Concubinage, a practice in ancient Israel, involved a man having a secondary wife or a woman of lower status than a primary wife. This practice is documented throughout the Old Testament, reflecting the social and familial structures of the time. The tribe of Manasseh, one of the twelve tribes of Israel, provides context for understanding the practice of concubinage within the broader narrative of Israelite history.

Biblical Context

The tribe of Manasseh, named after Joseph's firstborn son, was one of the two half-tribes that descended from Joseph, the other being Ephraim. The inheritance of Manasseh was divided, with half settling on the east side of the Jordan River and the other half on the west. This geographical division sometimes led to distinct social practices, including those related to marriage and concubinage.

Concubinage in the Tribe of Manasseh

While the Bible does not provide explicit laws concerning concubinage specific to the tribe of Manasseh, the practice was generally governed by broader Israelite customs and laws. Concubines were often women taken from among the captives of war or those of foreign origin, and they held a status lower than that of a wife. Despite their lower status, concubines and their children were often integrated into the family structure and could influence inheritance and family dynamics.

Scriptural References

The practice of concubinage is mentioned in various parts of the Old Testament, though not specifically tied to Manasseh. However, the broader context of Israelite society, including the tribes of Manasseh, can be understood through these references. For example, Genesis 22:24 mentions Reumah, a concubine of Nahor, Abraham's brother, illustrating the early presence of concubinage in the patriarchal narratives.

In Judges 8:30-31, Gideon, a judge from the tribe of Manasseh, had many wives and a concubine who bore him a son named Abimelech. This account highlights the complexities and potential conflicts arising from concubinage, as Abimelech later sought to establish his rule through violent means, partly motivated by his status as the son of a concubine.

Legal and Social Implications

The Mosaic Law provided certain protections for concubines, though they were not as extensive as those for wives. For instance, Exodus 21:7-11 outlines the rights of a female servant who might become a concubine, ensuring she is not mistreated or deprived of basic needs. These laws reflect a concern for justice and the humane treatment of all individuals within the household, regardless of their status.

In the context of inheritance, the children of concubines could sometimes receive a portion of the inheritance, though this was not always guaranteed. The account of Gideon and Abimelech illustrates the potential for conflict over inheritance rights, especially when the status of the mother was a concubine.

Cultural and Theological Considerations

Concubinage in ancient Israel, including among the tribe of Manasseh, must be understood within its historical and cultural context. While the practice was accepted in ancient times, it is viewed through a different lens in contemporary Christian thought, which emphasizes monogamous marriage as the ideal. The narratives involving concubinage often serve as cautionary tales, highlighting the moral and social complexities that arise from such arrangements.

The practice of concubinage, as seen in the tribe of Manasseh and other Israelite tribes, provides insight into the social structures and familial dynamics of ancient Israel. It also underscores the importance of understanding biblical narratives within their historical context while drawing lessons applicable to modern faith and practice.1 Chronicles 7:14
The sons of Manasseh; Ashriel, whom she bore: (but his concubine the Aramitess bore Machir the father of Gilead:
Nave's Topical Index

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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