See under WOMAN.
The Jews had certainly a distinction in the meaning of this word. When they spoke of a young woman simply as such, they contented themselves with the expression of youth; but when they meant to speak of a virgin, they called her Almah, and generally subjoined, as in the instance of Rebekah, "neither had any man known her, " (Gen. 24. 16.) and the Hebrew word Almah, at once expresseth this, for it means concealed. Hence the Virgin Mary, by way of distinction is thus spoken of, implying that she was after, as well asbefore, the birth of Christ, the Almah. See Mary.
VIRGIN usually represents (a) Heb. bĕthûlâh, an unmarried maiden. The word is frequently applied to countries, often with the addition of ‘daughter,’ e.g. Israel (Jer 18:13, Amo 5:2), Zion (2Ki 19:21, Lam 2:13), Babylon (Isa 47:1), Egypt (Jer 46:11). In Joe 1:8 it is used of a young widow. Deu 22:23 ff. has laws for the protection of virgins; Deu 22:13 insists on the importance of virginity in a bride. (b) In Isa 7:14 a rare word ‘almâh is used (RVm
C. W. Emmet.
2Ki 19:21 (a) Our Lord uses this expression to describe the duty, the sweetness and the loveliness of the children of Israel in His sight. It was used to show the enemy how He despised them, and loved Israel. (See also Isa 37:22; Jer 14:17; Jer 18:13; Jer 31:4).
Isa 47:1 (a) In derision our Lord calls this wicked city by that beautiful name of virgin. He knew and they knew how wicked the city was, and He used this name in derision.
Jer 46:11 (a) Again our Lord speaks in derision of the evil nation of Egypt which was living in wickedness and sin, and was held up to ridicule by the GOD of Israel.
Mat 25:1 (b) Probably these women are called virgins to represent that they are professing Christians. It is generally thought by Bible students that five of these represent true Christians, who are real believers, and the other represent professing Christians, who are not really saved.
One of the unique features concerning the birth of Jesus was his conception in the womb of his mother while she was still a virgin. Yet the Bible gives no detailed reasons for this. The Gospel writers clearly taught it, but, without attempting to explain its mysteries, they pointed to the goal God had in view. Through Jesus Christ, God became a human being for the purpose of saving human beings (Mat 1:21-23; Luk 2:11; Luk 2:29-32; cf. Heb 2:14-15).
Words translated ‘virgin’
In the Old Testament there are two Hebrew words translated ‘virgin’. In the New Testament only one Greek word is translated ‘virgin’, though that Greek word is used as the equivalent of either of the Hebrew words.
Of the two Hebrew words, the more commonly used is the one that refers to a young woman who had never had sexual intercourse (Gen 24:16; Lev 21:14; Jdg 21:12; 2Sa 13:2; 2Sa 13:18; cf. 2Co 11:2). Israelites considered it important that a woman be a virgin at the time of her marriage, and their law set out penalties for the loss of virginity before marriage (Exo 22:16-17; Deu 22:13-19; see ADULTERY; FORNICATION). Prophets sometimes used the word poetically, particularly in relation to nations and cities. The word indicated a variety of qualities such as purity, honour, privilege and safety against attack (Isa 37:22; Isa 47:1; Jer 14:17; Jer 31:4; Jer 46:11).
The other Hebrew word is less specific and has been translated by such words as virgin, maiden, girl and young woman. It refers to any young woman of marriageable age. In some contexts the word may imply virginity, but in other contexts the question of virginity is irrelevant (Gen 24:43; Exo 2:8; Psa 68:25; Pro 30:19; Song of Son 1:3; cf. Mat 25:1; Act 21:9; 1Co 7:25-38).
Isaiah used this latter word when giving the Judean king Ahaz a sign of promise at the time of a combined Israelite-Syrian attack on Judah. He promised Ahaz that God would be with Judah. This divine protection would become so evident over the following months, that in thanks to God one of the Judean young women would name her new-born child Immanuel, meaning ‘God with us’. Not only would this be a sign to reassure the royal household, but before the child was three years old Israel and Syria would be powerless to trouble Judah further (Isa 7:10-16).
When the virgin Mary gave birth to Jesus, Matthew saw this as a greater fulfilment of the words that Isaiah spoke to Ahaz. But the word translated ‘young woman’ in the promise to Ahaz was ambiguous. Isaiah used the word with its broader meaning of ‘young woman’, but Matthew used it with its narrower meaning of ‘virgin’. In the time of Ahaz, God promised to be with his people and protect them; but with the birth of Jesus, God came physically to live with human beings in their world (Mat 1:23; Joh 1:14).
Miraculous conception of Jesus
God is the source of all life. Usually he begins the process of human life in the womb of a woman through using a human father, but when he himself entered the stream of human life he began the process miraculously, by the work of his Spirit in the womb of the virgin Mary (Mat 1:18; Mat 1:20; Luk 1:26-35; see MIRACLE). However, the development of the child in Mary’s womb and the birth of the child at the appointed time seem to have been normal. The child, though without a human father, was fully human (Luk 1:42; Luk 2:6-7; Gal 4:4).
The virgin conception of Jesus shows that Jesus was not some ordinary person to whom God added deity, but a unique person whose existence came about through God’s direct activity. God did not make a human being into God; he became a human being. Jesus was not someone whom God adopted as his Son; he was actually God’s Son. He had existed eternally as the Son of God, and his coming into the world without the function of an earthly father was a clear demonstration of his divine origin (Luk 1:35; Joh 1:14; see SON OF GOD).
