1 Samuel 11:1 kjv
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.
1 Samuel 11:1 nkjv
Then Nahash the Ammonite came up and encamped against Jabesh Gilead; and all the men of Jabesh said to Nahash, "Make a covenant with us, and we will serve you."
1 Samuel 11:1 niv
Nahash the Ammonite went up and besieged Jabesh Gilead. And all the men of Jabesh said to him, "Make a treaty with us, and we will be subject to you."
1 Samuel 11:1 esv
Then Nahash the Ammonite went up and besieged Jabesh-gilead, and all the men of Jabesh said to Nahash, "Make a treaty with us, and we will serve you."
1 Samuel 11:1 nlt
About a month later, King Nahash of Ammon led his army against the Israelite town of Jabesh-gilead. But all the citizens of Jabesh asked for peace. "Make a treaty with us, and we will be your servants," they pleaded.
1 Samuel 11 1 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 15:18 | On that day the Lord made a covenant with Abram... | God's sovereign covenant with Abraham. |
| Exod 23:32 | "You shall make no covenant with them nor with their gods." | Divine command against covenant with foreign nations/idolatry. |
| Deut 23:3-6 | "No Ammonite or Moabite may enter the assembly of the Lord... | Exclusion of Ammonites from the congregation due to past hostility. |
| Josh 9:6 | And they came to Joshua... and said, "We have come from a distant land; therefore make a covenant with us." | Deceptive Gibeonite covenant. |
| Judges 10:6-12 | The people of Israel again did what was evil in the sight of the Lord... and they served the Baals and the Ashtaroth, and the gods of Syria, Sidon, Moab, Ammon, and the Philistines. And the Lord sold them into the hand of the Philistines and into the hand of the Ammonites... | Ammonite oppression due to Israel's sin in the Judges era. |
| Judges 11:4-6 | After a time the Ammonites made war against Israel. When they made war against Israel, the elders of Gilead went to bring Jephthah from the land of Tob. | Jephthah's deliverance from Ammonites. |
| Judges 21:8-14 | "Which of the tribes of Israel did not come up to the Lord at Mizpah?" And behold, no one had come to the camp from Jabesh-gilead... So they sent there 12,000 of their most valiant men... | Israel previously rescued Jabesh-gilead. |
| 1 Sam 8:19-20 | But the people refused to obey the voice of Samuel... "No! But there shall be a king over us, that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles." | Israel's desire for a king to fight their battles. |
| 1 Sam 10:1 | Then Samuel took a flask of oil and poured it on Saul’s head and kissed him and said, "Has not the Lord anointed you...?" | Saul's recent anointing as king. |
| 1 Sam 10:24 | Samuel said to all the people, "Do you see him whom the Lord has chosen? There is none like him among all the people." | Saul presented as God's chosen king, now needing to act. |
| 1 Sam 13:5 | The Philistines assembled to fight with Israel... | Recurring nature of threats to Israel from neighboring nations. |
| 2 Sam 10:1-5 | After this Nahash the king of the Ammonites died, and Hanun his son reigned in his place... And David said, "I will show kindness to Hanun... " | Nahash (presumably the same) and Ammonite hostility continued later. |
| 2 Kgs 17:3-4 | Against him came up Shalmaneser king of Assyria, and Hoshea became his servant and paid him tribute. But the king of Assyria found conspiracy in Hoshea... | Kings forced into vassalage to stronger powers. |
| 2 Chr 20:1-2 | After this, the Moabites and Ammonites, and with them some of the Meunites, came against Jehoshaphat for battle... | Ammonites are consistently enemies of Judah/Israel. |
| Neh 4:7-8 | But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard... they all plotted together to come and fight against Jerusalem... | Ammonites continue to oppose Israel's restoration. |
| Psa 20:7 | Some trust in chariots and some in horses, but we trust in the name of the Lord our God. | Contrast between human trust (treaties) and divine trust. |
| Psa 33:16 | The king is not saved by his great army; a warrior is not delivered by his great strength. | Futility of relying on human strength or negotiations alone. |
