This teaching grew out of the Pharisees" attempt to trap Jesus. The incident occurred in Perea, Herod Antipas" territory. Perhaps the Pharisees wanted to get Jesus to explain His view of divorce because they suspected it was the same as John the Baptist"s. John had lost his head literally because of his views on marriage. Probably Jesus" critics hoped that He would also antagonize the Roman ruler with His views. The form of their question implied they thought that Jesus was against divorce for any reason. [source][source][source]
The Pharisees all believed that the Old Testament permitted Jewish men to divorce their wives and to remarry ( Deuteronomy 24:1-4). They disagreed among themselves on the grounds for divorce. Followers of Rabbi Shammai believed Moses meant the only ground was fornication, sexual sin. Rabbi Hillel"s disciples held that anything a wife did that displeased her husband constituted legitimate grounds for divorce. [source][source][source]
Context Summary
Mark 10:1-22 - The Divine Law Of Marriage
God made one man for one woman; therefore divorce is not permissible, unless the one act be committed which severs the nuptial tie. Then only is the bond broken by which husband and wife are one. There should be no compulsory celibacy. Some can live the single life; others cannot. Each must work out his own possibilities, and none may judge another.
It would appear that the fathers brought the little ones. They had a truer perception of the heart of Jesus than the disciples. All through the ages men have supposed that strength, wisdom, and wealth have the greatest attractions for our Lord, whereas it is precisely the reverse. Of such is His Kingdom.
Youth, with all its fervor and impetuosity, is very beautiful to the Lord Jesus. In this case it was combined with station, high standing, and wealth. It is not necessary that all should sell their goods, and give away the proceeds; indeed, it is often harder to retain and administer them rightly for God. But it was necessary for Christ to prove to this young man that he was not living the life of love, as he seemed to suppose. That alone can fulfill the law, and secure the highest and most perfect blessedness of which we are capable. It was a severe but necessary test for this young man. [source]
Chapter Summary: Mark 10
1Jesus disputes with the Pharisees concerning divorce; 13blesses the children that are brought unto him; 17resolves a rich man how he may inherit everlasting life; 23tells his disciples of the danger of riches; 28promises rewards to those who forsake all for the gospel; 32foretells his death and resurrection; 35bids the two ambitious suitors to think rather of suffering with him; 46and restores to Bartimaeus his sight
Greek Commentary for Mark 10:2
Tempting him [peirazontes)] As soon as Jesus appears in Galilee the Pharisees attack him again (cf. Mark 7:5; Mark 8:11). Gould thinks that this is a test, not a temptation. The word means either (see Matthew 4:1), but their motive was evil. They had once involved the Baptist with Herod Antipas and Herodias on this subject. They may have some such hopes about Jesus, or their purpose may have been to see if Jesus will be stricter than Moses taught. They knew that he had already spoken in Galilee on the subject (Matthew 5:31.). [source]
Matthew 19:24Camel - through a needle's eye [κάμηλον διά τρύπηματος ῥαφίδος] See on Mark 10:25; and Luke 18:25. Compare the Jewish proverb, that a man did not even in his dreams see an elephant pass through the eye of a needle. The reason why the camel was substituted for the elephant was because the proverb was from the Babylonian Talmud, and in Babylon the elephant was common, while in Palestine it was unknown. The Koran has the same figure: “The impious shall find the gates of heaven shut; nor shall he enter there till a camel shall pass through the eye of a needle.” Bo-chart, in his history of the animals of scripture, cites a Talmudic passage: “A needle's eye is not too narrow for two friends, nor is the world wide enough for two enemies.” The allusion is not to be explained by reference to a narrow gate called a needle's eye. [source]
Matthew 16:3Lowering [στυγνάζων] The verb means to have a gloomy look. Dr. Morison compares the Scotch gloaming or glooming. Cranmer, the sky is glooming red. The word is used only here and at Mark 10:22, of the young ruler, turning from Christ with his face overshadowed with gloom. A.V., he was sad. Rev., his countenance fell. [source]
