In the context of ancient Israelite society, concubinage was a recognized social institution, though distinct from the covenantal bond of marriage. A concubine was a woman who lived with a man and had a recognized relationship with him, but without the full status of a wife. This arrangement often arose due to social, economic, or political reasons, and it was not uncommon for men of wealth or status to have concubines in addition to their wives.

The children born to concubines held a different status compared to those born to wives. While they were considered legitimate offspring, they did not typically enjoy the same rights of inheritance as the children of a man's wife. This distinction is evident in several biblical narratives and legal texts.

One of the most illustrative examples is found in the account of Abraham, Sarah, and Hagar. Hagar was Sarah's Egyptian maidservant, whom Sarah gave to Abraham as a concubine to bear a child. The son born from this union, Ishmael, was not considered the heir of Abraham's covenantal promise. Genesis 21:10 records Sarah's insistence: "Therefore she said to Abraham, 'Drive out this slave woman and her son, for the son of this slave woman will never be a co-heir with my son Isaac!'" This passage underscores the distinction between the children of a wife and those of a concubine in terms of inheritance rights.

The legal framework concerning inheritance is further elucidated in the Mosaic Law. Deuteronomy 21:15-17 addresses the rights of the firstborn son, even if he is the son of an unloved wife, ensuring that he receives a double portion of the inheritance. However, this provision does not explicitly extend to the children of concubines, indicating a lesser status in terms of inheritance rights.

The narrative of Jacob and his sons also provides insight into the status of children born to concubines. Jacob had children with his wives Leah and Rachel, as well as with their maidservants, Bilhah and Zilpah, who were considered concubines. While all of Jacob's sons became progenitors of the tribes of Israel, the primary inheritance and blessings were conferred upon the sons of his wives, particularly Joseph and Judah.

In the case of Gideon, a judge of Israel, the distinction is further highlighted. Judges 8:31 notes that Gideon had a concubine in Shechem who bore him a son named Abimelech. Abimelech's subsequent actions in seeking power and his eventual downfall (Judges 9) illustrate the complex social dynamics and potential conflicts arising from the status of children born to concubines.

The biblical texts reflect a societal structure where the children of concubines, while acknowledged, did not typically share in the inheritance rights of the children born to wives. This distinction underscores the importance of legitimate marriage in the transmission of covenantal promises and family inheritance within the biblical narrative.Genesis 15:4
And, behold, the word of the LORD came to him, saying, This shall not be your heir; but he that shall come forth out of your own bowels shall be your heir.
Nave's Topical Index

Genesis 21:10
Why she said to Abraham, Cast out this female slave and her son: for the son of this female slave shall not be heir with my son, even with Isaac.
Nave's Topical Index

Mothers, Daughters, and Wives in Israel
... argues in the contrary direction, and concerning a far ... regarded a marriage as merely
legalised concubinage (Cheth ... the marriage vow, but of the laws and customs ...
/.../edersheim/sketches of jewish social life/chapter 9 mothers daughters and.htm

Causes of the Reformation
... ideas of the Middle Ages concerning the supernatural ... should modify the old laws
regarding exemption ... charges of ignorance, indifference, concubinage, and simony ...
/.../chapter i causes of the.htm

What is a concubine? Why did God allow men to have concubines in the Bible? | GotQuestions.org

How many wives did Abraham have? | GotQuestions.org

Concubinage: Dictionary and Thesaurus | Clyx.com

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