I Samuel 2:20 · Bible study
1 Samuel 2:20 Commentary: The Gift Given in Return
Hebrew · 8 what the commentators say
Meaning in one sentence
Eli's blessing for Hannah and Elkanah asking God to give children in place of the child they dedicated reveals how God honours sacrificial faith.
Research Summary
- Meaning: Eli asks God to give Hannah and Elkanah more children to replace the son they dedicated.
- Key words: barak (bless), zera (offspring/seed), tachat (in place of), she’elah (petition/thing asked for).
- Main debate: Whether the phrase is “for the loan which is lent” (KJV) or “for the petition” (modern translations), and whether v.20 is displaced in the chapter (Clarke).
- Theological theme: God’s abundant provision in response to sacrificial dedication; the principle that we cannot outgive God.
- Best use: Sermon on faithfulness, sacrifice, and the generosity of God; small-group discussion on giving and receiving.
Translation Comparison
BSB Berean Standard Bible 2020
And Eli would bless Elkanah and his wife, saying, “May the LORD give you children by this woman in place of the one she dedicated to the LORD.” Then they would go home.
WEB World English Bible 2000
Eli blessed Elkanah and his wife, and said, “May Yahweh give you offspring from this woman for the petition which was asked of Yahweh.” Then they went to their own home.
KJV King James Version 1769
And Eli blessed Elkanah and his wife, and said, The Lord give thee seed of this woman for the loan which is lent to the Lord. And they went unto their own home.
ASV American Standard Version 1901
And Eli blessed Elkanah and his wife, and said, Jehovah give thee seed of this woman for the petition which was asked of Jehovah. And they went unto their own home.
YLT Young's Literal Translation 1898
And Eli blessed Elkanah, and his wife, and said, `Jehovah doth appoint for thee seed of this woman, for the petition which she asked for Jehovah;' and they have gone to their place.
Darby Darby Bible 1890
And Eli blessed Elkanah and his wife, and said, Jehovah give thee seed of this woman for the loan which is lent to Jehovah. And they went to their own home.
Douay-Rheims Douay-Rheims Bible 1899
And Heli blessed Elcana and his wife: and he said to him: The Lord give thee seed of this woman, for the loan thou hast lent to the Lord. And they went to their own home.
Translations in other languages (10 available)
Y Eli bendijo á Elcana y á su mujer, diciendo: Jehová te dé simiente de esta mujer en lugar de esta petición que hizo á Jehová. Y volviéronse á su casa.
E Eli abençoou a Elcana e a sua mulher, dizendo: o SENHOR te dê semente desta mulher em lugar desta petição que fez ao SENHOR. E voltaram a sua casa.
Éli bénit Elkana et sa femme, en disant: Que l’ Éternel te fasse avoir des enfants de cette femme, pour remplacer celui qu’ elle a prêté à l’ Éternel! Et ils s’ en retournèrent chez eux.
Und Eli segnete Elkana und sein Weib und sprach: Der HERR gebe dir Samen von diesem Weibe um der Bitte willen, die sie vom HERRN gebeten hat. Und sie gingen an ihren Ort.
En Eli zegende Elkana, en zijn huisvrouw, en zeide: De HEERE geve u zaad uit deze vrouw voor de bede, die zij den HEERE afgebeden heeft. En zij gingen naar zijn plaats.
Eli benedisse Elkana e sua moglie, dicendo: “L’Eterno ti dia prole da questa donna, in luogo del dono ch’ella ha fatto all’Eterno!” E se ne tornarono a casa loro.
I błogosławił Heli Elkanie, i żonie jego, mówiąc: Niech ci da Pan potomstwo z tej niewiasty za oddanego, którego wyprosiła u Pana. I poszli na miejsca swoje.
И благословил Илий Елкану и жену его и сказал: да даст тебе Господь детей от жены сей вместо данного, которого ты отдал Господу! И пошли они в место свое.