Matthew 16:3Lowring [στυγναζων] A sky covered with clouds. Used also of a gloomy countenance as of the rich young ruler in Mark 10:22. Nowhere else in the New Testament. This very sign of a rainy day we use today. The word for “foul weather” (χειμων cheimōn) is the common one for winter and a storm. [source]
Mark 3:5When he had looked round on them with anger [περιβλεπσαμενος αυτους μετ οργης] Mark has a good deal to say about the looks of Jesus with this word (Mark 3:5,Mark 3:34; Mark 5:37; Mark 9:8; Mark 10:23; Mark 11:11) as here. So Luke only once, Luke 6:10. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). [source]
Luke 18:25To go through the eye of a needle [διὰ τρήματος βελόνης εἰσελθεῖν] Rev., more literally, to enter in through a needle's eye. Both Matthew and Mark use another word for needle ( ῥαφίς ); see on Mark 10:25. Luke alone has βελόνη , which, besides being an older term, is the peculiar word for the surgical needle. The other word is condemned by the Greek grammarians as barbarous. [source]
Luke 18:23He was very sorrowful [] Rev., more correctly renders ἐγενήθη , he became. See on Mark 10:22. [source]
Luke 18:22One thing thou lackest yet [ετι εν σοι λειπει] Literally, one thing still fails thee or is wanting to thee. An old verb with the dative of personal interest. Mark 10:21 has here υστερει σε husterei se which see note. It was an amazing compliment for one who was aiming at perfection (Matthew 19:21). The youth evidently had great charm and was sincere in his claims. [source]
Luke 18:23Became [εγενητη] First aorist passive indicative of γινομαι ginomai Like his countenance fell (στυγνασας stugnasas), in Mark 10:22. [source]
Luke 18:25Through a needle‘s eye [δια τρηματος βελονης] Both words are old. Τρημα Trēma means a perforation or hole or eye and in the N.T. only here and Matthew 19:24. ελονη Belonē means originally the point of a spear and then a surgeon‘s needle. Here only in the N.T. Mark 10:25; Matthew 19:24 have ραπιδος rhaphidos for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible. [source]
John 9:36And who is he, Lord, that I may believe on him? [Και τις εστιν κυριε] The initial κυριε kai (and) is common (Mark 10:26; Luke 10:29; Luke 18:26). Probably by ινα πιστευσω εις αυτον kurie he means only “Sir.” It usually comes at the beginning of the sentence, not at the end as here and John 9:38. That I may believe on him (hina pisteusō eis auton). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus. [source]
John 2:3When the wine failed [υστερησαντος οινου] Genitive absolute with first aorist active participle of υστερεω hustereō old verb from υστερος husteros late or lacking. See same use in Mark 10:21. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. They have no wine The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke 2:19,Luke 2:51). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. So she dares propose the miracle to him. [source]
John 8:6Tempting him [πειραζοντες αυτον] Evil sense of this present active participle of πειραζω peirazō as so often (Mark 8:11; Mark 10:2, etc.). That they might have whereof to accuse him Purpose clause with ινα hina and present active subjunctive of εχω echō This laying of traps for Jesus was a common practice of his enemies (Luke 11:16, etc.). Note present active infinitive of κατηγορεω katēgoreō (see Matthew 12:10 for the verb) to go on accusing (with genitive αυτου autou). It was now a habit with these rabbis. Stooped down First aorist active participle of κυπτω kuptō old verb to bow the head, to bend forward, in N.T. only here and John 8:8; Mark 1:7. The use of κατω katō (down) gives a vivid touch to the picture. With his finger Instrumental case of δακτυλος daktulos for which see Matthew 23:4. Wrote on the ground Imperfect active of καταγραπω katagraphō old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of καταγραπω katagraphō leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman‘s sin. [source]
1 Corinthians 1:7So that ye come behind in no gift [ωστε υμας μη υστερεισται εν μηδενι χαρισματι] Consecutive clause with ωστε hōste and the infinitive and the double negative. Come behind (υστερεισται hustereisthai) is to be late (υστερος husteros), old verb seen already in Mark 10:21; Matthew 19:20. It is a wonderful record here recorded. But in 2 Corinthians 8:7-11; 2 Corinthians 9:1-7 Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. [source]
2 Corinthians 2:2Who then? [και τισ] For this use of και kai see note on Mark 10:26; John 9:36. The και kai accepts the condition (first class ειλυπω ei̇̇lupō) and shows the paradox that follows. Λυπεω Lupeō is old word from λυπη lupē (sorrow) in causative sense, to make sorry. [source]
