TRV
Translation
King James Version
And ere the lamp of God went out in the temple of the LORD, where the ark of God was, and Samuel was laid down to sleep;
Complete Jewish Bible
The lamp of God had not yet gone out; and Sh'mu'el had lain down to sleep in the sanctuary of ADONAI, where the ark of God was.
Berean Standard Bible
Before the lamp of God had gone out, Samuel was lying down in the temple of the LORD, where the ark of God was located.
American Standard Version
and the lamp of God was not yet gone out, and Samuel was laid down to sleep, in the temple of Jehovah, where the ark of God was;
World English Bible Messianic
and the lamp of God hadn’t yet gone out, and Samuel had laid down in the LORD’s temple, where the ark of God was;
Geneva Bible (1599)
And yet the light of God went out, Samuel slept in the temple of the Lord, where the Arke of God was.
Young's Literal Translation
And the lamp of God is not yet extinguished, and Samuel is lying down in the temple of Jehovah, where the ark of God is ,
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In the KJVVerse 7,280 of 31,102
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Commentary on 1 Samuel 3 verses 1–10
1 ¶ And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision.
2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;
3 And ere the lamp of God went out in the temple of the LORD, where the ark of God was, and Samuel was laid down to sleep;
4 That the LORD called Samuel: and he answered, Here am I.
5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down.
6 And the LORD called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again.
7 Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him.
8 And the LORD called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the LORD had called the child.
9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, LORD; for thy servant heareth. So Samuel went and lay down in his place.
10 And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.
To make way for the account of God's revealing himself first to Samuel, we are here told, 1. How industrious Samuel was in serving God, according as his place and capacity were (Sa1 3:1): The child Samuel, though but a child, ministered unto the Lord before Eli. It was an aggravation of the wickedness of Eli's sons that the child Samuel shamed them. They rebelled against the Lord, but Samuel ministered to him; they slighted their father's admonitions, but Samuel was observant of them; he ministered before Eli, under his eye and direction. It was the praise of Samuel that he was so far from being influenced by their bad example that he did not in the least fall off, but improved and went on. And it was a preparative for the honours God intended him; he that was thus faithful in a little was soon after entrusted with much more. Let those that are young be humble and diligent, which they will find the surest way to preferment. Those are fittest to rule who have learnt to obey. 2. How scarce a thing prophecy then was, which made the call of Samuel to be the greater surprise to himself and the greater favour to Israel: The word of the Lord was precious in those days. Now and then a man of God was employed as a messenger upon an extraordinary occasion (as Sa1 2:27), but there were no settled prophets, to whom the people might have recourse for counsel, nor from whom they might expect the discoveries of the divine will. And the rarity of prophecy made it the more precious in the account of all those that knew how to put a right value upon it. It was precious, for what there was (it seems) was private: There was no open vision, that is, there were none that were publicly known to have visions. Perhaps the impiety and impurity that prevailed in the tabernacle, and no doubt corrupted the whole nation, had provoked God, as a token of his displeasure, to withdraw the Spirit of prophecy, till the decree had gone forth for the raising up of a more faithful priest, and then, as an earnest of that, this faithful prophet was raised up.
The manner of God's revealing himself to Samuel is here related very particularly, for it was uncommon.
I. Eli had retired. Samuel had waited on him to his bed, and the rest that attended the service of the sanctuary had gone, we may suppose, to their several apartments (Sa1 3:2): Eli had laid down in his place; he went to bed betimes, being unfit for business and soon weary of it, and perhaps loving his ease too well. Probably he kept his chamber much, which gave his sons the greater liberty. And he sought retirement the more because his eyes began to wax dim, an affliction which came justly upon him for winking at his sons' faults.
