Revelation 14:4

Exegetical Study of Revelation 14:4: The Meaning of `παρθένοι`

This exegetical study of Revelation 14:4, focusing on the phrase `παρθένοι γὰρ εἰσιν`, is based on a b-greek discussion from September 5, 2008. The initial inquiry concerns the proper translation and interpretive scope of the noun `παρθένος` (virgin) in this context, particularly in light of its traditional association with female chastity and the preceding statement that the 144,000 “have not defiled themselves with women.” The discussion explores whether `παρθένος` can refer to men, and if so, whether such a usage is literal or metaphorical, and whether it was prevalent in John’s linguistic environment.

The main exegetical issue revolves around the precise semantic range of `παρθένος` at the time of the composition of Revelation and how this impacts the understanding of the 144,000. Specifically, scholars debate whether the term `παρθένος` refers to literal male virgins who have abstained from sexual relations with women, implying that such relations inherently defile, or if it functions metaphorically to denote spiritual purity and faithfulness to Christ, transcending biological gender. The grammatical irregularities observed in the surrounding verses—specifically shifts between feminine and masculine agreement when referring to the 144,000—further complicate a straightforward literal interpretation and suggest a deeper, symbolic meaning.

Greek text (Nestle 1904)

οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γὰρ εἰσιν, οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγῃ. οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ.

Key differences with SBLGNT (2010):

• No significant textual differences in Revelation 14:4 between Nestle 1904 and SBLGNT 2010. The text is identical.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The NA28 text of Revelation 14:4 presents no critical variants for the phrase `παρθένοι γὰρ εἰσιν`, indicating a stable textual tradition for this specific clause. The interpretive challenge thus lies in the lexical and semantic understanding rather than textual reconstruction.

Lexically, the term `παρθένος` (`parthenos`) primarily denotes a “virgin” or “maiden,” invariably referring to a female who has not experienced sexual intercourse. This is its dominant usage in classical, Septuagintal, and New Testament Greek (e.g., Matthew 1:23; Luke 1:27; 1 Corinthians 7:25). However, certain lexical resources and ancient texts present complexities:

• BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature) acknowledges a secondary usage (s.v. `παρθένος` [b]) as “male virgin, chaste man,” citing `ὁ παρθένος` in contexts such as the LXX (e.g., Judges 19:24), *Joseph and Asenath* 8:1 (referring to Joseph), and later Christian hagiography for figures like Abel, Melchizedek, and the Apostle John. Crucially, BDAG also lists Revelation 14:4 under this category. This raises the question of whether Revelation 14:4 *informs* this dictionary definition for male usage, rather than reflecting a pre-existing, widely understood meaning. Critics suggest a potential circularity if earlier, unambiguous attestations of `παρθένος` referring to an adult male virgin *prior to* the NT are scarce or non-existent.
• KITTEL (Theological Dictionary of the New Testament) similarly outlines the primary female connotation but explores the later Christian application to men, particularly within ascetic traditions. It notes that such male “virginity” often acquired a spiritual or allegorical sense, or was attributed anachronistically to biblical figures. The dictionary acknowledges the interpretive difficulty of Revelation 14:4, positioning it as a unique or pivotal instance for the male sense, which subsequently influenced later Christian usage.
• Moulton & Milligan (The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources) provide examples of `παρθένος` in papyri referring to young girls or women (e.g., “daughter, virgin” in P.Ryl. II.125.28; “child of five years” in Kaibel 565). While they also cite instances like *Joseph and Asenath* and other Christian literature for male usage, the critical point emphasized by the original discussion is the *lack* of clear, pre-NT attestations of `παρθένος` denoting an adult unmarried man in secular Greek literature. The examples provided from *Joseph and Asenath* (a post-NT work) are explicitly noted as part of “Christian literature,” potentially post-dating and even influenced by Revelation itself.

The scholarly consensus thus highlights that while later Christian literature and some lexicographical entries allow for a male application of `παρθένος`, the evidence for this meaning *predating* the New Testament, particularly in a non-Christian context, is limited. This strongly suggests that Revelation 14:4 itself is a key text influencing this semantic extension or, at minimum, that its usage here is highly significant and possibly idiosyncratic.

Translation Variants

The translation of `παρθένοι γὰρ εἰσιν` is deeply intertwined with the interpretation of the 144,000 and the preceding clause, `οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν` (“These are the ones who have not defiled themselves with women”).

