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.

KJV (with Strong's)

And Gilead's {H1568} wife {H802} bare {H3205} him sons {H1121}; and his wife's {H802} sons {H1121} grew up {H1431}, and they thrust out {H1644} Jephthah {H3316}, and said {H559} unto him, Thou shalt not inherit {H5157} in our father's {H1} house {H1004}; for thou art the son {H1121} of a strange {H312} woman {H802}.

Complete Jewish Bible

had other sons by his wife; and when his wife's sons grew up, they drove Yiftach away and told him, "You will not inherit from our father, because you are another woman's son."

Berean Standard Bible

And Gilead’s wife bore him sons who grew up, drove Jephthah out, and said to him, “You shall have no inheritance in our father’s house, because you are the son of another woman.”

American Standard Version

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

Commentary

### SUMMARY
Judges 11:2 vividly portrays the painful rejection and disinheritance of Jephthah by his half-brothers, the legitimate sons of Gilead. Born to a woman described as "strange" or illicit, Jephthah is forcibly expelled from his father's household and denied any share in the family inheritance. This act of familial cruelty not only highlights the severe social stigma associated with his birth but also establishes the initial circumstances that force Jephthah into exile, setting the stage for his later, unexpected rise as a deliverer for Israel.

### CONTEXT
* **Literary Context:** This verse immediately follows the introduction of Jephthah in [Judges 11:1](/judges/11-1 "Judges 11:1 - Jephthah's Background"), which succinctly establishes his identity as "a mighty man of valour" and "the son of a harlot." Judges 11:2 serves as the direct consequence and elaboration of this initial description, detailing the specific act of disinheritance and expulsion by his half-brothers. It explains *why* Jephthah becomes an outcast, thus providing the narrative bridge to [Judges 11:3](/judges/11-3 "Judges 11:3 - Jephthah's Exile"), where he flees to the land of Tob and gathers a band of "vain men." The verse is crucial for understanding Jephthah's character development and the societal forces that shaped his early life, setting up the dramatic irony of his later call to leadership.
* **Historical & Cultural Context:** In ancient Israelite society, inheritance was paramount, inextricably linked to one's identity, social status, economic security, and tribal affiliation. Land, in particular, was considered a divine gift and a perpetual inheritance within the family, as seen in the instructions regarding daughters' inheritance rights in [Numbers 27:7-11](/numbers/27-7-11 "Numbers 27:7-11 - Daughters' Inheritance Rights"). A patrilineal system meant sons inherited from their father, and exclusion from this inheritance was a severe form of social and economic death. The phrase "strange woman" (אִשָּׁה אַחֶרֶת, _ʼishshâh ʼachêr_) or "harlot" (זוֹנָה, _zonah_, from [Judges 11:1](/judges/11-1 "Judges 11:1 - Jephthah's Mother's Identity")) signifies a woman who was not a legitimate, primary wife, or possibly a foreign woman, rendering her offspring socially disadvantaged, if not entirely illegitimate, in terms of inheritance rights. This context underscores the profound injustice Jephthah faced, rooted in the rigid social structures and legal norms of the time.
* **Key Themes:** Judges 11:2 introduces and develops several significant themes. Firstly, **family conflict and jealousy** are prominent, as the legitimate sons of Gilead actively conspire to remove Jephthah, driven by a perceived threat to their inheritance and status. This echoes broader biblical narratives of sibling rivalry, such as that between [Jacob and Esau](/genesis/27 "Genesis 27 - Jacob and Esau's Conflict") or [Joseph and his brothers](/genesis/37 "Genesis 37 - Joseph and His Brothers"). Secondly, the verse highlights **social stigma and discrimination**, demonstrating how Jephthah's birth circumstances led to his marginalization and denial of fundamental rights. This theme of the "outcast" is a recurring motif in the Bible, where God often chooses those rejected by society or family for His purposes, as seen in the call of [David, the youngest son](/1_samuel/16-11 "1 Samuel 16:11 - David Anointed"), or the ultimate example of Christ Himself. Finally, the verse subtly introduces the theme of **divine sovereignty over human injustice**, as this act of rejection, though unjust, ultimately positions Jephthah for God's later call to deliver Israel.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **thrust out (Hebrew, _gârash'_):** This verb (H1644) denotes a forceful, decisive expulsion, often implying divorce, banishment, or driving out from a possession. It is a strong term, indicating that Jephthah's removal was not a gentle request but a coercive act of banishment, effectively severing his ties to his family and home. This word emphasizes the violent and definitive nature of his disinheritance, leaving him with no recourse within the family structure.
* **inherit (Hebrew, _nâchal'_):** The verb (H5157) signifies to take possession, to receive as a heritage or portion, or to come into an inheritance. In ancient Israel, inheritance was not merely about material wealth but about identity, belonging, and the continuation of the family line and its connection to the tribal land. By denying Jephthah the right to "inherit in our father's house," his brothers were stripping him of his social standing, economic security, and most profoundly, his familial identity and future within the clan.
* **strange woman (Hebrew, _ʼishshâh ʼachêr'_):** This phrase (combining H802 for "woman" and H312 for "strange" or "other") literally means "another woman" or "a different woman." While [Judges 11:1](/judges/11-1 "Judges 11:1 - Jephthah's Mother's Identity") specifies his mother as a זוֹנָה (_zonah_), a "harlot," the use of "strange woman" here by his brothers might be a euphemism or a broader term implying a woman outside the legitimate marital structure, perhaps a concubine, a foreign woman, or indeed, a harlot. Regardless of the exact nuance, the phrase functions as a derogatory label, highlighting her non-legitimate status and, by extension, Jephthah's perceived illegitimacy, which served as the justification for his disinheritance.

