1 Samuel 11:2
1 Samuel 11:2 in Multiple Translations
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.”
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.
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.
And Nahash the Ammonite said to them, I will make an agreement with you on this condition, that all your right eyes are put out; so that I may make it a cause of shame to all Israel.
But Nahash the Ammonite responded, “I'll make a peace treaty with you on one condition: that I gouge out everyone's right eye to bring shame on all Israelites.”
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.
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.'
Nahash the Ammonite said to them, “On this condition I will make it with you, that all your right eyes be gouged out. I will make this dishonor all Israel.”
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.
And Naas the Ammonite answered them: On this condition will I make a covenant with you, that I may pluck out all your right eyes, and make you a reproach in all Israel.
Nahash replied, “I will do that if you do one thing. Allow us to gouge out all the right eyes of your people. By doing that we will cause the people in other countries to despise all you Israeli people.”
Nahash sent the messenger back to say, “All right. I will not kill you mob dead. I will just take out your eyes. I will take out the right eye from every one of you. That’s the way I will shame you Israel mob. Whenever people from other places look at you mob, you will feel ashamed.”
Berean Amplified Bible — 1 Samuel 11:2
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
1 Samuel 11:2 Interlinear (Deep Study)
BIB
HEB
וַ/יֹּ֣אמֶר
אֲלֵי/הֶ֗ם
נָחָשׁ֙
הָ/עַמּוֹנִ֔י
בְּ/זֹאת֙
אֶכְרֹ֣ת
לָ/כֶ֔ם
בִּ/נְק֥וֹר
לָ/כֶ֖ם
כָּל
עֵ֣ין
יָמִ֑ין
וְ/שַׂמְתִּ֥י/הָ
חֶרְפָּ֖ה
עַל
כָּל
יִשְׂרָאֵֽל
וַ/יֹּ֣אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
אֲלֵי/הֶ֗ם
ʼêl
H413
to(wards)
Prep | Suff
נָחָשׁ֙
Nâchâsh
H5176
Nahash
N-proper
הָ/עַמּוֹנִ֔י
ʻAmmôwnîy
H5984
Ammon
Art | Ngmsa
בְּ/זֹאת֙
zôʼth
H2063
this
Prep | Pron
אֶכְרֹ֣ת
kârath
H3772
to cut
V-Qal-Imperf-1cs
לָ/כֶ֔ם
Prep | Suff
בִּ/נְק֥וֹר
nâqar
H5365
to dig
Prep | V-Qal-Inf-a
לָ/כֶ֖ם
Prep | Suff
כָּל
kôl
H3605
all
N-ms
עֵ֣ין
ʻayin
H5869
eye
N-cs
יָמִ֑ין
yâmîyn
H3225
Ben]jamin
N-fs
וְ/שַׂמְתִּ֥י/הָ
sûwm
H7760
to set
Conj | V-Qal-1cs | Suff
חֶרְפָּ֖ה
cherpâh
H2781
reproach
N-fs
עַל
ʻal
H5921
upon
Prep
כָּל
kôl
H3605
all
N-ms
יִשְׂרָאֵֽל
Yisrâʼêl
H3478
Israel
N-proper
Hebrew Word Study
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Hebrew Word Reference — 1 Samuel 11:2
וַ/יֹּ֣אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֲלֵי/הֶ֗ם
ʼêl
H413
"to(wards)"
Prep | Suff
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
נָחָשׁ֙
Nâchâsh
H5176
"Nahash"
N-proper
Nahash was a non-Israelite king of the Ammonites who lived during King Saul's time, as mentioned in 2 Samuel 10:2. His name means serpent, and he is also the father of Shobi and Abigail's mother.
Definition: A man of the Ammonites living at the time of United Monarchy, only mentioned at 2Sa.17.27; father of: Shobi (H7629) § Nahash = "serpent" 1) a king of the Ammonites during the time of king Saul 2) the father of Abigail, the mother of Amasa, the commander of Absalom's army
Usage: Occurs in 8 OT verses. KJV: Nahash. See also: 1 Samuel 11:1; 2 Samuel 17:25; 1 Chronicles 19:2.
הָ/עַמּוֹנִ֔י
ʻAmmôwnîy
H5984
"Ammon"
Art | Ngmsa
An Ammonite is someone from the land of Ammon, descended from Lot. The term is used in the Bible to describe the people and their culture. The Ammonites are mentioned in the books of Judges and Samuel.
