Judges 11:1

KJV

¶ Now Jephthah the Gileadite was a mighty man of valour, and he [was] the son of an harlot: and Gilead begat Jephthah.

KJV (with Strong's)

Now Jephthah {H3316} the Gileadite {H1569} was a mighty man {H1368} of valour {H2428}, and he was the son {H1121} of an harlot {H802}{H2181}: and Gilead {H1568} begat {H3205} Jephthah {H3316}.

Complete Jewish Bible

Now Yiftach, a brave soldier from Gil'ad, was the son of a prostitute. His father, Gil'ad,

Berean Standard Bible

Now Jephthah the Gileadite was a mighty man of valor; he was the son of a prostitute, and Gilead was his father.

American Standard Version

Now Jephthah the Gileadite was a mighty man of valor, and he was the son of a harlot: and Gilead begat Jephthah.

Commentary

### SUMMARY
Judges 11:1 introduces Jephthah, a pivotal figure in Israel's history during the tumultuous period of the Judges. The verse immediately presents a striking paradox: he is described as a "mighty man of valour," indicating significant strength and capability, yet simultaneously identified as "the son of an harlot," highlighting his illegitimate birth and the social stigma associated with it. This opening sets the stage for a complex narrative of an outcast who, despite his disadvantaged background and initial rejection by his family, is ultimately called by God to deliver Israel from Ammonite oppression.

### CONTEXT
* **Literary Context:** Judges 11:1 serves as the direct introduction to Jephthah's narrative, following a period of intense Israelite idolatry and subsequent oppression by the Ammonites, as detailed in [Judges 10:6-18](/judges/10-6 "Judges 10:6-18 - Israel's Idolatry and Oppression"). The preceding chapter concludes with the desperate cry of the Israelites for a deliverer and their initial, unsuccessful attempts to find one. Jephthah's appearance in chapter 11 is therefore presented as God's answer to this need, even if his immediate reception by his own people is fraught with difficulty and rejection, as elaborated in [Judges 11:2-3](/judges/11-2 "Judges 11:2-3 - Jephthah's Rejection by His Brothers"). This verse establishes Jephthah's paradoxical identity, which is crucial for understanding the subsequent events of his life and leadership.

* **Historical & Cultural Context:** The era of the Judges (roughly 1200-1050 BC) was a time of significant political and social fragmentation in Israel. Without a central monarchy, individual tribes often faced localized threats and periods of apostasy, leading to cycles of oppression, repentance, and deliverance. Gilead, Jephthah's home region, was located east of the Jordan River, making it a frontier territory often exposed to incursions from Ammonites and other eastern peoples. In ancient Israelite society, illegitimacy carried immense social shame and often resulted in disinheritance and ostracism, as seen in [Deuteronomy 23:2](/deuteronomy/23-2 "Deuteronomy 23:2 - Exclusion from the Assembly"). The description of Jephthah as "the son of an harlot" immediately places him in a marginalized position, making his rise to leadership all the more remarkable in a culture that valued lineage and purity.

* **Key Themes:** This verse introduces several profound themes that resonate throughout the book of Judges and the broader biblical narrative. Firstly, it highlights the theme of **Divine Sovereignty and Unlikely Instruments**, demonstrating God's capacity to raise up leaders from unexpected and socially disadvantaged backgrounds to accomplish His purposes. Secondly, it underscores the **Paradox of Human Identity**, presenting Jephthah as a figure embodying both strength and social stigma, challenging conventional notions of worth and leadership. This tension foreshadows the complex moral ambiguities that characterize Jephthah's later actions. Finally, the verse sets the stage for the theme of **Deliverance Amidst Despair**, as Jephthah, despite his personal struggles and societal rejection, is positioned as the one chosen to rescue Israel from the severe oppression detailed in [Judges 10](/judges/10 "Judges 10 - Israel's Apostasy and Oppression").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **מִבּוֹר חַיִל (Hebrew, _gibbor chayil'_):** Translated as "mighty man of valour," this phrase is rich in meaning. _Gibbor_ (גִּבּוֹר) signifies a strong, powerful, or valiant person, often a warrior or hero. _Chayil_ (חַיִל) can denote strength, wealth, army, or moral excellence. Combined, _gibbor chayil_ describes an individual of considerable substance, capability, and influence, often with military prowess. It is used elsewhere to describe figures like David's mighty men ([2 Samuel 23:8](/2_samuel/23-8 "2 Samuel 23:8 - David's Mighty Men")), or even a "worthy woman" ([Ruth 3:11](/ruth/3-11 "Ruth 3:11 - Ruth's Worthiness")). Its application to Jephthah immediately establishes his formidable reputation and inherent leadership qualities, setting him apart as a man of recognized ability.
* **בֶּן־אִשָּׁה זוֹנָה (Hebrew, _ben-ishshah zonah'_):** This phrase, "son of an harlot," literally translates to "son of a woman, a harlot." The term _zonah_ (זוֹנָה) explicitly refers to a prostitute. This designation is not merely descriptive of his mother's profession but carries profound social implications. In ancient Israel, such a birth status conferred immense shame, illegitimacy, and often led to social ostracism and exclusion from tribal inheritance and community privileges, as seen in [Deuteronomy 23:2](/deuteronomy/23-2 "Deuteronomy 23:2 - Exclusion from the Assembly")). Juxtaposed with "mighty man of valour," it creates a stark and immediate tension, highlighting the paradox of Jephthah's identity.

