Lexical Summary
Yisreelith: Jezreelitess
Original Word: יִשְׂרְאֵלִית
Part of Speech: Adjective Feminine
Transliteration: Yisr'eliyth
Pronunciation: yiz-reh-ay-LEETH
Phonetic Spelling: (yis-reh-ay-leeth')
KJV: Israelitish
NASB: Israelite
Word Origin: [feminine of H3481 (יִשׂרְאֵלִי - Israel)]
1. a Jisreelitess or female descendant of Jisrael
Strong's Exhaustive Concordance
Israelitish
Feminine of Yisr'eliy; a Jisreelitess or female descendant of Jisrael -- Israelitish.
see HEBREW Yisr'eliy
NAS Exhaustive Concordance
Word Originfem. of
YisreeliDefinitionfemale desc. of Isr.
NASB TranslationIsraelite (3).
Topical Lexicon
Context in Leviticus The term describes the unnamed “Israelite woman” who appears in the narrative of Leviticus 24:10–16, 23. Her son, born to an Egyptian father, “blasphemed the Name with a curse” (Leviticus 24:11) and was judged by the LORD through Moses. The expression occurs three times in the account (Leviticus 24:10 twice; 24:11 once).
Maternal Identity and Covenant Association
Although Israel’s tribal inheritance was normally reckoned through the father, this inspired narrative highlights a mother’s covenant identity. The woman, later identified as Shelomith daughter of Dibri of the tribe of Dan (Leviticus 24:11), is unmistakably counted among “the sons of Israel.” Her designation underscores that every Israelite—male or female—carried responsibility to model covenant faithfulness before succeeding generations (Deuteronomy 6:6–7).
Mixed Lineage and Community Boundaries
The episode involves a son of mixed parentage who “went out among the sons of Israel” (Leviticus 24:10). Prior legislation already recognized mixed multitudes within the camp (Exodus 12:38) yet insisted on one law for native and sojourner alike (Numbers 15:15–16). The incident exposes the tension between gracious inclusion and uncompromising holiness. Neither maternal Israelite status nor paternal Egyptian heritage exempted the offender from divine statute.
Holiness of the Divine Name
The heart of the narrative is the sanctity of the LORD’s Name. “Whoever blasphemes the Name of the LORD must surely be put to death” (Leviticus 24:16). By linking the blasphemer repeatedly to his Israelite mother, Scripture stresses that covenant upbringing renders a person even more accountable for reverence toward God (compare Hebrews 10:29).
Corporate Responsibility and Equal Justice
The community placed the blasphemer in custody “to determine the will of the LORD” (Leviticus 24:12). Once judgment was revealed, “the entire congregation” carried it out (Leviticus 24:14). The statute concluded with an egalitarian principle: “You are to have the same law for the foreigner and the native, for I am the LORD your God” (Leviticus 24:22). The designation “Israelite woman” therefore functions in a passage that upholds equal justice regardless of gender, ethnicity, or social standing.
Theological Reflections
1. Covenant transmission is a parental calling shared by fathers and mothers alike (Proverbs 1:8).
2. Lineage confers privilege, yet it does not override personal responsibility before a holy God (Ezekiel 18:4).
3. The incident foreshadows the New Covenant demand for heart-level allegiance to the Name of Jesus Christ, “the name above every name” (Philippians 2:9).
Ministry Application
• Family discipleship: Shelomith’s mention reminds modern parents that their children’s reverence for God must be cultivated intentionally.
• Church discipline: The congregation’s role in upholding God’s honor models a community‐wide commitment to holiness (1 Corinthians 5:12–13).
• Evangelism to mixed backgrounds: The inclusion of a half-Egyptian son within Israel encourages outreach while maintaining biblical standards.
Summary
Strong’s Hebrew 3482 points to the “Israelite woman” whose son’s blasphemy prompted a landmark ruling on the sanctity of God’s Name. Her presence in Scripture affirms maternal covenant identity, highlights the balance between inclusion and holiness, and reinforces equal justice under divine law—truths that continue to instruct God’s people today.
Forms and Transliterations
הַיִּשְׂרְאֵלִ֔ית הַיִּשְׂרְאֵלִ֤ית הישראלית יִשְׂרְאֵלִ֔ית ישראלית haiyisreeLit hay·yiś·rə·’ê·lîṯ hayyiśrə’êlîṯ yiś·rə·’ê·lîṯ yiśrə’êlîṯ yisreeLit
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