Mark 3:25

3:25 If a house is divided against itself, that house will not be able to stand.

Mark 10:10

10:10 In the house once again, the disciples asked him about this.

Mark 3:27

3:27 But no one is able to enter a strong man’s ¹  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ² 

Mark 1:29

Healings at Simon’s House

1:29 Now ³  as soon as they left the synagogue, ⁴  they entered Simon and Andrew’s house, with James and John.

Mark 6:10

6:10 He said to them, “Wherever you enter a house, stay there ⁵  until you leave the area.

Mark 9:33

Questions About the Greatest

9:33 Then ⁶  they came to Capernaum. ⁷  After Jesus ⁸  was inside the house he asked them, “What were you discussing on the way?”

Mark 12:40

12:40 They ⁹  devour widows’ property, ¹⁰  and as a show make long prayers. These men will receive a more severe punishment.”

Mark 13:15

13:15 The one on the roof ¹¹  must not come down or go inside to take anything out of his house. ¹² 

Mark 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ¹³  left there, he went to the region of Tyre. ¹⁴  When he went into a house, he did not want anyone to know, but ¹⁵  he was not able to escape notice.

Mark 13:35

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn –

Mark 2:15

2:15 As Jesus ¹⁶  was having a meal ¹⁷  in Levi’s ¹⁸  home, many tax collectors ¹⁹  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Mark 6:4

6:4 Then ²⁰  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Mark 10:29-30

10:29 Jesus said, “I tell you the truth, ²¹  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel 10:30 who will not receive in this age ²²  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ²³  – and in the age to come, eternal life. ²⁴ 

Mark 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ²⁵  in charge, assigning ²⁶  to each his work, and commanded the doorkeeper to stay alert.

Mark 14:3

Jesus’ Anointing

14:3 Now ²⁷  while Jesus ²⁸  was in Bethany at the house of Simon the leper, reclining at the table, ²⁹  a woman came with an alabaster jar ³⁰  of costly aromatic oil ³¹  from pure nard. After breaking open the jar, she poured it on his head.

[3:27]  ¹ sn The strong man here pictures Satan.

[3:27]  ² sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[1:29]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ² sn See the note on synagogue in 1:21.

[6:10]  ¹ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:33]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ² map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:40]  ¹ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ² tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[13:15]  ¹ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:15]  ² sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

[7:24]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ² tc Most mss, including early and important witnesses (א A B Ë^1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.

[7:24]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[2:15]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ² tn Grk “As he reclined at table.”

[2:15]  ³ tn Grk “his.”

[2:15]  ⁴ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[6:4]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:29]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:30]  ¹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ² tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ³ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[13:34]  ¹ tn See the note on the word “slave” in 10:44.

[13:34]  ² tn Grk “giving.”

[14:3]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:3]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:3]  ³ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:3]  ⁴ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[14:3]  ⁵ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.