1 Samuel 2:22
in 1 Samuel 2Now Eli was very old, and he heard about everything his sons were doing to all Israel and how they were sleeping with the women who served at the entrance to the Tent of Meeting.
BSB
The same verse in ASV and KJV ▾
ASV
Now Eli was very old; and he heard all that his sons did unto all Israel, and how that they lay with the women that did service at the door of the tent of meeting.
KJV
Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled at the door of the tabernacle of the congregation.
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This verse in 1 Samuel 2
Commentary
12 notes on this verseBecause their father [Eli] did not chastise them with enough severity … he moved the forbearance of God to wrath so great that foreign peoples rose up against them and killed those sons of his in war in one day. His entire nation, furthermore, was vanquished, and a considerable number of his people fell.
This site's exposition
Now Eli was very old
on 1 Samuel 2:22-25
Eli hears that his sons “were sleeping with the women who served at the entrance to the Tent of Meeting”. He rebukes them in words and takes no other step, and his own question, “who can intercede for him”, states the law's limit for a sin against the LORD. The narrator closes with the verdict, “the LORD intended to put them to death”, judgment settled before it falls.
The record, by era
The Medieval Church3 voices
And he heard everything that his sons were doing, etc. The transgression of the sons of Eli was not small nor uniform, which did not fear to tarnish both divine religion and love of neighbor. For it is read above that they presumed from the …
A commentator
Gregory the DialogistCommentary on 1 Kings, Book 2, Chapter 2 · Written before 604.
proposed
15. In the person of Eli, not only the old priesthood but also the teachings of the ancient fathers are prefigured, because from the fact that he presided with spiritual dignity, he undertook this office: that he should instruct with saving preaching those for whom he would offer pleasing sacrifices to the Lord. What then does it mean that Eli is said to be old, except that in the hearts of the reprobate Jews the force of the heavenly commandments is weakened? Indeed Eli was young as long as Sacred Scripture maintained the force of great authority among the elect of the Synagogue, because evidently it had received the promises of the coming Redeemer and awaited him with great desire. Eli therefore grew old when Judea lost the devotion of observing the promise, so that it beheld the Redeemer desired by its fathers proving himself by miracles before it, and, utterly blind in so great a light of his, doubted the presence of truth. He is also said to have been very old, so that it might be taught that all the force of faith in the Synagogue had withered away. And we truly say that if Eli was very old, he lived altogether feebly. For what was it then for the aged Scripture to live, except to minister a very feeble aspiration of faith to the Synagogue? Indeed he could be very old and yet live, since the hearts of the Jews wavered so that they neither believed the Lord Jesus to be the true Redeemer, nor openly condemned him as a blasphemer. For the evangelist John shows the weakness of this old age, saying: "Some said, 'He is good,' but others said, 'No, but he deceives the crowds'" (John 7:12). Hence the Jews themselves, bringing forth the cunning of their craftiness, say: "How long do you hold our souls in suspense? If you are the Christ, tell us plainly" (John 10:24). Hence likewise they say: "Teacher, we wish to see a sign from you" (Matthew 12:38). 16. […]
A commentator
Gregory the DialogistCommentary on 1 Kings, Book 2, Chapter 3 · Written before 604.
proposed
But a great fear is struck into us, because Eli is condemned for the fault of his sons, though no sins of his own are reported. For good subjects, living well suffices for salvation, but for prelates their own life does not suffice. For he is truly very old who always strives to live blamelessly. Whence it is also written: "For venerable old age is not that of long time, nor counted by the number of years; but the understanding of a man is grey hairs, and the age of old age is an unspotted life" (Wisdom 4:8). But some excel by living well, who have none of the authority that leadership demands. For even if they are eager to rouse their subjects to do good, they are yet ashamed to oppose offenders through zeal for righteousness. Who indeed, even if they sometimes come forth to reprove them, harm rather than help by speaking, because they do not confound their obstinacy with fitting severity. For Eli himself heard the crimes of his sons, and how they slept with the women at the door of the tabernacle; who, as though beginning with a harsh rebuke of authority, declared that he had heard the worst things from all the people. But he who ought to have pursued the faults he had set forth softened them through his subsequent words, saying: "Do not, my sons." In which address of kinship, indeed, it is clear how far he dissented from the Lord's will, because he called them sons whom the divine word above declared to be sons of Belial, that is, of a wicked spirit, saying: "Now the sons of Eli were sons of Belial." For to sleep with women is to sin securely and without fear of future punishment. For the harlot women are worldly desires. Who are rightly said to watch at the door of the tabernacle, because they lie in wait for those striving toward the entrance of the heavenly kingdom. […]
The Puritans and the Awakening2 voices
Be astonished, O heavens! at this, and tremble, O earth! No words can sufficiently express the villany of such practices as these. The reproof which Eli gave his sons for this their wickedness: Eli was very old (
quarantine:debris (2026-07-29) — unbalanced-parens
Now concerning the reproof he gave them observe, (1.) That it was very just and rational. That which he said was very proper. [1.] He tells them that the matter of fact was too plain to be denied and too public to be concealed: " I hear of your evil dealings by all this people,
quarantine:debris (2026-07-29) — odd-straight-quotes
5 more voices on this verse
The Puritans and the Awakening2 voices
To Israel - Whom they injured in their offerings, and alienated from the service of God. The door - The place where all the people both men and women waited when they came up to the service of God, because the altar on which their sacrifices was offered, was by the door.
Now Eli was very old,....