1 Timothy 4:12Thy youth [σου της νεοτητος] Genitive case of old word (from νεος neos) as in Mark 10:20. Be thou (γινου ginou). Present middle imperative of γινομαι ginomai “Keep on becoming thou.” An ensample Old word from τυπτω tuptō a type. Pauline use of the word (1 Thessalonians 1:7; 2 Thessalonians 3:9; Philemon 3:17; Titus 2:7). To them that believe (των πιστων tōn pistōn). Objective genitive. In word In conversation as well as in public speech. In manner of life (εν αναστροπηι en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22). In purity Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2,Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
1 Timothy 6:9Desire to be rich [βουλομενοι πλουτειν] The will Some MSS. have “trust in riches” in Mark 10:24. Possibly Paul still has teachers and preachers in mind. [source]
James 1:17From the Father of lights [ουκ ενι] “Of the lights” (the heavenly bodies). For this use of εν patēr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights.With whom (ενεστι par' hōi). For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9.Can be no This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
Revelation 14:4For they are virgins [παρτενοι γαρ εισιν] Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1,1 Corinthians 7:8,1 Corinthians 7:32,1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
What do the individual words in Mark 10:2 mean?
Andhaving come to [him]the Phariseeswere demandingof Himifit is lawfulfor a husbanda wifeto divorcetestingHim
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: ἐπερωτάω
Sense: to accost one with an enquiry, put a question to, enquiry of, ask, interrogate.
Greek Commentary for Mark 10:2
As soon as Jesus appears in Galilee the Pharisees attack him again (cf. Mark 7:5; Mark 8:11). Gould thinks that this is a test, not a temptation. The word means either (see Matthew 4:1), but their motive was evil. They had once involved the Baptist with Herod Antipas and Herodias on this subject. They may have some such hopes about Jesus, or their purpose may have been to see if Jesus will be stricter than Moses taught. They knew that he had already spoken in Galilee on the subject (Matthew 5:31.). [source]
See on Matthew 6:13. [source]
Reverse Greek Commentary Search for Mark 10:2
See on Mark 10:25; and Luke 18:25. Compare the Jewish proverb, that a man did not even in his dreams see an elephant pass through the eye of a needle. The reason why the camel was substituted for the elephant was because the proverb was from the Babylonian Talmud, and in Babylon the elephant was common, while in Palestine it was unknown. The Koran has the same figure: “The impious shall find the gates of heaven shut; nor shall he enter there till a camel shall pass through the eye of a needle.” Bo-chart, in his history of the animals of scripture, cites a Talmudic passage: “A needle's eye is not too narrow for two friends, nor is the world wide enough for two enemies.” The allusion is not to be explained by reference to a narrow gate called a needle's eye. [source]
The verb means to have a gloomy look. Dr. Morison compares the Scotch gloaming or glooming. Cranmer, the sky is glooming red. The word is used only here and at Mark 10:22, of the young ruler, turning from Christ with his face overshadowed with gloom. A.V., he was sad. Rev., his countenance fell. [source]
A sky covered with clouds. Used also of a gloomy countenance as of the rich young ruler in Mark 10:22. Nowhere else in the New Testament. This very sign of a rainy day we use today. The word for “foul weather” (χειμων cheimōn) is the common one for winter and a storm. [source]
So in Matthew 19:26. Their amazement increased (Mark 10:26). [source]
Mark has a good deal to say about the looks of Jesus with this word (Mark 3:5, Mark 3:34; Mark 5:37; Mark 9:8; Mark 10:23; Mark 11:11) as here. So Luke only once, Luke 6:10. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). [source]
Rev., more literally, to enter in through a needle's eye. Both Matthew and Mark use another word for needle ( ῥαφίς ); see on Mark 10:25. Luke alone has βελόνη , which, besides being an older term, is the peculiar word for the surgical needle. The other word is condemned by the Greek grammarians as barbarous. [source]
Rev., more correctly renders ἐγενήθη , he became. See on Mark 10:22. [source]
