Harlot
VIEW:49 DATA:01-04-2020
HARLOT (Heb. zônâh, ishshâh nokrîyyâh [lit. strange woman], qedçshâh, Gr. pornç) in EV [Note: English Version.] denotes unchaste women, especially those devoted to immoral service in idol sanctuaries, or given to a dissolute life for gain. We find evidence of their existence in very early times (Gen_38:1-30). From the name strange woman in Pro_6:24; Pro_23:27 etc. (cf. 1Ki_11:1, Ezr_10:2 etc.), we may perhaps infer that in later times they were chiefly foreigners. By songs (Isa_23:16) and insinuating arts (Pro_6:24 etc.) they captivated the unwary. They acted also as decoys to the dens of robbery and murder (Pro_7:22; Pro_7:27 etc.). Wealth was lavished upon them (Eze_16:33; Eze_16:39; Eze_23:26 etc.; cf. Luk_15:30). Apart from breaches of the marriage vows, immoral relations between the sexes were deemed venial (Deu_22:28 ff.). A man might not compel his daughter to sin (Lev_19:29), but apparently she was free herself to take that way. Children of harlots were practical outlaws (Deu_23:2, Jdg_11:1 ff., Joh_8:41), and in NT times the harlot lived under social ban (Mat_21:32 etc.).
The picture takes a darker hue when we remember that in ancient Syria the reproductive forces of nature were deified, and worshipped in grossly immoral rites. Both men and women prostituted themselves in the service of the gods. The Canaanite sanctuaries were practically gigantic brothels, legalized by the sanctions of religion. The appeal made to the baser passions of the Israelites was all too successful (Amo_2:7, Hos_4:13 ff. etc.), and it is grimly significant that the prophets designate apostasy and declension by whoredom. There were therefore special reasons for the exceptional law regarding the priests daughter (Lev_21:9). Religious prostitution was prohibited in Israel (Deu_23:17), and all gain from the unholy calling as Temple revenue was spurned (see Driver, Deut., in loc.). The pure religion of J″ [Note: Jahweh.] was delivered from this peril only by the stern discipline of the Exile. A similar danger beset the early Church, e.g. in Greece and Asia Minor: hence such passages as Rom_1:24 ff., 1Co_6:9 ff., Gal_5:19 etc., and the decree of the Apostolic Council (Act_15:20; Act_15:29).
W. Ewing.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(On the spiritual "harlot" (See ANTICHRIST and Isa_1:21; Revelation 17; contrast Revelation 12 and BEAST.) Fornication was regarded by the unconverted Gentiles as a thing indifferent in itself, having no moral guilt intrinsically; hence in the Jerusalem decree (Acts 15) it is classed with things which Gentile usage allowed but Jewish law forbade. The moral abomination of it is elsewhere condemned as excluding from heaven (1Co_6:9-20). The general Hebrew term zownah expresses any licentiousness in the married or unmarried; so the Greek porneia in Mat_5:32. Zarah and nokriyah, "the strange woman," implies that foreign women were those often found among the harlot class. In Pro_5:17-20 "strange" seemingly contrasts with one's own rightful wife; another term, qudeeshaah, "consecrated woman" (in Gen_38:21-22; Deu_23:17; Hos_4:14), refers to the abominable worship of the Syrian Astarte or Venus by prostitution.
By divine retribution in kind Israel's sin was made its punishment: "My people have gone a whoring (spiritually as well as literally) from under their God ... therefore your daughters shall commit whoredom, and your spouses shall commit adultery." What ye do of your own will, desert your divine Father and Husband, your daughters and wives shall do against your will, desert you and Him. The people's idolatry became the source of dishonour to those to whom their honour was dearest, their wives and daughters. "The men of Babylon made Saccoth Benoth" their idol in Samaria (2Ki_17:30); the idol's name means "booths for their daughters," referring to their prostitution in this detestable worship. The masculine qadesh, "Sodomites," implies male prostitution in the same vile worship (Deu_23:17; 1Ki_14:24; 1Ki_15:12; 1Ki_22:46; 2Ki_23:7; Job_36:14).
