Judges 11 2

Judges 11:2 kjv

And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou art the son of a strange woman.

Judges 11:2 nkjv

Gilead's wife bore sons; and when his wife's sons grew up, they drove Jephthah out, and said to him, "You shall have no inheritance in our father's house, for you are the son of another woman."

Judges 11:2 niv

Gilead's wife also bore him sons, and when they were grown up, they drove Jephthah away. "You are not going to get any inheritance in our family," they said, "because you are the son of another woman."

Judges 11:2 esv

And Gilead's wife also bore him sons. And when his wife's sons grew up, they drove Jephthah out and said to him, "You shall not have an inheritance in our father's house, for you are the son of another woman."

Judges 11:2 nlt

Gilead's wife also had several sons, and when these half brothers grew up, they chased Jephthah off the land. "You will not get any of our father's inheritance," they said, "for you are the son of a prostitute."

Judges 11 verses

Judges 11 2 Meaning

Judges 11:2 describes the rejection and disinheritance of Jephthah by his half-brothers. Gilead’s legitimate wife bore sons, and when these sons matured, they actively expelled Jephthah from their father’s household, denying him any share in the family inheritance. Their stated reason was his birth from “a foreign woman,” implying his mother was not the primary wife or was of a disreputable background, specifically linked to the term "harlot" in Judges 11:1, thereby challenging his legitimacy and right to the family’s estate. This verse establishes the context of Jephthah's marginalization before he becomes a deliverer of Israel.

Judges 11 2 Context

Judges chapter 11 begins by introducing Jephthah as "a mighty warrior" but immediately highlights his troubled origins. Verse 1 explains that his mother was "a harlot" (zonah) and that Gilead, his father, had other sons by his legitimate wife. Judges 11:2 details the precise reason for Jephthah's expulsion: the maturation of these half-brothers and their explicit denial of his inheritance based on his mother’s status as "a foreign woman" (ishah achereth, "another woman" implying illegitimate or foreign origin, contrasting with the legitimate wife).

This act of disinheritance and expulsion was significant in ancient Israelite society, where family lineage, inheritance rights, and association with the father’s house were central to a man's identity, status, and economic security. To be cast out from the family and denied inheritance was akin to social death. The historical and cultural context reflects a patriarchal society where the legitimate wife and her children held supreme rights, and children born outside this strict lineage, particularly from women labeled zonah (prostitute/harlot) or achereth (another/foreign woman), were often marginalized or denied full rights, aligning with cultural expectations that property remained within the "pure" family line. This cultural prejudice laid the foundation for Jephthah's future isolation, setting the stage for the unusual circumstances under which he would later be called upon to lead Israel.

Judges 11 2 Word analysis

• And Gilead’s wife: This phrase immediately distinguishes Jephthah's mother from Gilead's legitimate spouse. It emphasizes the foundational, recognized family line from which the half-brothers sprang, establishing their perceived claim to superior status and rights over Jephthah.
• also bore him sons: Indicates that Gilead had a recognized family, implying these sons were legitimate heirs. It contrasts sharply with Jephthah's individual, problematic origin from a different woman mentioned in Judges 11:1.
• and when his wife’s sons grew up: This signifies a passage of time, suggesting that as these sons matured into adulthood, they gained the capacity and social standing to assert their rights and exert their will over Jephthah. Their coming of age implies a solidification of their power within the family structure.
• they drove Jephthah out:
  • drove out (Hebrew: vay'garshu, וַיְגָרְשׁוּ): This is a strong verb indicating forceful expulsion or eviction. It was not a request but an authoritative, probably aggressive act. This act of driving out reflects an official severing of familial ties and the exclusion of Jephthah from the familial home and community, leaving him without a fixed place or social standing.
• and said to him, ‘You shall not inherit:
  • You shall not inherit (Hebrew: lo-tinchal, לֹא־תִנְחַל): This is a definitive denial of inheritance rights, legally and socially. Inheritance was crucial in ancient Israel, encompassing land, possessions, and social standing, providing identity and livelihood. To be denied inheritance meant becoming a landless outcast, reliant on one's own means and excluded from the ancestral portion of the tribe.
• in our father’s house, (Hebrew: b'veit avinu, בְּבֵית־אָבִינוּ): This emphasizes the ancestral property and lineage. The brothers assert their collective claim to the patrimony, effectively disavowing Jephthah's share and right to any claim upon the familial estate associated with Gilead. It's a statement of ownership and exclusion.
• for you are the son of a foreign woman.’” (Hebrew: ki ven-ishah achereth attah, כִּי בֶן־אִשָּׁה אַחֶרֶת אַתָּה):
  • foreign woman (Hebrew: ishah achereth, אִשָּׁה אַחֶרֶת): This phrase literally means "another woman" or "a strange/other woman." In this context, given the prior verse (Jdg 11:1) labeling his mother as a "harlot" (zonah), ishah achereth here functions as a pejorative, implying illegitimate or non-primary marital status, hence alienating his claim. It highlights her perceived outsider status in relation to the legitimate marital union of Gilead and his principal wife, and therefore the lack of legitimate claim to the household's inheritance through her. It serves as their legal and moral justification for his disinheritance, emphasizing social stigma and a rigid interpretation of inheritance customs.

Judges 11 2 Bonus section

The treatment of Jephthah by his half-brothers foreshadows a recurring theme in biblical narratives where rejected or lesser-esteemed individuals are divinely elevated. Examples include Joseph being hated by his brothers (Gen 37), Moses' humble beginnings as a castaway (Exod 2), David, the youngest and overlooked son chosen as king (1 Sam 16), and ultimately, Jesus Christ himself, who was despised and rejected by men (Isa 53:3, John 1:11). This verse, therefore, sets Jephthah's story within a larger biblical pattern where God demonstrates His sovereignty by working through unexpected vessels and transforming the instruments of human rejection into means of divine deliverance. The legal and social basis for Jephthah's disinheritance, though seemingly absolute from a human perspective, did not negate God's ultimate plan for his life.

Judges 11 2 Commentary

Judges 11:2 paints a poignant picture of profound rejection, laying the foundation for Jephthah’s journey from outcast to Israel’s deliverer. The sons of Gilead’s legitimate wife, exercising a form of tribal and patriarchal law, ruthlessly disinherited Jephthah not because of any personal fault of his own, but solely due to his mother’s status as "another woman" or "harlot" as specified in Judges 11:1. This action reflects the harsh realities of ancient Israelite society concerning illegitimacy and inheritance. Being "driven out" was a catastrophic event, stripping him of identity, economic security, and community standing, forcing him into a life on the margins as the leader of "worthless fellows" (Jdg 11:3).

This verse profoundly illustrates the human tendency to prioritize social standing and perceived purity of lineage over compassion or the recognition of inherent worth. It serves as a commentary on the fragility of human security and highlights how seemingly minor social details (one's mother's background) could dictate one’s entire life trajectory. The brothers’ cruel actions ironically prepared Jephthah for leadership by forcing him to develop resilience, resourcefulness, and connections outside the traditional social structures. Their rejection became the crucible that forged a unique leader for a nation in need. Ultimately, the very community that cast him out would later desperately seek his leadership (Jdg 11:7-8), underscoring the divine principle that God often uses the rejected and marginalized to accomplish His purposes.