 In the second phase of the discussion, (K 1: 88–90) the king offers two responses to what he has heard, but neither one explicitly states his own view. The first suggests that “someone” who hears all that the sage described would surely be excused for supposing that Jews believe that God is corporeal. In saying this, he calls attention to a common misunderstanding many people have upon first encountering biblical and rabbinic narratives relating to God. The second response addresses the sage, and through him the Jews generally, by allowing that they, too, may be excused for rejecting reason and speculation because of the undeniable and plainly visible sights just related. By excusing his interlocutor and those he represents, however, the king indicates, albeit indirectly, his own acceptance of the evidence presented and, with it, the implication that experience trumps both reason and speculation, (cf. K 1:4, 5) apparently without qualification. This plainly ignores several of the more qualified observations offered by the sage (e.g., the “seeing”/ “seeing as” distinction), but it also shows that the king has reached one of several turning points that culminate in his conversion to Judaism (K 2:1) and his continuing education through the end of the dialogue.