We cannot be at a loss for the Scriptural meaning of this word, for the word of God, in this instance, corresponds with the general sentiments and customs of mankind in all ages. A harlot is the same name as a prostitute, a woman of ill fame, or as we say, a woman of the town. (Proverbs 29:3) The Lord makes use of the name by way of shewing the spiritual fornication of Israel. "Thou hast played the harlot with many lovers, yet return again to me, said the Lord." (Jeremiah 3:1) It hath supposed by some, that in the case of Rahab the harlot, it was not intended to imply the character of a woman of ill fame. But certainly there is no authority for supposing any other. The original Hebrew Zona, (Joshua 2:1) means a harlot. And Septuagint, in the Greek Porne, can admit no translation. Both Paul and James use this and our translators have most faithfully rendered it, by the word harlot. (Hebrews 11:31; James 2:25) The objection respecting Salmon, a prince Israel, marrying her, is so far from an objection to her being a prostitute, that it should seem rather confirmation. We find the Lord commanding Hosea the prophet to marry an adulteress. (See Hosea 3:1) And as a figurative representation, by type, of Jesus marrying our adulterous nature, nothing could be more striking. Strange, indeed, to our view, are all the ways and works of God! But it is not more marvellous that Christ, after the flesh, should spring from Rahab, than from Thamar by Judah. (Genesis 38:12-30.) The former was by an harlot: in the instance of the latter it was incestuous. But certain it is, that both, after the flesh, were in the genealogy of the Lord of life and glory, how strange soever it appears to us.