The Nineteenth Century3 voices
They lay with the women that assembled - It is probable that these were persons who had some employment about the tabernacle. See the note on Exo 38:8, where the Hebrew text is similar to that in this place.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
the women that assembled at the door of the tabernacle--This was an institution of holy women of a strictly ascetic order, who had relinquished worldly cares and devoted themselves to the Lord; an institution which continued down to the time of Christ (Lu 2:37). Eli was, on the whole, a good man, but lacking in the moral and religious training of his family.
quarantine:debris (2026-07-29) — starts-lowercase
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Women that assembled - Or, “Served.” See the marginal reference and note. Probably such service as consisted in doing certain work for the fabric of the tabernacle as women are accustomed to do, spinning, knitting, embroidering, mending, washing, and such like.
The words behind it
20 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וְעֵלִ֖י | veeli | and Eli | H5941 → | 33 times |
| זָקֵ֣ן | zaken | he was old | H2204 → | 27 times |
| מְאֹ֑ד | meod | exceedingly | H3966 → | 300 times |
| וְשָׁמַ֗ע | veshama' | and he heard | H8085 → | 1159 times |
| אֵת֩ | ʾet | <obj.> | H853 → | 10935 times |
| כָּל־ | kol- | all | H3605 → | 5413 times |
| אֲשֶׁ֨ר | ʾasher | that | H834 → | 5497 times |
| יַעֲשׂ֤וּן | yaasun | they did ! | H6213 → | 2628 times |
| בָּנָיו֙ | banav | sons his | H1121 → | 4930 times |
| לְכָל־ | lekhol | to all | H3605 → | 5413 times |
| יִשְׂרָאֵ֔ל | yisrael | Israel | H3478 → | 2507 times |
| וְאֵ֤ת | veet | and <obj.> | H853 → | 10935 times |
| אֲשֶֽׁר־ | ʾasher- | [he heard] this: | H834 → | 5497 times |
| יִשְׁכְּבוּן֙ | yishkevun | they were lying with ! | H7901 → | 212 times |
| אֶת־ | ʾet- | <obj.> | H853 → | 10935 times |
| הַנָּשִׁ֔ים | hanashim | the women | H802 → | 781 times |
| הַצֹּ֣בְא֔וֹת | hatzoeot | who were serving | H6633 → | |
| פֶּ֖תַח | petach | [the] opening of | H6607 → | |
| אֹ֥הֶל | ʾohel | [the] tent of | H168 → | 345 times |
| מוֹעֵֽד׃ | moed | meeting | H4150 → | 223 times |
וְעֵלִ֖יand Eli
veeliH5941 →33 times
זָקֵ֣ןhe was old
zakenH2204 →27 times
מְאֹ֑דexceedingly
meodH3966 →300 times
וְשָׁמַ֗עand he heard
veshama'H8085 →1159 times
אֵת֩<obj.>
ʾetH853 →10935 times
כָּל־all
kol-H3605 →5413 times
אֲשֶׁ֨רthat
ʾasherH834 →5497 times
יַעֲשׂ֤וּןthey did !
yaasunH6213 →2628 times
בָּנָיו֙sons his
banavH1121 →4930 times
לְכָל־to all
lekholH3605 →5413 times
יִשְׂרָאֵ֔לIsrael
yisraelH3478 →2507 times
וְאֵ֤תand <obj.>
veetH853 →10935 times
אֲשֶֽׁר־[he heard] this:
ʾasher-H834 →5497 times
יִשְׁכְּבוּן֙they were lying with !
yishkevunH7901 →212 times
אֶת־<obj.>
ʾet-H853 →10935 times
הַנָּשִׁ֔יםthe women
hanashimH802 →781 times
הַצֹּ֣בְא֔וֹתwho were serving
hatzoeotH6633 →
פֶּ֖תַח[the] opening of
petachH6607 →
אֹ֥הֶל[the] tent of
ʾohelH168 →345 times
מוֹעֵֽד׃meeting
moedH4150 →223 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Ezekiel 22:26Her priests do violence to My law and profane My holy things. They make no distinction between the holy and the common, and they fail to distinguish between the clean and the unclean. They…
it leads to
- Leviticus 10:10
You must distinguish between the holy and the common, between the clean and the unclean,
- Ezekiel 22:8
You have despised My holy things and profaned My Sabbaths.
- Ezekiel 44:23
They are to teach My people the difference between the holy and the common, and show them how to discern between the clean and the unclean.
- Malachi 2:8
But you have departed from the way, and your instruction has caused many to stumble. You have violated the covenant of Levi,” says the LORD of Hosts.
- Leviticus 10:10
Through
1 Samuel 8:1When Samuel grew old, he appointed his sons as judges over Israel.
it leads to
- Deuteronomy 16:18–19
You are to appoint judges and officials for your tribes in every town that the LORD your God is giving you. They are to judge the people with righteous judgment.
- 1 Timothy 5:21
I solemnly charge you before God and Christ Jesus and the elect angels to maintain these principles without bias, and to do nothing out of partiality.
- Deuteronomy 16:18–19
Through
Exodus 38:8Next he made the bronze basin and its stand from the mirrors of the women who served at the entrance to the Tent of Meeting.
it leads to
- Luke 2:37
and then was a widow to the age of eighty-four. She never left the temple, but worshiped night and day, fasting and praying.
- Exodus 40:7
And place the basin between the Tent of Meeting and the altar, and put water in it.
- Luke 2:37
Where this verse is studied
About 1 Samuel

Who and where
1 name in this verse with a page on the site.
This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Basil of Caesarea, PREFACE ON THE JUDGMENT OF GOD; Bede, Commentary on Samuel; Gregory the Dialogist, Commentary on 1 Kings, Book 2, Chapter 2; Gregory the Dialogist, Commentary on 1 Kings, Book 2, Chapter 3; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Keil and Delitzsch, Biblical Commentary on the Books of Samuel and Matthew Henry, Commentary on the Whole Bible.