#### Verse Breakdown
* **"And Gilead's wife bare him sons; and his wife's sons grew up":** This opening clause establishes the presence of legitimate heirs to Gilead, born from his legal wife. The phrase "grew up" implies that these sons reached an age of maturity and legal standing, enabling them to assert their rights and make decisions regarding the family's future and inheritance. It sets up a clear contrast between these legitimate sons and Jephthah, whose mother's status was ambiguous or illicit.
* **"and they thrust out Jephthah":** This is the pivotal action of the verse. The legitimate sons, acting in concert, forcibly expelled Jephthah. This "thrusting out" (גָּרַשׁ, _gârash_) was a violent and definitive act of banishment, severing his connection to the family home and its resources. It underscores the severity of the rejection and the power dynamics within the family.
* **"and said unto him, Thou shalt not inherit in our father's house;":** This direct declaration reveals the explicit reason for Jephthah's expulsion: the denial of his inheritance. In a society where inheritance was foundational to identity and survival, this statement was a profound curse, effectively stripping him of his birthright and any future claim to family property or status. It highlights the brothers' greed and their desire to consolidate all inheritance for themselves.
* **"for thou [art] the son of a strange woman.":** This final clause provides the justification for their actions, rooted in the social stigma of Jephthah's birth. His mother's status as a "strange woman" (אִשָּׁה אַחֶרֶת, _ʼishshâh ʼachêr_) or harlot (זוֹנָה, _zonah_) was deemed sufficient grounds to invalidate his claim to inheritance. This reveals the harsh reality of social prejudice and the devastating impact of illegitimacy in ancient Israelite society, where lineage and marital legitimacy were paramount.

#### Literary Devices
The narrative in Judges 11:2 employs several literary devices to deepen its impact. **Conflict** is immediately evident, not only between Jephthah and his half-brothers but also within the very structure of the family unit, driven by greed and social prejudice. There is a strong element of **Irony**, as the very act of rejection and expulsion, intended to diminish Jephthah, ultimately sets the stage for his rise as a leader chosen by God, a common biblical motif where the marginalized become instrumental in divine plans. The brothers' declaration also functions as **Foreshadowing**, as their rejection of Jephthah as an heir ironically foreshadows the later desperate plea from the elders of Gilead for Jephthah to return and lead them, acknowledging his "might" despite his "illegitimacy." The phrase "son of a strange woman" serves as a **Labeling** device, defining Jephthah by his birth rather than his character or potential, a form of social ostracization.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 11:2 powerfully illustrates the pervasive nature of human sin—jealousy, greed, and prejudice—and its devastating consequences within families and society. Yet, it also subtly introduces a profound theological truth: God's ability to work through and even redeem circumstances born of human injustice. Jephthah's rejection by his family, though deeply painful and unjust, becomes the crucible through which he is shaped for a unique divine purpose. This narrative foreshadows a consistent biblical pattern where God often chooses the overlooked, the rejected, or the seemingly unqualified to accomplish His will, demonstrating that His power is not limited by human social constructs or injustices. It underscores that while humans may cast out, God can call in and elevate for His glory.

* [Genesis 37:28](/genesis/37-28 "Genesis 37:28 - Joseph Sold by His Brothers")
* [1 Samuel 16:11-13](/1_samuel/16-11-13 "1 Samuel 16:11-13 - David Anointed King")
* [Psalm 118:22](/psalm/118-22 "Psalm 118:22 - The Stone the Builders Rejected")

### REFLECTION AND APPLICATION
Jephthah's story, beginning with this painful rejection, resonates deeply with the human experience of being marginalized, misunderstood, or unfairly treated. It reminds us that injustice, prejudice, and family strife are not new phenomena, and that the pain of exclusion can be profound. This verse challenges us to cultivate empathy for those who are "thrust out" by society, family, or circumstances beyond their control. It also offers a powerful message of hope and resilience: even when human systems fail and personal circumstances seem bleak, God's purposes can transcend and even utilize such difficulties. We are called to consider how we respond to rejection—whether it leads to bitterness and destructive choices, or if, through faith, it can become a pathway for God to display His power and grace in our lives. Our identity is not ultimately defined by human labels or rejections, but by God's unchanging view of us.

