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Ja tylko dodamna temat hebrajskich slow tlumaczonych na "widzieli". W wersecie 10 to jest slowo raw-aw (transliteracja), o ktorym Slownik Stronga pisze:

H7200
ראה
râ'âh
raw-aw'
A primitive root; to see, literally or figuratively (in numerous applications, direct and implied, transitively, intransitively and causatively): - advise self, appear, approve, behold, X certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, X indeed, X joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, X be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see (-r, -m, one another), shew (self), X sight of others, (e-) spy, stare, X surely, X think, view, visions.

Czyli "widzieli".

Ale w wersecie 11 uzyto innego hebrajskiego slowa, khaw-zaw, ktore oznacza "postrzegac, miec wizje".

H2372
חזה
châzâh
khaw-zaw
A primitive root; to gaze at; mentally to perceive, contemplate (with pleasure); specifically to have a vision of: - behold, look, prophesy, provide, see.

Do tego polecam komentarz biblijny Keil&Delitzsch, w ktorym autorzy interpretuja owo "widzenie" jako wizje, w zgodzie z innymi fragmentami Pism. Konkretnie mozemy przeczytac to (przepraszam, ale nie mam czasu przetlumaczyc):

“They saw the God of Israel.” This title is very appropriately given to Jehovah here, because He, the God of the fathers, had become in truth the God of Israel through the covenant just made. We must not go beyond the limits drawn in Exo_33:20-23 in our conceptions of what constituted the sight (חזה Exo_24:11) of God; at the same time we must regard it as a vision of God in some form of manifestation which rendered the divine nature discernible to the human eye. Nothing is said as to the form in which God manifested Himself. This silence, however, is not intended “to indicate the imperfection of their sight of God,” as Baumgarten affirms, nor is it to be explained, as Hoffmann supposes, on the ground that “what they saw differed from what the people had constantly before their eyes simply in this respect, that after they had entered the darkness, which enveloped the mountain that burned as it were with fire at its summit, the fiery sign separated from the cloud, and assumed a shape, beneath which it was bright and clear, as an image of untroubled bliss.” The words are evidently intended to affirm something more than, that they saw the fiery form in which God manifested Himself to the people, and that whilst the fire was ordinarily enveloped in a cloud, they saw it upon the mountain without the cloud. For, since Moses saw the form (תּמוּנה) of Jehovah (Num_12:8), we may fairly conclude, notwithstanding the fact that, according to Exo_24:2, the representatives of the nation were not to draw near to Jehovah, and without any danger of contradicting Deu_4:12 and Deu_4:15, that they also saw a form of God. Only this form is not described, in order that no encouragement might be given to the inclination of the people to make likenesses of Jehovah. Thus we find that Isaiah gives no description of the form in which he saw the Lord sitting upon a high and lofty throne (Isa_6:1). Ezekiel is the first to describe the form of Jehovah which he saw in the vision, “as the appearance of a man” (Eze_1:26; compare Dan_7:9 and Dan_7:13). “And there was under His feet as it were work of clear sapphire (לבנת, from לבנה whiteness, clearness, not from לבנה a brick),
(Note: This is the derivation adopted by the English translators in their rendering “paved work.” - Tr.)
and as the material (עצם body, substance) of heaven in brilliancy,” - to indicate that the God of Israel was enthroned above the heaven in super-terrestrial glory and undisturbed blessedness. And God was willing that His people should share in this blessedness, for “He laid not His hand upon the nobles of Israel,” i.e., did not attack them. “They saw God, and did eat and drink,” i.e., they celebrated thus near to Him the sacrificial meal of the peace-offerings, which had been sacrificed at the conclusion of the covenant, and received in this covenant meal a foretaste of the precious and glorious gifts with which God would endow and refresh His redeemed people in His kingdom. As the promise in Exo_19:5-6, with which God opened the way for the covenant at Sinai, set clearly before the nation that had been rescued from Egypt the ultimate goal of its divine calling; so this termination of the ceremony was intended to give to the nation, in the persons of its representatives, a tangible pledge of the glory of the goal that was set before it. The sight of the God of Israel was a foretaste of the blessedness of the sight of God in eternity, and the covenant meal upon the mountain before the face of God was a type of the marriage supper of the Lamb, to which the Lord will call, and at which He will present His perfected Church in the day of the full revelation of His glory (Rev_19:7-9).
Polecam program e-sword (www.e-sword.net), w ktorym zawarto miedzy innymi te dwa cenne dziela: Slownik Stronga i K&D. Program jest free, no ale niestety wszystko po angielsku.

Coś takiego właśnie miałem napisać. Pięknie to wyraziłeś, Dick.
Dziękuję Ci, że zabrałeś głos.

Ależ to proste poszukiwaczu. Pod natchnieniem Ducha Świętego Kaznodzieja zapisał swoje przemyślenia i zaznaczył, że to są jego przemyślenia, aby każdy mógł zobaczyć, że nawet największa mądrość Salomona nic nie pomoże w poznaniu spraw duchowych jeśli tego nie objawi Bóg.

W takim razie do czego potrzebował tutaj Ducha Świętego ? Chyba nie do samego pisania ?
I jeszcze jedno pytanie - czy możesz pokazać, gdzie ewentualnie Salomon się pomylił w treści tej księgi, skoro są to jego rozważania ?

Natomiast księga Samuela podaje opis wydarzeń z życia Samuela i Saula i gdyby wywołanie ducha Samuela w rzeczywistości było tylko wywołaniem demona to byłoby to wyjaśnione albo w samej 1Księdze Samuela, albo w jakimś innym miejscu Biblii.

Wydaje mi się, że to Autor Biblii decydował, co się w niej znalazło, a co nie, oraz co zostanie wyjaśnione w najdrobniejszych szczegółach, a co nie (jak zresztą jest w wielu miejscach Biblii).

A w kwestii 1 Samuela 28 - zastanów się od samych podstaw? Kim jest medium spirytystyczne - czy nie łącznikiem ze światem demonów ? Czy uważasz, że Bóg chce Cię przy pomocy medium nauczyć przez ten fragment, że masz wierzyć w duszę nieśmiertelną, w świetle reszty Biblii? Dla mnie to jest niedorzeczne.

Poszukiwaczu w necie jest o wiele więcej zagrożeń. Pornografia, narkotyki, teroryzm, komunizm itd. Jeśli NSK chce pisać o zagrożeniach religijnych to niech nie miesza w to pedofilii, bo troszkę tu nie pasuje. To zestawienie podswiadomie ma zniechęcić do szperania w necie. A Ty jakie wrażenie odnosisz?

No takiego o ukrytym działaniu wcale nie odnoszę. A tym bardziej wrażenia, które zaprezentował brat_jaracz. Facet ma dar nadprzyrodzonej wrażliwości na WTS.

No cóż, jeśli dowodem na to, że duch ludzki przestaje istnieć po śmierci ciała mają być przemyślenia ludzkie to nic dziwnego, że ludzie tak łatwo to przyjmują.

Przewrotne troche, bo gdzieś wyżej sam sugerowałeś, jakobym to ja nie uznawał jakiegoś fragmentu Biblii za natchniony, a teraz sprowadzasz fragment z Kaznodziei do poziomu "przemyśleń ludzkich".