Markus 12:9

12:9 What then will the owner of the vineyard do? He will come and destroy ¹  those tenants and give the vineyard to others. ² 

Markus 3:35

3:35 For whoever does the will of God is ³  my brother and sister and mother.”

Markus 6:3

6:3 Isn’t this the carpenter, the son ⁴  of Mary ⁵  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 10:29-30

10:29 Jesus said, “I tell you the truth, ⁶  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 ⁷  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ⁸  – and in the age to come, eternal life. ⁹ 

Markus 12:22-23

12:22 None of the seven had children. Finally, the woman died too. 12:23 In the resurrection, when they rise again, ¹⁰  whose wife will she be? For all seven had married her.” ¹¹ 

Markus 12:21

12:21 The second married her and died without any children, and likewise the third.

Markus 12:20

12:20 There were seven brothers. The first one married, ¹²  and when he died he had no children.

Markus 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ¹³  are outside looking for you.”

Markus 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ¹⁴  Many who heard him were astonished, saying, “Where did he get these ideas? ¹⁵  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

Markus 12:16

12:16 So ¹⁶  they brought one, and he said to them, “Whose image ¹⁷  is this, and whose inscription?” They replied, ¹⁸  “Caesar’s.”

Markus 10:6

10:6 But from the beginning of creation he ¹⁹  made them male and female. ²⁰ 

Markus 5:25

5:25 Now ²¹  a woman was there who had been suffering from a hemorrhage ²²  for twelve years. ²³ 

Markus 14:14

14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’

Markus 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ²⁴  immediately heard about him and came and fell at his feet.

Markus 13:17

13:17 Woe to those who are pregnant and to those who are nursing their babies in those days!

Markus 15:41

15:41 When he was in Galilee, they had followed him and given him support. ²⁵  Many other women who had come up with him to Jerusalem ²⁶  were there too.

Markus 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 –

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ²⁷  asked him to cast the demon out of her daughter.

Markus 7:28

7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Markus 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

Markus 6:22

6:22 When his daughter Herodias ²⁸  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.”

Markus 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Markus 5:33

5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth.

Markus 15:40

15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, ²⁹  and Salome.

Markus 6:24

6:24 So ³⁰  she went out and said to her mother, “What should I ask for?” Her mother ³¹  said, “The head of John the baptizer.” ³² 

Markus 10:11-12

10:11 So ³³  he told them, “Whoever divorces his wife and marries another commits adultery against her. 10:12 And if she divorces her husband and marries another, she commits adultery.” ³⁴ 

Markus 14:8

14:8 She did what she could. She anointed my body beforehand for burial.

Markus 14:66

Peter’s Denials

14:66 Now ³⁵  while Peter was below in the courtyard, one of the high priest’s slave girls ³⁶  came by.

Markus 16:11

16:11 And when they heard that he was alive and had been seen by her, they did not believe.

Markus 5:32

5:32 But ³⁷  he looked around to see who had done it.

Markus 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ³⁸  them.

Markus 5:41

5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.”

Markus 16:10

16:10 She went out and told those who were with him, while they were mourning and weeping.

Markus 5:29

5:29 At once the bleeding stopped, ³⁹  and she felt in her body that she was healed of her disease.

Markus 14:5

14:5 It ⁴⁰  could have been sold for more than three hundred silver coins ⁴¹  and the money ⁴²  given to the poor!” So ⁴³  they spoke angrily to her.

Markus 5:43

5:43 He strictly ordered that no one should know about this, ⁴⁴  and told them to give her something to eat.

Markus 10:14

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ⁴⁵ 

Markus 14:69

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.”

Markus 14:3

Jesus’ Anointing

14:3 Now ⁴⁶  while Jesus ⁴⁷  was in Bethany at the house of Simon the leper, reclining at the table, ⁴⁸  a woman came with an alabaster jar ⁴⁹  of costly aromatic oil ⁵⁰  from pure nard. After breaking open the jar, she poured it on his head.

Markus 12:42

12:42 And a poor widow came and put in two small copper coins, ⁵¹  worth less than a penny.

