the same as יְהוּדִית; Jewess; Jehudith, a Canaanitess; Judith.
Transliteration:Yᵉhûwdîyth
Pronunciation:yeh-ho-deeth'
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### Core Meaning & Semantic Range
The Hebrew term H3067 (Yᵉhûwdîyth) is a feminine form derived from `{{H3061}}` (Yᵉhûdî), meaning "Jew" or "Judean." Its root is ultimately connected to `{{H3063}}` (yādâ), "to praise," from which the name Judah (`{{H3068}}`) also originates. Thus, at its core, Yᵉhûwdîyth signifies "a Jewess" or "a Judean woman," reflecting the identity of a female member of the tribe or kingdom of Judah.
Beyond this direct personal reference, the term also functions adjectivally to describe the "Jewish" or "Judean language," specifically the Hebrew dialect spoken in Judah during the post-exilic period, distinguishing it from Aramaic.
A particularly striking semantic range of H3067 is its use as a proper name, "Jehudith." The irony lies in its application to a Canaanite woman, a Hittite, who marries Esau in [[Genesis 26:34]]. This usage is paradoxical, as a name meaning "Jewess" is given to one who is explicitly outside the covenant lineage and identified with peoples forbidden for marriage. This highlights a tension within the word's semantic field, pointing to both intrinsic identity and a name's potential for ironic or symbolic usage.
### Biblical Occurrences & Contextual Analysis
The occurrences of H3067 reveal its dual application:
1. **As a Proper Name: Jehudith**
* [[Genesis 26:34]]: "And Esau was forty years old when he took as wives Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite." Here, Jehudith is one of Esau's wives, a Canaanite woman. The naming of a Hittite woman "Jehudith" (meaning "Jewess" or "Praise of Yahweh") is deeply ironic. It underscores Esau's disregard for his spiritual heritage and his parents' wishes, as his choice of wives was a source of "bitterness of spirit to Isaac and Rebekah" ([[Genesis 26:35]]). This choice stands in stark contrast to the careful selection of a wife from Abraham's kin for Isaac, emphasizing Esau's spiritual disconnect from the covenant line.
2. **As an Adjective: "Jewish/Judean Language"**
* [[2 Kings 18:26]], [[Isaiah 36:11]]: During Sennacherib's siege of Jerusalem, the officials of Hezekiah ask the Rabshakeh to speak in Aramaic (`{{H762}}` Aramit), "for we understand it; and do not speak to us in Judean (H3067) in the hearing of the people who are on the wall." This context clearly identifies Yᵉhûwdîyth as the common language of the people of Judah, distinct from the diplomatic language of Aramaic. It is the vernacular, the language of the covenant community.
* [[2 Kings 18:28]], [[Isaiah 36:13]]: The Rabshakeh then defiantly calls out in a loud voice in Yᵉhûwdîyth, directly addressing the people on the wall. This demonstrates his intent to demoralize the common populace using their own tongue, highlighting the language's role as a medium for both communication and psychological warfare.
* [[Nehemiah 13:24]]: Nehemiah laments that some children of mixed marriages "spoke half in the language of Ashdod, and could not speak in the language of Judah (H3067), but according to the language of each people." This verse powerfully illustrates the importance of Yᵉhûwdîyth as a marker of distinct Israelite identity and heritage in the post-exilic community. The loss of the language signified a dangerous assimilation and a departure from the covenant.
### Related Words & Concepts
H3067 is intimately connected to a cluster of terms central to Israelite identity:
* `{{H3068}}` (Yehudah): Judah, the name of the patriarch, the tribe, and the southern kingdom. The feminine form Yᵉhûwdîyth naturally flows from this foundational identity.
* `{{H3061}}` (Yᵉhûdî): Jew, Judean (male). H3067 is its direct feminine counterpart.
* `{{H3062}}` (Yᵉhûdîm): Jews, Judeans (plural).
* `{{H3063}}` (Yadah): The verbal root "to praise," from which the name Judah and subsequently "Jew" derive. This etymological link suggests that the very identity of a Jew/Judean is tied to the act of praising God.
* **Concepts of Identity and Language:** The use of Yᵉhûwdîyth to denote the "Jewish language" highlights the profound connection between language, cultural identity, and spiritual heritage in the ancient Near East. For the post-exilic community, preserving the Yᵉhûwdîyth was tantamount to preserving their distinct covenant identity against assimilation.
* **Covenant and Heritage:** The narrative of Esau's marriage to Jehudith, a Hittite, contrasts sharply with the emphasis on preserving the purity of the covenant line. This highlights the concept of spiritual heritage versus mere biological lineage.
### Theological Significance
The theological significance of H3067 is multifaceted:
1. **Identity and Distinction:** As "Jewess" or "Judean language," Yᵉhûwdîyth serves as a powerful marker of the distinct identity of God's chosen people, particularly after the division of the kingdom and the Babylonian exile. It underscores their unique status as the inheritors of the Abrahamic and Mosaic covenants. In a world of syncretism and assimilation, the "Jewish language" became a bulwark against the erosion of their faith and heritage.
2. **The Peril of Disregard for Covenant:** The naming of Esau's Hittite wife "Jehudith" is a theological irony that speaks volumes about Esau's character. His choice of a wife from a forbidden people, bearing a name that signifies "Jewess" or "Praise," symbolizes his spiritual blindness and his disregard for the covenant promises and the desires of his godly parents. It serves as a cautionary tale about the consequences of prioritizing personal preference over divine guidance and communal identity.
3. **Preservation of God's Word:** The "Jewish language" was the medium through which the Law, the Prophets, and the Writings were transmitted. Nehemiah's distress over the children who could not speak Yᵉhûwdîyth ([[Nehemiah 13:24]]) reveals a deep theological concern: the loss of the sacred language threatened the community's ability to understand and internalize God's truth, thereby jeopardizing their covenant relationship. The preservation of Yᵉhûwdîyth was thus integral to the preservation of the faith itself.
4. **Praise as Identity:** The etymological link to `{{H3063}}` (yādâ, "to praise") subtly imbues the very identity of a "Jewess" or "Judean" with the concept of divine praise. To be Yᵉhûwdîyth is, in a deeper sense, to be connected to the people whose purpose is to offer praise and worship to the one true God.
### Summary
The Hebrew term H3067 (Yᵉhûwdîyth) carries significant weight, functioning both as a proper name and an adjectival descriptor. Primarily, it denotes a "Jewess" or "Judean woman," reflecting direct identity with the tribe and kingdom of Judah. Secondly, it refers to the "Jewish" or "Judean language," the vernacular Hebrew of the post-exilic period, which served as a crucial marker of cultural and religious distinction.
The most poignant usage is as the proper name "Jehudith," given to Esau's Hittite wife in [[Genesis 26:34]]. This ironic naming highlights Esau's spiritual indifference and his disregard for the covenant, contrasting sharply with the divine plan for Abraham's descendants. Conversely, the "Jewish language" (Yᵉhûwdîyth) in texts like [[2 Kings 18:26]] and [[Nehemiah 13:24]] symbolizes the enduring identity, heritage, and the means of preserving God's truth within the covenant community. Ultimately, Yᵉhûwdîyth underscores the theological themes of distinct identity, the importance of language in preserving faith, and the consequences of deviating from God's covenant path.
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