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Saul Went to Endor and Was Told He Could Still Run

Saul lied to his two officers on the road back. The prophet had promised him victory, he said, and high commands for his sons in the morning.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Three Doors and Nobody Behind Any of Them
  2. Plain Clothes and Two Men
  3. One of Them Saw Him and One of Them Heard Him
  4. The World of Falsehood and the World of Truth
  5. What He Told Abner and Amasa
Saul Went to Endor and Was Told He Could Still Run Click for full size

Three Doors and Nobody Behind Any of Them

From the ridge at Gilboa Saul counted the Philistine camp spread out on the plain at Shunem and understood that he had brought too few men. That was ordinary fear and he had handled it before. What came next was not.

He asked through the prophets. Nothing came back. He asked through dreams. Nothing. There was still the breastplate with the sacred lots in it, and he did not ask through that, and he never explained why. He had put every priest of Nob to the sword, the whole town of them, and he knew exactly what a dead man would say to him about the Urim if he brought it up.

So he told his servants to find him a woman who could call up the dead.

A king once came into a province and gave an order that every rooster in it be killed that night. In the morning he wanted to leave and asked whether any rooster was left to crow the dawn for him. Saul had cleared every medium and necromancer out of the country himself, by decree, and now he stood in the dark asking his own men where he could find one.

Plain Clothes and Two Men

He took off the royal clothes and put on plain ones. He took two men, Abner and Amasa, and no more, and they went to Endor at night.

It was not really night when they set out. It only felt like night to them, because the light that had been over that man for twenty years was not over him anymore.

The woman balked at the door. She knew the decree. She told the stranger that he was setting a trap for her and that she had done him no harm. So the stranger swore to her, by the God whose priests he had killed and whose lots he would not touch, that no punishment would come to her for it.

"Who shall I bring up?" she said.

"Bring me up Samuel."

One of Them Saw Him and One of Them Heard Him

She did whatever it is she did, and she screamed.

She knew who her customer was the moment the figure came, because the dead do not come up the same way for everybody. For an ordinary man they come face down. For a king they come face up, and this one was face up.

"Why have you tricked me? You are Saul."

"Do not be afraid. What do you see?"

"I see a great one coming up out of the ground." The word she used was the word for a god, and hearing it, Saul went cold. Some said that righteous men came up alongside Samuel. Some said that Samuel himself was terrified, that he thought the Day of Judgment had arrived, and that he brought Moses up out of the ground with him.

"What does he look like?"

"An old man, and he is wrapped in a robe."

The woman could see him and could not hear a word he said. Saul could hear him and could not see him. Abner and Amasa, who had no business with him, saw nothing and heard nothing at all. Saul put his face to the ground.

The World of Falsehood and the World of Truth

"Why have you disturbed me and brought me up? You had nothing else left to provoke your Creator with, so you made an idol out of me?"

Saul said he was in terrible trouble. The Philistines are making war on me and God has walked away and does not answer, not by prophets, not by dreams.

"Then why ask me? He has gone over to your enemy. He has gone over to your adversary."

Saul heard the change and named it. "That is not what you told me when you were alive. You said the kingdom would go to one better than I am. Now you say it goes to David, and you call him my adversary."

"When I was with you I was in the world of falsehood, and you heard false things from me, because I was afraid you would kill me. I am in the world of truth now, and you get only true things from me. He did not do this to you at random. You did not carry out His burning anger against Amalek."

Saul asked the only question left. "And if I run?"

"If you run, you live."

Then the rest of it. "If you take the judgment on yourself, then tomorrow you and your sons are with me." Inside my own partition. In my place.

Saul went down full length on the floor and stayed there.

What He Told Abner and Amasa

He had eaten nothing all day and nothing all night. The woman had one calf. She had raised it by hand and fed it herself and it was the only thing she owned, because she lived off the work of her own hands, and the man in front of her had outlawed the trade that fed her. He refused the food. She kept at him until he gave in, killed the calf, cooked it, and set it in front of him and his two servants. She wanted nothing back. She knew there was nothing to want. He would die before the next sunset and could do her no favors ever again.

He walked back to camp while it was still dark. Abner and Amasa wanted to know what the prophet had said.

"He told me I will go down into the battle tomorrow and come up out of it a winner. And that my sons will be given high commands."

In the morning he took Jonathan and Abinadab and Malchishua out with him onto the mountain.

