1 Samuel 11:2

KJV

And Nahash the Ammonite answered them, On this [condition] will I make [a covenant] with you, that I may thrust out all your right eyes, and lay it [for] a reproach upon all Israel.

KJV (with Strong's)

And Nahash {H5176} the Ammonite {H5984} answered {H559} them, On this {H2063} condition will I make {H3772} a covenant with you, that I may thrust out {H5365} all your right {H3225} eyes {H5869}, and lay {H7760} it for a reproach {H2781} upon all Israel {H3478}.

Complete Jewish Bible

Nachash the 'Amoni replied, "I'll do it on this condition: that all your right eyes be gouged out and thus bring disgrace on all of Isra'el."

Berean Standard Bible

But Nahash the Ammonite replied, “I will make a treaty with you on one condition, that I may put out everyone’s right eye and bring reproach upon all Israel.”

American Standard Version

And Nahash the Ammonite said unto them, On this condition will I make it with you, that all your right eyes be put out; and I will lay it for a reproach upon all Israel.

Commentary

### SUMMARY
1 Samuel 11:2 vividly records the chilling and audacious demand of Nahash, King of the Ammonites, upon the besieged inhabitants of Jabesh-Gilead. Nahash offered a "covenant" of peace, but only on the horrific condition that every man in the city would have his right eye gouged out. This act was not merely intended to physically incapacitate them but, more profoundly, to inflict a lasting and public "reproach" upon all Israel, serving as a calculated act of terror and humiliation. This desperate situation, a direct challenge to Israel's honor and its nascent monarchy, became the catalyst for King Saul's first decisive act of leadership, demonstrating God's provision of a deliverer for His people.

### CONTEXT
* **Literary Context:** This verse is a critical turning point in the narrative of Saul's early kingship. It immediately follows Saul's private anointing by Samuel in [1 Samuel 10:1](/1_samuel/10-1 "1 Samuel 10:1 - Saul's Anointing") and his somewhat hesitant public presentation and acclamation at Mizpah in [1 Samuel 10:17-27](/1_samuel/10-17-27 "1 Samuel 10:17-27 - Saul Presented as King"). Despite being chosen by God and affirmed by the prophet, Saul's authority had not yet been universally accepted or demonstrably proven to the entire nation. The crisis at Jabesh-Gilead, ignited by Nahash's grotesque demand, provides the necessary crucible for Saul to step into his divinely appointed role. The outrage provoked by Nahash's terms reaches Saul, leading to the empowering outpouring of the Spirit of God upon him in [1 Samuel 11:6](/1_samuel/11-6 "1 Samuel 11:6 - The Spirit of God Comes Upon Saul"), enabling him to rally Israel and achieve a decisive victory. This event serves as the definitive public confirmation of Saul's kingship, solidifying his authority and fulfilling the people's desire for a king who could lead them in battle against their enemies (cf. [1 Samuel 8:20](/1_samuel/8-20 "1 Samuel 8:20 - Israel's Desire for a King")).

* **Historical & Cultural Context:** The Ammonites were a persistent and often brutal adversary of Israel, frequently clashing over territorial claims and regional dominance, particularly in the Transjordan region (e.g., [Judges 10:6-9](/judges/10-6-9 "Judges 10:6-9 - Ammonite Oppression")). Jabesh-Gilead, situated east of the Jordan River, was strategically vulnerable to Ammonite incursions and held a significant historical connection to the tribe of Benjamin, Saul's own tribe (cf. [Judges 21:8-14](/judges/21-8-14 "Judges 21:8-14 - The Rescue of Jabesh-Gilead")). Nahash's demand to gouge out the right eyes was a calculated act of psychological warfare and physical incapacitation. In ancient Near Eastern warfare, the right eye was crucial for a warrior's effectiveness; a shield was typically held in the left hand, obscuring the left eye, making the right eye indispensable for aiming a spear, drawing a bow, or wielding a sword effectively. Mutilating the right eye would render a warrior militarily useless and permanently mark him as a defeated, emasculated, and dishonored individual. Such acts of mutilation were not uncommon in the brutal warfare of the period, designed to break the spirit of the enemy, deter future resistance, and serve as a public spectacle of utter subjugation and contempt.

* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of 1 Samuel. Firstly, it highlights the theme of **National Humiliation and Divine Deliverance**. Nahash's demand was a direct affront to Israel's national dignity and their covenant relationship with God, aiming to inflict a deep "reproach" that would shame the entire nation. This desperate situation underscores Israel's vulnerability and their urgent need for a divinely appointed deliverer, setting the stage for God to act through Saul. Secondly, it speaks to the **Confirmation of Kingship**. While Saul had been chosen and anointed, this crisis provides the necessary context for his kingship to be publicly validated through a decisive act of salvation, demonstrating that God had indeed provided a king to "save us from the hand of our enemies" ([1 Samuel 8:20](/1_samuel/8-20 "1 Samuel 8:20 - Israel's Desire for a King")). Finally, the demand for mutilation and the subsequent deliverance emphasize the theme of **God's Vindication of His People's Honor**, showing that He will not allow His chosen nation to be utterly disgraced without intervention, affirming His covenant faithfulness even in the face of human weakness and enemy aggression.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Nahash (Hebrew, _Nâchâš'_):** This name, meaning "serpent" or "snake," is ironically fitting for a king who proposes such a deceptive and venomous "covenant." His actions are characterized by cunning and destructive intent, much like the serpent in [Genesis 3](/genesis/3 "Genesis 3 - The Fall of Man"), aiming to inflict a crippling and humiliating blow upon Israel. The name itself foreshadows the insidious nature of his offer.
* **thrust out (Hebrew, _nâqar'_):** This verb means "to bore (penetrate, quarry)," "dig," "pick out," or "pierce." In this context, it describes the brutal act of gouging out the eye. It emphasizes the violent, invasive, and permanent nature of the proposed mutilation, highlighting the physical and psychological trauma intended by Nahash. The word conveys the raw, visceral cruelty of the demand.
* **reproach (Hebrew, _cherpâh'_):** Derived from a root meaning "to insult" or "to defy," this word denotes deep disgrace, shame, scorn, insult, or public dishonor. It extends beyond mere embarrassment to encompass a profound loss of dignity, status, and self-worth. Nahash's intent was not just to conquer Jabesh-Gilead but to brand all Israel with a permanent mark of weakness and humiliation, challenging their God and their national identity. The act of gouging out eyes was a visible, permanent symbol of this intended "reproach."

#### Verse Breakdown
* **"And Nahash the Ammonite answered them":** This opening clause immediately identifies the aggressor and his direct response to the elders of Jabesh-Gilead, who had sought a covenant of peace. It sets the stage for the shocking and non-negotiable terms that follow, demonstrating Nahash's arrogant and unyielding posture of dominance over the besieged city.
* **"On this [condition] will I make [a covenant] with you":** This highlights the conditional and deceptive nature of Nahash's offer. He is not genuinely seeking a mutual treaty but rather a means to subjugate and humiliate. The word "covenant" is used ironically or perversely, as the terms are entirely one-sided and designed to inflict maximal harm and dishonor rather than establish true peace or alliance.
* **"that I may thrust out all your right eyes":** This is the horrific, specific demand. The act of gouging out the right eye was a deliberate and calculated form of mutilation. As explained in the context, it would render the men militarily ineffective (unable to aim a weapon while holding a shield) and serve as a permanent, visible mark of their defeat and emasculation, stripping them of their dignity and ability to defend themselves.
* **"and lay it [for] a reproach upon all Israel":** This final phrase reveals Nahash's ultimate, broader intention. His aim was not confined to the people of Jabesh-Gilead but was a direct challenge and insult to the entire nation of Israel. By inflicting such a visible and debilitating disgrace on one of its cities, Nahash sought to publicly shame and demoralize all of God's people, challenging their God and their newly established monarchy.