Definition: Someone from Ammon, Ammonite, of Ammon "tribal" descendants of Ammon and inhabitants of Ammon Another name of am.mon (עַמּוֹן "Ammon" H5983)
Usage: Occurs in 17 OT verses. KJV: Ammonite(-s). See also: Deuteronomy 2:20; 2 Chronicles 20:1; Nehemiah 13:23.
בְּ/זֹאת֙
zôʼth
H2063
"this"
Prep | Pron
This Hebrew word means this or that, often used to point out something specific. It appears in various forms throughout the Old Testament.
Definition: 1) this, this one, here, which, this...that, the one...the other, such 1a) (alone) 1a1) this one 1a2) this...that, the one...the other, another 1b) (appos to subst) 1b1) this 1c) (as predicate) 1c1) this, such 1d) (enclitically) 1d1) then 1d2) who, whom 1d3) how now, what now 1d4) what now 1d5) wherefore now 1d6) behold here 1d7) just now 1d8) now, now already 1e) (poetry) 1e1) wherein, which, those who 1f) (with prefixes) 1f1) in this (place) here, then 1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter 1f3) thus and thus 1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus 1f5) from here, hence, on one side...on the other side 1f6) on this account 1f7) in spite of this, which, whence, how
Usage: Occurs in 570 OT verses. KJV: hereby (-in, -with), it, likewise, the one (other, same), she, so (much), such (deed), that, therefore, these, this (thing), thus. See also: Genesis 2:23; Numbers 7:88; Judges 1:27.
אֶכְרֹ֣ת
kârath
H3772
"to cut"
V-Qal-Imperf-1cs
This Hebrew word means to cut or destroy something, but it also has a special meaning related to making a covenant or agreement. In Genesis 15:18, God makes a covenant with Abram, symbolized by cutting animals in half, showing the seriousness of the promise. This word is used to describe important agreements and alliances.
Definition: : cut/fell 1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant 1a) (Qal) 1a1) to cut off 1a1a) to cut off a body part, behead 1a2) to cut down 1a3) to hew 1a4) to cut or make a covenant 1b) (Niphal) 1b1) to be cut off 1b2) to be cut down 1b3) to be chewed 1b4) to be cut off, fail 1c) (Pual) 1c1) to be cut off 1c2) to be cut down 1d) (Hiphil) 1d1) to cut off 1d2) to cut off, destroy 1d3) to cut down, destroy 1d4) to take away 1d5) to permit to perish 1e) (Hophal) cut off
Usage: Occurs in 280 OT verses. KJV: be chewed, be con-(feder-) ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league (covenant), [idiom] lose, perish, [idiom] utterly, [idiom] want. See also: Genesis 9:11; 1 Samuel 24:6; Psalms 12:4.
לָ/כֶ֔ם
""
Prep | Suff
בִּ/נְק֥וֹר
nâqar
H5365
"to dig"
Prep | V-Qal-Inf-a
This word means to dig or bore into something, like picking or quarrying stone. It describes a sense of penetration or excavation, often used to create a hole or opening. In the Bible, it is used to describe the act of digging a well or uncovering a hidden truth.
Definition: 1) to bore, pick, dig, pick out 1a) (Qal) to bore, pick, dig 1b) (Piel) to bore out 1c) (Pual) to be dug out
Usage: Occurs in 6 OT verses. KJV: dig, pick out, pierce, put (thrust) out. See also: Numbers 16:14; Job 30:17; Proverbs 30:17.
לָ/כֶ֖ם
""
Prep | Suff
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
עֵ֣ין
ʻayin
H5869
"eye"
N-cs
This word can mean a spring or fountain, but also refers to the eye or a source of something. It is often translated as affliction, outward appearance, or countenance, and is used in various contexts throughout the Bible.
Definition: : eye 1) eye 1a) eye 1a1) of physical eye 1a2) as showing mental qualities 1a3) of mental and spiritual faculties (fig.)
Usage: Occurs in 828 OT verses. KJV: affliction, outward appearance, [phrase] before, [phrase] think best, colour, conceit, [phrase] be content, countenance, [phrase] displease, eye((-brow), (-d), -sight), face, [phrase] favour, fountain, furrow (from the margin), [idiom] him, [phrase] humble, knowledge, look, ([phrase] well), [idiom] me, open(-ly), [phrase] (not) please, presence, [phrase] regard, resemblance, sight, [idiom] thee, [idiom] them, [phrase] think, [idiom] us, well, [idiom] you(-rselves). See also: Genesis 3:5; Exodus 34:9; Deuteronomy 28:67.
