Judges 11:1 kjv
Now Jephthah the Gileadite was a mighty man of valor, and he was the son of an harlot: and Gilead begat Jephthah.
Judges 11:1 nkjv
Now Jephthah the Gileadite was a mighty man of valor, but he was the son of a harlot; and Gilead begot Jephthah.
Judges 11:1 niv
Jephthah the Gileadite was a mighty warrior. His father was Gilead; his mother was a prostitute.
Judges 11:1 esv
Now Jephthah the Gileadite was a mighty warrior, but he was the son of a prostitute. Gilead was the father of Jephthah.
Judges 11:1 nlt
Now Jephthah of Gilead was a great warrior. He was the son of Gilead, but his mother was a prostitute.
Judges 11 1 Cross References
| Verse | Text | Reference |
|---|---|---|
| Judges 6:12 | "The LORD is with thee, thou mighty man of valour." | Angel addressing Gideon. |
| Judges 3:15 | "...the LORD raised them up a deliverer, Ehud son of Gera, a Benjamite, a left-handed man..." | God chooses an unlikely deliverer. |
| Judges 9:18 | "...made Abimelech, the son of his maidservant, king over the men of Shechem..." | Another judge candidate with unusual maternal background. |
| 1 Samuel 9:1 | "...there was a mighty man of power..." (referring to Kish, Saul's father) | Phrase `mighty man of valor` indicates influential person. |
| 1 Samuel 16:7 | "...For the LORD sees not as man sees: for man looks on the outward appearance, but the LORD looks on the heart." | God's criteria for leadership. |
| 1 Samuel 16:18 | "...cunning in playing, and a mighty valiant man..." (referring to David) | David described similarly to Jephthah. |
| 2 Samuel 23:8-39 | Listing of "David's mighty men." | Reference for "mighty man of valor" epithet. |
| Ruth 2:1 | "...Boaz, a mighty man of wealth." | `Gibbōr ḥayil` can also imply wealth/standing. |
| Deuteronomy 23:2 | "A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD." | Law on children of illicit unions; social stigma. |
| Numbers 32:40-41 | "...Gilead, and they possessed it..." (related to Manasseh) | Gilead as a land inherited by Manasseh. |
| Numbers 27:18 | "...take thee Joshua the son of Nun, a man in whom is the spirit..." | Leaders chosen by God with specific qualities. |
| Psalm 113:7-8 | "He raises the poor from the dust...that he may seat him with princes..." | God exalts the lowly. |
| Proverbs 31:10 | "Who can find a virtuous woman? for her price is far above rubies." (`Eshet chayil`) | `Ishah zonah` (harlot woman) contrasts with `Eshet chayil` (woman of valor/virtue). |
| Matthew 1:5 | "...and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth..." | Inclusion of Rahab (a harlot) in Jesus' lineage by grace. |
| Hebrews 11:32 | "And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David, and Samuel, and the prophets..." | Jephthah listed among the heroes of faith despite his past. |
| 1 Corinthians 1:27-29 | "But God has chosen the foolish things of the world...the weak things...and the base things...and the despised things...so that no human being might boast in the presence of God." | God uses the unlikely and disesteemed to confound the wise. |
| James 2:25 | "And in like manner also was not Rahab the harlot justified by works when she received the messengers...?" | Another instance of a harlot used by God. |
| Galatians 3:28 | "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." | In Christ, social distinctions are overcome. |
| Genesis 38:29-30 | "And his hand was drawn back, and behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Perez." | Another notable person (Perez) born of an unconventional union. |
| Joshua 13:30-31 | "...the inheritance of the half-tribe of Manasseh...and all the towns of Gilead..." | Locating the land of Gilead and its significance. |
| Amos 7:14-15 | "Then answered Amos...I was no prophet, neither was I a prophet's son; but I was a herdsman...and the LORD took me as I followed the flock..." | Another example of God calling someone from an unprivileged background. |
| Ephesians 2:19-20 | "So then you are no longer strangers and aliens...but you are fellow citizens with the saints and members of the household of God." | Reflects God accepting those outside typical societal norms. |
Judges 11 verses
Judges 11 1 Meaning
Judges 11:1 introduces Jephthah the Gileadite, immediately presenting a striking paradox: he is described as a "mighty man of valor" (a commendation of strength and leadership potential), yet simultaneously his background is revealed as "the son of a harlot." This verse succinctly sets the stage for Jephthah's unusual and challenging journey to becoming a judge, highlighting his exceptional abilities contrasted with his societal disgrace, and establishing his paternal lineage through Gilead.
