Original Word: παρθένος
Part of Speech: Noun, Feminine
Transliteration: parthenos
Pronunciation: par-THEN-os
Phonetic Spelling: (par-then'-os)
KJV: virgin
NASB: virgin, virgins, chaste, virgin's
Word Origin: [of unknown origin]

1. a maiden
2. (by implication) an unmarried daughter

virgin.

Of unknown origin; a maiden; by implication, an unmarried daughter -- virgin.

3933 parthénos – properly, a virgin; a woman who has never had sexual relations; a female (virgin), beyond puberty but not yet married; (figuratively) believers when they are pure (chaste), i.e. faithful to Christ their heavenly Bridegroom (2 Cor 11:2; Rev 14:4).

Word Origin
of uncertain origin
Definition
a maiden, a virgin
NASB Translation
chaste (1), virgin (9), virgin's (1), virgins (4).

STRONGS NT 3933: παρθένος

παρθένος, παρθένου, ἡ,

1. a virgin: Matthew 1:23 (from Isaiah 7:14); ; Luke 1:27; Acts 21:9; 1 Corinthians 7:25, 28, 33() (from Homer down; the Sept. chiefly for בְּתוּלָה, several times for נַעֲרָה; twice for עַלמָה i. e. either a marriageable maiden, or a young (married) woman, Genesis 24:43; Isaiah 7:14, on which (last) word cf., besides Gesenius, Thesaurus, p. 1037, Credner, Beiträge as above with ii., p. 197ff; παρθένος of a young bride, newly married woman, Homer, Iliad 2, 514); ἡ παρθένον τίνος, one's marriageable daughter, 1 Corinthians 7:36ff; παρθένον ἁγνή, a pure virgin, 2 Corinthians 11:2.

2. "a man who has abstained from all uncleanness and whoredom attendant on idolatry, and so has kept his chastity": Revelation 14:4, where see DeWette. In ecclesiastical writings one who has never had commerce with women; so of Joseph, in Fabricius, Cod. pseudepigr. Vet. Test. ii., pp. 92, 98; of Abel and Melchizedek, in Suidas (10 a. and 2450 b.); especially of the apostle John, as in Nonnus, metaphorically, ev. Joann. 19, 140 (John 19:26), ἠνίδε παρθένον

Meaning and Conceptual Scope

The term παρθένος (parthenos) denotes an unmarried woman whose purity is intact and, by extension, any person—male or female—kept exclusively for one covenant partner. Scripture employs the word both literally, for physical virginity, and figuratively, for covenant fidelity to the Lord.

Old Testament Roots

While παρθένος appears in the Septuagint, its theological weight rests on Isaiah 7:14, “Behold, the virgin shall conceive and bear a son.” The Greek Gospel writers connect this prophecy directly to Jesus’ incarnation, solidifying the expectation of both moral and eschatological purity bound up in the Messiah’s advent.

Christological Fulfillment

Matthew 1:23 cites Isaiah: “Behold, the virgin will be with child and will give birth to a son, and they will call Him Immanuel.” Luke likewise testifies that Gabriel was sent “to a virgin pledged to a man named Joseph” (Luke 1:27). The virgin conception underscores the sinless humanity and divine sonship of Christ, protecting the doctrine of His pre-existence while affirming His true entrance into human history.

Parable of the Ten Virgins: Watchful Readiness

Jesus’ teaching in Matthew 25:1-13 hinges on ten virgins awaiting the bridegroom. Their common designation as virgins highlights that mere outward qualification is insufficient; only those whose lamps are readied with oil enter the wedding feast. “Later the other virgins arrived… ‘Lord, lord, open to us!’ But He replied, ‘Truly I tell you, I do not know you’” (Matthew 25:11-12). The passage warns believers to persevere in faith and preparedness until Christ’s return.

Apostolic Witness: Exemplary Purity and Prophetic Service

Acts 21:9 notes that Philip “had four unmarried daughters who prophesied.” Their virginity accentuates single-minded devotion to ministry, unencumbered by domestic obligations, illustrating one practical benefit of celibate service within the early church.

Pauline Counsel on Marriage and Single Devotion

1 Corinthians 7 contains eight of the fifteen New Testament occurrences. Paul distinguishes between “the unmarried and the widows” and “virgins,” offering pastoral guidance shaped by “the present distress” (1 Corinthians 7:26). While affirming marriage as honorable, he elevates virgin singleness for its capacity to secure “undivided devotion to the Lord” (1 Corinthians 7:34). Yet he insists, “He who marries his virgin does well, but he who does not marry her does better” (1 Corinthians 7:38), balancing freedom with responsibility. Importantly, Paul never devalues marriage; rather, he recognizes varying callings within the body of Christ.

Corporate Application: The Church as a Chaste Virgin

Paul extends the word metaphorically: “I promised you to one husband, to present you as a pure virgin to Christ” (2 Corinthians 11:2). Here παρθένος portrays the collective church, highlighting spiritual integrity and exclusive loyalty to Christ amidst seductive false teaching. The image evokes Old Testament marital covenant language, framing idolatry as spiritual adultery.

Eschatological Picture: Virgins Who Follow the Lamb

Revelation 14:4 describes the 144,000: “These are those who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes.” Whether taken literally or symbolically, the verse portrays an end-time community wholly devoted to Christ, untainted by compromise with Babylon’s corrupt system. Their virgin status signifies unbroken allegiance and readiness to accompany the victorious Lamb.

Theological Themes

Purity: Physical chastity illustrates inner holiness, yet Scripture never reduces holiness to the body alone; purity flows from a heart transformed by grace.

Exclusive Covenant: From Israel’s betrothal at Sinai to the church’s marriage supper of the Lamb, virgin imagery safeguards monogamous covenant fidelity between God and His people.

Watchfulness: The bridal company’s vigilance in Matthew 25 exemplifies the church’s call to spiritual alertness amid delay.

Freedom for Ministry: Virgin singleness, as modeled by Mary, Philip’s daughters, and Paul himself (1 Corinthians 7:7), provides an undivided platform for prophetic and apostolic labor.

Historical Reception

Early church fathers extolled virginity, sometimes excessively; yet the Reformers restored balance, honoring both marriage and celibate service. Throughout history, missionary movements have demonstrated the strategic value of consecrated single workers, echoing Paul’s principles.

Practical Implications Today

1. Uphold sexual purity as an act of worship, recognizing the body as “a temple of the Holy Spirit” (1 Corinthians 6:19).
2. Esteem singleness and marriage equally as divine callings, each requiring Spirit-empowered fidelity.
3. Guard doctrinal purity, recalling Paul’s jealousy over a “pure virgin” church.
4. Cultivate readiness for Christ’s return, trimming spiritual lamps by continual submission to the Spirit’s oil.

Summary

Strong’s 3933 gathers into one word the complementary biblical ideals of physical chastity, single-hearted devotion, and covenant faithfulness. Whether describing Mary, Paul’s congregants, prophetic daughters, or the eschatological company that follows the Lamb, παρθένος calls believers in every generation to wholehearted purity until the Bridegroom’s appearing.

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