King James Version

What Does Judges 11:2 Mean?

Judges 11:2 in the King James Version says “And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shal...” — study this verse from Judges chapter 11 with commentary, cross-references, and original Hebrew word analysis.

“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 · KJV

Context

1

Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot : and Gilead begat Jephthah. Jephthah: called Jephte an harlot: Heb. a woman an harlot

2

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.

3

Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him. from: Heb. from the face

4

And it came to pass in process of time, that the children of Ammon made war against Israel. in process: Heb. after days

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Commentary

KJV Study Commentary
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.

This verse contributes to the narrative of Jephthah's deliverance and tragic vow. The Book of Judges documents Israel's cyclical pattern of apostasy and deliverance, revealing both human depravity and divine mercy. Each cycle begins with Israel doing evil (usually Baal worship), followed by God's judgment through foreign oppression, Israel's cry for deliverance, God raising up a judge, temporary peace, then renewed apostasy after the judge dies.

Theologically, this pattern demonstrates several crucial truths: (1) Human inability to maintain covenant faithfulness apart from God's transforming grace; (2) God's justice in punishing covenant violation through the curses of Deuteronomy 28; (3) God's mercy in responding to repentant cries with deliverance; (4) The inadequacy of repeated deliverances to produce lasting transformation, pointing to the need for the New Covenant with God's law written on hearts (Jeremiah 31:31-34).

The judges themselves foreshadow Christ—they are divinely appointed deliverers who save Israel from enemies. Yet their imperfections and temporary victories point to the need for the perfect Judge who would provide permanent deliverance. Jesus fulfills the judges' typology, being the ultimate "sent one" who conquers spiritual enemies definitively through His death and resurrection, providing eternal salvation rather than temporary political relief.

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Historical & Cultural Context

Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.

Cultural Context: This passage relates to Jephthah's deliverance and tragic vow. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.

The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.

Reflection Questions

  1. How does this passage about Jephthah's deliverance and tragic vow reveal God's character in dealing with persistent human rebellion and incomplete obedience?
  2. What patterns of spiritual compromise or incomplete obedience in your own life mirror Israel's failures during the judges period?
  3. How does understanding the cyclical nature of sin and deliverance in Judges help you appreciate Christ's perfect and final deliverance from sin's power?

Original Language Analysis

Hebrew · 22 words
וַתֵּ֧לֶד1 of 22

“bare”

H3205

to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage

אִשָּׁ֥ה2 of 22

“and his wife's”

H802

a woman

גִּלְעָ֛ד3 of 22

“And Gilead's”

H1568

gilad, a region east of the jordan; also the name of three israelites

ל֖וֹ4 of 22
H0
בֶּן5 of 22

“for thou art the son”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

וַיִּגְדְּל֨וּ6 of 22

“grew up”

H1431

to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride)

בֶּן7 of 22

“for thou art the son”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

אִשָּׁ֥ה8 of 22

“and his wife's”

H802

a woman

וַיְגָֽרְשׁ֣וּ9 of 22

“and they thrust out”

H1644

to drive out from a possession; especially to expatriate or divorce

אֶת10 of 22
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

יִפְתָּ֗ח11 of 22

“Jephthah”

H3316

jiphtach, an israelite; also a place in palestine

וַיֹּ֤אמְרוּ12 of 22

“and said”

H559

to say (used with great latitude)

לוֹ֙13 of 22
H0
לֹֽא14 of 22
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

תִנְחַ֣ל15 of 22

“unto him Thou shalt not inherit”

H5157

to inherit (as a (figurative) mode of descent), or (generally) to occupy; causatively, to bequeath, or (generally) distribute, instate

בְּבֵית16 of 22

“house”

H1004

a house (in the greatest variation of applications, especially family, etc.)

אָבִ֔ינוּ17 of 22

“in our father's”

H1

father, in a literal and immediate, or figurative and remote application

כִּ֛י18 of 22
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

בֶּן19 of 22

“for thou art the son”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

אִשָּׁ֥ה20 of 22

“and his wife's”

H802

a woman

אַחֶ֖רֶת21 of 22

“of a strange”

H312

properly, hinder; generally, next, other, etc

אָֽתָּה׃22 of 22
H859

thou and thee, or (plural) ye and you

Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 11:2 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 11:2 from Treasury of Scripture Knowledge

Proverbs 2:16Genesis 12:10Deuteronomy 23:2Proverbs 5:20Galatians 4:30Proverbs 5:3

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