Amsal 9:14

9:14 So she sits at the door of her house,

on a seat at the highest point of the city,

Amsal 23:28

23:28 Indeed, she lies in wait like a robber, ¹ 

and increases the unfaithful ²  among men. ³ 

Yeremia 2:20

The Lord Expresses His Exasperation at Judah’s Persistent Idolatry

2:20 “Indeed, ⁴  long ago you threw off my authority

and refused to be subject to me. ⁵ 

You said, ‘I will not serve you.’ ⁶ 

Instead, you gave yourself to other gods on every high hill

and under every green tree,

like a prostitute sprawls out before her lovers. ⁷ 

Yeremia 2:33

2:33 “My, how good you have become

at chasing after your lovers! ⁸ 

Why, you could even teach prostitutes a thing or two! ⁹ 

Yeremia 2:36

2:36 Why do you constantly go about

changing your political allegiances? ¹⁰ 

You will get no help from Egypt

just as you got no help from Assyria. ¹¹ 

Yeremia 3:2

3:2 “Look up at the hilltops and consider this. ¹² 

You have had sex with other gods on every one of them. ¹³ 

You waited for those gods like a thief lying in wait in the desert. ¹⁴ 

You defiled the land by your wicked prostitution to other gods. ¹⁵ 

Yehezkiel 16:24-25

16:24 you built yourself a chamber ¹⁶  and put up a pavilion ¹⁷  in every public square. 16:25 At the head of every street you erected your pavilion and you disgraced ¹⁸  your beauty when you spread ¹⁹  your legs to every passerby and multiplied your promiscuity.

Yehezkiel 16:31

16:31 When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment. ²⁰ 

Wahyu 18:3

18:3 For all the nations ²¹  have fallen ²²  from

the wine of her immoral passion, ²³ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ²⁴ 

Wahyu 18:23

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ²⁵  were deceived by your magic spells! ²⁶ 

[23:28]  ¹ tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” but this is the only occurrence of the word. The related verb BDB 368-69 s.v. חָתַף defines as “to seize; to snatch away” (with an Aramaic cognate meaning “to break in pieces” [Pa], and an Arabic word “death”). But the only occurrence of that word is in Job 9:12, where it is defined as “seizes.” So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.

[23:28]  ² tn The participle means “unfaithful [men]” (masculine plural); it could also be interpreted as “unfaithfulness” in the abstract sense. M. Dahood interprets it to mean “garments” (which would have to be repointed), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.

[23:28]  sn Such a woman makes more people prove unfaithful to the law of God through her practice.

[23:28]  ³ sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.

[2:20]  ⁴ tn Or “For.” The Hebrew particle (כִּי, ki) here introduces the evidence that they had no respect for him.

[2:20]  ⁵ tn Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master.

[2:20]  ⁶ tc The MT of this verse has two examples of the old second feminine singular perfect, שָׁבַרְתִּי (shavarti) and נִתַּקְתִּי (nittaqti), which the Masoretes mistook for first singulars leading to the proposal to read אֶעֱבוֹר (’e’evor, “I will not transgress”) for אֶעֱבֹד (’e’evod, “I will not serve”). The latter understanding of the forms is accepted in KJV but rejected by almost all modern English versions as being less appropriate to the context than the reading accepted in the translation given here.

[2:20]  ⁷ tn Heb “you sprawled as a prostitute on….” The translation reflects the meaning of the metaphor.

[2:33]  ⁸ tn Heb “How good you have made your ways to seek love.”

[2:33]  ⁹ tn Heb “so that even the wicked women you teach your ways.”

[2:36]  ¹⁰ tn Heb “changing your way.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tezÿli] instead of תֵּאזְלִי [te’zÿli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”

[2:36]  ¹¹ tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”

[3:2]  ¹² tn Heb “and see.”

[3:2]  ¹³ tn Heb “Where have you not been ravished?” The rhetorical question expects the answer “nowhere,” which suggests she has engaged in the worship of pagan gods on every one of the hilltops.

[3:2]  ¹⁴ tn Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.”

[3:2]  ¹⁵ tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.

[16:24]  ¹⁶ tn The Hebrew גֶּב (gev) may represent more than one word, each rare in the Old Testament. It may refer to a “mound” or to “rafters.” The LXX, Syriac, and Vulgate interpret this as a brothel.

[16:24]  ¹⁷ tn Or “lofty place” (NRSV). See L. C. Allen, Ezekiel (WBC), 1:229, and B. Lang, Frau Weisheit, 137.

[16:25]  ¹⁸ tn Heb “treated as if abominable,” i.e., repudiated.

[16:25]  ¹⁹ tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually “opens wide” his lips.

[16:31]  ²⁰ tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7).

[18:3]  ²¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ²² tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ²³ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ²⁴ tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

[18:23]  ²⁵ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ²⁶ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”