God called the ministering angels over to look at him. Come and see a creature I made in My world. An ordinary man will not take his sons with him to a feast, in case somebody's eye falls on them. This one is walking into a war knowing it will kill him, and he is taking his sons, and he is glad about the justice coming for him.

All three of them died on Gilboa before their father did.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Antiquities VI.14Antiquities of the Jews (Josephus)

Retold in our words. Read the original at the link below.Antiquities of the Jews, trans. William Whiston · Public Domain

Saul was desperate. The Philistine army had gathered at Shunem in overwhelming numbers, and for the first time in his reign, God refused to answer him, not through prophets, not through dreams, not through any channel at all. The silence was terrifying.

The Josephus says in Antiquities of the Jews, Saul had previously banished every necromancer and fortune-teller from the land. Now he needed one. He disguised himself, stripped off his royal garments, and traveled by night with two trusted servants to the town of Endor, where a woman practiced the forbidden art of summoning the dead.

The woman hesitated. She knew the king's decree, anyone caught practicing necromancy could be executed. But Saul swore an oath that no harm would come to her. So she agreed and called up the spirit he requested: Samuel, the prophet who had anointed Saul king years before.

What appeared shocked even the necromancer. She saw a figure of divine appearance rising from Sheol, venerable and draped in a priestly mantle. She realized at once that her client was the king himself. Samuel had revealed it to her. Saul fell on his face before the ghost of his old mentor.

Samuel's message was brutal. "Why have you disturbed me? God has forsaken you. David is to be king. Tomorrow you and your sons will be with me." There was no comfort, no escape clause, no hope. Just the verdict.

Saul collapsed. He hadn't eaten in over a day, and the prophecy of his death drained whatever strength remained. The woman of Endor. And Josephus pauses to praise her generosity, insisted on feeding him. She was poor, owning nothing but a single calf she had raised by hand. She slaughtered it for the doomed king, a stranger who had criminalized her livelihood. She expected nothing in return. She knew he would be dead by morning.

Josephus then offers something remarkable: a eulogy for Saul. He argues that what made Saul truly courageous was not his fighting but his refusal to flee. He knew the prophecy. He knew he would die. He marched into battle anyway, taking his sons Jonathan, Abinadab, and Malchisua with him. They fought until the Philistines overwhelmed them. When Saul's armor-bearer refused to deliver the final blow, an Amalekite bystander drove the sword through at Saul's request. The men of Jabesh-Gilead, remembering how Saul had once saved their city, marched through the night to recover his body and give him a proper burial.

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Legends of the Jews 3:34Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

You're facing your enemies, knowing your time is short. You seek guidance, a glimpse of hope, from the prophet Samuel. What Samuel tells him isn't exactly comforting. According to Legends of the Jews, when Abner and Amasa grilled Saul about his conversation with Samuel, Saul revealed a sliver of optimism amidst the gloom: victory in battle tomorrow and exalted positions for his sons as a reward for their bravery.

Sounds promising. The very next day, Saul’s three sons accompanied him to war. And all of them – all of them – were slain.

The Legends of the Jews doesn’t shy away from the divine perspective either. It tells us that God then summoned the angels and presented Saul as an example. Think about this for a moment. God says, "Behold the being I have created in my world." A father, normally, would avoid even taking his sons to a feast, fearing the ayin hara, the evil eye. But Saul, knowing he's going to his death, takes his sons with him. He willingly accepts the harsh decree.

Why? Why would Saul do such a thing? Was it blind faith? A desperate gamble for legacy? Or a grim acceptance of a destiny he felt powerless to change?

The story doesn't explicitly tell us Saul’s reasoning. But it leaves us pondering the immense pressure on Saul, not just as a king, but as a father. It forces us to consider the agonizing choices leaders often face, choices that can demand the ultimate sacrifice, not only from themselves, but also from those they love most. It's a stark reminder of the heavy price of leadership and the enduring power – and pain – of paternal love.

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Vayikra Rabbah 26:7Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

It's a tale of desperation, disobedience, and the dark consequences that follow when we turn away from the divine.

The story begins with a pointed question: what comes before this story? The text references (Leviticus 20:27): “A man or a woman, if they are a conjurer or a necromancer, [they shall be put to death].” Rabbi Yehoshua of Sikhnin, quoting Rabbi Levi, makes a direct connection: “’A man,’ this is Saul. ‘Or a woman,’ this is the woman who engaged in conjuring.”

