Mar 2:2-12 | RWP | e4.org | 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 com- mon in the vernacular papyri examples of social inter-course.

‏ Mark 2:2-12

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 com- mon 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. Joh 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, Lu 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 (Mt 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.

Sitting there, and reasoning in their hearts ( εκε καθημενο κα διαλογιζομενο εν ταις καρδιαις αυτων ). Another of Mark's pictures through Peter's eyes. These scribes (and Pharisees, Lu 5:21) were there to cause trouble, to pick flaws in the teaching and conduct of Jesus. His popularity and power had aroused their jealousy. There is no evidence that they spoke aloud the murmur in their hearts, "within themselves" (Mt 9:3). It was not necessary, for their looks gave them away and Jesus knew their thoughts (Mt 9:4) and perceived their reasoning (Lu 5:22).

Instantly Jesus recognized it in his own spirit ( ευθυς επιγνους ο Ιησους τω πνευματ αυτου, Mr 2:8). The Master at once recognizes the hostile atmosphere in the house. The debate ( διαλογιζομενο ) in their hearts was written on their faces. No sound had come, but feeling did.

He blasphemeth ( βλασφημε ). This is the unspoken charge in their hearts which Jesus read like an open book. The correct text here has this verb. They justify the charge with the conviction that God alone has the power ( δυνατα ) to forgive sins. The word βλασφημεω means injurious speech or slander. It was, they held, blasphemy for Jesus to assume this divine prerogative. Their logic was correct. The only flaw in it was the possibility that Jesus held a peculiar relation to God which justified his claim. So the two forces clash here as now on the deity of Christ Jesus. Knowing full well that he had exercised the prerogative of God in forgiving the man's sins he proceeds to justify his claim by healing the man.

That ye may know ( ινα ειδητε ). The scribes could have said either of the alternatives in verse 9 with equal futility. Jesus could say either with equal effectiveness. In fact Jesus chose the harder first, the forgiveness which they could not see. So he now performs the miracle of healing which all could see, that all could know that (the Son of Man, Christ's favourite designation of himself, a claim to be the Messiah in terms that could not be easily attacked) he really had the authority and power ( εξουσιαν ) to forgive sins. He has the right and power here on earth to forgive sins, here and now without waiting for the day of judgment.

He saith to the sick of the palsy ( λεγε ). This remarkable parenthesis in the middle of the sentence occurs also in Mt 9:6 and Lu 5:24, proof that both Matthew and Luke followed Mark's narrative. It is inconceivable that all three writers should independently have injected the same parenthesis at the same place.

Before them all ( εμπροσθεν παντων ). Lu 5:25 follows Mark in this detail. He picked up ( αρας ) his pallet and walked and went home as Jesus had commanded him to do (Mr 2:11). It was an amazing proceeding and made it unnecessary for Jesus to refute the scribes further on this occasion. The amazement ( εξιστασθα, our ecstasy, as Lu 5:26 has it), was too general and great for words. The people could only say: "We never saw it on this fashion" ( Hουτως ουδεποτε ειδαμεν ). Jesus had acted with the power of God and claimed equality with God and had made good his claim. They all marvelled at the

paradoxes ( παραδοξα, Lu 5:26) of that day. For it all they glorified God.