because he commits thievery to fill his soul when he is hungry. But, when found, he will make it good with seven times as much; all the valuables of his house he will give. Anyone committing adultery with a woman is in want of heart; he that does it is bringing his own soul to ruin. A plague and dishonor he will find, and his reproach itself will not be wiped out. For the rage of an able-bodied man is jealousy, and he will not show compassion in the day of vengeance. He will have no consideration for any sort of ransom, neither will he show willingness, no matter how large you make the present.”

The meaning of this passage may be that men do not look down greatly on a thief who steals to satisfy hunger; they understand his action to an extent. Nevertheless, if caught he is made to restore with ‘interest’ what he stole (this was especially so under the Law [Ex. 22:1, 3-5]; “seven times” may be used in the proverb to indicate that he is made to pay the penalty to the fullest extent). But the adulterer can make no restitution for his sin; his reproach, which is great, remains, and in no way can he ransom or buy himself off from the punishment he deserves.

The Christian who is a member of the spiritual body of Christ, if he has relations with a prostitute or commits fornication, is taking a member of the Christ away and making it the member of a harlot, joining himself to a prostitute as one body. He is thereby sinning against his own body as regards its being ‘a member of Christ.’—1 Cor. 6:15-18.

MUST FORSAKE SUCH PRACTICE TO BE SAVED

There is hope for those who are prostitutes, if they turn away from the detestable practice and exercise faith in the ransom sacrifice of Jesus Christ. The apostle wrote to the Christians at Corinth reminding them that some of them were fornicators and adulterers, but that they had forsaken that course and been washed clean and declared righteous in the name of the Lord Jesus Christ. (1 Cor. 6:9-11) Many of the harlots in Israel showed themselves as having better hearts than the religious leaders. These women, viewed with scorn by the scribes and Pharisees, humbly accepted the preaching of John the Baptist, and Jesus used them as an example to the religious leaders, saying: “Truly I say to you that the tax collectors and the harlots are going ahead of you into the kingdom of God.”—Matt. 21:31, 32.

Rahab

Rahab is an example of a prostitute who expressed faith in God and was counted righteous. (Jas. 2:25) A question has been raised as to whether the spies sent by Joshua to spy out Jericho lodged at Rahab’s house for immoral purposes. (Josh. 2:1) It would not be reasonable to assume that they did. As to their motive, Professors C. F. Keil and F. Delitzsch, in Commentaries on the Old Testament (Joshua, Judges, Ruth, p. 34) remark: “Their entering the house of such a person would not excite so much suspicion. Moreover, the situation of her house against or upon the town wall was one which facilitated escape. But the Lord so guided the course of the spies, that they found in this sinner the very person who was the most suitable for their purpose, and upon whose heart the tidings of the miracles wrought by the living God on behalf of Israel had made such an impression, that she not only informed the spies of the despondency of the Canaanites, but, with believing trust in the power of the God of Israel, concealed the spies from all the inquiries of her countrymen, though at the greatest risk to herself.” In view of God’s statement that Israel was to drive out the Canaanites because of their immoral practices, and in view also of God’s blessing on the conquest of Jericho and upon Rahab herself, it would be entirely unreasonable to assume that the spies committed immorality with Rahab, or that she continued her practice of prostitution afterward.—Lev. 18:24-30.

FIGURATIVE USE

A person, a nation or a congregation of persons dedicated to God who make alliances with the world or who turn to the worship of false gods are called in the Bible “prostitutes.” Such was the nation of Israel, which was seduced into having “immoral intercourse” with foreign gods, and which looked to foreign nations for security and salvation from her enemies instead of to her “husbandly owner,” Jehovah God, just as an unfaithful wife would seek out other men. (Isa. 54:5, 6) Moreover, Jerusalem became so debased in her unfaithfulness that she went beyond the usual custom of prostitutes, as the prophet Ezekiel was inspired to say: “To all prostitutes they are accustomed to give a present, but you—you have given your presents to all those passionately loving you, and you offer a bribe to them to come in to you from all around in your acts of prostitution.” (Ezek. 16:33, 34) Both the ten-tribe kingdom of Israel and the two-tribe kingdom of Judah were denounced as prostitutes in this symbolic manner.—Ezek. 23:1-49.

The most notorious example of spiritual prostitution is “Babylon the Great, the mother of the harlots and of the disgusting things of the earth.”—Rev. 17:5; see BABYLON THE GREAT.

In regard to Jephthah’s being the son of a prostitute woman (Judg. 11:1), and Samson’s lodging in the house of a prostitute in the city of Gaza (Judg. 16:1), see JEPHTHAH; SAMSON.

PROVERBIAL SAYING

The Hebrew term translated “proverbial saying” is generally thought to be derived from a root word meaning “to be like,” and, indeed, many proverbial sayings employ likenesses or comparisons. Some authorities relate the expression “proverbial saying” to the verb “to rule”; so it could be construed at times to be a saying of a ruler, an expression that carries power or one that indicates superiority in mental action. Consistent with this view is the fact that King Solomon, who was known for his wisdom, could speak three thousand proverbs and recorded many of these proverbial sayings.—1 Ki. 4:32.

Among the Israelites there were popular or frequently used expressions that were full of meaning because of the circumstances that surrounded them. Generally, these proverbial sayings were concisely stated. (1 Sam. 10:12) Not all of them expressed proper viewpoints, however, and there were some with which Jehovah specifically took issue.—Ezek. 12:22, 23; 18:2, 3.

Some sayings became common expressions of ridicule or contempt for certain people. (Hab. 2:6) In such cases even the object of the scorn, whether a person or something inanimate, was said to be a “proverbial saying.” Thus the Israelites were warned that, if they failed to listen to Jehovah and obey his commandments, both they and their temple would become a proverbial saying among the nations. (Deut. 28:15, 37; 1 Ki. 9:7; 2 Chron. 7:20) The attitude expressed toward a nation that became a proverbial saying is well indicated in the Bible in the accompanying expressions, which show that Israel would become a reproach, an object of derision, jeering, humiliation and taunts. (Ps. 44:13-15; Jer. 24:9) Individuals who became proverbial sayings thereby became the subject of the songs of drinkers of intoxicating liquor and someone in whose face others would spit. (Ps. 69:11, 12; Job 17:6) Clearly, one who became a proverbial saying was reduced to a very low state.

Not all proverbial sayings were expressed in one or two short, pithy sentences. In Isaiah chapter 14 is recorded a more extensive one, portraying vividly and with apt comparisons the disastrous effects of the pride of the king of Babylon. With biting sarcasm it heaps ridicule on the one who thought of himself as the “shining one, son of the dawn.”

When the likeness or comparison embodied in a proverbial saying was at first somewhat obscure or puzzling, it might also be called a riddle. (Ps. 78:2)