Tamar veiled herself and sat by the wayside as a consecrated harlot (qedeesh) under a vow, and was so regarded by Judah. Herodotus (1:199) mentions the impure custom in the Babylonian worship of Mylitta, so that of the Dea Syra at Byblos very anciently. Singing and harping about a city was the badge of a harlot (Isa_23:16). Male relatives exercised unlimited power in punishing unchaste women for the family dishonour (Gen_38:24). A priest's daughter playing the whore was burnt to death (Lev_21:9). The children of a harlot could not inherit with legitimate children (Joh_8:41; Deu_23:2), but "bastard" means probably one born of incest or adultery; so the rabbis explain Jdg_11:1-2.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Harlot. That this class of persons existed in the earliest states of society is clear from, Gen_38:15. Rahab, Jos_2:1, is said by the Chaldean Paraphrased to have been an innkeeper; but if there were such persons, considering what we know of Canaanitish morals, Lev_18:27, we may conclude that they would, if women, have been of this class. The "harlots" are classed with "publicans," as those who lay under the ban of society, in the New Testament. Mat_21:32.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
har?lot: This name replaces in the Revised Version (British and American) ?whore? of the King James Version. It stands for several words and phrases used to designate or describe the unchaste woman, married or unmarried, e.g. זונה, zōnāh, אשּׁה נכריּה, 'ishshāh nokhrı̄yāh, קדשׁה, ḳedhēshāh; Septuagint and New Testament πόρνη, pórnē̌. πορνεία, porneı́a is used chiefly of prenuptial immorality, but the married woman guilty of sexual immorality is said to be guilty of porneia (Mat_5:32; Mat_19:9; compare Amo_7:17 Septuagint). These and cognate words are applied especially in the Old Testament to those devoted to immoral service in idol sanctuaries, or given over to a dissolute life for gain. Such a class existed among all ancient peoples, and may be traced in the history of Israel. Evidence of its existence in very early times is found (Gen 38). It grew out of conditions, sexual and social, which were universal. After the corrupting foreign influxes and influences of Solomon's day, it developed to even fuller shamelessness, and its voluptuous songs (Isa_23:16), seductive arts (Pro_6:24), and blighting influence are vividly pictured and denounced by the prophets (Pro_7:10; Pro_29:3; Isa_23:16; Jer_3:3; Jer_5:7; Eze_16:25; compare Deu_23:17). Money was lavished upon women of this class, and the weak and unwary were taken captive by them, so that it became one of the chief concerns of the devout father in Israel to ?keep (his son) from the evil woman,? who ?hunteth for the precious life? (Pro_6:24, Pro_6:26). From the title given her in Prov, a ?foreign woman? (Pro_23:27), and the warnings against ?the flattery of the foreigner's tongue? (Pro_6:24; compare 1Ki_11:1; Ezr_10:2), we may infer that in later times this class was chiefly made up of strangers from without. The whole subject must be viewed in the setting of the times. Even in Israel, then, apart from breaches of marriage vows, immoral relations between the sexes were deemed venial (Deu_22:28 f). A man was forbidden to compel his daughter to sin (Lev_19:29), to ?profane (her) and make her a harlot,? but she was apparently left free to take that way herself (compare Gen 38). The children of the harlot, though, were outlawed (Deu_23:2), and later the harlot is found under the sternest social ban (Mat_21:31, Mat_21:32).
The subject takes on even a darker hue when viewed in the light of the hideous conditions that prevailed in ancient Syria affecting this practice. The harlot represented more than a social peril and problem. She was a ḳedhēshāh, one of a consecrated class, and as such was the concrete expression and agent of the most insidious and powerful influence and system menacing the purity and permanence of the religion of Yahweh. This system deified the reproductive organs and forces of Nature and its devotees worshipped their idol symbols in grossly licentious rites and orgies. The temple prostitute was invested with sanctity as a member of the religious caste, as she is today in India. Men and women thus prostituted themselves in the service of their gods. The Canaanite sanctuaries were gigantic brothels, legalized under the sanctions of religion. For a time, therefore, the supreme religious question was whether such a cult should be established and allowed to naturalize itself in Israel, as it had done in Babylon (Herodotus i.199) and in Greece (Strabo viii.6). That the appeal thus made to the baser passions of the Israelites was all too successful is sadly clear (Amo_2:7; Hos_4:13). The prophets give vivid pictures of the syncretizing of the worship of Baal and Astarte with that of Yahweh and the extent to which the local sanctuaries were given over to this form of corruption. They denounced it as the height of impiety and as sure to provoke Divine judgments. Asa and Jehoshaphat undertook to purge the land of such vile abominations (1Ki_14:24; 1Ki_15:12; 1Ki_22:46). The Deuteronomic code required that all such ?paramours? be banished, and forbade the use of their unholy gains as temple revenue (Deu_23:17, Deu_23:18. Driver's note). The Levitical law forbade a priest to take a harlot to wife (Lev_21:7). and commanded that the daughter of a priest who played the harlot should be burned (Lev_21:9). See ASHTORETH; IMAGES; IDOLATRY.
