Identity of Harlots in Old Testament Jewish Society
The term "harlot" in Old Testament Jewish society refers to women engaged in sexual promiscuity, a practice evident from the earliest periods of society [1]. The Hebrew Bible uses several terms to describe such individuals, with zonah (זֹנָה) being a common one, as seen in Genesis 34:31 and 38:15 [2]. Another significant term is kedeshah (קְדֵשָׁה), which denotes a woman consecrated to prostitution, often in connection with the worship of pagan deities like Asherah or Astarte [2]. This distinction highlights two primary categories of harlotry: general prostitution and cultic prostitution.
The existence of harlots is attested in early biblical narratives. For instance, Judah encounters a woman he believes to be a harlot in Genesis 38:15, noting that she had covered her face, a common practice [4]. This narrative also introduces the term kedeshah, as Tamar sits by the wayside in a manner associated with such consecrated women [2]. The presence of harlots was not unique to Israelite society; Canaanite morals, for example, were characterized by such practices [1].
One of the most well-known figures identified as a harlot in the Old Testament is Rahab of Jericho [1]. She is explicitly called a "harlot" in Joshua 2:1 and 6:17, as well as in the New Testament in Hebrews 11:31 and James 2:25 [2]. While some interpretations, such as the Chaldee Paraphrase, suggest Rahab was merely an innkeeper, this view is generally not maintained by scholars [1, 2]. Josephus, in his Antiquities of the Jews, also refers to the land of Canaan, where Rahab lived, as a place with a distinct cultural context [5]. The idea that Rahab was an innkeeper is also noted by some Jewish writers, who interpret the Hebrew word as "a seller of food," suggesting her house was a place of entertainment where the Israelite spies sought refuge [11]. However, the consistent biblical designation of her as a harlot remains prominent [2].
Beyond individual figures, the concept of harlotry is frequently used metaphorically in the Old Testament to describe the spiritual unfaithfulness of Israel and Judah to God [3]. The prophets, particularly Ezekiel and Hosea, extensively employ this imagery to denounce idolatry and covenant breaking.
In Ezekiel 23, Samaria (representing the northern kingdom of Israel) and Judah (the southern kingdom) are personified as two sisters, Aholah and Aholibah, who are described as harlots [3]. Aholah represents Samaria, and Aholibah represents Judah. Their harlotry symbolizes their idolatrous practices and alliances with foreign nations [3]. John Gill, in his commentary on Ezekiel 23, explains that the chapter uses the metaphor of two harlots to represent the idolatries of Israel and Judah, detailing their descent, the places and times of their "whoredoms," and their names [6]. These "whoredoms" are specifically linked to their idolatry with the Assyrians and their continuation of practices learned from the Egyptians [6].
Ezekiel 16 similarly uses the metaphor of a harlot to describe Jerusalem's unfaithfulness. The prophet depicts Jerusalem as a foundling child whom God raised and adorned, only for her to turn to harlotry, prostituting herself to foreign gods and nations [8]. This spiritual harlotry is portrayed as more egregious than typical prostitution, as Israel "hired her paramours, instead of being, like other harlots, hired by them" [8]. The adornments given by God, such as gold and silver, were then used to create "images of men," which some interpret as phallic symbols or images of male gods, further emphasizing the idolatrous nature of their spiritual infidelity [9].
Hosea also uses the imagery of harlotry to condemn Israel's spiritual adultery. The prophet frequently refers to Israel's worship of Baal and other foreign deities as harlotry [7]. Hosea 2:13 describes Israel decking herself with ornaments, like earrings or nose-rings, to attract admirers, paralleling how harlots adorned themselves [7]. These ornaments were used in the context of feasts dedicated to idols, signifying Israel's willful apostasy from God [7]. John Gill notes that while Israel (the ten tribes) had long been engaged in both corporeal and spiritual adultery through idolatry, Judah was admonished not to follow their example, as Judah still maintained the pure worship of God [12].
