΡΩΤ. ΙΘʹ. Τί δήποτε πολλὰ δέδωκεν αὐτῷ σημεῖα; Εἶδεν αὐτὸν ἀμφιβάλλοντα, καὶ τὴν οἰκείαν ὁμολο γοῦντα πενίαν. "Οὐχ υἱὸς γὰρ, φησὶν, Ἰεμιναίου 80.552 ἀνδρὸς ἐγώ εἰμι, τοῦ σμικροτέρου σκήπτρου ἐκ τῶν φυλῶν τοῦ Ἰσραὴλ, καὶ ἡ πατριά μου ὀλιγοστὴ παρὰ πάσας τὰς πατριὰς τοῦ Βενιαμίν;" Τούτου χάριν βεβαιοῖ τὴν τῆς βασιλείας ἐπαγγελίαν ταῖς περὶ τῶν ἁπάντων προῤῥήσεσι. Καὶ πρῶτον τοὺς τὰ περὶ τῶν ὄνων αὐτῷ κομίζοντας εὐαγγέλια. Εἶτα τοὺς εἰς τὴν τοῦ Θεοῦ προσκύνησιν εἰς Βαιθὴλ ἀπιόν τας, καὶ ἐκ τῶν τῷ Θεῷ κομιζομένων ἀπαρχὰς αὐτῷ προσκομίζοντας. "Ἐρωτήσουσι γάρ σε, φησὶ, τὰ εἰς εἰρήνην, καὶ δώσουσί σοι ἀπαρχὰς ἄρτων, καὶ λήψῃ ἐκ τῆς χειρὸς αὐτῶν." Ἔπειτα τῶν προφητῶν τὸν χορὸν, καὶ τῶν σὺν αὐτοῖς χορευόντων τὸν θίασον, αὐλοῖς καὶ κινύρᾳ κεχρημένων, καὶ ναύλαις, καὶ τυμπάνοις, καὶ τὴν ἐκεῖθεν ἐκπηδῶσαν τοῦ Πνεύμα τος χάριν, καὶ αὐτὸν προφητεῦσαι παρασκευάζου σαν. ΕΡΩΤ. Κʹ. Τί ἐστι, "Μετέστρεψεν αὐτῷ ὁ Θεὸς