Judges 11 1 Context
Judges 11:1 marks the beginning of the Jephthah narrative, situated in the chaotic period of the Judges where "everyone did what was right in his own eyes" (Judg 21:25). This era followed Joshua's leadership, characterized by cyclical disobedience, oppression, cries for help, and God raising deliverers. Jephthah emerges during a time when the Ammonites oppressed Israel for eighteen years, specifically targeting the Transjordanian tribes, including Gilead (Judg 10:7-8). The people were in great distress, searching for a leader capable of fighting the Ammonites. The verse immediately establishes Jephthah as a seemingly perfect candidate based on his prowess but then reveals his socially stigmatized birth, which led to his initial expulsion from his family (Judg 11:2). This background creates a tension between his inherent capability and his societal standing, setting up a unique redemption narrative within the book.
Judges 11 1 Word analysis
- Now Jephthah: "Jephthah" (יִפְתָּח, Yiftaḥ) means "He will open" or "God will open." This name is often seen as prophetic of his role in "opening" Israel from Ammonite oppression.
- the Gileadite: This identifies him as belonging to the tribe and region of Gilead, located east of the Jordan River. This geographic detail links him directly to the oppressed people, yet distinguishes him as from beyond the core Israelite settlements.
- was a mighty man of valor: The Hebrew phrase is גִּבּוֹר חַיִל (gibbōr ḥayil). "Gibbor" means powerful or mighty; "ḥayil" means strength, capability, or valor. This is a common biblical epithet indicating a person of exceptional ability, courage, and often wealth or standing in the community, signifying military prowess and leadership potential. It suggests natural gifts and a proven track record.
- and he was the son of a harlot: This crucial detail (בֶּן-אִשָּׁה זוֹנָה, ben-ishah zonah) refers to his mother being a prostitute or concubine not legally bound to his father. In ancient Israelite society, such a birth was highly stigmatized and carried significant social disadvantages, potentially excluding one from full participation in the community assembly (Deut 23:2). This starkly contrasts with the "mighty man of valor" description, creating a tension that is central to his character and narrative.
- and Gilead begat Jephthah: This clarifies Jephthah's paternity. The name "Gilead" here refers to Jephthah's father, a specific individual, not the region or general clan. This seemingly redundant phrase confirms his direct lineage, yet the previous mention of his mother's status indicates that she was not a primary wife or legitimate spouse, differentiating Jephthah's birth from that of Gilead's other sons (Judg 11:2).
Words-group by words-group analysis data:
- "a mighty man of valor, and he was the son of a harlot": This juxtaposition is key to the verse. It immediately presents the core tension of Jephthah's identity. He possesses the ideal qualities for leadership—strength, skill, courage—yet carries a social stain that would normally disqualify him. This contrast highlights God's willingness to use unconventional or socially marginalized individuals for His purposes, demonstrating that human merit or status is not always God's primary criterion for chosen leaders. It subtly prepares the reader for the later events where Jephthah's strength and anointing overcome his social disadvantage.
Judges 11 1 Bonus section
The seemingly contradictory statements in Judges 11:1 ("son of a harlot" and "Gilead begat Jephthah") underscore the nature of Jephthah's paternity: while his biological father was indeed a man named Gilead, his mother's social status as a "harlot" (or concubine of very low standing) distinguished him negatively from Gilead's other, legitimately-born sons, as explored in Judges 11:2. This nuanced understanding emphasizes the societal disadvantage Jephthah faced, even while being genealogically linked to a significant man. His story in Judges ultimately presents a profound theological message: God often chooses and empowers those considered least in human eyes, aligning with a broader biblical theme seen in figures like Gideon, David, and ultimately in Christ's kingdom, which embraces those rejected by worldly standards.
Judges 11 1 Commentary
Judges 11:1 efficiently introduces Jephthah as a character of stark contradictions. The "mighty man of valor" speaks to his innate capability, military skill, and inherent leadership potential—qualities desperately needed in Judges' chaotic era. However, his identity as "the son of a harlot" unveils a socially unacceptable origin. This immediately informs the reader that Jephthah is an outsider, one burdened by stigma in a society valuing legitimate lineage and honor. Despite this disqualifying background, God providentially positioned Jephthah, demonstrating that His choice of deliverers transcends human social conventions and even legal limitations (Deut 23:2). The verse establishes the foundational paradox of Jephthah's life: his strength and valor coexisting with a background of social shame, ultimately highlighting God's power to work through the unexpected and marginalized.