1 Samuel 22:2 → Judges 11:1

Both Jephthah and David begin as rejected men who attract a band of society's marginal. Jephthah, "the son of a prostitute" (בֶּן־אִשָּׁה זוֹנָה, ben-ishah zonah, Judg 11:1), is expelled by his half-brothers and flees to Tob, "where worthless men gathered around him and traveled with him" (Judg 11:3); at Adullam, "all who were distressed or indebted or discontented rallied around him, and he became their leader" (1 Sam 22:2). The two texts share no marginalization vocabulary — Jephthah's band are אֲנָשִׁים רֵיקִים ("empty men"), David's are the distressed (מָצוֹק), the indebted (נֹשֶׁה), and the bitter of soul (מַר־נֶפֶשׁ) — so this is not a verbal parallel or citation. What binds the pair is shared social geometry: the same divinely-patterned situation told in wholly different Hebrew words — a leader rejected by his own, gathering the dispossessed, and made head of those who once had no place — marking Judges 11 and 1 Samuel 22 as successive instances of the rejected-then-exalted Longitudinal Theme (Joseph → Moses → Jephthah → David → Psalm 118:22 → Christ, the Stone the builders rejected, Acts 4:11). The connection binds at the level of God's characteristic ways (Analogy): God consistently raises His deliverer from among the cast-out, and builds a people around him from those the world discards (cf. 1 Cor 1:26–29). The pattern's christological weight sits at Psalm 118:22 and its apostolic retrieval, not in either narrative taken alone.