#### Questions for Reflection
* **How do you typically respond when you feel rejected or unfairly treated by others, especially those close to you?**
* **In what ways might we, consciously or unconsciously, contribute to the marginalization or "thrusting out" of others in our communities or families?**
* **How does Jephthah's initial rejection challenge our assumptions about who God can use for His purposes?**
* **What steps can we take to ensure that past hurts and injustices do not define our future or lead us to make rash decisions, as Jephthah later did?**

### FAQ
**What does "strange woman" mean in this context, and why was it so significant?**

Answer: In Judges 11:2, "strange woman" (אִשָּׁה אַחֶרֶת, _ʼishshâh ʼachêr_) refers to a woman who was not Gilead's primary, legitimate wife. [Judges 11:1](/judges/11-1 "Judges 11:1 - Jephthah's Mother's Identity") clarifies that Jephthah's mother was a זוֹנָה (_zonah_), meaning "harlot." This status was profoundly significant in ancient Israelite society because lineage and marital legitimacy were crucial for inheritance rights, social standing, and tribal identity. Being born of a "strange woman" or harlot meant Jephthah lacked the full legal and social standing of his half-brothers, who were born to Gilead's legitimate wife. This perceived illegitimacy was the explicit justification his brothers used to deny him his inheritance and expel him from the "father's house," a severe social and economic blow.

**Why was inheritance so crucial in ancient Israelite society, and what did it mean to be denied it?**

Answer: Inheritance was foundational to life in ancient Israel. It primarily involved the transfer of land, which was considered a divine gift and the basis of a family's economic security, social status, and place within the tribal structure. To be denied inheritance, as Jephthah was, meant being stripped of one's rightful share of family property, particularly land, which was the primary source of livelihood. It also implied a loss of social standing, a severing of ties to the ancestral home, and a profound sense of dishonor and exclusion. This act effectively rendered Jephthah an outcast, forcing him to seek his fortune outside the established social and familial norms, as described in [Judges 11:3](/judges/11-3 "Judges 11:3 - Jephthah's Exile").

**How does Jephthah's expulsion in this verse set the stage for the rest of his story?**

Answer: Jephthah's expulsion in [Judges 11:2](/judges/11-2 "Judges 11:2 - Jephthah's Rejection") is the foundational event that shapes his entire narrative. It forces him into exile, transforming him from a disinherited family member into an independent, albeit marginalized, leader of a band of "vain men" in the land of Tob ([Judges 11:3](/judges/11-3 "Judges 11:3 - Jephthah's Gathering")). This period of exile and leadership outside the traditional societal structure hones his skills as a "mighty man of valour" ([Judges 11:1](/judges/11-1 "Judges 11:1 - Jephthah's Initial Description")). Paradoxically, it is this very experience as an outcast that prepares him to be the only one capable of delivering Israel from the Ammonites, leading the elders of Gilead to desperately seek his return and leadership in [Judges 11:4-8](/judges/11-4-8 "Judges 11:4-8 - Elders Appeal to Jephthah"). His rejection thus becomes the unlikely catalyst for his eventual elevation.

### CHRIST-CENTERED FULFILLMENT
The painful rejection of Jephthah by his own family, based on his perceived illegitimate birth and social stigma, serves as a poignant foreshadowing of the ultimate rejection experienced by Jesus Christ. Though Jephthah was "the son of a strange woman," Jesus, the perfectly legitimate and divine Son of God, was similarly "despised and rejected by men" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Despised and Rejected")). He "came to his own, and his own people did not receive him" ([John 1:11](/john/1-11 "John 1:11 - Jesus Rejected by His Own")), just as Jephthah was "thrust out" from his father's house. Christ, though rightful heir to all things, emptied himself, taking the form of a servant ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humiliation")), and was treated as an outcast, even suffering outside the city gate ([Hebrews 13:12](/hebrews/13-12 "Hebrews 13:12 - Jesus Suffered Outside the Gate")). His identification with humanity in its fallen state, including experiencing rejection and injustice, means that He is a High Priest who can truly sympathize with our weaknesses ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Our High Priest Understands")). Ultimately, the "stone that the builders rejected" became the "cornerstone" ([Psalm 118:22](/psalm/118-22 "Psalm 118:22 - The Rejected Stone")), and through His rejection, we who were once "strangers and aliens" are now "fellow citizens with the saints and members of the household of God" ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - No Longer Strangers")). Jephthah's story, therefore, points to the greater redemptive narrative of Christ, whose rejection secures our eternal inclusion.

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

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.

Genesis 12:10

¶ And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine [was] grievous in the land.

Proverbs 2:16

To deliver thee from the strange woman, [even] from the stranger [which] flattereth with her words;

Proverbs 5:20

And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?

Proverbs 6:24

To keep thee from the evil woman, from the flattery of the tongue of a strange woman.

Proverbs 6:26

For by means of a whorish woman [a man is brought] to a piece of bread: and the adulteress will hunt for the precious life.

Proverbs 5:3

For the lips of a strange woman drop [as] an honeycomb, and her mouth [is] smoother than oil: