The Strange Woman

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strange woman2

“Honey” she cooed, hooking a finger and beckoning to him, “I have been waiting all night for you”. He was a handsome man, about twenty two years, sturdy and lithe and moved with the grace of a gazelle. He frowned at her but she met his gaze and turned up the heat on her smile. She knew that her smile was her best asset and was irresistible.

‘Danger’ his mind screamed.

He paused. Undecided. Her eyes were light brown, twinkling and her face was round and her lips were painted a bright red, a contrast to her light skin. The effect was stunning and had him swallowing convulsively, mouth dry all of a sudden. She batted her eyelashes and winked at him. He came undone.

Ignoring the sinking feeling in the pit of his stomach he took the next step forward and the next and the next.

She hugged him and he caught a whiff of her perfume, rich and intoxicating. It was a blend of the finest spices- frankincense and myrrh, acacia and alcoves. Heat flushed to his face and a tingling started from his back where her hands caressed him and down his spine to his extremities. He was acutely aware of her softness and her generous bosom that was pressed closely to his chest. His breathing became shallow. With uncertainty, he raised his hands and held them for a second and gingerly wrapped it around her. It felt good

He drew her close and let his hands move down towards her waist and after a moment further down. She moaned softly and he felt a jolt in between his legs. She disengaged from the embrace and smiled at him and he noticed the way her lips curved upwards and the dimples in her cheeks. He was in high heavens and an image of him sucking on her lips filled his mind. He shuddered.

She smiled again. A knowing smile. She had seen that look on many a men. She leaned forward and pressed her lips to his. She chuckled against his lips as she saw his eyes grew into saucers. He kissed her back, tentatively at first but then with increasing fervor. His hardness pressed against her thighs and she squeezed it gently. He gave a low growl. It was time to move in for the kill

“Come with me” she whispered in his ears “let us go and take our fill of love”. At his hesitation, she added “the master of the house is not at home, he has gone on a long journey and will not be returning soon”.

He caved.

She dragged him, half running to her house and there their passions was sated again and again.

I watched all this from the roof of my house where I go to meditate every evening. I watched till he went in and never came out, a dart struck through his liver. He did not know that her house was the way of death and that the grave was her bedroom.

That was when I understood

“Stolen waters are sweet and bread eaten in secret is pleasant but he does not know that the dead are there and her guests in the depths of hell”

 strange woman strange woman1

 

Author’s Note

Story adapted from Proverbs 7: 6-27

Other verses used Proverbs 9: 17-18

Comments and contributions are welcome.

images courtesy http://www.google.com/ http://www.flickr.com

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9 Comments Add yours

  1. Yemie says:

    Rats! *shivering* Bizarre!

  2. Wow!

    The path to gloom with the best scents and lining of rubies!

    Not easy embracing the right, especially when the temptress—a figurative for anything that draws one away from the light—has set hormones/needs on fire/mad rush; but keeping the urge at bay is rewarding. Absolutely.

    Didn’t see the end coming. Nice one Doc!

    1. topazo says:

      You speak well Joseph, and only one person- your namesake was able to pull that off.

      The secret is “not to go down by her streets”

      I am loving your presence on my blog more and more! Thanks bro

  3. Walt Shakes says:

    I did not know whether the story was about Samson aηd Delilah, or Joseph aηd Potiphar’s wife. Good one tho

    1. topazo says:

      The story is in Proverbs 7.
      The young man is nameless, also the woman.
      It isn’t Samson’s nor Joseph’s.

  4. Reflective. This is a good portrayal of the Proverbs 7 man. Very nice doc.

  5. anon says:

    I’ve researched this woman in Proverbs for many months in many Bibles and languages. I like your picture of her.

    My opinion, in simple terms, is that she is either a serial adulteress or a married prostitute. I’ll post some of my research.

    Proverbs’ ‘foreign’ (foreign women were likely prostitutes in ancient Israel at least partially due to Lev 19:29 and/or Deut 23:17-18 ‘frowning’ on Israelite prostitutes/temple prostitutes) or ‘estranged’ (possibly from her husband/house) or ‘strange’ (possibly to her husband/house) woman/wife was, in simple terms, either:

    1) a married prostitute or
    2) a serial adulteress

    There are at least two terms for her in Proverbs: ‘Strange woman/wife’ (Heb אִשָּׁ֣ה זָרָה ‘ishah zar-ay’/Heb: זָרָה ‘zar-ay’), (possibly to her husband/house) or
    ‘Estranged woman/wife’ (possibly from her husband/house) or ‘Foreign woman/wife’ and ‘Foreign woman’ (Heb: נָכְרִיָּֽה ‘nak-ree-ay’), (foreign women were likely
    prostitutes in ancient Israel at least partially due to Lev 19:29 and/or Deut 23:17-18 ‘frowning’ on Israelite prostitutes/temple prostitutes).

    This fact, in my opinion, shows she is more complex than simply ‘an immoral woman’ or ‘an adulteress’ or ‘a prostitute’.

    (Heb: אִשָּׁ֣ה זָרָה , ‘ishah zar-ay’/Heb: זָרָה ‘zar-ay’, ‘strange/estranged woman/wife’) is used in Prov 2:16, 5:3, 5:20, 7:5; plural for ‘zarah’, זָר֑וֹת , ‘zarvot’ in
    22:14, 23:33
    (Heb: נָכְרִיָּֽה , ‘nakariyah’, ‘foreign woman’ is used in Prov 2:16, 5:20, 6:24, 7:5, 20:16, 23:27, 27:13

    My opinion: At least one of the primary terms for her in the Book of Proverbs, ‘foreign woman/wife’ or ‘strange woman/wife’ or ‘estranged woman/wife’ (זָרָה ,
    ‘zarah’ and אִשָּׁה זָרָה , ‘ishah zarah’) can also mean an estranged woman/wife, and thus from her husband, or a strange woman to her husband, and thus a serial
    adulteress.

    One can make one’s own opinion on what the aforementioned terms or words mean in the Book of Proverbs, but my opinion is that Proverbs’ ‘strange women’ are
    not the same type of ‘strange women’

    1) mentioned in the 1st Book of Kings 11:1-8; Ezra 10:2,6,8,10-14,17-18,44; Nehemiah 13:23-27 (foreign woman from countries on the periphery or nearby
    ancient Israel with foreign religion, customs, god[s])

    2) and Ruth (Ruth 1:4,15;2:10-11; a foreign woman from Moab friendly to the worship of the Jewish deity).

    Proverbs’ ‘strange woman’ is called so because of her sexual habits.

    The terms used could be further defined as in

    1) a married, seductive, serial adulteress, who lives with her husband in a house and is also a prostitute or
    2) a married, seductive, serial adulteress, who lives with her husband in a house

    but I’m trying to simplify the meaning of the terms in Proverbs.

    Reasons I believe Proverbs ‘foreign woman’ is either a married prostitute or a serial adulteress:

    Prov 2:17 mentions her forsaking (participle, so appears to be ongoing) the guide (possibly husband) of her youth; coupled in particular with Prov 5:18
    which mentions ‘wife of thy youth’ and Micah 7:5 which uses the same word as ‘guide’ in Prov 2:17, ‘Trust ye not in a friend [possibly husband], put ye not
    confidence in a guide [likely at least partially in reference to a husband]: keep the doors of thy mouth from her [likely wife] that lieth in thy bosom’
    Prov 2:18 mentions she has sunk her house unto death and her paths unto the dead, and
    Prov 2:19 mentions in Hebrew, Greek, Latin, ‘all’ who go unto her. So apparently she’s serial, repetitive about her behavior, and has many ‘victims’

    Prov 5:3 in the ‘Septuagint’ and ‘Vulgate’ has the Greek (πόρνης) and Latin (meretricis) genitive noun for prostitute
    Prov 5:5 mentions ‘her feet’ going down to death and ‘her steps’ taking hold of Sheol. ‘Feet’ and ‘steps’ reminds one of a streetwalker, and the verse
    seems to imply continuous action.

    Prov 5:9-10 advises to avoid a ‘foreign’ or ‘estranged’ woman, and her house, lest you give (same Hebrew word, used for a ‘gift’ to a prostitute, נתן
    ‘nâthan’ , in Gen 38:16-18, Ezek 16:33-34) four things, your honor, your years, your strength and your labors.
    Prov 5:9-10 mentions ‘cruel’ and ‘house of a stranger’, both masculine singular, perhaps hinting she is married.

    Prov 6:24 mentions avoiding flattery of a ‘foreign’ or ‘strange’ tongue, or flattery of tongue of a ‘strange’ or ‘foreign’ woman
    Prov 6:25 mentions not to lust after her beauty in her heart, nor let her take you with her eyelids (prostitutes tend to paint their eyelids)
    Prov 6:26 mentions the Hebrew word for prostitute, and also mentions ‘hunts’
    Prov 6:26,29,32,34 mentions adulteress, adultery, and jealousy/rage of a man/husband, so she is likely married.

    Prov 7:8 mentions ‘street’ and ‘her corner’
    Prov 7:10 mentions a ‘strange’ or ‘foreign’ woman with an attire of a harlot
    Prov 7:11 mentions that her feet abide not in her house, which is consistent with a prostitute/street walker.
    Prov 7:12 mentions her in the streets or squares or plazas and lying in wait at (or near) every corner (prostitutes tend to be found at or near corners
    of streets)
    Prov 7:19 mentions ‘the man’ of the house, so apparently she is married and lives with her husband.
    Prov 7:26 mentions her casting down many wounded, so again, she is serial, continuous in her harlotry, and has many victims

    Prov 9:13-18 mentions a similar or the same woman calling out in invitation to many, saying ‘stolen water is sweet, hidden bread is pleasant’ (stolen
    water probably refers to adultery)

    Prov 20:16 possibly has a reference to a pledge (perhaps of a cloak) or payment for sex with a ‘foreign’ woman.
    Prov 20:17 mentions ‘bread of deceit’ being pleasant, again, possibly a reference to adultery (Gen 39:6 mentions ‘the bread’ of Potiphar, perhaps his
    wife; Also, Prov 6:26 mentions ‘bread’ in conjunction with a prostitute)

    Prov 23:27 mentions a ‘foreign woman’ in conjunction with the Hebrew word for prostitute, and calls her a ‘narrow pit’ or ‘narrow well’ (deep, perhaps
    unclean, and hard to escape from)
    Prov 23:28 mentions ‘also she’ (so she could be like a prostitute in lying in wait) lies in wait as for a prey (or as a bandit or robber) and increases
    the transgressors among men. (Sounds like a sexual stalker, so could be some kind of prostitute)

    Prov 27:13 again has a possible reference to a pledge (perhaps of a cloak) or payment for sex with a ‘foreign woman’

    (Sirach 9:3) Sept, μὴ ὑπάντα γυναικὶ ἑταιριζομένῃ, μήποτε ἐμπέσῃς εἰς τὰς παγίδας αὐτῆς (Not meet [with? a] woman courtesan or woman courtesaning, lest
    thou fall into her snares). Heb: אִשָּׁה זָרָה woman strange or foreign or estranged (woman, [Heb: אִשָּׁה ish-shaw’], strange/foreign/estranged [Heb: זָרָה ‘zoor-ay’]),
    entire verse: (Heb: ג) אַל תִּקְרַב אֶל אִשָּׁה זָרָה, פֶּן תִּפּוֹל בִּמְצוּדֹתֶיהָ )

    http://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=30&page=9

    Greek verbal participle ἑταιριζομένῃ (‘courtesaning’) can be taken as a noun (courtesan), many participles are like this.

    (Sirach 9:3) Heb: Not approach (Heb: קְרַב ‘qârab’, approach, come, go, offer) unto (Heb: אֶל ‘unto’, ‘toward’, ‘near’, ‘among’) a strange woman, (Heb: אִשָּׁה זָרָה
    ‘woman strange/foreign/estranged’), lest you fall into her snares (Heb: בִּמְצוּדֹ , into ‘snares’, ‘nets’, bulwarks’, ‘munitions’)

    http://he.wikisource.org/wiki/%D7%91%D7%9F_%D7%A1%D7%99%D7%A8%D7%90_%D7%98

    Thus, I think in simple terms, Proverbs ‘foreign’ or ‘estranged’ or ‘strange’ woman is a married prostitute. She apparently isn’t directly called a
    prostitute, perhaps at least because of these reasons:

    1) Hebrew noun Zonah usually or always referred to a ‘professional’ or ‘unmarried’ prostitute, when in reference to an living person.
    2) This Hebrew noun is used elsewhere in Proverbs (6:26;7:10;23:27;29:3) so directly calling this ‘foreign woman’ a Zonah could be confusing
    3) She fulfills a much larger role than simply a ‘prostitute’, such as her married serial adultery and her seduction, her flattering/’smooth’
    tongue/mouth/lips (Prov 2:16; 5:3; 6:24-25; 7:5,21; possibly 9:17), her ‘foreign’ connection (Prov 7:16)
    4) Directly calling this foreign woman a prostitute could imply all foreign women are prostitutes, which common sense says is wrong.

    Addendum:

    The ‘strange’ or ‘foreign’ or ‘estranged’ (possibly from her husband/house) woman of Proverbs is not necessarily the same type of ‘strange woman’ found
    elsewhere in the Bible, such as 1 Kings 11, Ezra, Nehemiah, which has the usual term for ‘foreign woman’ (nokeriyah); a woman from a foreign tribe or
    nation adjacent to ancient Israel, who had a culture and lifestyle opposite of the Law of Moses and who, in particular, worshipped foreign god(s). Ruth 1:15
    in particular mentions the foreign god/gods.

    The Hebrew noun for prostitute in the Bible usually or always, when in reference to an actual living human, referred to a ‘professional’ or ‘unmarried’
    prostitute. In Hebrew of Proverbs, Proverbs’ ‘strange’ or ‘foreign’ or ‘estranged’ woman apparently isn’t directly called a prostitute. Septuagint and
    Vulgate in Prov 5:3 has the Greek and Latin genitive noun for prostitute. She apparently is a serial adulteress or a prostitute who is a serial
    adulteress (married prostitute; serial adulterous prostitute).

    I believe all of the ‘strange women’ in Proverbs fits the description of Proverbs 7 ‘strange woman’. She apparently is married since Prov 7:19 mentions ‘the
    man’ of the house. Since Prov 23:27-28 mentions ‘a whore [prostitute] is a deep ditch, and a strange woman is a narrow pit. She also lieth in wait as for a
    prey [or as a robber or a bandit] and increaseth the transgressors among men’, it is reasonable to assume that Proverbs ‘strange’ or ‘foreign’ or
    ‘estranged woman’ is something extremely like or identical with a prostitute. References or possible references to adultery are peppered throughout
    Proverbs, such as Prov 2:17 ‘guide of her youth’ (coupled in particular with Prov 5:18 which mentions ‘wife of thy youth’ and Micah 7:5 which uses the same
    word as ‘guide’ in Prov 2:17, ‘Trust ye not in a friend [possibly husband], put ye not confidence in a guide [likely at least partially in reference to
    a husband]: keep the doors of thy mouth from her [likely wife] that lieth in thy bosom’); 5:9,10 (house of a stranger/a cruel [one]); Prov 6:26,29,32,34
    mentions adulteress, adultery, rage of a man/husband; Prov 7:19 ‘the man’ of the house. Prov 9:17 ‘stolen water is sweet, hidden bread is pleasant’ (Stolen
    water is likely a reference to adultery, since Prov 5:15 likens the wife to ‘water’, referring to her as a cistern and a well and running/flowing waters).

    I believe all of the verses until 5:19 at least has partial reference to a wife, likening her to water in some way or another. “Hidden bread’ could also be
    a reference to a wife, (Gen 39:6 mentions ‘the bread’ of Potiphar as possibly a reference to his wife), and ‘hidden bread’ could possibly obliquely
    reference a prostitute since Prov 6:26 mentions ‘bread’ in conjuction with prostitute. Prov 30:20 also mentions a ‘woman/wife of adultery’ or ‘adulterous
    woman/wife’, who seems to lack a conscience about it and appears to be serial in her adultery. Prov 20:16-17 (Prov 27:13 is basically a repetition of Prov
    20:16) is another possible reference to prostitution and/or adultery.

    Prov 2:16-17;5:9-10;6:26,29,32;7:19;9:17;20:16-17;30:20 are possible references to her adultery and her being married. ‘guide of her youth and covenant of
    her God/god(s)’ likely has at least partial reference to her husband and adultery as Prov 5:18 mentions ‘wife of thy youth’ and Micah 7:5 mentions trusting
    not in a ‘guide’ (likely at least partial reference to one’s husband) nor the woman in your bosom (likely one’s wife). Stolen water and hidden bread/bread
    of deceit are likely references to adultery (Potiphar’s wife is possibly referred to as ‘the bread’ of Potiphar in Gen 39:6). A thief when he is hungry is
    compared to an adulterer in Prov 6:30. Bread is mentioned in connection with a prostitute or harlot in Prov 6:26, either that she can reduce you to a
    loaf/cake of bread or that she can be had for a loaf/cake of bread, or both. Prov 20:16-17 and 27:13 are possible references to a pledge or payment for sex
    with this ‘strange woman’.

    Claiming she is simply a prostitute in Proverbs is wrong in my opinion, but so is claiming she merely an ‘adulteress’. An adulteress isn’t necessarily a
    narrow pit/well and doesn’t necessarily lieth in wait as for a prey/as a robber/as a bandit and increaseth the transgressors among men (Prov 23:27-28), nor
    is an adulteress necessarily flattering/seducing (Prov 2:16; 5:3; 6:24-25; 7:5,21; possibly 9:14-17), nor does she necessarily have ‘a corner’ (Prov
    7:8), be in ‘an attire of a harlot’ (Prov 7:10), nor does ‘her feet rest not in her house’ necessarily (Prov 7:11), nor is she necessarily ‘in the streets/
    markets/plazas, lieth in wait at every corner’ (Prov 7:12), nor does an adulteress necessarily call out to many in invitation (possibly Prov 9:14-15), have
    numerous adulterous partners (possibly Prov 9:14-18), ‘all who go into her’ (Prov 2:19 in Hebrew/Sept/Vulgate), nor does she necessarily ‘cast down many
    wounded/slain’ (Prov 7:26), imply having adultery with her is sweet (possibly Prov 9:17) or have many victims (possibly Prov 9:18), for instance.
    ‘Adulteress’ isn’t the actual term in any of the ancient texts in Proverbs where ‘strange’ or ‘foreign’ or ‘estranged’ woman is at, not just the KJV.
    Divorce wasn’t an option for ancient Israelite women, so it is unlikely she is a divorcee, at least per se. A husband could divorce a wife for virtually any
    reason, but not the other way around. Prov 2:17 has a participle, ‘forsaking’, in the Hebrew and ‘Septuagint’, which might refer to an ongoing action. (2:17)
    refers to her ‘forsaking the guide of her youth’ הַ֭עֹזֶבֶת אַלּ֣וּף נְעוּרֶ֑יהָ (Heb: עֹזֶבֶת ‘ozebet’, ‘forsaking’, qal participle; Sept: ἀπολείπουσα, present participle;
    Vulgate: relinquit, present indicative active. She also is said to have ‘forgotten’/’left’/’ignored’/’ceased to care about’ the covenant of her god(s), sunk
    her house unto death, her paths unto the dead, and mention is made of ‘all’ (Hebrew/’LXX’/Vulgate), plural, who go into her (2:19). Prov 2:16 also mentions
    her smooth words. Those facts sound more than just merely any ‘adulteress’ to me.

    The ‘strange’ woman in Proverbs 7 doesn’t apparently explicitly ask for money. This might be because she is like Jerusalem which is described as a wife
    taking strangers/foreigners (plural) over her husband in Ezekiel 16. The fact that Proverbs ‘strange woman’ is ‘an adulteress’ is worse than that she might
    be a ‘prostitute’, in my opinion (See Exo 20:14; Lev 20:10; Deut 5:18; 22:22). Jerusalem was a spiritual prostitute and explicitly named as one in Ezekiel
    16:35. Ezekiel 16:33 says they give a gift or gifts to all whores/prostitutes. Normally or always, the Hebrew noun for prostitute when in reference to an
    actual living being meant a professional or unmarried prostitute.

    In my opinion, there isn’t really reason to think that other ‘strange women’ in Proverbs are substantially different than Proverbs 7 ‘strange woman’, which,
    if not a prostitute, is apparently as close as one can get to being one, since Prov 7:8-12 mentions ‘street’ and ‘her corner’, her being in a ‘harlot’s
    attire’, ‘her feet rest not in her house’, she is in the streets/markets/plazas (plural in virtually all versions, in particular ancient ones such as the
    Masoretic/’Septuagint’/Vulgate), and she ‘lieth in wait at every corner’. Prov 7:19 mentions ‘the man’ of the house and Prov 7:16 mentions her ‘foreign
    connection’, so either or both may be reason(s) why she isn’t apparently explicitly referred to as a prostitute in Hebrew.

    The professional or unmarried prostitute is mentioned in Prov 6:26;7:10;23:27;29:3.