Literally, one thing still fails thee or is wanting to thee. An old verb with the dative of personal interest. Mark 10:21 has here υστερει σε husterei se which see note. It was an amazing compliment for one who was aiming at perfection (Matthew 19:21). The youth evidently had great charm and was sincere in his claims. [source]
First aorist passive indicative of γινομαι ginomai Like his countenance fell (στυγνασας stugnasas), in Mark 10:22. [source]
Both words are old. Τρημα Trēma means a perforation or hole or eye and in the N.T. only here and Matthew 19:24. ελονη Belonē means originally the point of a spear and then a surgeon‘s needle. Here only in the N.T. Mark 10:25; Matthew 19:24 have ραπιδος rhaphidos for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible. [source]
The initial κυριε kai (and) is common (Mark 10:26; Luke 10:29; Luke 18:26). Probably by ινα πιστευσω εις αυτον kurie he means only “Sir.” It usually comes at the beginning of the sentence, not at the end as here and John 9:38. That I may believe on him (hina pisteusō eis auton). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus. [source]
Genitive absolute with first aorist active participle of υστερεω hustereō old verb from υστερος husteros late or lacking. See same use in Mark 10:21. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. They have no wine The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke 2:19, Luke 2:51). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. So she dares propose the miracle to him. [source]
Evil sense of this present active participle of πειραζω peirazō as so often (Mark 8:11; Mark 10:2, etc.). That they might have whereof to accuse him Purpose clause with ινα hina and present active subjunctive of εχω echō This laying of traps for Jesus was a common practice of his enemies (Luke 11:16, etc.). Note present active infinitive of κατηγορεω katēgoreō (see Matthew 12:10 for the verb) to go on accusing (with genitive αυτου autou). It was now a habit with these rabbis. Stooped down First aorist active participle of κυπτω kuptō old verb to bow the head, to bend forward, in N.T. only here and John 8:8; Mark 1:7. The use of κατω katō (down) gives a vivid touch to the picture. With his finger Instrumental case of δακτυλος daktulos for which see Matthew 23:4. Wrote on the ground Imperfect active of καταγραπω katagraphō old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of καταγραπω katagraphō leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman‘s sin. [source]
Consecutive clause with ωστε hōste and the infinitive and the double negative. Come behind (υστερεισται hustereisthai) is to be late (υστερος husteros), old verb seen already in Mark 10:21; Matthew 19:20. It is a wonderful record here recorded. But in 2 Corinthians 8:7-11; 2 Corinthians 9:1-7 Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. [source]
For this use of και kai see note on Mark 10:26; John 9:36. The και kai accepts the condition (first class ειλυπω ei̇̇lupō) and shows the paradox that follows. Λυπεω Lupeō is old word from λυπη lupē (sorrow) in causative sense, to make sorry. [source]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
Genitive case of old word (from νεος neos) as in Mark 10:20. Be thou (γινου ginou). Present middle imperative of γινομαι ginomai “Keep on becoming thou.” An ensample Old word from τυπτω tuptō a type. Pauline use of the word (1 Thessalonians 1:7; 2 Thessalonians 3:9; Philemon 3:17; Titus 2:7). To them that believe (των πιστων tōn pistōn). Objective genitive. In word In conversation as well as in public speech. In manner of life (εν αναστροπηι en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22). In purity Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2, Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
The will Some MSS. have “trust in riches” in Mark 10:24. Possibly Paul still has teachers and preachers in mind. [source]
For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9. [source]
“Of the lights” (the heavenly bodies). For this use of εν patēr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights.With whom (ενεστι par' hōi). For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9.Can be no This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
Future middle of παινω phainō to show. For the question see Mark 10:24-26. [source]
Diminutive, properly a little book or scroll. See on writing, Matthew 19:7; see on bill, Mark 10:2; see on book, Luke 4:17. [source]
Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6). [source]
Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]