יָמִ֑ין
yâmîyn
H3225
"Ben]jamin"
N-fs
Benjamin was a son of Israel and Rachel, and the brother of Joseph, mentioned in Genesis 35:18. The name also refers to the right hand or south direction.
Definition: A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18; son of: Israel (H3478) and Rachel (H7354); brother of: Joseph (H3130); half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); father of: Bela (H1106A), Becher (H1071), Ashbel (H0788), Gera (H1617), Naaman (H5283), Ehi (H0278), Rosh (H7220), Muppim (H4649), Huppim (H2650H), Ard (H0714), Ahiram (H0297) and Jediael (H3043); also called Jamin at 1Sa.9.1,4; 22.7; 1x Another name of bin.ya.min (בִּנְיָמִין "Benjamin" H1144G)
Usage: Occurs in 134 OT verses. KJV: [phrase] left-handed, right (hand, side), south. See also: Genesis 13:9; Psalms 18:36; Psalms 16:8.
וְ/שַׂמְתִּ֥י/הָ
sûwm
H7760
"to set"
Conj | V-Qal-1cs | Suff
This Hebrew word means to put or place something, and is used in many different ways in the Bible, such as to appoint or determine something. It is first used in Genesis to describe God's creation. In the KJV, it is translated as 'appoint' or 'set' in various contexts.
Definition: : make/establish 1) to put, place, set, appoint, make 1a) (Qal) 1a1) to put, set, lay, put or lay upon, lay (violent) hands on 1a2) to set, direct, direct toward 1a2a) to extend (compassion) (fig) 1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix 1a4) to set, station, put, set in place, plant, fix 1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give 1b) (Hiphil) to set or make for a sign 1c) (Hophal) to be set
Usage: Occurs in 550 OT verses. KJV: [idiom] any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, [phrase] disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, [phrase] name, [idiom] on, ordain, order, [phrase] paint, place, preserve, purpose, put (on), [phrase] regard, rehearse, reward, (cause to) set (on, up), shew, [phrase] stedfastly, take, [idiom] tell, [phrase] tread down, (over-)turn, [idiom] wholly, work. See also: Genesis 2:8; Leviticus 20:5; 1 Samuel 21:13.
חֶרְפָּ֖ה
cherpâh
H2781
"reproach"
N-fs
Cherpah means reproach or shame, often used to describe scorn or disgrace. In the Bible, it is used to express strong feelings of shame or humiliation.
Definition: 1) reproach, scorn 1a) taunt, scorn (upon enemy) 1b) reproach (resting upon condition of shame, disgrace) 1c) a reproach (an object)
Usage: Occurs in 72 OT verses. KJV: rebuke, reproach(-fully), shame. See also: Genesis 30:23; Isaiah 25:8; Psalms 15:3.
עַל
ʻal
H5921
"upon"
Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
יִשְׂרָאֵֽל
Yisrâʼêl
H3478
"Israel"
N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
Study Notes — 1 Samuel 11:2
Show Verse Quote Highlights
- Context
- Cross References
- 1 Samuel 11:2 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 1 Samuel 11:2
- Jamieson-Fausset-Brown on 1 Samuel 11:2
- Matthew Poole's Commentary on 1 Samuel 11:2
- Trapp's Commentary on 1 Samuel 11:2
- Ellicott's Commentary on 1 Samuel 11:2
- Adam Clarke's Commentary on 1 Samuel 11:2
- Cambridge Bible on 1 Samuel 11:2
- Whedon's Commentary on 1 Samuel 11:2
- Sermons on 1 Samuel 11:2
Context — Saul Defeats the Ammonites
1Then Nahash the Ammonite came up and laid siege to Jabesh-gilead. All the men of Jabesh said to him, “Make a treaty with us, and we will serve you.”
2But 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.”
