Lexical Summary
Yizreelith: Jezreelitess
Original Word: יִזְרְעֵאלִית
Part of Speech: Adjective Feminine
Transliteration: Yizr`e'liyth
Pronunciation: yiz-reh-ay-LEET
Phonetic Spelling: (yiz-reh-ay-leeth')
KJV: Jezreelitess
NASB: Jezreelitess
Word Origin: [feminine of H3158 (יִזרְעֵאלִי - Jezreelite)]
1. a Jezreelitess
Strong's Exhaustive Concordance
Jezreelitess
Feminine of Yizr'e'liy; a Jezreelitess -- Jezreelitess.
see HEBREW Yizr'e'liy
NAS Exhaustive Concordance
Word Originfem. of
Yizreeli, q.v.
NASB TranslationJezreelitess (5).
Topical Lexicon
Name and Identity The feminine designation “the Jezreelite” marks an individual as a woman hailing from the town of Jezreel in the hill-country of Judah (distinct from the larger Valley of Jezreel in the north). In every canonical instance this title refers to Ahinoam, one of the wives of David and mother of his firstborn son, Amnon.
Occurrences in Scripture
• 1 Samuel 27:3 – Ahinoam of Jezreel is listed alongside Abigail as David’s wife while he seeks refuge in Philistine territory.
• 1 Samuel 30:5 – Both wives are taken captive by Amalekites, underscoring the personal cost of David’s exile.
• 2 Samuel 2:2 – After Saul’s death David ascends to Hebron, accompanied again by “Ahinoam of Jezreel.”
• 2 Samuel 3:2 – Amnon, David’s firstborn, is specifically linked to “Ahinoam of Jezreel,” locating the royal lineage in her womb.
• 1 Chronicles 3:1 – The Chronicler repeats this genealogical note for the post-exilic community.
Historical Background
Jezreel in Judah lay near Carmel and Maon, regions where David had previously operated while hunted by Saul (1 Samuel 25). Marriage to Ahinoam likely forged alliances with local families sympathetic to David, strengthening his political base in southern Judah. Her identification by hometown—rather than paternal lineage—suggests either noble standing within Jezreel itself or the narrative’s intent to emphasize David’s broadened support beyond his own clan.
Theological and Ministry Significance
1. Divine Providence amid Exile
The repeated pairing “Ahinoam of Jezreel and Abigail of Carmel” (1 Samuel 27:3; 30:5; 2 Samuel 2:2) testifies that even in exile God preserved David’s household, foreshadowing the secure dynasty promised in the Davidic covenant (2 Samuel 7).
2. Firstborn Son and the Sin Principle
Amnon, born to Ahinoam, later violated Tamar (2 Samuel 13), setting in motion family strife that mirrored the moral compromises of David’s polygamy. The Jezreelite’s maternity thus anchors the narrative link between royal privilege and ensuing judgment, illustrating the biblical axiom “whatever a man sows, he will reap” (Galatians 6:7).
3. Covenant Lineage
Chronicles restates Ahinoam’s role so post-exilic readers recall God’s faithfulness to maintain David’s line despite human failure. Her inclusion in genealogies assures the continuity that culminates in the Messiah (Matthew 1:6).
Typological and Messianic Connections
Ahinoam’s elevation from a beleaguered region aligns with a recurring pattern: God raises the humble to participate in redemptive history (compare Ruth the Moabitess). The “Jezreelite” mother of the first heir anticipates Mary of Nazareth, another woman identified chiefly by locale, who bears the ultimate Firstborn, Jesus Christ.
Lessons for the Church
• Strategic faithfulness: God often forges kingdom partnerships in obscure places and through ordinary people.
• Leadership accountability: Domestic decisions carry generational consequences; spiritual leaders must heed Scripture’s monogamy ideal (Genesis 2:24; 1 Timothy 3:2).
• Hope of redemption: Even when family histories are marred, the covenant-keeping God weaves them into His saving purposes.
Key References
1 Samuel 27:3; 1 Samuel 30:5; 2 Samuel 2:2; 2 Samuel 3:2; 1 Chronicles 3:1
Forms and Transliterations
הַיִּזְרְעֵאלִ֔ית הַיִּזְרְעֵאלִֽת׃ הַיִּזְרְעֵלִ֔ית היזרעאלית היזרעאלת׃ היזרעלית haiyizreeLit hay·yiz·rə·‘ê·liṯ hay·yiz·rə·‘ê·lîṯ hayyizrə‘êliṯ hayyizrə‘êlîṯ
Links
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