Moreover, the direct activity of God in the conception of Jesus ensured that the child would be holy. There could be no chance that sin, which affects everything that people do, could affect him (Luk 1:35; 1Jn 3:5). Jesus was the beginning of a new creation, separate from and unspoiled by sin. He was not under the curse of sin, but in the end he bore the sin of others, so that they through him might be part of God’s new creation (2Co 5:17; 2Co 5:21; Col 3:9-10; Tit 3:4-7).
A woman, especially a young
woman, who is not married and has
never had sexual relations.
A word used to describe women or metaphorically for places, nations, and the church. It describes a woman who is sexually mature but has not had sex. Mary, mother of Jesus, is an obvious example (Matthew 1:18–25).
The Old Testament puts a high value on remaining a virgin before marriage. One of Rebekah’s qualities that made her a suitable bride for Isaac was her virginity (Genesis 24:16). The law said that priests must marry only virgins (Leviticus 21:7, 13–14). They should be the men whose lives most closely conformed to God's standards.
This reflects the Bible's teaching on marriage. It idealizes exclusive faithfulness. The New Testament expresses that ideal by banning premarital sex (1 Corinthians 6:13, 18). It uses virgin to describe Christians who are faithful to their Lord (Revelation 14:4; compare 2 Corinthians 11:2).
Negatively, the Old Testament highlights the same principle in its penalties for losing a woman's virginity. If the man is morally responsible, he must either marry her or pay her father (Exodus 22:16–17). If the woman herself is to blame, the punishment is death (Deuteronomy 22:20–21). The Old Testament says little, however, to commend lifelong virginity. Jeremiah was told not to marry, only to reinforce God’s warning of coming judgment (Jeremiah 16:2). From the woman’s point of view, it was a tragedy to remain an unmarried virgin and childless for life (compare Judges 11:37).
The New Testament values marriage, but it more clearly shows the benefits of a commitment to virginity for Christian men and women. Celibacy, for some, is God’s gift, declared Paul, because it has positive gains for Christian service (1 Corinthians 7:7, 25–38). Jesus commended those who “live like eunuchs” for the kingdom of heaven’s sake (Matthew 19:12).
See also Family Life and Relations; Marriage, Marriage Customs; Sex, Sexuality; Virgin Birth of Jesus; Woman.
Aquifer Open Bible Dictionary © 2026 Mission Mutual, an adaptation of the Tyndale Open Bible Dictionary © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.
Generally a young person, especially a female, who has not had sexual intercourse. Virginity is an important quality in a bride, and its surrender or violation prior to marriage is sternly condemned. In the miracle of the incarnation, Mary was still a virgin when Jesus Christ was conceived. Virginity is also used metaphorically to denote purity and innocence.
Virginity is important in a bride
Virgins were sought as brides
GEN 24:14–24:16; SNG 4:12 See also GEN 24:42–24:45 The word translated “maiden” might also refer to a virgin; LEV 21:13–21:14; DEU 22:13–22:19; EST 2:2, EST 2:17; ISA 62:5; EZK 44:22
The church presented as a virgin bride
2CO 11:2 See also EPH 5:25–5:27; REV 19:7–19:8
The loss of virginity before marriage
Of a virgin not pledged in marriage
EXO 22:16–22:17 See also DEU 22:28–22:29; 2SA 13:12–13:16
Of a virgin pledged in marriage
DEU 22:20–22:21 See also DEU 22:23–22:24 Betrothal was as serious a commitment as marriage itself; consorting with another person during this period was tantamount to adultery; DEU 22:25–22:27; MAT 1:18–1:19
Some fathers surrendered their daughters' virginity
Particular roles involving virgins
Maidens in victory processions
PSA 68:25; JER 31:4 See also EXO 15:20–15:21; JDG 11:34; 1SA 18:6
Virgins as bridesmaids
A virgin looked after King David
Virginity as a sign of purity and innocence
Virgins were spared after military victories
NUM 31:17–31:18 See also JDG 21:11–21:12
Israel's virgin purity lost
JER 18:13 See also JER 31:21–31:23; EZK 23:3–23:8
Virginity as a metaphor for (apparent) inviolability
2KI 19:21 parallel ISA 37:22; ; ISA 47:1
Lost opportunities of virgin youthfulness
AMO 5:2 See also JDG 11:36–11:40; ISA 23:12; JER 46:11; LAM 1:15–1:16, LAM 2:13; JOL 1:8
Paul's advice about virgins
A virgin is freer to serve God
1CO 7:32–7:35 The unmarried have fewer responsibilities and worldly cares and so may offer undivided devotion to God. See also 1CO 7:25–7:28
Remaining unmarried is a preferred option
Marriage is the proper outlet for sexual passion
1CO 7:9 Though Paul urges abstinence, sexual passion is not wrong; however, sexual relationships must be confined to marriage; ; 1CO 7:36
Mary's virginity at Jesus Christ's conception
MAT 1:20–1:25 See also ISA 7:14; LUK 1:27, LUK 1:34–1:35
Parable of the ten virgins
Dictionary of Bible Themes © 1999 Martin H. Manser. Licensed under CC BY-SA 4.0.