It is grimly significant that the prophets denounce spiritual apostasy as ?harlotry? (the King James Version ?whoredom?). But it would seem that the true ethical attitude toward prostitution was unattainable so long as marriage was in the low, transitional stage mirrored in the Old Testament; though the religion of Yahweh was in a measure delivered from the threatened peril by the fiery discipline of the exile.
In New Testament times, a kindred danger beset the followers of Christ, especially in Greece and Asia Minor (Act_15:20, Act_15:29; Rom_1:24; 1Co_6:9; Gal_5:19). That lax views of sexual morality were widely prevalent in the generation in which Christ lived is evident both from His casual references to the subject and from His specific teaching in answer to questions concerning adultery and divorce (compare Josephus, Ant, IV, viii, 23; Vita, section 76; Sirach 7:26; 25:26; 42:9, and the Talm). The ideas of the times were debased by the prevalent polygamous customs, ?it being of old permitted to the Jews to marry many wives? (Josephus, BJ, I, xxiv, 2; compare Ant, XVII, i, 2). The teaching of Jesus was in sharp contrast with the low ideals and the rabbinical teaching of the times. The controversy on this question waxed hot between the two famous rival rabbinical schools. Hillel reduced adultery to the level of the minor faults. Shammai opposed his teaching as immoral in tendency. Κατὰ πᾶσαν αἰτίαν, katá pā́san aitı́an (Mat_19:3), gives incidental evidence of the nature of the controversy. It was characteristic of the teaching of Jesus that He went to the root of the matter, making this sin to consist in ?looking on a woman to lust after her.? Nor did He confine Himself to the case of the married. The general character of the terms in Mat_5:28, πᾶς ὁ βλέπων, pás ho blépōn, forbids the idea that γυναῖκα, gunaı́ka, and ἐμοίχευσεν, emoı́cheusen, are to be limited to post-nuptial sin with a married woman. On the other hand it is a characteristic part of the work of Jesus to rescue the erring woman from the merciless clutches of the Pharisaic tribunal, and to bring her within the pale of mercy and redemption (Mat_21:31, Mat_21:32). He everywhere leaned to the side of mercy in dealing with such cases, as is indicated by the traditional and doubtless true narrative found in the accepted text of the Fourth Gospel (Jn 7:53 through 8:11).
International Standard Bible Encyclopedia
PRINTER 1915.
Isa_1:21 (a) This word is used to describe Jerusalem when she was living in idolatry and in corrupt relationship with the rich nations around her. The affections of her heart were taken away from the living and the true GOD, and she became enamored of the idols of other peoples. (See also Jer_2:20; Eze_16:15; Hos_2:5).
Rev_17:5 (a) Babylon is a type of the Roman Catholic Church. This is so stated by many historians and scholars who are authorized to explain the Scriptures. Many large denominations have hived off from this church, and have carried with them many of the traditions and practices of the mother church. Many of these follow the practice of the mother church in seeking the favor and the gifts of the world.
Wilson's Dictionary of Bible Types
press 1957.
The picture takes a darker hue when we remember that in ancient Syria the reproductive forces of nature were deified, and worshipped in grossly immoral rites. Both men and women prostituted themselves in the service of the gods. The Canaanite sanctuaries were practically gigantic brothels, legalized by the sanctions of religion. The appeal made to the baser passions of the Israelites was all too successful (Amo_2:7, Hos_4:13 ff. etc.), and it is grimly significant that the prophets designate apostasy and declension by whoredom. There were therefore special reasons for the exceptional law regarding the priests daughter (Lev_21:9). Religious prostitution was prohibited in Israel (Deu_23:17), and all gain from the unholy calling as Temple revenue was spurned (see Driver, Deut., in loc.). The pure religion of J″ [Note: Jahweh.] was delivered from this peril only by the stern discipline of the Exile. A similar danger beset the early Church, e.g. in Greece and Asia Minor: hence such passages as Rom_1:24 ff., 1Co_6:9 ff., Gal_5:19 etc., and the decree of the Apostolic Council (Act_15:20; Act_15:29).
W. Ewing.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(On the spiritual "harlot" (See ANTICHRIST and Isa_1:21; Revelation 17; contrast Revelation 12 and BEAST.) Fornication was regarded by the unconverted Gentiles as a thing indifferent in itself, having no moral guilt intrinsically; hence in the Jerusalem decree (Acts 15) it is classed with things which Gentile usage allowed but Jewish law forbade. The moral abomination of it is elsewhere condemned as excluding from heaven (1Co_6:9-20). The general Hebrew term zownah expresses any licentiousness in the married or unmarried; so the Greek porneia in Mat_5:32. Zarah and nokriyah, "the strange woman," implies that foreign women were those often found among the harlot class. In Pro_5:17-20 "strange" seemingly contrasts with one's own rightful wife; another term, qudeeshaah, "consecrated woman" (in Gen_38:21-22; Deu_23:17; Hos_4:14), refers to the abominable worship of the Syrian Astarte or Venus by prostitution.