#### Verse Breakdown
* **"Now Jephthah the Gileadite was a mighty man of valour":** This opening clause immediately introduces the protagonist, Jephthah, identifying him by his tribal or regional affiliation ("the Gileadite") and establishing his formidable reputation. The description "mighty man of valour" (גִּבּוֹר חַיִל) signifies that he was a man of strength, courage, and proven ability, likely in military or leadership contexts. This sets a high expectation for his character and capabilities, suggesting he possesses the very qualities needed for a deliverer.
* **"and he [was] the son of an harlot":** This second clause delivers a sudden and jarring revelation that profoundly complicates the initial heroic portrayal. The phrase "son of an harlot" (בֶּן־אִשָּׁה זוֹנָה) indicates his illegitimate birth, immediately introducing a significant social stigma and a source of profound personal disadvantage. This detail is not merely biographical but is critical for understanding the subsequent narrative, particularly his rejection by his half-brothers and his initial exile. It creates a stark paradox with the preceding description, highlighting the tension between his inherent capabilities and his marginalized social standing.
* **"and Gilead begat Jephthah":** This final clause clarifies the identity of Jephthah's father, named Gilead. This is important because it indicates that Jephthah's father was a specific individual, likely a prominent man from the region of Gilead, who also had legitimate sons by his wife (as mentioned in [Judges 11:2](/judges/11-2 "Judges 11:2 - Jephthah's Brothers Drive Him Out")). This detail deepens the tragedy of Jephthah's situation, as he is not merely an orphan or from an unknown lineage but is the son of a known, presumably respected, father, yet born outside the bounds of legitimate marriage, leading to his unique status as both a member of the family and an outcast.

#### Literary Devices
Judges 11:1 masterfully employs several literary devices to immediately establish the complex character of Jephthah and foreshadow the challenges of his narrative. The most prominent is **Juxtaposition**, where the phrase "mighty man of valour" is immediately followed by "the son of an harlot." This stark contrast creates a powerful **Paradox**, presenting Jephthah as simultaneously possessing great strength and profound social disadvantage. This inherent tension is central to his story. The verse also uses **Foreshadowing**, hinting at the difficult path Jephthah will face in gaining acceptance and leadership, given his background. There is an element of **Irony** in that the very man described as a "mighty man of valour," the type of leader Israel desperately needs, is also an outcast, rejected by his own family. This sets up the dramatic conflict between human prejudice and divine purpose that unfolds in the subsequent verses.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 11:1 offers a profound theological insight into God's methods and values, often contrasting sharply with human societal norms. The introduction of Jephthah, a "mighty man of valour" yet "the son of an harlot," powerfully illustrates that God's choice of instruments is not predicated on human pedigree, social standing, or conventional purity. Instead, God demonstrates His sovereignty by raising up those whom society might deem unqualified, marginalized, or even shameful, to accomplish His divine purposes. This challenges our anthropocentric tendencies to judge worthiness based on external circumstances or perceived flaws, reminding us that God looks beyond superficial appearances to the heart and potential He has placed within an individual. Jephthah's story, therefore, becomes a testament to God's ability to work through anyone, regardless of their past or origin, to bring about His deliverance and fulfill His will.

