Lexical Summary
porné: Prostitute, Harlot
Original Word: πόρνη
Part of Speech: Noun, Feminine
Transliteration: porné
Pronunciation: por-nay'
Phonetic Spelling: (por'-nay)
KJV: harlot, whore
NASB: harlot, prostitutes, prostitute, harlots
Word Origin: [feminine of G4205 (πόρνος - fornicators)]
1. a prostitute, a sex worker
2. (by extension) one who deliberately stimulates or fulfills unwedded sexual desire by dress, speech or conduct
3. (figuratively) an idolater
Strong's Exhaustive Concordance
prostitute, harlot
Feminine of pornos; a strumpet; figuratively, an idolater -- harlot, whore.
see GREEK pornos
NAS Exhaustive Concordance
Word Originprobably from pernémi (to export for sale)
Definitiona prostitute
NASB Translationharlot (6), harlots (1), prostitute (2), prostitutes (3).
Thayer's Greek Lexicon
STRONGS NT 4204: πόρνηπόρνη,
πόρνης,
ἡ (from
περάω,
πέρνημι, to sell;
Curtius, § 358), properly
a woman who sells her body for sexual uses (cf.
Xenophon, mem. 1, 6, 13), the
Sept. for
זונָה;
1. properly, a prostitute, a harlot, one who yields herself to defilement for the sake of gain (Aristophanes, Demosthenes, others); in the N. T. universally, any woman indulging in unlawful sexual intercourse, whether for gain or for lust: Matthew 21:31; Luke 15:30; 1 Corinthians 6:15; Hebrews 11:31; James 2:25.
2. Hebraistically (see πορνεία, b. and πορνεύω, 3), metaphorically, an idolatress; so of 'Babylon' i. e. Rome, the chief seat of idolatry: Revelation 17:1, 5, 15; Revelation 19:2.
Topical Lexicon
OverviewThe term translated “prostitute” (Greek 4204) appears twelve times in the Greek New Testament. It regularly denotes a woman who sells sexual favors, yet in prophetic and apocalyptic settings it expands to depict systemic, idolatrous corruption. Whether literal or symbolic, every use highlights the incompatibility between covenant fidelity and sexual or spiritual infidelity while simultaneously showcasing God’s redemptive reach.
Occurrences in the New Testament
• Matthew 21:31–32; Luke 15:30 – Jesus cites prostitutes as extreme examples of open sin, yet He also presents them as surprising recipients of grace: “the tax collectors and prostitutes are entering the kingdom of God before you” (Matthew 21:31).
• 1 Corinthians 6:15–16 – Paul warns that uniting with a prostitute violates believers’ union with Christ.
• Hebrews 11:31; James 2:25 – Rahab, once known for harlotry, stands as an enduring model of faith and works.
• Revelation 17:1–6, 15–16; 19:2 – “The great prostitute” personifies a city-empire whose allure, violence, and idolatry will be judged.
Historical and Cultural Context
Greco-Roman cities tolerated several grades of prostitution—from street solicitation to high-class courtesans linked to pagan temples. Sexual commerce was woven into festivals, trade, and cults, especially in ports such as Corinth. Against that backdrop, Scripture’s calls to holiness were radically countercultural, elevating exclusive marital fidelity and asserting the believer’s body as a sanctuary of the Holy Spirit.
Theological Emphases
1. Covenant Loyalty: The prostitute motif exposes any breach of the exclusive covenant God demands—whether sexual impurity (1 Corinthians 6:15–18) or idolatry (Revelation 17:1).
2. Holiness of the Body: Union with Christ extends to the physical body; thus, sexual sin is never merely “physical” (1 Corinthians 6:13–20).
3. Grace Outpacing Sin: Jesus’ acceptance of repentant prostitutes (Matthew 21) and Rahab’s heroic faith proclaim that no sinner is beyond redemption.
4. Divine Justice: Revelation assures persecuted saints that the seductive, violent world-system will face certain judgment: “He has judged the great prostitute who corrupted the earth with her immorality” (Revelation 19:2).
Symbolic Use in Apocalyptic Literature
John describes Babylon as “the great prostitute” to dramatize global seduction through immorality, luxury, and idolatry. The symbolism hearkens back to prophets who branded idolatrous Israel a harlot (Hosea 1–3; Isaiah 1:21). The imagery warns believers to remain unstained by the world and anticipates God’s ultimate vindication of His bride, the New Jerusalem (Revelation 21:2).
Redemption and Transformation
Rahab’s narrative anchors hope for individuals ensnared in sexual exploitation. Her faith led to rescue, inclusion in Israel, and placement in Messiah’s genealogy (Matthew 1:5). Likewise, Jesus’ ministry demonstrates that genuine repentance brings full kingdom entry, even for those society deems irredeemable.
Pastoral and Missional Implications
• Maintain doctrinal clarity: sexual immorality remains incompatible with Christian discipleship.
• Extend compassionate outreach: the gospel targets the broken and exploited; ministries serving trafficked or prostituted persons embody Christ’s heart.
• Foster accountability: churches must cultivate environments where purity, confession, and restoration flourish.
• Resist cultural idolatry: Revelation’s warnings summon believers to discern and reject systems that monetize lust or compromise worship.
Intertextual Echoes
The prostitute theme threads from Genesis (Tamar, Genesis 38) through the prophets to the Apocalypse, underscoring Scripture’s unified stance: God opposes both literal and metaphorical harlotry yet delights to redeem repentant sinners.
Summary
Greek 4204 portrays the stark reality of sexual and spiritual infidelity, the scandal of grace that welcomes the repentant, and the certainty of divine judgment on unrepentant corruption. Its varied applications—moral, redemptive, prophetic—converge in the call to flee impurity, cling to Christ, and await the marriage supper of the Lamb.
Forms and Transliterations
πορναι πόρναι πόρναις πόρνας πορνη πόρνη πόρνῃ πορνην πόρνην πορνης πόρνης πορνικόν πορνοκόπος ΠΟΡΝΩΝ πορνών πορνῶν πόρνων pornai pórnai porne pornē pórne pórnē pórnei pórnēi pornen pornēn pórnen pórnēn pornes pornēs pórnes pórnēs PORNoN pornôn PORNŌN pornō̂n
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