以利 為 以利加拿 和 他的妻 祝福，說：「願耶和華 由 這 婦人 再賜 你 後裔，代替 你從耶和華 求 來的孩子。」他們就回 本鄉去了。
And every year Eli gave Elkanah and his wife a blessing, saying, May the Lord give you offspring by this woman in exchange for the child you have given to the Lord. And they went back to their house.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Samuel 2:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Eli’s blessing is a priestly benediction asking Yahweh to give Elkanah and Hannah more children in place of Samuel, whom they had dedicated to the Lord. Gill notes that this blessing was not only given on that first visit but likely repeated each year when they came to Shiloh. The Cambridge Bible points out that the phrase “for the petition which was asked of Yahweh” echoes Hannah’s own language from 1 Samuel 1:27, the same root word sha’al (to ask) appears in both places. Jamieson-Fausset-Brown describe the blessing as having “prophetic virtue,” since verse 21 immediately records that Yahweh visited Hannah and she bore three sons and two daughters. While Adam Clarke questions whether verse 20 might be misplaced in the chapter, the core meaning remains clear: Eli’s prayer is that the loss of Samuel will be filled with further offspring, and that prayer is answered.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Eli blesses Elkanah and Hannah, asking God to give them more children to replace the son they dedicated to the Lord, and the surrounding context shows that God answered that prayer.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Eli’s blessing as priestly | All traditions see this as a legitimate priestly benediction spoken by Eli. | Some view it as a specific prayer for replacement children; others see a general blessing for fruitfulness without specific expectation. |
| Meaning of “for the petition/loan” | The Hebrew <em>she’elah</em> links back to Hannah’s prayer in 1 Samuel 1:27. | The KJV translates “loan” (emphasizing Samuel as lent to God); most modern versions translate “petition” (emphasizing the request God granted). Both capture the idea of a dedicated gift exchanged for another. |
| Textual order of verses | The chapter tells the story of Samuel’s service and Eli’s household. | Adam Clarke suggests v.20 may be displaced from its original position; other commentators (Keil, Lange) accept the current order as chronological and coherent. |
| Nature of the blessing as prophetic | The fulfillment in v.21 shows God answered the prayer. | Jamieson-Fausset-Brown see prophetic virtue in the blessing; others see it as a simple prayer that God chose to grant. |
Historical & Cultural Context
This verse sits in a chapter of stark contrasts. Samuel ministers faithfully before the Lord as a child (1 Samuel 2:18), while Eli’s sons, Hophni and Phinehas, corrupt the priesthood with violence and immorality. Hannah, though she has left her only son at the sanctuary, does not abandon him; verse 19 says she made him a little robe each year and brought it when the family came for the yearly sacrifice at Shiloh.
Eli’s blessing uses the Hebrew word tachat (“in place of”). The same word appears in Hannah’s own prayer in 1:27, 28, where she says she has lent Samuel to Yahweh “as long as he lives.” Now the priest asks that the space left by Samuel be filled with more children. The word she’elah (petition/thing asked for) occurs only here and in 1:27 in this narrative, creating a deliberate verbal link.
Notice also the wording “they went to their own home.” The Hebrew reads limqomo (“to his place”) with a singular suffix, though the subject is plural. Keil and Delitzsch explain this as a natural idiom: the dwelling is determined by the husband, the head of the house. The family returns to Ramah year after year, and each time Eli repeats his blessing. The annual pilgrimage was one of the few bright spots in a time when “everyone did what was right in his own eyes” (Judges 21:25).
This cultural backdrop makes Eli’s blessing more than a polite farewell. In a period of spiritual darkness, a faithful family and a still-faithful priest stand as signs that God has not abandoned His people.
Textual Notes
The consulted sources note no significant textual variants for this verse. Adam Clarke raises the possibility that verse 20 may be displaced from its original location in the chapter, suggesting it might better fit after verse 11. However, most commentators accept the present order as coherent, with the blessing serving as a natural conclusion to the annual visit and a lead-in to the report of more children in verse 21. The Hebrew text is stable across manuscripts.
Reception History
This verse has been read across Christian traditions as an illustration of God’s generous response to sacrificial giving. Early interpreters saw in Hannah’s dedication of Samuel a type of the believer who offers their best to God and receives multiplied blessings. In the Reformation era, Matthew Henry highlighted the faithfulness of Hannah and the comfort of Eli’s blessing. Puritan writers drew on the verse to encourage parents releasing children to God’s service. In modern devotional literature, the principle of “you cannot outgive God” is often anchored in this blessing and its fulfillment. The verse continues to be cited in sermons on stewardship, faith, and the joy of dedicated lives.
Preaching This Verse
Three-point outline
- What we give to God, He multiplies. Hannah gave her only son; God gave her five more children. Eli’s blessing asks for offspring “in place of” Samuel, and the next verse shows the answer.
- Faithfulness in one area opens doors in another. Hannah kept coming to Shiloh year after year. She did not stop worshipping because she had already given her best. Eli’s blessing meets a woman still showing up.
- Priestly blessing underlines God’s commitment. Eli, though flawed, speaks as God’s representative. The blessing becomes a channel through which God’s favor flows.
Five-point outline
- Contrast of character. While Eli’s sons rob the offerings, Hannah gives her son. Faithfulness stands out against corruption.
- The pattern of sacrifice. Hannah gives Samuel back to the Lord who gave him. She practices the firstfruits principle before it was codified.
- Eli’s prophetic role. The high priest speaks a blessing that carries weight. It is not empty ritual; it is prayer that God honours.
- God’s abundant response. Three sons and two daughters, more than she lost. The number shows generosity beyond what was asked.
- Samuel’s growth. The chapter ends with Samuel growing “before the Lord.” The blessing on the parents does not distract from the boy’s service.
Illustration hooks
- A family who gives generously to a mission project and unexpectedly receives an inheritance that more than covers the gift.
- A parent who releases a child to serve in another city, then finds that their remaining relationships grow deeper and richer.
- The farmer who sets aside the first of the harvest and later discovers that the rest of the crop is larger than previous years.
Questions your congregation is asking
- Does this mean God will always give back more than we sacrifice? How do we handle times when we don’t see a visible return?
