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1 Samuel 3

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1 Ja nuorukainen Samuel palveli Elin edessä Herraa; ja Herran sana oli kallis siihen aikaan, ja ei ollut ilmoituksia.

2 Ja tapahtui siihen aikaan, että Eli makasi siallansa, ja hänen silmänsä rupesivat pimentymään, niin ettei hän nähnyt.

3 Ja Samuel makasi Herran templissä, siinä kuin Jumalan arkki oli, ennenkuin Jumalan lamppu sammutettiin.

4 Ja Herra kutsui Samuelia; hän vastasi: katso, tässä minä olen.

5 Ja hän juoksi Elin tykö ja sanoi: katso, tässä minä olen, sinä kutsuit minua. Hän sanoi: en minä kutsunut, mene jälleen ja pane maata; ja hän meni ja pani maata.

6 Ja Herra kutsui taas Samuelia, ja Samuel nousi ja meni Elin tykö, ja sanoi: katso, tässä minä olen, sinä kutsuit minua. Hän sanoi: en minä kutsunut sinua, minun poikani, mene jälleen ja pane maata.

7 Mutta Samuel ei tuntenut silloin vielä Herraa; ja Herran sana ei ollut vielä ilmoitettu hänelle.

8 Ja Herra kutsui Samuelia vielä kolmannen kerran, ja hän nousi ja meni Elin tykö, ja sanoi: katso, tässä minä olen, sinä kutsuit minua. Niin ymmärsi Eli, että Herra kutsui nuorukaista.

9 Ja Eli sanoi Samuelille: mene ja pane maata, ja jos sinua vielä kutsutaan, niin sano: puhu, Herra! sillä sinun palvelias kuulee. Samuel meni ja pani maata siallensa.

10 Niin tuli Herra ja seisoi siellä, ja kutsui niinkuin ennenkin: Samuel, Samuel. Ja Samuel sanoi: puhu! sillä sinun palvelias kuulee.

11 Ja Herra sanoi Samuelille: katso, minä teen yhden asian Israelissa, niin että sen molemmat korvat pitää soiman, joka sen kuulee.

12 Sinä päivänä tuotan minä Elille kaikki ne mitkä minä hänen huonettansa vastaan puhunut olen: minä alan ja päätän sen.

13 Ja minä tahdon tehdä hänelle tiettäväksi, että minä olen Tuomari hänen huoneellensa ijankaikkisesti sen pahan työn tähden, että hän tiesi poikansa häpiällisesti itsensä käyttäneen, ja ei kertaakaan vihaisesti katsonut heidän päällensä.

14 Sentähden olen minä vannonut Elin huoneelle, että tämä Elin huoneen pahateko ei pidä lepytettämän uhrilla eikä ruokauhrilla ijankaikkisesti.

15 Ja Samuel makasi huomeneen asti, ja avasi Herran huoneen oven. Ja Samuel ei tohtinut ilmoittaa Elille sitä näkyä.

16 Niin kutsui Eli hänen ja sanoi: Samuel poikani; hän vastasi: katso, tässä minä olen.

17 Hän sanoi: mikä sana se on, joka sinulle sanottiin? älä salaa sitä minulta. Jumala tehköön sinulle sen ja sen, jos sinä jotain salaat mnulta siitä mikä sinulle sanottu on.

18 Niin Samuel sanoi hänelle kaikki ja ei häneltä mitään salannut. Vaan hän sanoi: hän on Herra, hän tehköön niinkuin hänelle on kelvollinen.

19 Ja Samuel kasvoi, ja Herra oli hänen kanssansa, ja ei langennut yhtäkään kaikista hänen sanoistansa maahan.

20 Ja koko Israel, hamasta Danista niin BerSabaan, tunsi Samuelin uskolliseksi Herran prophetaksi.

21 Ja Herra taas ilmestyi hänelle Silossa; sillä Herra oli ilmaantunut Samuelille Silossa Herran sanan kautta.

   


SWORD version by Tero Favorin (tero at favorin dot com)

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Exploring the Meaning of 1 Samuel 3

За 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.)

З творів Сведенборга

 

Arcana Coelestia #1197

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1197. 'From whom Pelishtim came forth' means the nation which came from these, and which means a knowledge of the cognitions of faith and charity. This is clear from the Word where they are mentioned many times. In the Ancient Church all were called Philistines who spoke much about faith and who asserted that salvation lay in faith, and yet possessed nothing of the life of faith. Consequently they more than any others were called uncircumcised, that is, devoid of charity. (For references to them as the uncircumcised, see 1 Samuel 14:6; 17:26, 36; 31:4; 2 Samuel 1:20; and elsewhere.) Being such as they were they inevitably made cognitions of faith matters of memory, for cognitions of spiritual and celestial things, and the arcana of faith themselves, become purely matters of memory when a person who is acquainted with them is devoid of charity. Things of the memory are so to speak dead if the person is not such that he lives according to them from conscience. When he does live according to them from conscience things of the memory are in that case matters of life as well, and only then do they remain with him for his use and salvation following life in the body. Knowledge and cognitions are of no value to anyone in the next life, even though he may have known all the arcana that have ever been revealed, if they have made no impact on his life.

[2] Throughout the prophetical parts of the Word 'the Philistines' means people such as these, as they do in the historical sections of the Word, as when Abraham sojourned in the land of the Philistines and made a covenant with Abimelech, the king of the Philistines, Genesis 20:1-end; 21:22-end; 26:1-33. Because the Philistines here meant cognitions of faith, and because Abraham represented the celestial things of faith, he sojourned there and made a covenant with them. So likewise did Isaac, who represented the spiritual things of faith. But Jacob did not do so because he represented the external features of the Church.

[3] That 'the Philistines' means, in general, knowledge of the cognitions of faith, and in particular people who make faith and salvation reside in cognitions alone which they make matters of memory, becomes clear also in Isaiah,

Rejoice not, O Philistia, all of you, that the rod which smites you has been broken, for from the serpent's root will come forth an adder, and its fruit will be a flying prester. Isaiah 14:29

Here 'the serpent's root' stands for facts, 'an adder' for evil arising out of falsities based on facts. 'The fruits of a flying prester' is their works which, because they are the product of evil desires, are called 'a flying prester'

[4] In Joel,

What are you to Me, O Tyre and Sidon, and all the borders of Philistia? Are you rendering Me a recompense? Swiftly and speedily I will return your recompense upon your own head, inasmuch as you have taken My silver and My gold, and My good and desirable treasures you have carried into your temples, and have sold the sons of Judah and the sons of Jerusalem to the sons of the Javanites, 1 that you might remove them far away from their border. Joel 3:4-6.

What 'the Philistines' and the whole of Philistia, or 'all its borders', are used to mean here is plain. 'Silver' and 'gold' here are the spiritual and celestial things of faith, 'good and desirable treasures' cognitions of them. 'They carried them into their temples' means that they were in possession of them and proclaimed them. 'They sold the sons of Judah and the sons of Jerusalem' however means that they possessed no love and no faith. In the Word 'Judah' is the celestial element of faith, and 'Jerusalem' the spiritual element deriving from it, which were 'removed far away from their borders'. Further examples exist in the Prophets, such as Jeremiah 25:20; Jeremiah 47:1-end; Ezekiel 16:27, 57; 25:15-16; Amos 1:8; 19; Zephaniah 2:5; Psalms 87:4; and the people of Caphtor are mentioned in Deuteronomy 2:23; Jeremiah 47:4; Amos 9:7.

Примітки:

1. i.e. the Greeks

  
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Thanks to the Swedenborg Society for the permission to use this translation.