Mark 2:1

Καὶ εἰσελθὼν πάλιν. Unless ἠκούσθη is personal, to which Blass, § 72. 4, with hesitation inclines, εἰσελθών is a nom. pend. [368][369] Latt. Syrr. Goth. smooth the constr. by reading εἰσῆλθεν … καὶ ἠκούσθη. If ἠκούσθη is personal, the constr. is not broken: And having entered again into [370] He was heard of as being, etc. The πάλιν looks back to Mark 1:21. Mk often notes the recurrence of scenes and incidents (Mark 2:13; Mark 3:1; Mark 3:20; Mark 4:1, etc.). One missionary circuit is ended; but there is no hint that it was the disobedience of the leper (Mark 1:45) which brought it to a conclusion; his disobedience changed the character of it from town to country. Here He returns to His headquarters. Mt. calls Capernaum “His own city.”

[368] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.
[369] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31; Mark 8:5 to Mark 12:29; Mark 13:19 to Mark 16:20. In the National Library at Paris.

[370] odex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31; Mark 8:5 to Mark 12:29; Mark 13:19 to Mark 16:20. In the National Library at Paris.

διʼ ἡμερῶν. After some days, interjectis diebus, seems to be the meaning. Cf. διʼ ἐτῶν δὲ πλειόνων (Acts 24:17), διὰ δεκατεσσάρων ἐτῶν (Galatians 2:1). This use of διά is classical. Winer, p. 475. Cf. Mark 14:58.

ἠκούσθη. Probably impersonal, as in John 9:32; and, as in 2Es 16:6 (Nehemiah 3:6), ὅτι may be recitative and be omitted in translation; People were heard to say, He is at home. For this use of ἐν οἴκῳ cf. 1 Corinthians 11:34; 1 Corinthians 14:35, where it is in emphatic contrast to ἐν ἐκκλησίᾳ. Ἐν τῷ οἴκῳ would mean “in the house already mentioned” (Mark 1:29), viz. Simon’s, and this may have been the house in which He was “at home”; εἰς οἶκον ([371][372][373][374]) suggests “He has gone indoors and is there.”

[371] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.
[372] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31; Mark 8:5 to Mark 12:29; Mark 13:19 to Mark 16:20. In the National Library at Paris.

[373] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[374] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.