#### Literary Devices
The verse employs several powerful literary devices to convey its chilling message. **Irony** is profoundly evident in Nahash's name ("Serpent") and his offer of a "covenant" that is anything but peaceful, instead being a cruel demand for mutilation and humiliation. This twisted "covenant" stands in stark contrast to God's true covenants of blessing and protection, highlighting the perversion of a sacred concept. The demand itself functions as potent **Symbolism**, where the right eye symbolizes military prowess, honor, and the ability to defend oneself; its removal therefore symbolizes utter defeat, emasculation, and national disgrace. The phrase "lay it for a reproach upon all Israel" demonstrates **Hyperbole** in its malicious intent, as the shame inflicted upon one city is meant to be projected onto and felt by the entire nation, emphasizing the extreme nature of Nahash's malice and his desire for widespread demoralization. Furthermore, the entire scenario serves as **Foreshadowing**, setting up the urgent need for a divinely appointed deliverer and providing the perfect opportunity for Saul to rise and confirm his God-given kingship through a decisive act of salvation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 11:2 underscores the profound theological truth that God often allows His people to face dire and humiliating circumstances, not to abandon them, but to reveal His power and faithfulness in their deliverance. Nahash's demand for the right eyes was a direct assault on Israel's dignity, their military capability, and implicitly, their covenant relationship with God. It was a moment of profound national crisis, where human strength and strategic negotiation were clearly insufficient. In such moments of utter helplessness and "reproach," God often raises up unexpected deliverers, demonstrating that His glory is best revealed in the midst of human weakness and desperation. This episode highlights God's unwavering commitment to His people's honor and His readiness to intervene against those who seek to shame, oppress, or destroy them. It also serves as a poignant reminder that the enemies of God's people often seek not just conquest, but the complete demoralization and public disgrace of those who bear His name, aiming to break their spirit and undermine their faith.

* [Deuteronomy 28:37](/deuteronomy/28-37 "Descriptive Title")
* [Psalm 44:13-14](/psalm/44-13-14 "Descriptive Title")
* [Isaiah 54:4](/isaiah/54-4 "Descriptive Title")

### REFLECTION AND APPLICATION
This chilling verse from 1 Samuel 11:2 offers profound insights for contemporary reflection and application. We often encounter "Nahash-like" challenges in our lives—situations, people, or even internal struggles that seek not merely to defeat us, but to humiliate, demoralize, and strip us of our dignity, leaving us feeling exposed, vulnerable, and disgraced. These might manifest as personal failures, public shaming, professional setbacks, or spiritual attacks designed to make us feel worthless, incapable, and utterly without hope. Like the besieged people of Jabesh-Gilead, we can feel cornered, with seemingly no good options or escape routes. However, this narrative powerfully reminds us that such moments of extreme vulnerability and "reproach" are precisely when God is poised to demonstrate His power and faithfulness in unexpected ways. It calls us to cry out to Him, to trust that He sees our humiliation, and that He can raise up unexpected deliverers or empower us to overcome what seems insurmountable. Our ultimate deliverer is not an earthly king, but Christ, who bore the ultimate reproach for us, transforming our shame into glory.

#### Questions for Reflection
* **In what areas of your life do you currently feel a "reproach" or a sense of deep humiliation, perhaps from past mistakes or external pressures?**
* **How does the story of God's dramatic intervention for Jabesh-Gilead encourage you to trust Him in your own moments of despair and perceived helplessness?**
* **What might it look like for you to be an instrument of God's deliverance—a "deliverer"—for someone else facing a similar "reproach" or oppressive situation?**

### FAQ
**Why did Nahash demand the right eye specifically?**

Answer: Nahash's demand to gouge out the right eye was a deeply calculated act of both military incapacitation and profound symbolic humiliation. From a military standpoint, ancient warriors typically held their shields in their left hand, which would obscure their left eye. The right eye was therefore crucial for aiming weapons like spears, swords, or bows with precision. Removing it would render a warrior effectively useless in battle, unable to defend himself or contribute to his army. Symbolically, it was an act of emasculation and public disgrace. It would permanently mark the men of Jabesh-Gilead as defeated, unable to defend themselves or their nation, serving as a constant, visible reminder of their subjugation and Israel's weakness. This fulfilled Nahash's explicit intent to "lay it for a reproach upon all Israel," aiming to demoralize the entire nation.