| Psa 146:3 | Put not your trust in princes, in a son of man, in whom there is no salvation. | Warns against putting trust in human leaders or their promises. |
| Prov 21:30-31 | No wisdom, no understanding, no counsel can avail against the Lord... The war horse is made ready for the day of battle, but the victory belongs to the Lord. | God's sovereignty over battles, even those involving overwhelming force. |
| Isa 28:15 | Because you have said, "We have made a covenant with death, and with Sheol we have an agreement, and when the overwhelming scourge passes through, it will not come to us, for we have made lies our refuge and in falsehood we have taken shelter..." | Condemns reliance on "covenants" that are not with God, but with enemies or falsehoods. |
| Jer 17:5 | Thus says the Lord: "Cursed is the man who trusts in man and makes flesh his strength..." | Warning against relying on human means or alliances instead of God. |
| Matt 6:24 | "No one can serve two masters..." | The impossibility of serving both God and worldly powers/alliances. |
1 Samuel 11 verses
1 Samuel 11 1 Meaning
1 Samuel 11:1 describes the immediate threat faced by Israel from Nahash the Ammonite, who initiates a military siege against the city of Jabesh-gilead. In response to this imminent danger, the inhabitants of Jabesh-gilead, demonstrating desperation rather than resolve, propose a treaty of surrender and servitude to Nahash in exchange for their lives and safety. This verse sets the stage for the dramatic display of divine leadership through Saul.
1 Samuel 11 1 Context
1 Samuel 11:1 occurs immediately after Saul has been publicly confirmed as king by lot and presented to the people in Mizpah, though he is still in his humble life (1 Sam 10:26-27). This verse initiates the very first challenge to Saul's kingship and provides the immediate occasion for him to prove his divine anointing and demonstrate his leadership.
Historically, this period marks a critical transition from the chaotic tribal rule of the Judges to a unified monarchy. Israel often faced aggression from surrounding nations, particularly the Ammonites (descendants of Lot), who continually threatened their eastern borders, especially the trans-Jordanian tribes (Gilead). Jabesh-gilead, located east of the Jordan, was strategically vulnerable and had a unique history with Israel, as the remnant of Israel had previously rescued them from annihilation (Judges 21:8-14), fostering a sense of allegiance. The threat from Nahash, an Ammonite king known for his brutality (as shown in the next verse), was a dire crisis that demanded immediate, unified action from Israel—action that had previously been lacking. This moment serves as a direct test of Israel's new monarchical system and God's choice in Saul.
1 Samuel 11 1 Word analysis
- Then (וַיַּעַל, vayya‘al): This conjunctive imperfect (waw-consecutive) introduces a new and immediate action, showing the swift onset of the crisis. It suggests a sequence directly following the events of chapter 10, highlighting that Saul's anointing was immediately put to the test. The root
alah(עלָה) means "to go up," indicating Nahash's advance from his territory to Jabesh-gilead, often implying ascent in terrain or in hostile intent. - Nahash (נָחָשׁ, Nachash): Meaning "serpent" or "snake." This name, ironically, suits his cruel and deceptive character (1 Sam 11:2). Nahash represents the continuing enmity between Israel and the Ammonites, whose identity is rooted in their sinful origin (Gen 19:30-38) and perennial opposition to God's people. He embodies the forces that defy divine order and justice.
- the Ammonite (הָעַמּוֹנִי, ha'Ammoni): Identifies Nahash's national origin. The Ammonites were notorious enemies of Israel, forbidden from entering "the assembly of the LORD" (Deut 23:3). Their history with Israel is one of frequent aggression, often connected to idolatry and territorial disputes (Judges 3:12-30; 10:6-18). Their persistent threat underscored the need for strong leadership in Israel.
