Roof

(גָּג, στέγη, Mt 8:8; δῶμα, Ac 10:9). The roofs of dwelling houses in the entire East, because of the generally dry weather, are made flat and are surrounded with a guard or railing (מִעֲקֶת; στεφάνη, See De 22:8, where the parapet is insisted on, and comp. Thomson, Land and Book, 1, 48 sq.; 2 Kings, 1:2; comp. Mishna, Moed Katan, 1, 10; Michaelis, Mos. Rit. 4, 356). Anciently only buildings intended for display had raised roofs; such as temples (Cicero, Orat. 3, 26; Philo, 2, 43; Sueton. Claud. 17). So the Temple in Jerusalem, we are told by Jewish writers, was arched or vaulted, so that no one should repair thither for the same purposes as to the roofs of the houses (comp. also Jerome, Ad Suniamn et Fretel. p. 661). In the East the roof consists usually of a waterproof tiling (Mariti, Trav. p. 246 sq.; Tavernier, Voyage, 1, 168) or of stones (Vitruv. 2, 1, 5; Schweigger, Reis. p. 263), and is raised a little at one side or in the middle to shed water (Pliny, 36, 62; Burckhardt, Arab. p. 152). Pipes are also used to convey the water into cisterns (see Maimon. ad Middoth, 6, 6). A kind of weak, perishable grass commonly grew up between the tiles (Ps 129:6; 2Ki 19:26; Isa 37:27; see Shaw, Trav. p. 210). The roof of Dagon's temple (Jg 16:27) is said to have been crowded with 3000 persons to behold Samson's feats; but this can hardly mean the top of the temple, because the persons thereon could not see what was passing within. It appears rather to have been a loft or gallery running around the top of the building inside, and supported by pillars with two main posts, in the middle of the temple. A very usual kind of roof is constructed in the following manner: The beams are placed about three feet apart; across these sticks are arranged close together, and thickly matted thorn bush; over this is spread a coat of thick mortar, and lastly the marl or earth, which covers the whole. A large stone roller is kept on the top of the house for the purpose of hardening and flattening the layer of earth, to prevent the rain from penetrating. Roofs, however, are often of a very inferior description to this. They are at times composed of the palm leaf, and in other cases are made of cornstalks or brushwood, spread over with gravel (Robinson, Biblical Res. 1, 243; 2, 279), or of reeds and heather with a layer of beaten earth (Hartley, Researches in Greece, p. 240). The roofs of the great halls in Egypt are covered with flagstones of enormous size. Parapets are uniformly placed around the roof, for the purpose of guarding against accident by falling (Wilkinson, Anc. Egypt. 2, 122). The roof was much used by the Hebrews, as it still is in Eastern nations. It was often resorted to get fresh air, by convalescents and others (2Sa 11:2; Da 4:26; comp. Buckingham, Mesop. p. 70; Thomson, Land and Book, 1, 49 sq. See Thilo, Cod. Apocryph. 1, 120, 297, where it is a playground for children). In summer the people slept there (1Sa 9:26; comp. Tavernier, 1, 168; Buckingham, Mesop. p. 336; Rosenmüller, Morgenl. 3, 85; Morier, Second Journey, p. 230; Robinson, 3, 242). It was sought as a place for quiet conversation (1Sa 9:25), for undisturbed lamentation (Isa 15:3; Jer 48:38), for building "booths" (q.v., Ne 8:16), and for various religious actions (2Ki 23:12; Jer 19:13; Zep 1:5; Ac 10:9), perhaps with the feeling of being raised nearer to heaven and to God. Acts of a public nature were transacted there (2Sa 16:22), and announcements made (Mt 10:27; Lu 12:3; comp. Josephus, War, 2, 21. 5; Talm. Babyl. Shab. fol. 35, 2; comp. Lucian, Ver. Hist. 2, 46). Nor is this inconsistent with its use for secret interviews, before named, as these took place when neighbors were supposed to be occupied; yet the "upper chamber" (q.v.) was certainly more commonly sought for. Again, the roof was a lookout over the street (Jg 16:27; Isa 22:1; comp. Shaw, Trav. p. 190), a place for exposing clothes and household stuff to the air (Jos 2:6; comp. Mishna, Toroth, 9, 6; Mikvaoth, 2, 7; Machshir, 6, 2; Maaser, 1, 6, 3; Megilla, 3, 3; Menach, 8, 4); a commanding position for defense against attacks from below (Jg 9:51; Jg 2 Macc. 5, 12; comp. Josephus, Ant. 14, 15, 12; War, 4, 1, 4; Schweigger, Reis. p. 263). But a constant residence on the roof, in loneliness and exposure, is a forcible image of a sorrowful life (Pr 21:9; comp. 25:24). It was usual to have two flights of steps to ascend to the roof; one within the house and one in the street. It was easy, too, to climb over the railing of the roof and thus pass from that of one house to its neighbor; or from house to house along a whole street (Mt 24:17; Mr 13:15; Lu 17:31; comp. Flamin, Reisebesch. p. 10; Russel, Aleppo, 1, 45; Josephus, Ant. 13, 5, 3; Mishna, Baba Metsia, fol. 88, 1; Barhebr. Chronicles p. 170). Thus, too, it was easy to pass down from the roof into a house (see Lightfoot, Hor. Heb. p. 601). The passage Mr 2:4 is most naturally explained by supposing Jesus to have been in the chamber immediately under the roof. The people took up the floor of the roof (comp. Josephus, Ant. 14, 15, 12) and let down the sick man (Strauss, Leb. Jes. 2, 61, supposes the usual mode of access from the roof to the upper chamber to be used, which contradicts Mark). This is the meaning of Luke in the parallel passage, 5:19. If we understand the midst (τὸ μέσον) to mean the court of the house, then the tiling (κέραμοι), as our version has it, or rather bricks, must mean the guard wall around the roof (Faber, Archoeol. 1, 419), or the cornice (Host, Nachr. v. Maroe, p. 264). But it is doubtful whether the latter was common in Palestine; and the expression into the midst (comp. Lu 4:35; Mr 3:3; Mr 14:60; Joh 20:19) does not admit the above interpretation (Shaw, Trav. p. 186 sq., gives an explanation which does not suit the passage). A literal taking up of the roof, however, would be but a trifling matter, and would involve no injury to the building, if it were like the modern Arab houses in that vicinity. They are very low, and the roof is formed chiefly of twigs and earth, on beams some three feet apart. It is very common to remove part of this to let down goods, etc. (see Thomson, Land and Book, 2, 6 sq.); the Talm. Babl. Moed Katon, 25, 1, says, when R. Huna died, his bier could not pass the door, and it was thought best to let it down through the roof. See Mill, Diss. de Aedium Hebr. Tectis, in Oelrich's Coll. Opusc. Hist. Phil. Theol. 1, 2, 573 sq.; Battus, Diss. de Tectis Hebr. Retectis (Viteb. 1696); Faber, Archoeol. 1, 417 sq.; Hackett, Illustr. of Script. p. 70, 71, 72, and on Pr 27:15, p. 85. SEE HOUSETOP.