**What was the significance of Jabesh-Gilead in this narrative?**

Answer: Jabesh-Gilead was a city located on the east side of the Jordan River, making it geographically vulnerable to attacks from the Ammonites, who often sought to expand their territory in that region. Its significance in this narrative is twofold. Firstly, its desperate plight provided the immediate and severe crisis that would galvanize the disparate tribes of Israel and demonstrate the urgent need for a unified king. Secondly, Jabesh-Gilead had a significant historical connection to the tribe of Benjamin, Saul's own tribe. In an earlier, traumatic event recorded in [Judges 21](/judges/21 "Judges 21 - The Rescue of Jabesh-Gilead"), the men of Jabesh-Gilead had been spared from destruction and provided wives for the surviving Benjaminites, preventing the extinction of that tribe. This historical bond likely contributed to the urgency and personal investment Saul felt in their deliverance, making his swift and decisive action a fitting act of leadership for his own people and a demonstration of loyalty to a city that had once aided his tribe.

**How does this event confirm Saul's kingship?**

Answer: While Saul had been privately anointed by Samuel in [1 Samuel 10:1](/1_samuel/10-1 "1 Samuel 10:1 - Saul's Anointing") and publicly acclaimed at Mizpah, his kingship lacked widespread, undeniable validation and a demonstration of his ability to lead. The crisis at Jabesh-Gilead provided the perfect, divinely orchestrated opportunity for Saul to demonstrate his leadership and God's anointing in a tangible way. When the news of Nahash's demand reached him, the Spirit of God came powerfully upon Saul ([1 Samuel 11:6](/1_samuel/11-6 "1 Samuel 11:6 - The Spirit of God Comes Upon Saul")), enabling him to rally all Israel with unprecedented unity and lead them to a decisive victory over the Ammonites. This act of deliverance proved to the people that Saul was indeed the king God had chosen to "save us from the hand of our enemies" ([1 Samuel 8:20](/1_samuel/8-20 "1 Samuel 8:20 - Israel's Desire for a King")), solidifying his authority and confirming his reign in a way that mere anointing or acclamation could not. It was a public manifestation of God's choice and empowerment.

### CHRIST-CENTERED FULFILLMENT
The brutal demand of Nahash the Ammonite for the right eyes of Jabesh-Gilead, intended to inflict a lasting "reproach upon all Israel," finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While Saul delivered Israel from physical mutilation and national shame, his deliverance was temporary, localized, and ultimately incomplete, pointing to a greater, more profound need. Jesus Christ is the true King and ultimate Deliverer who came to rescue humanity from the far more devastating reproach of sin, spiritual blindness, and eternal death. He did not merely save us from physical humiliation but voluntarily bore the ultimate shame and disgrace on the cross, becoming a "reproach of men" ([Psalm 22:6](/psalm/22-6 "Psalm 22:6 - A Reproach of Men")) and enduring the cross, "despising the shame" ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Pioneer and Perfecter of Faith")) for our sake. Through His perfect sacrifice, Jesus took upon Himself the "reproach" that was due to us because of our rebellion against God ([Isaiah 53:3-5](/isaiah/53-3-5 "Isaiah 53:3-5 - The Suffering Servant")), triumphing over the true Nahash—Satan, who seeks to spiritually blind the minds of unbelievers ([2 Corinthians 4:4](/2_corinthians/4-4 "2 Corinthians 4:4 - The God of This World Has Blinded the Minds")) and bring us into eternal shame and condemnation. Just as Saul's victory confirmed his earthly kingship, Christ's resurrection from the dead definitively confirmed His eternal kingship and His unparalleled power to deliver us from all spiritual bondage, offering not just temporary relief but eternal freedom, honor, and complete reconciliation with God ([Romans 5:10](/romans/5-10 "Romans 5:10 - Reconciled to God")). He removes our spiritual blindness, restores our dignity as image-bearers of God, and makes us children of God, free from condemnation and eternal reproach.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 17:26

And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who [is] this uncircumcised Philistine, that he should defy the armies of the living God?

Genesis 34:14

And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that [were] a reproach unto us:

Numbers 16:14

Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.

Jeremiah 39:7

Moreover he put out Zedekiah's eyes, and bound him with chains, to carry him to Babylon.

Proverbs 12:10

¶ A righteous [man] regardeth the life of his beast: but the tender mercies of the wicked [are] cruel.

2 Kings 18:31

Hearken not to Hezekiah: for thus saith the king of Assyria, Make [an agreement] with me by a present, and come out to me, and [then] eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:

Judges 16:21

But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.