Grammatical Analysis:
A peculiar grammatical feature within Revelation 14:1-4 is the shifting gender agreement for the 144,000. In 14:1, the number `ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες` (144,000) is followed by a feminine participle, `ἔχουσαι` (feminine nominative plural, “having”). This might initially suggest the 144,000 are women. However, by 14:3, the same group is introduced by a feminine article `αἱ` (feminine nominative plural) but followed by a masculine participle `ἠγορασμένοι` (masculine nominative plural, “who were bought”). This grammatical “solecism” or mixed-gender agreement is striking. If the group were solely men, masculine forms would suffice. If mixed, common Greek practice often defaults to masculine for inclusivity. The deliberate alternation implies a purposeful rhetorical strategy by John.

The immediate context of `παρθένοι γὰρ εἰσιν` (“for they are virgins”) follows the phrase about not defiling themselves with women. This phrase itself presents two primary interpretations:

1. Literal Interpretation: The 144,000 are literally male celibates who have abstained from sexual relations. This interpretation confronts a significant theological challenge: if sexual relations with a woman per se defile a man, this contradicts a fundamental biblical understanding of marriage and sexuality as God-ordained and good (e.g., Genesis 1:28; Hebrews 13:4). While ritual purity laws in the Old Testament did involve temporary abstinence from sexual relations for specific sacred purposes (e.g., Exodus 19:15), these did not imply inherent defilement of marriage itself. A literal reading of Revelation 14:4 as condemning all sexual relations as defiling would be a notion “utterly foreign to the Bible.”
2. Metaphorical Interpretation: The statement about not defiling themselves with women, along with `παρθένοι γὰρ εἰσιν`, is understood figuratively. In this view, “not defiling themselves with women” signifies spiritual purity and faithfulness, especially in contrast to idolatry which is often depicted as spiritual prostitution or unfaithfulness in Revelation (e.g., the `πόρνη` of Rev 17). The term `παρθένοι` then metaphorically describes the church or its members as “spiritually chaste” or “undefiled,” pure and devoted exclusively to Christ. This resonates with Pauline language where the church is presented as a “pure virgin” (`παρθένον ἁγνήν`) betrothed to Christ (2 Corinthians 11:2). This interpretation is also supported by the observation that in John’s day, if `παρθένος` did not typically mean “unmarried man,” its use directly after a problematic literal statement would *force* the reader toward a figurative understanding, much like other paradoxes or impossible literalisms in Revelation (e.g., locusts with a king, omission of Dan in Rev 7).

Rhetorical Analysis:
The mixed-gender grammar (feminine participles for the 144,000 in 14:1 and masculine in 14:3) serves as a rhetorical clue. If the 144,000 were strictly male celibates, the feminine forms would be anomalous. If they represent the universal church (comprising both men and women), the shifting gender forms could be John’s deliberate way of indicating this paradox, resolving it through a figurative understanding of “virgins.” The symbolic nature of the number 144,000 (12x12x1000, representing the completeness of God’s people) further supports a non-literal interpretation of their characteristics.

Conclusions and Translation Suggestions

Based on the lexical analysis, grammatical complexities, and rhetorical context, the metaphorical interpretation of `παρθένοι` in Revelation 14:4 is more robust than a literal one. The absence of compelling pre-NT evidence for `παρθένος` meaning an adult male virgin, coupled with the theological difficulties of a literal reading of sexual defilement and the peculiar grammatical shifts, strongly suggests John is using the term symbolically. The 144,000 represent those spiritually pure and wholly devoted to Christ, free from the defilement of the world’s idolatry and apostasy, akin to the church as Christ’s pure bride.

Here are three suggested translations for `παρθένοι γὰρ εἰσιν`, reflecting a nuanced understanding:

1. “for they are virgins.”
   This translation maintains the literal rendering of `παρθένοι` but with the implicit understanding that “virgins” here refers to spiritual purity and unwavering devotion to Christ, not necessarily physical celibacy. The context forces a figurative reading.
2. “for they are chaste.”
   This option foregrounds the ethical and spiritual dimension of purity. “Chaste” is broad enough to encompass both men and women and can be understood metaphorically as spiritual faithfulness, avoiding the potential misinterpretation of literal physical virginity or the implication of sexual defilement.
3. “for they are undefiled.”
   This translation directly connects `παρθένοι` to the preceding clause (“who have not defiled themselves with women”), emphasizing their moral and spiritual integrity. It clearly communicates the core meaning of purity and separation from spiritual harlotry (idolatry) that characterizes the symbolic 144,000.