II. Samuel had laid down to sleep, in some closet near to Eli's room, as his page of the back-stairs, ready within call if the old man should want any thing in the night, perhaps to read to him if he could not sleep. He chose to take Samuel into this office rather than any of his own family, because of the towardly disposition he observed in him. When his own sons were a grief to him, his little servitor was his joy. Let those that are afflicted in their children thank God if they have any about them in whom they are comforted. Samuel had laid down ere the lamp of God went out, Sa1 3:3. It should seem he lay somewhere so near the holy place that he went to bed by that light, before any of the lamps in the branches of the candlestick went out (for the main lamp never went out), which probably was towards midnight. Till that time Samuel had been employing himself in some good exercise or other, reading and prayer, or perhaps cleaning or making ready the holy place; and then went softly to his bed. Then we may expect God's gracious visits, when we are constant and diligent in our duty.
III. God called him by name, and he took it for Eli's call, and ran to him, Sa1 3:4, Sa1 3:5. Samuel lay awake in his bed, his thoughts, no doubt, well employed (as David's Psa 63:6), when the Lord called to him, bishop Patrick thinks out of the most holy place, and so the Chaldee paraphrase reads it, A voice was heard out of the temple of the Lord; but Eli, though it is likely he lay nearer, heard it not; yet possibly it might come some other way. Hereupon we have an instance, 1. Of Samuel's industry, and readiness to wait on Eli; supposing it was he that called him, he hastened out of his warm bed and ran to him, to see if he wanted any thing, and perhaps fearing he was not well. "Here am I," said he - a good example to servants, to come when they are called; and to the younger, not only to submit to the elder, but to be careful and tender of them. 2. Of his infirmity, and unacquaintedness with the visions of the Almighty, that he took that to be only Eli's call which was really the call of God. Such mistakes as these we make oftener than we think of. God calls to us by his word, and we take it to be only the call of the minister, and answer it accordingly; he calls to us by his providences, and we look only at the instruments. His voice cries, and it is but here and there a man of wisdom that understands it to be his voice. Eli assured him he did not call him, yet did not chide him for disturbing him with being over-officious, did not call him a fool, and tell him he dreamed, but mildly bade him lie down again, he had nothing for him to do. If servants must be ready at their masters' call, masters also must be tender of their servants' comfort: that thy man-servant and thy maid-servant may rest as well as thou. So Samuel went and lay down. God calls many by the ministry of the word, and they say, as Samuel did, "Here am I;" but not looking at God, nor discerning his voice in the call, the impressions of it are soon lost; they lie down again, and their convictions come to nothing.
IV. The same call was repeated, and the same mistake made, a second and third time, Sa1 3:6-9. 1. God continued to call the child yet again (Sa1 3:6), and again the third time, Sa1 3:8. Note, The call which divine grace designs to make effectual shall be repeated till it is so, that is, till we come at the call; for the purpose of God, according to which we are called, shall certainly stand. 2. Samuel was still ignorant that it was the Lord that called him (Sa1 3:7): Samuel did not yet know the Lord. He knew the written word, and was acquainted with the mind of God in that, but he did not yet apprehend the way in which God reveals himself to his servants the prophets, especially by a still small voice; this was altogether new and strange to him. Perhaps he would have been sooner aware of a divine revelation had it come in a dream or a vision; but this was a way he had not only not known himself, but not heard of. Those that have the greatest knowledge of divine things must remember the time when they were as babes, unskilful in the word of righteousness. When I was a child I understood as a child. Yet let us not despise the day of small things. Thus did Samuel (so the margin reads it) before he knew the Lord, and before the word of the Lord was revealed unto him; thus he blundered one time after another, but afterwards he understood his duty better. The witness of the Spirit in the hearts of the faithful is often thus mistaken, by which means they lose the comfort of it; and the strivings of the Spirit with the consciences of sinners are likewise often mistaken, and so the benefit of their convictions is lost. God speaketh once, yea, twice, but man perceiveth it not, Job 33:14. 3. Samuel went to Eli this second and third time, the voice perhaps resembling his, and the child being very near to him; and he tells Eli, with great assurance, "Thou didst call me (Sa1 3:6-8), it could be no one else." Samuel's disposition to come when he was called, though but by Eli, proving him dutiful and active, qualified him for the favour now to be shown him; God chooses to employ such. But there was a special providence in it, that he should go thus often to Eli; for hereby, at length, Eli perceived that the Lord had called the child, Sa1 3:8. And, (1.) This would be a mortification to him, and he would apprehend it to be a step towards his family's being degraded, that when God had something to say he should choose to say it to the child Samuel, his servant that waited on him, and not to him. And it would humble him the more when afterwards he found it was a message to himself, and yet sent to him by a child. He had reason to look upon this as a further token of God's displeasure. (2.) This would put him upon enquiring what it was that God said to Samuel, and would abundantly satisfy him of the truth and certainty of what should be delivered, and no room would be left for him to suggest that it was but a fancy of Samuel's; for before the message was delivered he himself perceived that God was about to speak to him, and yet must not know what it was till he had it from Samuel himself. Thus even the infirmities and mistakes of those whom God employs are overruled by infinite Wisdom, and made serviceable to his purposes.