    Some say she is any woman you’re not married to, which implies every woman you’re not married to is a prostitute or basically is one or is an ‘immoral woman’.

    The idea that she may be ‘the one not your own’ (wife) came from the mistranslation/different source text/multiple meaning of Septuagint Prov 5:20 which says
    ‘neither’ (Sept: μηδὲ) … ‘the one’ (της, genitive singular definite article, feminine) not [possibly of] your own (ἴδιας, genitive, ‘idias’) tribe/tongue/
    race/nation/wife. The Masoretic text/Hebrew and many other versions has ‘foreign’ or ‘strange’ or ‘estranged’ woman here.

    She is obviously much more than ‘an adulteress’, although I dislike the claim that she is merely a prostitute. I believe she is either a serial adulteress
    or a married prostitute/prostitute who is a serial adulteress/serial adulterous prostitute.

    Haydock’s Catholic commentary lists a married ‘abandoned woman’ (prostitute) as a preferred definition of who she is.

    http://haydock1859.tripod.com/id1096.html

    One pastor I agree with probably the most is this one here where he says: Therefore, the “foreign woman” in Proverbs is a seductive adulteress, who is
    also sometimes a prostitute.

    http://www.thewholecounsel.com/proverbs-2214/

    Even Luther’s Bible which has ‘adulteress’ in Prov 23:27 instead of ‘strange’ or ‘foreign’ or ‘estranged’ woman implies she is more than just an
    ‘adulteress’ with his plural words: Luther’s Bible: Prov 23:28 Auch lauert sie wie ein Räuber (she lieth in wait as a robber), und die Frechen, (‘the
    insolent’, plural) unter den Menschen (‘the men’, plural) sammelt sie zu sich, ‘and the insolent among the men gathers she to herself’ (serial adulteress,
    possibly prostitute also).

    ‘Adulteress’ isn’t the actual term in any of the ancient texts in Proverbs where ‘strange’ or ‘foreign’ or ‘estranged’ woman is at, not just the KJV.
    Divorce wasn’t an option for ancient Israelite women, so it is unlikely she is a divorcee, at least per se. A husband could divorce a wife for virtually any
    reason, but not the other way around. Prov 2:17 has a participle, ‘forsaking’, in the Hebrew and ‘Septuagint’, which might refer to an ongoing action. (2:17)
    refers to her ‘forsaking the guide of her youth’ הַ֭עֹזֶבֶת אַלּ֣וּף נְעוּרֶ֑יהָ (Heb: עֹזֶבֶת ‘ozebet’, ‘forsaking’, qal participle; Sept: ἀπολείπουσα, present participle;
    Vulgate: relinquit, present indicative active. She also is said to have ‘forgotten’/’left’/’cease to care about’ the covenant of her god(s), sunk her house
    unto death, her paths unto the dead, and mention is made of ‘all’ (Hebrew/’Septuagint’/Vulgate), plural, who go into her (2:19). Prov 2:16 also mentions her
    smooth words. Those facts sound more than just merely any ‘adulteress’ to me.

    The English word ‘serial’ didn’t come into being until around the mid 1800’s. Even when some old commentaries referred to her as possibly being an
    ‘adulteress’ (a prostitute is also an often suspected identity for her), the implication was often that she was serial in her adultery. In Ezekiel 16
    Jerusalem is portrayed as a spiritual serial adulteress (16:8,24-26,28-29,31-39), ‘taking strangers/foreigners (plural) instead of her husband’, mention is
    made of her ‘lovers’ (plural), her whoredoms (plural) with Egyptians, Assyrians, and from the land of Canaan to Chaldea, her ‘opening her feet to everyone
    that passes by’, her multiplying/increasing her whoredoms (plural), but a ‘spiritual serial adulteress’ is called a prostitute (Ezekiel 16:35). A physical
    serial adulteress isn’t necessarily a prostitute, however.

    To me, it is obvious the Proverbs’ ‘strange woman’ is either a serial adulteress or a married prostitute (serial adulterous prostitute, prostitute who is a
    serial adulteress)

    The Hebrew noun for professional or unmarried prostitute is used in Prov 6:26;7:10;23:27;29:3. Always or usually that noun refers to a professional or
    unmarried prostitute when it refers to a living person, as opposed to a city (Jerusalem for instance in Ezekiel 16:35), possibly nation or possibly a group
    of people/people group.

So, what do you think?

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