3“Hold off for seven days,” replied the elders of Jabesh, “and let us send messengers throughout Israel. If there is no one to save us, we will surrender to you.” 4When the messengers came to Gibeah of Saul and relayed these words in the hearing of the people, they all wept aloud.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 17:26 | David asked the men who were standing with him, “What will be done for the man who kills this Philistine and removes this disgrace from Israel? Just who is this uncircumcised Philistine, that he should defy the armies of the living God?” |
| 2 | Genesis 34:14 | “We cannot do such a thing,” they said. “To give our sister to an uncircumcised man would be a disgrace to us. |
| 3 | Numbers 16:14 | Moreover, you have not brought us into a land flowing with milk and honey or given us an inheritance of fields and vineyards. Will you gouge out the eyes of these men? No, we will not come!” |
| 4 | Judges 16:21 | Then the Philistines seized him, gouged out his eyes, and brought him down to Gaza, where he was bound with bronze shackles and forced to grind grain in the prison. |
| 5 | Exodus 3:6 | Then He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” At this, Moses hid his face, for he was afraid to look at God. |
| 6 | Proverbs 12:10 | A righteous man regards the life of his animal, but the tender mercies of the wicked are only cruelty. |
| 7 | Jeremiah 39:7 | Then he put out Zedekiah’s eyes and bound him with bronze chains to take him to Babylon. |
| 8 | 2 Kings 18:31 | Do not listen to Hezekiah, for this is what the king of Assyria says: Make peace with me and come out to me. Then every one of you will eat from his own vine and his own fig tree, and drink water from his own cistern, |
1 Samuel 11:2 Summary
In this verse, Nahash the Ammonite is making a cruel demand to the people of Jabesh-gilead, wanting to put out their right eye as a condition of making a treaty with them, as stated in 1 Samuel 11:2. This act would not only cause physical harm but also bring shame and humiliation to the people, similar to how the Philistines treated the Israelites in Judges 16:21. The Bible teaches us that we should trust in God's sovereignty and provision, even in difficult situations, as seen in Psalm 34:17-18 and Jeremiah 29:11. By looking to God for guidance and strength, we can find the courage to stand firm in the face of adversity, just like the elders of Jabesh-gilead in 1 Samuel 11:3.
Frequently Asked Questions
Why did Nahash the Ammonite want to put out the right eye of everyone in Jabesh-gilead?
Nahash wanted to humiliate and bring reproach upon all Israel by maiming the people of Jabesh-gilead, as stated in 1 Samuel 11:2, a tactic to assert his dominance and power over them, similar to how the Philistines treated the Israelites in Judges 16:21.
What was the significance of putting out the right eye?
In ancient times, the right eye was considered a symbol of strength and power, so putting it out would not only be a physical disability but also a public humiliation, as seen in the treatment of Samson in Judges 16:21, and the desire of Nahash to inflict this on the Israelites in 1 Samuel 11:2.
How did the elders of Jabesh-gilead respond to Nahash's demand?
The elders of Jabesh-gilead asked Nahash to hold off for seven days, during which time they would send messengers throughout Israel to see if anyone could come to their rescue, as stated in 1 Samuel 11:3, showing their desire to find an alternative to surrendering to Nahash's cruel condition.
What can we learn from Nahash's condition for making a treaty with Jabesh-gilead?
Nahash's condition reveals his cruel and oppressive nature, and serves as a reminder of the kinds of leaders and influences we should beware of, as warned in Proverbs 29:2, and the importance of seeking God's guidance in times of trouble, as seen in Psalm 34:17-18.
Reflection Questions
- What are some ways that I may be tempted to compromise my values or faith in order to avoid conflict or hardship, and how can I stand firm like the elders of Jabesh-gilead?
- How can I balance the need to be wise and strategic in difficult situations with the need to trust in God's sovereignty and provision, as seen in 1 Samuel 11:3 and Psalm 37:3-7?
- In what ways can I be a source of hope and encouragement to others who may be facing oppression or hardship, just as the messengers from Jabesh-gilead brought news of their plight to the rest of Israel in 1 Samuel 11:4?
- What are some modern-day examples of 'putting out the right eye' that I may be experiencing or witnessing in my own life or community, and how can I respond in a way that honors God, as seen in Matthew 5:38-42?
Gill's Exposition on 1 Samuel 11:2
And Nahash the Ammonite answered them,.... In a very haughty and scornful manner: on this condition will I make a covenant with you, that I may thrust out all your right eyes; some Jewish writers go
Jamieson-Fausset-Brown on 1 Samuel 11:2
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.