V. At length Samuel was put into a posture to receive a message from God, not to be lodged with himself and go no further, but, that he might be a complete prophet, to be published and made an open vision. 1. Eli, perceiving that it was the voice of God that Samuel heard, gave him instructions what to say, Sa1 3:9. This was honestly done, that though it was a disgrace to him for God's call to pass him by, and be directed to Samuel, yet he put him in the way how to entertain it. Had he been envious of this honour done to Samuel, he would have done what he could to deprive him of it, and, since he did not perceive it himself, would have bidden him lie down and sleep, and never heed it, it was but a dream; but he was of a better spirit than to act so; he gave him the best advice he could, for the forwarding of his advancement. Thus the elder should, without grudging, do their utmost to assist and improve the younger that are rising up, though they see themselves likely to be darkened and eclipsed by them. Let us never be wanting to inform and instruct those that are coming after us, even such as will soon be preferred before us, Joh 1:30. The instruction Eli gave him was, when God called the next time, to say, Speak, Lord, for they servant heareth. He must call himself God's servant, must desire to know the mind of God. "Speak, Lord, speak to me, speak now:" and he must prepare to hear, and promise to attend: Thy servant heareth. Note, Then we may expect that God will speak to us, when we set ourselves to hearken to what he says, Psa 85:8; Hab 2:1. When we come to read the word of God, and to attend on the preaching of it, we should come thus disposed, submitting ourselves to the commanding light and power of it: Speak, Lord, for thy servant heareth. 2. It should seem that God spoke the fourth time in a way somewhat different from the other; though the call was, as at other times, a call to him by name, yet now he stood and called, which intimates that there was now some visible appearance of the divine glory to Samuel, a vision that stood before him, like that before Eliphaz, though he could not discern the form thereof, Job 4:16. This satisfied him that it was not Eli that called; for he now saw the voice that spoke with him, as it is expressed, Rev 1:12. Now also the call was doubled - Samuel, Samuel, as if God delighted in the mention of his name, or to intimate that now he should be made to understand who spoke to him. God hath spoken once, twice have I heard this, Psa 62:11. It was an honour to him that God was pleased to know him by name (Exo 33:12), and then his call was powerful and effectual when he called him by name, and so brought it particularly to him, as Saul, Saul. Thus God called to Abraham by name, Gen 22:1. 3. Samuel said, as he was taught, Speak, for thy servant heareth. Note, Good words should be put into children's mouths betimes, and apt expressions of pious and devout affections, by which they may be prepared for a better acquaintance with divine things, and trained up to a holy converse with them. Teach young people what they shall say, for they cannot order their speech by reason of darkness. Samuel did not now rise and run as before when he thought Eli called, but lay still and listened. The more sedate and composed our spirits are the better prepared they are for divine discoveries. Let all tumultuous thoughts and passions be kept under, and every thing be quiet and serene in the soul, and then we are fit to hear from God. All must be silent when he speaks. But observe, Samuel left out one word; he did not say, Speak, Lord, but only, Speak, for thy servant heareth, way was made for the message he was now to receive, and Samuel was brought acquainted with the words of God and visions of the Almighty, and this ere the lamp of God went out (Sa1 3:3) in the temple of the Lord, which some of the Jewish writers put a mystical sense upon; before the fall of Eli, and the eclipsing of the Urim and Thummim for some time thereby, God called Samuel, and made him an oracle, whence they have an observation among their doctors, That the sun riseth, and the sun goeth down (Ecc 1:5), that is, say they, Ere God maketh the sun of one righteous man to set, he makes the sun of another righteous man to rise. Smith ex Kimchi.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Theodore of MopsuestiaAD 428
EXPOSITIONS ON PSALMS, PSALM 10
It says “The Lord is in his holy temple,” as if it had been appropriate to say “The Lord is his help.” For the Lord’s name alone is commonly inserted as an indication of assistance. But here the psalmist intends to indicate that there is one who lives in the temple and is used for defense and protection, in whom it is able to stand firm securely in hope against all treachery. But what it calls the temple is the tabernacle in which the ark of God was placed, for the temple had not yet been built. That the tabernacle may be called the temple, the testimony of Kings [Samuel] clearly instructs, since the construction of the temple had not begun at the time: “And Samuel was lying down in the temple of God, in which the ark of God was located.”
BedeAD 735
Commentary on Samuel
But Samuel was sleeping in the temple of the Lord, etc. The Lord, while instructing and ministering spiritual matters to mortals, would suspend the external vision of the mind to fix it in the contemplation of the supreme and innermost light. For they say that the temple, where the divine and heavenly sacraments are, is called a place of contemplation; where the ark of God is, that is, the glory of the supreme Trinity, solely conscious of the divine entire secret. Whence it is said in the Psalm: I kept the Lord always in my sight; because he is at my right hand, that I be not moved (Psalm XIII).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 3:3 precisely sets the stage for the pivotal moment of God's direct communication with the young Samuel. It meticulously locates the event within the sacred confines of the Tabernacle at Shiloh, emphasizing the deep hours of the night just before dawn, symbolized by the "lamp of God" nearing its natural extinction. This verse highlights Samuel's humble position as a sleeping servant in intimate proximity to the "ark of God," underscoring the divine initiative in choosing a new prophet for an era marked by spiritual scarcity and a failing priesthood.
CONTEXT
Literary Context: This verse serves as a crucial atmospheric and spatial prelude to God's direct revelation to Samuel. It immediately follows the somber declaration in 1 Samuel 3:1 that "the word of the LORD was rare in those days; there was no frequent vision." This establishes the spiritual backdrop of scarcity and silence, making the impending divine encounter all the more profound. Verse 3 then transitions from this general spiritual drought to the specific, intimate setting where God chooses to break through, preparing the reader for the repeated calls to Samuel detailed in 1 Samuel 3:4-10. It meticulously details the time and place, building suspense and emphasizing the sovereign nature of God's initiative in a spiritually dim era.
Historical & Cultural Context: The setting is the Tabernacle at Shiloh, which functioned as the central sanctuary and worship hub for Israel before the construction of Solomon's Temple in Jerusalem. Although a portable structure, it was functionally referred to as a "temple" (Hebrew: heikal) because it housed God's manifest presence among His people. This period was characterized by significant spiritual decline, particularly within the priesthood under Eli, whose sons, Hophni and Phinehas, were notoriously corrupt and profane, as vividly described in 1 Samuel 2:12-17. The "lamp of God" refers to the menorah in the Holy Place, which, according to the Mosaic Law (e.g., Exodus 27:20-21), was to burn continually from evening until morning. Its near-extinction signifies the deep hours of the night, just before dawn, when the oil would be low, but it also subtly hints at the spiritual dimness and impending judgment on Eli's house. Samuel, dedicated to the Lord by his mother Hannah from a young age (1 Samuel 1:24-28), served Eli and slept within the sacred complex, likely in a chamber adjacent to the Holy Place, emphasizing his unique proximity to God's presence.
