Harlot

(1.) Heb. zonah (Gen. 34:31; 38:15). In verses 21, 22 the Hebrew word used in kedeshah, i.e., a woman consecrated or devoted to prostitution in connection with the abominable worship of Asherah or Astarte, the Syrian Venus. This word is also used in Deut. 23:17; Hos. 4:14. Thus Tamar sat by the wayside as a consecrated kedeshah. It has been attempted to show that Rahab, usually called a “harlot” (Josh. 2:1; 6:17; Heb. 11:31; James 2:25), was only an innkeeper. This interpretation, however, cannot be maintained. Jephthah’s mother is called a “strange woman” (Judg. 11:2). This, however, merely denotes that she was of foreign extraction. In the time of Solomon harlots appeared openly in the streets, and he solemnly warns against association with them (Prov. 7:12; 9:14. See also Jer. 3:2; Ezek. 16:24, 25, 31). The Revised Version, following the LXX., has “and the harlots washed,” etc., instead of the rendering of the Authorized Version, “now they washed,” of 1 Kings 22:38. To commit fornication is metaphorically used for to practice idolatry (Jer. 3:1; Ezek. 16:15; Hos. throughout); hence Jerusalem is spoken of as a harlot (Isa. 1:21). (2.) Heb. nokriyah, the “strange woman” (1 Kings 11:1; Prov. 5:20; 7:5; 23:27). Those so designated were Canaanites and other Gentiles (Josh. 23:13). To the same class belonged the “foolish”, i.e., the sinful, “woman.” In the New Testament the Greek pornai, plural, “harlots,” occurs in Matt. 21:31, 32, where they are classed with publicans; Luke 15:30; 1 Cor. 6:15, 16; Heb. 11:31; James 2:25. It is used symbolically in Rev. 17:1, 5, 15, 16; 19:2.

That this class of persons existed in the earliest states of society is clear from (Genesis 38:15) Rahab, (Joshua 2:1) is said by the Chald. Paraphr. to have been an innkeeper; but if there were such persons, considering what we know of Canaanitish morals, (Leviticus 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. (Matthew 21:32)

HAR'LOT. The first mention of harlots is in the case of Tamar, Gen 38:15, but we frequently meet with them later in the books of the Bible. The Mosaic Hare of Mt. Sinai. Law forbade fathers to hire out their daughters as harlots, Lev 19:29, and the severe punishment by burning was ordained for the priest's daughter guilty of fornication, Lev 21:9. The harlot was regarded as unclean, and is mentioned in the same breath with the dog, Deut 23:18. The book of Proverbs compares the harlot to a deep ditch and a narrow pit, Prov 23:27, and represents in strong language the perils attending an association with her, Prov 7:10-27. The term is also used of wicked cities; as Nineveh, Nah 3:4, and Jerusalem, Isa 1:21; of Israel, to represent her alienation from God. The marriage relation is looked upon as subsisting between it and God, The nation became a harlot when she practised idolatry. Jer 2:20; Dan 3:1; Eze 16:15; Hos 2:2; Gal 4:15. In the N.T. harlots are classed with publicans. Matt 21:32, and Paul admonishes against the sin of fornication, especially in his Epistle to the Corinthians. 1 Cor 5:1; 2 Cor 12:21. In the book of Revelation, (heathen) Rome, under the mystic name of Babylon, is called "the mother of harlots," Rev 17:5.

HAR'LOT. The first mention of harlots is in the case of Tamar, Gen 38:15, but we frequently meet with them later in the books of the Bible. The Mosaic Hare of Mt. Sinai. Law forbade fathers to hire out their daughters as harlots, Lev 19:29, and the severe punishment by burning was

ordained for the priest's daughter guilty of fornication, Lev 21:9.
The harlot was regarded as unclean, and is mentioned in the same breath with the dog, Deut 23:18. The book of Proverbs compares the harlot to a deep ditch and a narrow pit, Prov 23:27, and represents in strong language the perils attending an association with her, Prov 7:10-27. The term is also used of wicked cities; as Nineveh, Nah 3:4, and Jerusalem, Isa 1:21; of Israel, to represent her alienation from God. The marriage relation is looked upon as subsisting between it and God, The nation became a harlot when she practised idolatry. Jer 2:20; Dan 3:1; Eze 16:15; Hos 2:2; Gal 4:15. In the N.T. harlots are classed with publicans. Matt 21:32, and Paul admonishes against the sin of fornication, especially in his Epistle to the Corinthians. 1 Cor 5:1; 2 Cor 12:21. In the book of Revelation, (heathen) Rome, under the mystic name of Babylon, is called "the mother of harlots," Rev 17:5.

Part of speech: noun (n.)

1. A churl; a common man; a person, male or female, of low birth. [Obs.] He was a gentle harlot and a kind. Chaucer.

2. A person given to low conduct; a rogue; a cheat; a rascal. [Obs.] Chaucer.

3. A woman who prostitutes her body for hire; a prostitute; a common woman; a strumpet.

Part of speech: verb (v.)

To play the harlot; to practice lewdness. Milton.

Part of speech: adjective (a.)

Wanton; lewd; low; base. Shak.