- Was Eli’s blessing a prayer or a prophecy? Does the outcome depend on God’s sovereign will or on Eli’s faith?
- If we dedicate a child or a dream to the Lord, is it wrong to ask for something in return?
Leading a Discussion
This verse appears in the middle of a chapter that contrasts two kinds of service: Samuel’s humble ministry and the greedy corruption of Eli’s sons. Hannah and Elkanah have just left their firstborn at the sanctuary. Years later, Eli still blesses them when they visit. The blessing asks for more children “in place of” the one they gave. Use these questions to help your group explore what this verse says about God’s response to sacrificial giving.
Discussion questions
- Observation: What does Eli actually ask for in his blessing? Look at the wording “for the petition which was asked of Yahweh.” What does that phrase connect back to in chapter 1?
- Observation: Read verse 21. What happens right after the blessing? How does that show God heard Eli’s prayer?
- Interpretation: The word tachat (“in place of”) suggests an exchange. What kind of transaction is happening here? Is God paying Hannah back?
- Interpretation: Compare Eli’s blessing with the actions of his sons in verses 12, 17. How does the blessing highlight the difference between faithful and corrupt worship?
- Interpretation: Why do you think the writer includes the detail that they “went to their own home” each year? What does that repetition tell us about Hannah and Elkanah’s faithfulness?
- Application: Think of a time you gave something valuable to God. Did you ever receive something unexpected in return? How does that shape your view of sacrifice?
- Application: This blessing was spoken by a priest whose own household was falling apart. How can we receive blessing from imperfect spiritual leaders? Where does the real source of blessing lie?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 14:19 | He blessed him, and said, “Blessed be Abram of God Most High, possessor of heaven and earth. |
| Genesis 27:27 | He came near, and kissed him. He smelled the smell of his clothing, and blessed him, and said, “Behold, the smell of my son is as the smell of a field which Yahweh has blessed. |
| Genesis 27:29 | Let peoples serve you, and nations bow down to you. Be lord over your brothers. Let your mother’s sons bow down to you. Cursed be everyone who curses you. Blessed be everyone who blesses you.” |
| Numbers 6:23 | “Speak to Aaron and to his sons, saying, ‘This is how you shall bless the children of Israel.’ You shall tell them, |
| Numbers 6:27 | “So they shall put my name on the children of Israel; and I will bless them.” |
| Ruth 2:12 | May Yahweh repay your work, and a full reward be given to you from Yahweh, the God of Israel, under whose wings you have come to take refuge.” |
| Ruth 4:11 | All the people who were in the gate, and the elders, said, “We are witnesses. May Yahweh make the woman who has come into your house like Rachel and like Leah, which both built the house of Israel; and treat you worthily in Ephrathah, and be famous in Bethlehem. |
| I Samuel 1:11 | She vowed a vow, and said, “Yahweh of Armies, if you will indeed look at the affliction of your servant and remember me, and not forget your servant, but will give to your servant a boy, then I will give him to Yahweh all the days of his life, and no razor shall come on his head.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the verses in this chapter appear in a confused order, causing the subjects to be entangled. He suggests that verse 20 naturally belongs before verse 11, with verse 21 following, and possibly verse 26 also misplaced. The current arrangement, in his view, obscures the narrative flow.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the verbs in this passage are frequentative, describing a practice Hannah repeated year after year. It also clarifies a key phrase: "the loan which is lent" is better understood as "the petition she asked of the Lord" — meaning Samuel was the answer to her prayer, dedicated back to God.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight Eli’s blessing as a direct acknowledgment that Samuel was born in answer to Hannah’s prayer. The phrase “for the petition” ties the gift of a child specifically to her request, underscoring that God grants children in faithful response to earnest supplication.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Eli blessed Elkanah and Hannah each year when they came to worship, not just the first time. He prayed for other children as a replacement for Samuel, who was loaned to the Lord. Then they returned to their home in Ramah.
Jamieson-Fausset-Brown Commentary Protestant 1871
Eli's blessing was more than a polite wish; it carried prophetic power that soon proved itself in Hannah's growing family and Samuel's increasing fitness for sanctuary service. The later events confirmed that the blessing had divine effectiveness.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that Samuel's linen ephod was simple white cloth, unlike the high priest's ornate version. This modest dress suited his lifelong service at the sanctuary. Eli's blessing on his parents was fulfilled when God gave Hannah more children, while Samuel grew up near the Lord, protected and blessed.
Lange's Commentary Reformed 1857
Lange highlights the sharp contrast between Samuel’s faithful service and the lawless greed of Eli’s sons. Their sin was not mere theft but a direct contempt for God’s offering, causing the people to despise worship itself. This hardened rebellion, which could not be remedied, showed them already marked for judgment.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry contrasts young Samuel's faithful ministry in the sanctuary with Eli's sons, who were wicked and profaned the offerings. While the sons abused their priestly position, Samuel grew in favor with God and man. God also blessed Hannah with more children, showing He never forgets what is lent to Him.