Matthew Poole's Commentary on 1 Samuel 11:2
That I may thrust out all your right eyes; partly for a reproach, as it here follows; and partly to disable them from managing offensive weapons in battle; for their left eye served only or chiefly for defence, being covered by those large shields which then they used, and held in their left hand. He leaves them one eye, that they might be fit to serve him in any mean and base office.
Trapp's Commentary on 1 Samuel 11:2
1 Samuel 11:2 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.Ver. 2. On this condition will I make a covenant.] Slaves he would make them, and perpetually so, - stigmatical slaves, utterly disabled to deliver themselves out of his hands. That I may thrust out all your right eyes.] This was most inhuman and insolent. The devil - as another Nahash, which signifieth a serpent - would likewise put out the right eye of faith, and leave us only the left eye of reason; look to him narrowly. Those that would deprive the people of the Scriptures, and muzzle them in ignorance, do the like. And lay it for a reproach upon all Israel.] For a base people that would live upon any terms; that boasted also of an almighty God, but durst not confide in him.
Ellicott's Commentary on 1 Samuel 11:2
(2) On this condition.—The horrible cruelty of this scornful proposal gives us an insight into the barbarous customs of this imperfectly civilised age. Indeed, many of the crimes we read of in these books—crimes which, to modern ears, justly sound shocking and scarcely credible—are referable to the fact that civilisation and its humanizing influences had made but little way as yet among the nations of the world. The object of Nahash’s cruelty was to incapacitate the inhabitants of Jabesh from ever further assisting his enemies in war; they would henceforth be blinded in the right eye, while the left eye would be concealed by the shield which fighting-men were in the habit of holding before them.
Adam Clarke's Commentary on 1 Samuel 11:2
Verse 2. I may thrust out all your right eves] This cruel condition would serve at once as a badge of their slavery, and a means of incapacitating them from being effective warriors. Theodoret observes, "He who opposes his shield to the enemy with his left hand, thereby hides his left eye, and looks at his enemy with his right eye; he therefore who plucks out that right eye makes men useless in war." Josephus gives the same reason.
Cambridge Bible on 1 Samuel 11:2
2. that I may thrust out all your right eyes] Such barbarities are not unknown in the East even now. Vambéry describes the blinding of prisoners as a regular practice at Khiva. Travels in Central Asia, p. 138. The savage character of the Ammonites is attested by Amos 1:13. The loss of the right eye was intended to disable them for war, the left eye being covered by the shield, as the amputation of his thumbs and great toes (Judges 1:7-8) was designed to incapacitate a man for the use of the bow and destroy his swiftness of foot.
Whedon's Commentary on 1 Samuel 11:2
2. Thrust out all your right eyes — This would incapacitate them for war, because the shield was carried on the left arm, and would thus partially be in the way of the left eye; but this loss of one
Sermons on 1 Samuel 11:2
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The Testing of David by Zac Poonen | Zac Poonen emphasizes the testing of David, highlighting how God chose David for his faithfulness and concern for God's glory, contrasting him with Saul, who failed God's tests. Da |
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(Gaining God's Approval) 7. the Testing of David by Zac Poonen | Zac Poonen emphasizes the testing of David as a man after God's own heart, highlighting his faithfulness in mundane tasks, concern for God's glory, and refusal to take revenge agai |
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Destroy Satan's Fortresses in Your Mind by Zac Poonen | Zac Poonen preaches on the story of David and Goliath, emphasizing David's intense concern for God's name and the honor of God's people. David's willingness to face Goliath stemmed |
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The Armies of the Living God. by F.B. Meyer | F.B. Meyer emphasizes the stark contrast between David and the soldiers of Saul, who viewed God as distant and absent, while David experienced God as a living presence in his life. |
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The Last Hinderance to Revival by David Wilkerson | In this sermon, the preacher emphasizes the importance of walking in the Spirit and not being self-righteous complainers or gossipers. He refers to Jesus' announcement of a new wor |
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Giant Ungainted by J. Glyn Owen | In this sermon, the focus is on the life of Samson, a judge in ancient Israel. The passage being discussed is about Samson being captured by the Philistines, who gouged out his eye |
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Where Is the Secret by Leonard Ravenhill | In this sermon, the preacher discusses the story of Samson and the power he possessed as a Nazirite. The preacher emphasizes that Samson's strength did not come from his physical a |