Key Themes: This verse powerfully contributes to several overarching themes within 1 Samuel and the broader biblical narrative. Firstly, Divine Presence and Proximity is central, highlighted by Samuel's location "in the temple of the LORD, where the ark of God [was]." The Ark of God, the most sacred object in Israel, symbolized God's covenant presence and throne, emphasizing the sanctity of the space and Samuel's unique position. Secondly, the phrase "ere the lamp of God went out" underscores A Time of Transition and Spiritual Decline. The dimming lamp symbolizes the spiritual darkness and the failing priesthood of Eli, yet it is precisely at this liminal moment—between night and day, and between an old, corrupt order and a new, divinely appointed one—that God chooses to initiate a new work through Samuel. This points to God's Sovereign Initiative, as He speaks to a young boy while he is asleep, demonstrating that God's call is not dependent on human activity or readiness but on His divine purpose and timing. Finally, Samuel's dedication and humble service within the Tabernacle, even in his youth, highlight Samuel's Availability and Receptivity, positioning him to hear and respond to God's voice, setting the stage for his prophetic ministry, which would eventually lead to the anointing of Israel's first kings, Saul and David, as seen in 1 Samuel 9:27 and 1 Samuel 16:13.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful Literary Devices to establish its profound significance and prepare the reader for the ensuing divine encounter. Symbolism is paramount, with the "lamp of God" representing not only the literal time of night but also the spiritual state of Israel—a dimming light in an era of rare divine revelation. The "ark of God" serves as a potent symbol of God's immediate, covenantal presence, grounding the spiritual encounter in a tangible, sacred reality. The precise Setting of the Tabernacle at Shiloh, combined with the specific time "ere the lamp... went out," creates an atmosphere of quiet anticipation and liminality, perfectly preparing the reader for the extraordinary event about to unfold. There is also an element of Foreshadowing, as the dimming lamp subtly hints at the impending end of Eli's corrupt priestly line and the dawning of a new era of prophetic leadership under Samuel. The Juxtaposition of Samuel's humble, sleeping state with the profound sacredness of his surroundings (the Tabernacle and the Ark) underscores the sovereign and unexpected nature of God's call, emphasizing that God's initiative transcends human expectations and circumstances.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 3:3 powerfully illustrates the intersection of human spiritual decline and divine initiative. In an era where "the word of the LORD was rare" (1 Samuel 3:1), symbolized by the dimming lamp, God sovereignly chooses to break the silence. This verse underscores that God's ability to communicate and act is not constrained by human unfaithfulness or spiritual apathy. Instead, He often chooses moments of transition or apparent weakness to reveal His will and raise up new instruments for His purposes. Samuel's humble availability, even in sleep, serves as a profound theological statement about God's election and His capacity to call those who are simply present and receptive, rather than those who are actively striving. It emphasizes that divine revelation is a gift of grace, initiated by God's own sovereign purpose, rather than earned by human merit. This divine initiative demonstrates God's unwavering commitment to His covenant people, even when their leaders fail, ensuring that His redemptive plan continues to unfold.