- came up and encamped (וַיַּעַל וַיִּחַן, vayya‘al vayyiḥan): This describes a standard military invasion.
vayya‘al("he came up") emphasizes the approach and often a military advance into territory.vayyiḥan("he encamped") signifies establishing a siege camp around the city, preparing for an assault. This indicated an imminent and serious threat to Jabesh-gilead. - against Jabesh-gilead (אֶל-יָבֵשׁ גִּלְעָד, 'el Yavesh Gil'ad): Jabesh-gilead was a city located in Gilead, east of the Jordan River. It was highly vulnerable due to its location on Israel's eastern frontier and its historic isolation (Judges 21). Its specific connection to the tribe of Benjamin (Saul's tribe) through a previous act of rescue (Judges 21:8-14) is significant, establishing a foundation for their subsequent loyalty to Saul.
- and all the men of Jabesh (וַיֹּאמְרוּ כָל-אַנְשֵׁי יָבֵישׁ, vayyo'meru kol-'anshei Yaveish): This phrase indicates the collective leadership or the adult male population speaking for the city, conveying their consensus and desperation.
- said to Nahash (אֶל-נָחָשׁ, 'el Nahash): They are addressing their aggressor, indicating an attempt to negotiate a surrender, implying fear and a lack of military capability or will to fight.
- 'Make a covenant with us (כָּרָת-לָנוּ בְּרִית, korat-lanu b'rit): The Hebrew
karat b'rit(literally "cut a covenant") refers to forming a treaty. In this context, it is a proposal for a vassal treaty—a subordinate people requesting terms of submission to an overlord to avoid annihilation. This is not a covenant between equals but a desperate plea for conditional surrender. - and we will serve you (וְנַעַבְדֶךָ, v'na'avdekhah): The verb
'avad(עָבַד) means "to serve" or "to worship." Here, it signifies complete submission, vassalage, tribute, and servitude to Nahash as their overlord. This willingness to "serve" an oppressive, idolatrous foreign king highlights the depth of their fear and their lack of immediate hope for divine or Israelite rescue. It underscores Israel's vulnerability and moral compromise during this transitional period.
1 Samuel 11 1 Bonus section
- The siege of Jabesh-gilead provided the first practical opportunity for Saul to prove his Spirit-empowered leadership (1 Sam 11:6), demonstrating that God had truly chosen him as king. It was not enough for Saul to be privately anointed or publicly affirmed by lot; he needed to be "proved" by God's hand in a tangible deliverance.
- The terms proposed by Nahash in the subsequent verses (1 Sam 11:2) reveal the barbaric nature of warfare and dominion in the ancient Near East. Gouging out the right eye was a common act of humiliation and incapacitation, making them unable to serve in the military effectively or even see properly.
- This event serves as a microcosm of Israel's request for a king "like all the nations" (1 Sam 8:5). The threat from a strong, oppressive king like Nahash forces them to seek deliverance from their own king, setting up the divine paradox where Israel's chosen king must rely on God for their true salvation.
- The desperate "covenant" proposed by Jabesh-gilead is a stark contrast to the divine covenants God made with Israel, which were always about rescue and blessing based on His faithfulness, not human subservience to oppressive forces.
1 Samuel 11 1 Commentary
1 Samuel 11:1 dramatically initiates the central narrative of Saul's emergence as king. It thrusts the fledgling Israelite monarchy into an immediate and severe test, exposing the nation's profound vulnerability. The siege of Jabesh-gilead by Nahash, an embodiment of the recurring Ammonite hostility, serves as a direct catalyst for Saul to act. The citizens' immediate inclination to surrender, evidenced by their desperate plea to "make a covenant" and "serve" their oppressor, highlights the lack of unified leadership and the despair prevalent in Israel. Their offer of servitude signifies not merely a political act but a deep humiliation, contrasting sharply with the expectation that Israel, as God's people, should serve only Him (Deut 6:13). This verse perfectly sets the stage for Saul to demonstrate that God's chosen king is indeed capable of delivering His people, moving beyond the fragmented leadership of the Judges era to establish a unified response based on divine empowerment.