F. S. Ranken.
HARLOT. — This is the term usually employed in AV .as tr. of irbpu-q, the only other tr. being ' whore.'
704
HATING, HATRED
fact that prostitu cults. No sooner both of tlieir mora
,iled in connexion with Egyptian ■ settled in Canaan than the purity leir religion was endangered by the contaniinatin',' iiiduence of Semitic rites, in which the conse- crated harlot (hettt'shah) played no small part. From glimpses of social life afforded us by the prophets (e.g. Jer 5', Hos 4"), we can perceive the prevalence of ordin.iry prostitution in their day. One of the blessings of the Kxilt- \\;is the extinction among the Jews both of idolatry and of religious prostitution. The Apocrypha, however, witnesses to tlie continuance of the common harlot. She haunts the streets (Sir !)■), and employs singing as one of her seductive arts (9-*). In the time of the Maccaoees the Gentiles in Palestine ' dallied with harlots,' and had to do ' with women within the circuit of the holy places (2 Mac O-"). Cf. also Pr 7io.
The Gospels supply us with little information as to the extent of prostitution in Palestine during the time of Christ. In Mt 21^- our Lord refers to harlots as a class. The woman of Lk 7, ' who was a sinner in the city' (v.^'u./.), iniilialily lM'l(iT\j;ed to the class. In the parable of tlie l'llll^i^al Sun, tlie far country in which he devoured hi^ li^ill•4 with harlots (Lk 15=°) might be suppdsed („ lie pussibly within Palestine. Again, our Lord's reference to the sin of fornication (Mt 19') suggests the exist- ence of immoral women. The popular idea of Mary Magdalene as a woman of evil life is rejected by many of the best exegetes.
In Christ's day, Palestine was in many ways demoralized by Greek and Roman influences. Wherever the Greeks and Romans went, the iralpa. and the meretrix abounded. Religious prostitu- tion reappeared in connexion with the Mysteries of Aphrodite, which culminated in vicious orgies, and these rites were not confined to Greece. Pagan gods and goddesses 'had their due secret solemnities whithersoever Greek (and partly Ro- man) colonists took their Lares and Penates' (Baring-Gould in Chambers' Encyc. vii. 369). Nor would the immorality of women employed in shameless rites be confined to religious cere- monies, any more than is the case to-day amongst similar women attached to Indian temples. In cities upon the coast of Asia Minor immoral cults prevailed in NT times.
To the Cliristian mind the matter of chief interest is the attitude of Jesus towards this class of sinners, and the significance of His gospel in respect of them. Here we cannot fail to contrast the harsh temper of the Pliarisees towards such women with the holy and redemptive sympathy of Jesus. Even tlie austere John the Baptist had evi- dently welcomed them as penitents and as candi- dates for baptism (Mt •2V-'-). — a faet of which Jesus reminded His Pharisaie lienei-^ ( )ur Lord plainly indicated that sins of WiAAy i u ill \ .ire less heinous and less likely to ime.' i;ii.il ilmi lovelessness, spiritual pride, and liypociir..v ; iV.r ' the publicans and the harlots go into the kingdom of God before you' (Mt 21"). His compassionate tenderness in this connexion appears very beautifully in St. Luke's story of the sinful woinmi, wlid^e newness of heart was intensified by the \:,\r an.l jratitude consequent upon the pity and |i.ii.leii e\|ierienced at the Saviour's hands. It may lie ,i,l( of guilt ..I tins deseiiptioi,, tli.-il the I
science Ik-j..! i,.,M.f faith in the Ke.lee IS atoning
blooil is otleriliiiies as ileejias the sense <if guilt was poi-iiiiTit. Xiir should it lie fciigntteii that the general eti'ect of the way in wliich the Master admitted women to His intimate fellowship is to raise the .status of woman in such a manner as to render her degradation tlirough prostitution un- thinkable. Robert M. Adamson.
HARYE8T.— See Agriculture.
HATING, HATRED.— Although the noun does not occur in the Gospels, yet the verb (/uo-fiv) is often found. The passage's may be grouped .as follows: (1) tho.se wliich speak of the world's
spect
hatred to Christ and His people ; (2) those dealing with the Old Law, and Christ's hatred of sin ; (3) those which prescribe hate ; (4) some remaining passages.
1. The world being opposed, according to St. John's use of the term, to ' all that is of the Father' (1 Jn 2'"), it was inevitable that the holy and sinless Jesus should arouse its antipathy ; and this is specially noted in the Fourth Gospel. The world hated Him because He testified that its deeds were evil (Jn 7'). Its instinctive opposition to tlie light as manifested in Him was immediately aroused (3=»). Thus He said ' the world hath hated me' {)j.tixi(TrjK(v, 15"*), the perfect tense expressing ' a persistent abiding feeling, not any isolated manifestation of feeling ' (Westcott) ; and it was ' without a cause ' (Suipeav, 15==), cf. Ps SS"* Q9^ ; no reason could he found for sucli hostility except that He condemned its wickedness. This liatred carried with it hatred of tlie Father also (Jn 15-=), in which character He had revealed God to men, cf. 15-^ ' they have both seen and hated both me and my Father ' ; therefore they had no excuse for their sin, perhaps here the special sin of hatred to Him and His (Alford). Cf. in the parable of the Pounds, ' his citizens hated him ' (Lk 19").