By divine retribution in kind Israel's sin was made its punishment: "My people have gone a whoring (spiritually as well as literally) from under their God ... therefore your daughters shall commit whoredom, and your spouses shall commit adultery." What ye do of your own will, desert your divine Father and Husband, your daughters and wives shall do against your will, desert you and Him. The people's idolatry became the source of dishonour to those to whom their honour was dearest, their wives and daughters. "The men of Babylon made Saccoth Benoth" their idol in Samaria (2Ki_17:30); the idol's name means "booths for their daughters," referring to their prostitution in this detestable worship. The masculine qadesh, "Sodomites," implies male prostitution in the same vile worship (Deu_23:17; 1Ki_14:24; 1Ki_15:12; 1Ki_22:46; 2Ki_23:7; Job_36:14).
Tamar veiled herself and sat by the wayside as a consecrated harlot (qedeesh) under a vow, and was so regarded by Judah. Herodotus (1:199) mentions the impure custom in the Babylonian worship of Mylitta, so that of the Dea Syra at Byblos very anciently. Singing and harping about a city was the badge of a harlot (Isa_23:16). Male relatives exercised unlimited power in punishing unchaste women for the family dishonour (Gen_38:24). A priest's daughter playing the whore was burnt to death (Lev_21:9). The children of a harlot could not inherit with legitimate children (Joh_8:41; Deu_23:2), but "bastard" means probably one born of incest or adultery; so the rabbis explain Jdg_11:1-2.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Harlot. That this class of persons existed in the earliest states of society is clear from, Gen_38:15. Rahab, Jos_2:1, is said by the Chaldean Paraphrased to have been an innkeeper; but if there were such persons, considering what we know of Canaanitish morals, Lev_18:27, we may conclude that they would, if women, have been of this class. The "harlots" are classed with "publicans," as those who lay under the ban of society, in the New Testament. Mat_21:32.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
har?lot: This name replaces in the Revised Version (British and American) ?whore? of the King James Version. It stands for several words and phrases used to designate or describe the unchaste woman, married or unmarried, e.g. זונה, zōnāh, אשּׁה נכריּה, 'ishshāh nokhrı̄yāh, קדשׁה, ḳedhēshāh; Septuagint and New Testament πόρνη, pórnē̌. πορνεία, porneı́a is used chiefly of prenuptial immorality, but the married woman guilty of sexual immorality is said to be guilty of porneia (Mat_5:32; Mat_19:9; compare Amo_7:17 Septuagint). These and cognate words are applied especially in the Old Testament to those devoted to immoral service in idol sanctuaries, or given over to a dissolute life for gain. Such a class existed among all ancient peoples, and may be traced in the history of Israel. Evidence of its existence in very early times is found (Gen 38). It grew out of conditions, sexual and social, which were universal. After the corrupting foreign influxes and influences of Solomon's day, it developed to even fuller shamelessness, and its voluptuous songs (Isa_23:16), seductive arts (Pro_6:24), and blighting influence are vividly pictured and denounced by the prophets (Pro_7:10; Pro_29:3; Isa_23:16; Jer_3:3; Jer_5:7; Eze_16:25; compare Deu_23:17). Money was lavished upon women of this class, and the weak and unwary were taken captive by them, so that it became one of the chief concerns of the devout father in Israel to ?keep (his son) from the evil woman,? who ?hunteth for the precious life? (Pro_6:24, Pro_6:26). From the title given her in Prov, a ?foreign woman? (Pro_23:27), and the warnings against ?the flattery of the foreigner's tongue? (Pro_6:24; compare 1Ki_11:1; Ezr_10:2), we may infer that in later times this class was chiefly made up of strangers from without. The whole subject must be viewed in the setting of the times. Even in Israel, then, apart from breaches of marriage vows, immoral relations between the sexes were deemed venial (Deu_22:28 f). A man was forbidden to compel his daughter to sin (Lev_19:29), to ?profane (her) and make her a harlot,? but she was apparently left free to take that way herself (compare Gen 38). The children of the harlot, though, were outlawed (Deu_23:2), and later the harlot is found under the sternest social ban (Mat_21:31, Mat_21:32).