REFLECTION AND APPLICATION
1 Samuel 3:3 invites us to reflect on the unexpected ways and times God chooses to speak. Just as God called Samuel in the deep hours of the night, when the lamp was dim and he was asleep, so too can God's voice break into our lives during periods of quiet, rest, or even spiritual uncertainty. This verse challenges the notion that we must always be actively striving or performing to hear from God. Instead, it highlights the importance of cultivating a posture of humble availability and attentiveness, a readiness to listen even when we least expect a divine encounter. Our "temple" may be our daily routines, our quiet moments, or even periods of spiritual dryness. God's lamp may seem dim in our own lives or in the broader spiritual landscape, but this verse reminds us that His presence is constant, and His word can break through at any moment, initiating a new work. Our role is to be like Samuel, positioned to hear, even in our sleep, so that when God calls, we are ready to respond, "Speak, Lord, for your servant hears" (1 Samuel 3:10). It encourages us to find sacredness in the ordinary and to trust in God's timing and method of communication, knowing He is always at work.
Questions for Reflection
FAQ
What is the "lamp of God" mentioned here?
Answer: The "lamp of God" refers to the menorah (lampstand) in the Holy Place of the Tabernacle at Shiloh. According to Exodus 27:20-21, this lamp was commanded to burn continually from evening until morning. Its mention here signifies the deep hours of the night, just before dawn, when the lamp would naturally be at its lowest point before being tended to by the priests. Symbolically, it also suggests the spiritual dimness and scarcity of divine revelation during this era in Israel's history, highlighting a period of spiritual decline before God's new initiative.
Why is the Tabernacle called "the temple of the LORD" in this verse?
Answer: While the permanent stone Temple in Jerusalem was not built until Solomon's reign, the Tabernacle at Shiloh served as the central, designated dwelling place of God's presence for Israel during this period. The Hebrew word used, heikal, can mean "palace" or "large house," and it was functionally the "house" or "temple" of the Lord where divine presence was manifested and worship was conducted. Thus, calling it the "temple of the LORD" accurately reflects its sacred status and central role in Israelite worship at that time, emphasizing its function as God's earthly abode among His people.
What is the significance of Samuel sleeping near the Ark of God?
Answer: The Ark of God was the most sacred object in Israel, representing God's covenant presence, His throne, and His power among His people. Samuel's proximity to the Ark, likely within a chamber adjacent to the Holy Place where the Ark resided, underscores the profound sanctity of the space and his unique position as a dedicated servant. This intimate setting highlights the direct and personal nature of God's impending communication with Samuel, emphasizing that God's voice emanated from the very heart of His dwelling place. This proximity symbolizes Samuel's unique calling and his role as a bridge between God's presence and His people, especially in a time when direct divine communication was rare (1 Samuel 3:1).
CHRIST-CENTERED FULFILLMENT
The setting of 1 Samuel 3:3, with the "lamp of God" dimming in the "temple of the LORD" where the "ark of God" resided, profoundly foreshadows the coming of Christ and His redemptive work. Samuel, called from a state of spiritual dimness and a failing priesthood, becomes a prophet, priest (in his service to Eli), and judge, mediating God's word to His people and ushering in a new era. This prophetic office finds its ultimate fulfillment in Jesus Christ, who is the definitive Prophet, speaking the very words of God and fully revealing the Father (John 1:18). He is also the ultimate High Priest, offering Himself as the perfect, once-for-all sacrifice, establishing a new and better covenant (Hebrews 9:11-14). The "lamp of God" nearing extinction points to the spiritual darkness that permeated the world before Christ, a world longing for true light. Jesus comes as the true "light of the world" (John 8:12), dispelling all shadows and bringing the full revelation of God. The Ark of God, symbolizing God's covenant presence among His people, finds its ultimate reality in the Incarnation, where God literally "tabernacled" among us in the person of Jesus, full of grace and truth (John 1:14). God's direct communication with a sleeping Samuel, initiating a new era of prophetic revelation, prefigures the ultimate and complete revelation of God in Jesus, who is the Word made flesh, the final and perfect communication from God to humanity (Hebrews 1:1-2). The transition from a flickering lamp to a new prophetic voice in Samuel thus points to the glorious dawn brought by the Messiah, who brings not just a word, but the very presence and full light of God, establishing a new and eternal covenant relationship.