The concept of harlotry in the Old Testament, therefore, encompasses both literal prostitution and, more significantly, a powerful metaphor for spiritual unfaithfulness. This metaphorical usage highlights the severity of idolatry and covenant breaking, equating them with the betrayal and defilement associated with prostitution. The "harlots" are often grouped with "publicans" in the New Testament, indicating their low social standing and the societal ban they faced [1]. The imagery of a harlot's name on her forehead, as mentioned in Revelation 17:5, further underscores the public and shameful nature of this identity, contrasting it with the "HOLINESS TO THE LORD" inscribed on the high priest's miter [10]. This symbolic language emphasizes that spiritual harlotry is a profound betrayal of a sacred relationship, a "mystery" revealed through prophetic insight [10].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Harlot — 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)”
- Easton's Bible Dictionary “Easton's Bible Dictionary: 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" (”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Aholah And Aholibah — (my tabernacle) two symbolical names, are described as harlots, the former representing Samaria and the latter Judah. Ezek. 23.”
- King James Version “[KJV] Genesis 38:15 — When Judah saw her, he thought her to be an harlot; because she had covered her face.”
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 11, section 3: they were all forgot: yet after two tribes and a half of the twelve tribes came to inherit it, it might in a general way altogether be well included under the land of Canaan, or Palestine, or Judea, of which we have a clear example here before us in Josephus, whose words evidently imply, that taking the whole land of Canaan, or that inhabited by all the twelve tribes together, and parting it into seven parts, the part beyond Jordan was in quantity of ground one seventh part of the whole. And this well enough agrees to Reland's o”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 23 (introduction): INTRODUCTION TO EZEKIEL 23 In this chapter the idolatries of Israel and Judah are represented under the metaphor of two harlots, and their lewdness. These harlots are described by their descent; by the place and time in which they committed their whoredoms; by their names, and which are explained, Eze 23:1, the idolatries of Israel, or the ten tribes, under the name of Aholah, which they committed with the Assyrians, and which they continued from the Egyptians, of whom they had learned them, are exposed, Eze 23:5, and their punishment for them is decla”
- Hosea (Presbyterian) “Jamieson, Fausset & Brown on Hosea 2:13: days of Baalim--the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c. decked herself with . . . earrings--rather, "nose-rings" (Isa 3:21; Eze 16:12, Margin), with which harlots decked themselves to attract admirers: answering to the ornaments in which the Israelites decked themselves on the idols' feasts. forgat me--worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, whom she had known.”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 16:33: Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 16:17: my gold . . . my silver-- (Hag 2:8). images of men--rather, "of the phallus," the Hindu lingam, or membrum virile [HAVERNICK], deified as the emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 17:5: upon . . . forehead . . . name--as harlots usually had. What a contrast to "HOLINESS TO THE LORD," inscribed on the miter on the high priest's forehead! mystery--implying a spiritual fact heretofore hidden, and incapable of discovery by mere reason, but now revealed. As the union of Christ and the Church is a "great mystery" (a spiritual truth of momentous interest, once hidden, now revealed, Eph 5:31-32), so the Church conforming to the world and thereby becoming a harlot is a counter "mystery" (or spiritual truth, symbolically now revealed). As”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 11:29: By faith the harlot Rahab,.... The Targum on Jos 2:1 calls her , "a woman, that kept a victualling house": this paraphrase is taken notice of by Jarchi and Kimchi on the place, who interpret it, "a seller of food": and even the Hebrew word is so explained by a considerable Jewish writer (p); and this may rather seem to be the sense of the word, and to be her proper business, from the spies going to her house, as being an house of entertainment; and from Salmon's marrying her, which might be thought strange that a prince of Israel would, had she been a person of ill ”
- Hosea (Baptist/Reformed) “John Gill on Hosea 4:15: Though thou, Israel, play the harlot, yet let not Judah offend,.... That is, though the Israelites, the people of the ten tribes, committed adultery, both corporeal and spiritual, in their idolatrous worship, as before observed, to which they had been used ever since the times of Jeroboam the first, and were hardened therein, and from which there were little hopes of reforming them; yet let not the men of Judah be guilty of the same crimes, who have as yet retained the pure worship of God among them; where the house of God is, and the priests of the Lord officiate, and”