The subject takes on even a darker hue when viewed in the light of the hideous conditions that prevailed in ancient Syria affecting this practice. The harlot represented more than a social peril and problem. She was a ḳedhēshāh, one of a consecrated class, and as such was the concrete expression and agent of the most insidious and powerful influence and system menacing the purity and permanence of the religion of Yahweh. This system deified the reproductive organs and forces of Nature and its devotees worshipped their idol symbols in grossly licentious rites and orgies. The temple prostitute was invested with sanctity as a member of the religious caste, as she is today in India. Men and women thus prostituted themselves in the service of their gods. The Canaanite sanctuaries were gigantic brothels, legalized under the sanctions of religion. For a time, therefore, the supreme religious question was whether such a cult should be established and allowed to naturalize itself in Israel, as it had done in Babylon (Herodotus i.199) and in Greece (Strabo viii.6). That the appeal thus made to the baser passions of the Israelites was all too successful is sadly clear (Amo_2:7; Hos_4:13). The prophets give vivid pictures of the syncretizing of the worship of Baal and Astarte with that of Yahweh and the extent to which the local sanctuaries were given over to this form of corruption. They denounced it as the height of impiety and as sure to provoke Divine judgments. Asa and Jehoshaphat undertook to purge the land of such vile abominations (1Ki_14:24; 1Ki_15:12; 1Ki_22:46). The Deuteronomic code required that all such ?paramours? be banished, and forbade the use of their unholy gains as temple revenue (Deu_23:17, Deu_23:18. Driver's note). The Levitical law forbade a priest to take a harlot to wife (Lev_21:7). and commanded that the daughter of a priest who played the harlot should be burned (Lev_21:9). See ASHTORETH; IMAGES; IDOLATRY.
It is grimly significant that the prophets denounce spiritual apostasy as ?harlotry? (the King James Version ?whoredom?). But it would seem that the true ethical attitude toward prostitution was unattainable so long as marriage was in the low, transitional stage mirrored in the Old Testament; though the religion of Yahweh was in a measure delivered from the threatened peril by the fiery discipline of the exile.
In New Testament times, a kindred danger beset the followers of Christ, especially in Greece and Asia Minor (Act_15:20, Act_15:29; Rom_1:24; 1Co_6:9; Gal_5:19). That lax views of sexual morality were widely prevalent in the generation in which Christ lived is evident both from His casual references to the subject and from His specific teaching in answer to questions concerning adultery and divorce (compare Josephus, Ant, IV, viii, 23; Vita, section 76; Sirach 7:26; 25:26; 42:9, and the Talm). The ideas of the times were debased by the prevalent polygamous customs, ?it being of old permitted to the Jews to marry many wives? (Josephus, BJ, I, xxiv, 2; compare Ant, XVII, i, 2). The teaching of Jesus was in sharp contrast with the low ideals and the rabbinical teaching of the times. The controversy on this question waxed hot between the two famous rival rabbinical schools. Hillel reduced adultery to the level of the minor faults. Shammai opposed his teaching as immoral in tendency. Κατὰ πᾶσαν αἰτίαν, katá pā́san aitı́an (Mat_19:3), gives incidental evidence of the nature of the controversy. It was characteristic of the teaching of Jesus that He went to the root of the matter, making this sin to consist in ?looking on a woman to lust after her.? Nor did He confine Himself to the case of the married. The general character of the terms in Mat_5:28, πᾶς ὁ βλέπων, pás ho blépōn, forbids the idea that γυναῖκα, gunaı́ka, and ἐμοίχευσεν, emoı́cheusen, are to be limited to post-nuptial sin with a married woman. On the other hand it is a characteristic part of the work of Jesus to rescue the erring woman from the merciless clutches of the Pharisaic tribunal, and to bring her within the pale of mercy and redemption (Mat_21:31, Mat_21:32). He everywhere leaned to the side of mercy in dealing with such cases, as is indicated by the traditional and doubtless true narrative found in the accepted text of the Fourth Gospel (Jn 7:53 through 8:11).
International Standard Bible Encyclopedia
PRINTER 1915.
Isa_1:21 (a) This word is used to describe Jerusalem when she was living in idolatry and in corrupt relationship with the rich nations around her. The affections of her heart were taken away from the living and the true GOD, and she became enamored of the idols of other peoples. (See also Jer_2:20; Eze_16:15; Hos_2:5).
Rev_17:5 (a) Babylon is a type of the Roman Catholic Church. This is so stated by many historians and scholars who are authorized to explain the Scriptures. Many large denominations have hived off from this church, and have carried with them many of the traditions and practices of the mother church. Many of these follow the practice of the mother church in seeking the favor and the gifts of the world.
Wilson's Dictionary of Bible Types
press 1957.
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