* [1 Samuel 16:7](/1_samuel/16-7 "1 Samuel 16:7 - God Looks at the Heart")
* [1 Corinthians 1:27-29](/1_corinthians/1-27 "1 Corinthians 1:27-29 - God Chooses the Weak and Foolish")
* [Hebrews 11:32](/hebrews/11-32 "Hebrews 11:32 - Jephthah Among the Heroes of Faith")

### REFLECTION AND APPLICATION
Jephthah's introduction in Judges 11:1 serves as a powerful reminder that God's assessment of an individual's worth and potential is radically different from human societal standards. In a world that often values lineage, social status, and conventional success, Jephthah's story challenges us to look beyond labels and backgrounds, both in others and in ourselves. His dual identity—a man of valor despite his illegitimate birth—speaks volumes about God's ability to equip and use anyone, regardless of their past circumstances or perceived limitations. This verse encourages those who feel marginalized, overlooked, or burdened by societal stigmas, reminding them that their value and potential in God's eyes are not diminished by their origins or past mistakes. It calls us to embrace a divine perspective, recognizing that God often chooses the unexpected and the seemingly unqualified to accomplish His greatest works, demonstrating His power and glory through human weakness.

#### Questions for Reflection
* **How does Jephthah's background challenge our assumptions about who God can use for His purposes?**
* **In what ways might we be overlooking or dismissing individuals in our own lives or communities based on their past or social standing?**
* **How does this verse encourage those who feel marginalized or overlooked by society due to their background or past mistakes?**
* **What does Jephthah's story teach us about God's ability to work through human imperfection and societal prejudice?**

### FAQ
**Was Jephthah's father, Gilead, the same as the region of Gilead?**

Answer: No, "Gilead" in this verse refers to Jephthah's biological father, a specific individual. While he was likely a prominent man from the region of Gilead, the region itself was named after an earlier ancestor (see [Genesis 31:47-48](/genesis/31-47 "Genesis 31:47-48 - Laban and Jacob Name the Heap")). The text specifies that this individual Gilead "begat Jephthah," and [Judges 11:2](/judges/11-2 "Judges 11:2 - Jephthah's Brothers Drive Him Out") clarifies that this same Gilead also had sons by his legitimate wife, distinguishing Jephthah's birth status.

**What does "son of a harlot" imply about Jephthah's social standing and future?**

Answer: Being identified as "the son of an harlot" (בֶּן־אִשָּׁה זוֹנָה) carried immense social stigma and legal disadvantages in ancient Israel. It signified illegitimacy, which often meant exclusion from tribal inheritance, community privileges, and even the assembly of the Lord (as per [Deuteronomy 23:2](/deuteronomy/23-2 "Deuteronomy 23:2 - Exclusion from the Assembly")). This status directly led to his half-brothers driving him out and denying him an inheritance, as detailed in [Judges 11:2-3](/judges/11-2 "Judges 11:2-3 - Jephthah's Brothers Drive Him Out")). Despite his "mighty man of valour" status, his birth created a significant barrier to social acceptance and leadership, making his eventual rise to judge all the more remarkable and a testament to God's unconventional choices.

### CHRIST-CENTERED FULFILLMENT
Jephthah, the "mighty man of valour" who was also "the son of an harlot" and an outcast, powerfully foreshadows the person and work of Jesus Christ. Just as Jephthah was rejected by his own family and driven out, yet later called upon to deliver his people, so too was Jesus, though the rightful King, "despised and rejected by mankind" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")). He came from humble origins, born in a manger in Bethlehem, a seemingly insignificant town, and grew up in Nazareth, a place from which "nothing good" was expected ([John 1:46](/john/1-46 "John 1:46 - Can Anything Good Come From Nazareth?")). Jesus willingly took on the "form of a servant" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humiliation")), identifying with humanity in its fallen state, even bearing the shame and sin of the world upon the cross, becoming a "curse for us" ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). He, the ultimate deliverer, was the one whom the religious establishment deemed illegitimate and unworthy, yet through His sacrifice, He became the "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Furthermore, just as God used Jephthah despite his social stigma, Christ continues to use those whom the world considers weak, foolish, or marginalized to build His kingdom, demonstrating that "God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong" ([1 Corinthians 1:27](/1_corinthians/1-27 "1 Corinthians 1:27 - God Chooses the Weak")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 11:32

¶ And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson, and [of] Jephthae; [of] David also, and Samuel, and [of] the prophets:

2 Kings 5:1

¶ Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper.

Judges 6:12

And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour.