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1 Samuel 3

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1 OR il giovane fanciullo Samuele serviva al Signore, nella presenza di Eli. E in quel tempo la parola di Dio era rara, e non appariva alcuna visione.

2 Ed avvenne in quel giorno, che Eli, la cui vista cominciava a scemare, talchè egli non poteva più vedere, giacendo nel suo luogo;

3 Samuele, giacendo anch’esso nel Tempio del Signore, ove era l’Arca di Dio, avanti che fossero spente le lampane di Dio;

4 il Signore chiamò Samuele. Ed egli rispose: Eccomi.

5 E corse ad Eli, e gli disse: Eccomi; perciocchè tu m’hai chiamato. Ma Eli gli disse: Io non t’ho chiamato; ritornatene a giacere. Ed egli se ne andò a giacere.

6 E il Signore chiamò di nuovo Samuele. E Samuele si levò, e andò ad Eli, e gli disse: Eccomi; perciocchè tu m’hai chiamato. Ma Eli gli disse: Io non t’ho chiamato, figliuol mio; ritornatene a giacere.

7 Or Samuele non conosceva ancora il Signore, e la parola del Signore non gli era ancora stata rivelata.

8 E il Signore chiamò di nuovo Samuele per la terza volta. Ed egli si levò, e andò ad Eli, e gli disse: Eccomi; perciocchè tu m’hai chiamato. Allora Eli si avvide che il Signore chiamava il fanciullo.

9 Ed Eli disse a Samuele: Vattene a giacere; e, se egli ti chiama, di’: Parla, Signore; perciocchè il tuo servitore ascolta. Samuele adunque se ne andò a giacere nel suo luogo.

10 E il Signore venne, e si presentò a lui, e lo chiamò, come le altre volte: Samuele, Samuele. E Samuele disse: Parla; perciocchè il tuo servitore ascolta.

11 E il Signore disse a Samuele: Ecco, io fo una cosa in Israele, la quale chiunque udirà avrà amendue l’orecchie intronate.

12 In quel dì io metterò ad effetto contro ad Eli, da capo a fine, tutto ciò che io ho detto contro alla sua casa.

13 Io gli avea dinunziato ch’io punirei la sua casa in perpetuo, per cagion dell’iniquità, con la quale egli ha saputo che i suoi figliuoli si rendevano maledetti, ed egli non li ha repressi.

14 Perciò adunque, io ho giurato alla casa di Eli: Se mai in perpetuo l’iniquità della casa di Eli è purgata con sacrificio, nè con offerta.

15 Or Samuele stette coricato fino alla mattina; poi aperse le porte della Casa del Signore. Ed egli temeva di dichiarar la visione ad Eli.

16 Ma Eli lo chiamò, e gli disse: Samuele, figliuol mio.

17 Ed egli disse: Eccomi. Ed Eli gli disse: Quale è la parola ch’egli ti ha detta? deh! non celarmela; così ti faccia Iddio, e così ti aggiunga, se tu mi celi cosa alcuna di tutto ciò ch’egli ti ha detto.

18 Samuele adunque gli raccontò tutte quelle parole, e non gli celò nulla. Ed Eli disse: Egli è il Signore; faccia quello che gli parrà bene.

19 Or Samuele crebbe, e il Signore fu con lui; ed esso non lasciò cadere in terra alcuna di tutte le sue parole.

20 E tutto Israele, da Dan fino a Beerseba, conobbe che Samuele era ben certificato profeta del Signore.

21 E il Signore continuò d’apparire in Silo; perciocchè il Signore si manifestava a Samuele per la parola del Signore. E la parola di Samuele fu indirizzata a tutto Israele.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Exploring the Meaning of 1 Samuel 3

Napsal(a) Garry Walsh

Chapter 3 tells the beautiful story of the “Call of Samuel.” Young Samuel hears a voice calling him in the night, as he lies down to sleep. Samuel thinks that Eli, who is old and blind, must be calling him. So he runs to Eli and asks what he wants. Eli says that he didn't call, and tells Samuel to go back to bed. This happens two more times, and each time Samuel hears the voice calling, he goes to Eli. The third time this happens, Eli realizes that it must be the Lord's voice that Samuel is hearing. So, Eli tells Samuel to answer the voice with the words, “Speak, Lord, for your servant hears.” When the Lord calls him again, this is how Samuel answers.

God’s words to Samuel are clear. Eli’s sons had done bad things, and Eli had not stopped them. No sacrifice could now keep them from the consequences of their sins. In the morning, Eli begs Samuel to tell him what the Lord said. After Samuel tells him God’s message, Eli accepts that the Lord would do to him and his family what was He knew was good.

There is much that we can learn from the story. The Lord calls Samuel three times before Samuel realizes who is really calling, and answers Him. Numbers in the Bible have symbolic meanings. In this story, the number three represents completeness. When Samuel is called three times, it represents a personal process that is complete, and that gives Samuel a new ability to receive God’s message. (See Apocalypse Revealed 505.)

To “hear” means to perceive, to learn and to come to understand. When Samuel hears and replies to the Lord, he is showing that he is willing to listen to and understand God. It is similar for us. We may not hear the voice of God calling in the night, but we can make space in our lives to try to tune in to His message, in the Word, and in good, wise people we can learn from.

The expression “to hear” can also mean to obey. Someone says, “Do you hear me?” What do they mean? They are asking if you are going to obey. In this story we can see Samuel accepting his role as prophet, i.e. to understand and obey God. So, too, we can recognize God’s messages and begin to obey them in our lives. (See Apocalypse Explained 14.)

The literal story seems to suggest that the Lord would punish Eli and his sons for the wrongs they had done. However, Swedenborg’s Writings teach that the truth is that the Lord never destroys, or is even angry. Instead, evil distances a person from the Lord’s protection and that leaves them vulnerable to the destruction that comes from the evil itself. (See Arcana Coelestia 588.)

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Apocalypse Explained # 14

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14. And they that hear the words of the prophecy, signifies that they live according to the doctrine of heaven. This is evident from the signification of "hearing," as being to perceive and obey (See Arcana Coelestia 2542, 3869, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061); thus also to live according to that doctrine; for those who perceive and obey the doctrine of heaven live according to it; and from the signification of "the words of the prophecy," as being the truths that pertain to the doctrine of heaven; for "words" are truths (n. 4692, 5075); and "prophecy" is doctrine (n. 2534, 7269); here it is the doctrine of heaven, since it is prophecy belonging to the Word, and the Word is from heaven. To "hear" is to obey and to live, because with celestial angels the things that are heard enter into the life; but as this is a thing unknown, I would like to explain it briefly.

There are two senses given to man which serve as means of receiving the things whereby the rational is formed, and also the things by which man is reformed; these are the sense of sight and the sense of hearing; the other senses are for other uses. The things that enter by the sense of sight enter into man's understanding and enlighten it, for which reason by "sight" is signified the understanding enlightened, for the understanding corresponds to the sight of the eye, as the light of heaven corresponds to the light of the world. The things, however, that enter by the sense of hearing enter both into the understanding and into the will, and for this reason by "the hearing" is signified perception and obedience. Consequently, in human language, to "hear" anyone, and to "give ear to" anyone, also to "listen to," and "hearken to," are common expressions; and by "hearing anyone" is meant to perceive, and by "giving ear to," as also by "listening to" is meant to obey; while "hearkening to" means either perceiving or obeying. These expressions flowed down into human language out of the spiritual world, where man's spirit is. Their origin in the spiritual world shall also be explained.

[2] Those there who are in the province of the ear are obediences from perception. (That all who are in the spiritual world are in some province that is named from the members, organs, or viscera of man, because they correspond thereto, may be seen in the work on Heaven and Hell 87-102.) Moreover, the province of the ear is in the axis of heaven; into it, therefore, or into those who are there, the whole spiritual world flows in, with the perception that "thus must it be done;" for this is the reigning perception in heaven; from this it is that those who are in that province are obediences from perception. That the things that enter by hearing enter immediately through the understanding into the will, may be further illustrated by the way in which angels of the celestial kingdom, who are most wise, are instructed. These angels receive all their wisdom by hearing, and not by sight; for whatsoever they hear about Divine things, they receive in the will from veneration and love, and make it of their life; and because they receive these things not first in the memory, but immediately in the life, they do not speak about matters of faith, but when these are mentioned by others, they answer, "Yea, yea," or "Nay, nay," according to the Lord's words in Matthew 5:37. From this it is evident that hearing is given to man chiefly for the reception of wisdom, and sight for the reception of intelligence. Wisdom is to perceive, to will, and to do; and intelligence is to know and to perceive. (That the celestial angels imbibe wisdom by hearing, not by sight, may be seen in the work on Heaven and Hell 270-271; and more concerning those angels, n. 20-28.)

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.