TRV
Translation
King James Version
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.
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.
World English Bible Messianic
Nahash the Ammonite said to them, “On this condition I will make it with you, that all your right eyes be put out; and I will lay it for a reproach on all Israel.”
Geneva Bible (1599)
And Nahash ye Ammonite answered them, On this condition will I make a couenant with you, that I may thrust out all your right eies, and bring that shame vpon all Israel.
Young's Literal Translation
And Nahash the Ammonite saith unto them, `For this I covenant with you, by picking out to you every right eye--and I have put it a reproach on all Israel.'
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Commentary on 1 Samuel 11 verses 1–4
1 ¶ Then Nahash the Ammonite came up, and encamped against Jabeshgilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.
2 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.
3 And the elders of Jabesh said unto him, Give us seven days' respite, that we may send messengers unto all the coasts of Israel: and then, if there be no man to save us, we will come out to thee.
4 Then came the messengers to Gibeah of Saul, and told the tidings in the ears of the people: and all the people lifted up their voices, and wept.
The Ammonites were bad neighbours to those tribes of Israel that lay next them, though descendants from just Lot, and, for that reason, dealt civilly with by Israel. See Deu 2:19. Jephthah, in his time, had humbled them, but now the sin of Israel had put them into a capacity to make head again, and avenge that quarrel. The city of Jabesh-Gilead had been, some ages ago, destroyed by Israel's sword of justice, for not appearing against the wickedness of Gibeah (Jdg 21:10); and now being replenished again, probably by the posterity of those that then escaped the sword, it is in danger of being destroyed by the Ammonites, as if some bad fate attended the place. Nahash, king of Ammon (Ch1 19:1) laid siege to it. Now here,
I. The besieged beat a parley (Sa1 11:1): "Make a covenant with us, and we will surrender upon terms, and serve thee." They had lost the virtue of Israelites, else they would not have thus lost the valour of Israelites, nor tamely yielded to serve an Ammonite, without one bold struggle for themselves. Had they not broken their covenant with God, and forsaken his service, they needed not thus to have courted a covenant with a Gentile nation, and offered themselves to serve them.
II. The besiegers offer them base and barbarous conditions; they will spare their lives, and take them to be their servants, upon condition that they shall put out their right eyes, Sa1 11:2. The Gileadites were content to part with their liberty and estates for the ransom of their blood; and, had the Ammonites taken them at their word, the matter would have been so settled immediately, and the Gileadites would not have sent out for relief. But their abject concessions make the Ammonites more insolent in their demands, and they cannot be content to have them for their servants, but, 1. They must torment them, and put them to pain, exquisite pain, for so the thrusting out of an eye would do. 2. They must disable them for war, and render them incapable, though not of labour (that would have been a loss to their lords), yet of bearing arms; for in those times they fought with shields in their left hands, which covered their left eye, so that a soldier without his right eye was in effect blind. 3. They must put a reproach upon all Israel, as weak and cowardly, that would suffer the inhabitants of one of their chief cities to be thus miserably used, and not offer to rescue them.
III. The besieged desire, and obtain, seven days' time to consider of this proposal, Sa1 11:3. If Nahash had not granted them this respite, we may suppose the horror of the proposal would have made them desperate, and they would rather have died with their swords in their hands than have surrendered to such merciless enemies: therefore Nahash, not imagining it possible that, in so short a time, they should have relief, and being very secure of the advantages he thought he had against them, in a bravado gave them seven days, that the reproach upon Israel, for not rescuing them, might be the greater, and his triumphs the more illustrious. But there was a providence in it, that his security might be his infatuation and ruin.
IV. Notice is sent of this to Gibeah. They said they would send messengers to all the coasts of Israel (Sa1 11:3), which made Nahash the more secure, for that, he thought, would be a work of time, and none would be forward to appear if they had not one common head; and perhaps Nahash had not yet heard of the new-elected king. But the messengers, either of their own accord or by order from their masters, went straight to Gibeah, and, not finding Saul within, told their news to the people, who fell a weeping upon hearing it, Sa1 11:4. They would sooner lament their brethren's misery and danger than think of helping them, shed their tears for them than shed their blood. They wept, as despairing to help the men of Jabesh-Gilead, and fearing lest, if that frontier-city should be lost, the enemy would penetrate into the very bowels of their country, which now appeared in great hazard.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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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 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 and his somewhat hesitant public presentation and acclamation at Mizpah in 1 Samuel 10:17-27. 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, 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 (1 Samuel 8:20).
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). 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 (Judges 21:8-14). 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). 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
Verse Breakdown
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.
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
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, 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 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), 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), 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) and enduring the cross, "despising the shame" (Hebrews 12:2) 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), triumphing over the true Nahash—Satan, who seeks to spiritually blind the minds of unbelievers (2 Corinthians 4:4) 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). 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.