A.T. Robertson Commentary Mark 2

Again into Capernaum after some days (παλιν εις Καφαρναουμ δι' ημερων). After the first tour of Galilee when Jesus is back in the city which is now the headquarters for the work in Galilee. The phrase δι' ημερων means days coming in between (δια, δυο, two) the departure and return.

In the house (εν οικω). More exactly,

at home , in the home of Peter, now the home of Jesus. Another picture directly from Peter's discourse. Some of the manuscripts have here εις οικον, illustrating the practical identity in meaning of εν and εις (Robertson, Grammar, pp. 591-6).

It was noised (ηκουσθη). It was heard (first aorist, passive indicative from ακουω, to hear). People spread the rumour, "He is at home, he is indoors."

So that there was no longer room for them, no, not even about the door (ωστε μηκετ χωρειν μηδε τα προς την θυραν). Another graphic Markan detail seen through Peter's eyes. The double compound negative in the Greek intensifies the negative. This house door apparently opened into the street, not into a court as in the larger houses. The house was packed inside and there was a jam outside.

And he spake the word unto them (κα ελαλε αυτοις τον λογον). And he was speaking the word unto them, Mark's favourite descriptive imperfect tense (ελαλε). Note this word λαλεω about the preaching of Jesus (originally just sounds like the chatter of birds, the prattling of children, but here of the most serious kind of speech. As contrasted with λεγω (to say) it is rather an onomatopoetic word with some emphasis on the sound and manner of speaking. The word is common in the vernacular papyri examples of social inter-course.

And they come (κα ερχοντα). Fine illustration of Mark's vivid dramatic historical present preserved by Luke Lu 5:18, but not by Mt 9:2 (imperfect).

Borne by four (αιρομενον υπο τεσσαρων). Another picturesque Markan detail not in the others.

Come nigh (προσεγγισα). But Westcott and Hort read προσενεγκα, to bring to, after Aleph, B, L, 33, 63 (cf. John 5:18).

They uncovered the roof (απεστεγασαν την στεγην). They unroofed the roof (note paronomasia in the Greek and cognate accusative). The only instance of this verb in the N.T. A rare word in late Greek, no papyrus example given in Moulton and Milligan Vocabulary. They climbed up a stairway on the outside or ladder to the flat tile roof and dug out or broke up (εξορυξαντες) the tiles (the roof). There were thus tiles (δια των κεραμων, Luke 5:19) of laths and plaster and even slabs of stone stuck in for strength that had to be dug out. It is not clear where Jesus was (οπου ην), either downstairs, (Holtzmann) or upstairs (Lightfoot), or in the quadrangle (atrium or compluvium, if the house had one). "A composition of mortar, tar, ashes and sand is spread upon the roofs, and rolled hard, and grass grows in the crevices. On the houses of the poor in the country the grass grows more freely, and goats may be seen on the roofs cropping it" (Vincent).

They let down the bed (χαλωσ τον κραβαττον), historical present again, aorist tense in Lu 5:19 (καθηκαν). The verb means to lower from a higher place as from a boat. Probably the four men had a rope fastened to each corner of the pallet or poor man's bed (κραβαττον, Latin grabatus. So one of Mark's Latin words). Matthew (Matthew 9:2) has κλινη, general term for bed. Luke has κλινιδιον (little bed or couch). Mark's word is common in the papyri and is spelled also κραββατος, sometimes κραβατος, while W, Codex Washingtonius, has it κραββατον.

Their faith (την πιστιν αυτων). The faith of the four men and of the man himself. There is no reason for excluding his faith. They all had confidence in the power and willingness of Jesus to heal this desperate case.

Are forgiven (αφιεντα, aoristic present passive, cf. punctiliar action, Robertson's

Grammar, pp. 864ff.). So Mt 9:3, but Lu 5:20 has the Doric perfect passive αφεωντα. The astonishing thing both to the paralytic and to the four friends is that Jesus forgave his sins instead of healing him. The sins had probably caused the paralysis.