Saul, feeling cornered by the Philistines and abandoned by God, seeks guidance from a forbidden source. As Rabbi Levi states in the name of Rabbi Ḥama bar Ḥanina, referencing (Deuteronomy 28:13), “You will be only above [and you will not be below].” Saul should have consulted the Urim and Tumim – a sort of divine oracle worn by the High Priest – "from above," but instead, he goes "below" to a conjurer. Saul, the king, the one who had previously banished all the conjurers and necromancers from the land, now finds himself seeking their help. It’s a stunning act of hypocrisy and desperation. He even disguises himself! The text says, "Saul disguised himself [vayitḥapess]" – meaning, he became free [ḥofshi] of the kingship. This act, the Etz Yosef commentary points out, effectively ended his reign.

Reish Lakish offers a powerful analogy: a king orders all the roosters slaughtered, then later asks for one to crow to signal the dawn. Saul, having outlawed necromancy, now begs for its services.

He even takes two men with him, Avner and Amasa. Rabbi Aivu points out the importance of proper conduct, noting that a person shouldn't travel alone with fewer than two companions. He illustrates this with examples of Abraham and Saul, both taking two attendants on important journeys.

They arrive at the woman’s dwelling at night. Now, here's an interesting detail: necromancy was believed to be ineffective at night! So why then? The text explains that "the hour was dark for them like night," meaning the light of God did not shine upon him. He was spiritually lost.

Saul, under oath, assures the woman she will not be blamed. Reish Lakish compares this to a woman swearing by her husband’s life while with her lover. A profound betrayal of trust.

The woman asks whom she should raise from the dead. Should it be someone who defied God, like Pharaoh, or someone who praised Him, like the Israelites at the Red Sea? Saul asks her to raise Samuel.

What follows is…intense. The woman is frightened when she sees Samuel, recognizing Saul despite his disguise. Why? Because, the text explains, spirits ascend differently for commoners and kings. A king ascends face up.

Saul, hearing the woman describe the figure as elohim (a term sometimes used for divine beings or powerful figures), grows frightened. Some say righteous men ascended with Samuel, indicated by the plural verb "ascending" [olim].

Now, there's a curious aside here about raising the dead with…well, let's just say intimate body parts. The text notes that the one who raises the dead sees them but doesn't hear their voice, and the one who needs them hears their voice but doesn't see them. In this case, the woman sees Samuel, but doesn’t hear him. Saul hears Samuel, but doesn’t see him. Avner and Amasa neither see nor hear him.

Samuel, understandably irritated, asks Saul, "Why have you irritated me to raise me?" Rabbi Yehuda HaNasi would weep when he reached this verse, thinking of (Amos 4:13), "For behold the former of mountains, and creator of wind, who tells man what his conversation is." Even the smallest, most insignificant conversations are recorded and judged.

Samuel rebukes Saul, reminding him that God has departed from him. Saul tries to explain his dire situation, but Samuel cuts him off, declaring that God has become his adversary and will give the kingdom to David.

Saul tries to argue that Samuel’s words are harsher than before. Samuel replies that he is now in the world of truth, no longer bound by the fear of Saul's power. He lays out the consequences of Saul's disobedience, specifically his failure to destroy Amalek.

The prophecy is grim: Saul and his sons will die in battle. But there's a sliver of solace: if Saul accepts his fate, he will be "with" Samuel, meaning he will share a place in the afterlife.

Saul, terrified, collapses. He lies to Avner and Amasa, telling them Samuel predicted victory and high positions for his sons. He then marches his sons to their deaths.

Reish Lakish paints a heartbreaking picture: God points out Saul to the angels, marveling that a man would knowingly take his sons to their deaths, embracing the divine judgment.

Rabbi Yehoshua of Sikhnin, again quoting Rabbi Levi, says God showed Moses each generation, including Saul and his sons falling by the sword. Moses is horrified that the first king of Israel will die such a violent death. God tells him to speak to the priests Saul murdered, as they are the ones condemning him.

The text concludes by listing Saul's sins: killing the priests of Nov, sparing Agag, disobeying Samuel, consulting a necromancer, and failing to seek counsel from God. As (Job 34:11) says, "For He repays a person for his action, and according to the conduct of a man He will provide for him."

So, what are we left with? A chilling reminder that even kings are not above the law, and that desperation can lead us down paths we should never tread. Saul's story is a cautionary tale about the importance of obedience, the dangers of seeking forbidden knowledge, and the ultimate consequences of turning away from God. It makes you wonder: when facing difficult choices, where do we turn for guidance? And what price are we willing to pay?

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