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 12:44

12:44 For they all gave out of their wealth. ⁵²  But she, out of her poverty, put in what she had to live on, everything she had.” ⁵³ 

Markus 14:9

14:9 I tell you the truth, ⁵⁴  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Markus 16:5

16:5 Then ⁵⁵  as they went into the tomb, they saw a young man dressed in a white robe ⁵⁶  sitting on the right side; and they were alarmed.

Markus 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ⁵⁷  they spoke to Jesus ⁵⁸  at once about her.

Markus 7:29

7:29 Then ⁵⁹  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Markus 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Markus 16:2

16:2 And very early on the first day of the week, at sunrise, they went to the tomb.

Markus 5:34-35

5:34 He said to her, “Daughter, your faith has made you well. ⁶⁰  Go in peace, and be healed of your disease.”

5:35 While he was still speaking, people came from the synagogue ruler’s ⁶¹  house saying, “Your daughter has died. Why trouble the teacher any longer?”

Markus 5:40

5:40 And they began making fun of him. ⁶²  But he put them all outside ⁶³  and he took the child’s father and mother and his own companions ⁶⁴  and went into the room where the child was. ⁶⁵ 

Markus 7:27

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ⁶⁶ 

Markus 12:17

12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁶⁷  And they were utterly amazed at him.

Markus 12:40

12:40 They ⁶⁸  devour widows’ property, ⁶⁹  and as a show make long prayers. These men will receive a more severe punishment.”

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ⁷⁰  He has been raised! ⁷¹  He is not here. Look, there is the place where they laid him.

Markus 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ⁷²  this poor widow has put more into the offering box ⁷³  than all the others. ⁷⁴ 

Markus 16:8

16:8 Then ⁷⁵  they went out and ran from the tomb, for terror and bewilderment had seized them. ⁷⁶  And they said nothing to anyone, because they were afraid.

Markus 12:1

The Parable of the Tenants

12:1 Then ⁷⁷  he began to speak to them in parables: “A man planted a vineyard. ⁷⁸  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ⁷⁹  he leased it to tenant farmers ⁸⁰  and went on a journey.

[12:9]  ¹ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[12:9]  ² sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[3:35]  ³ tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.

[6:3]  ⁴ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

[6:3]  ⁵ sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

[10:29]  ⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:30]  ⁷ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ⁸ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ⁹ 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).

[12:23]  ¹⁰ tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

[12:23]  ¹¹ tn Grk “For the seven had her as wife.”

[12:20]  ¹² tn Grk “took a wife” (an idiom for marrying a woman).

[3:32]  ¹³ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[6:2]  ¹⁴ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[6:2]  ¹⁵ tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.

[12:16]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[12:16]  ¹⁷ tn Or “whose likeness.”

[12:16]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[12:16]  ¹⁸ tn Grk “they said to him.”

[10:6]  ¹⁹ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ²⁰ sn A quotation from Gen 1:27; 5:2.

[5:25]  ²¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[5:25]  ²² tn Grk “a flow of blood.”

[5:25]  ²³ sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.

[7:25]  ²⁴ sn Unclean spirit refers to an evil spirit.

[15:41]  ²⁵ tn Grk “and ministered to him.”

[15:41]  sn Cf. Luke 8:3.

[15:41]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:26]  ²⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:22]  ²⁸ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

[15:40]  ²⁹ sn In Matt 27:56 the name Joses is written as Joseph.

[6:24]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ³¹ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ³² tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[10:11]  ³³ tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

[10:12]  ³⁴ sn It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.

[14:66]  ³⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ³⁶ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[5:32]  ³⁷ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:31]  ³⁸ tn The imperfect verb is taken ingressively here.

[5:29]  ³⁹ tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[14:5]  ⁴⁰ tn Here γάρ (gar) has not been translated.

[14:5]  ⁴¹ tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).

[14:5]  ⁴² tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[14:5]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[5:43]  ⁴⁴ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[10:14]  ⁴⁵ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[14:3]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:3]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:3]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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.

[14:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[12:42]  ⁵¹ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[12:44]  ⁵² tn Grk “out of what abounded to them.”

[12:44]  ⁵³ sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.

[14:9]  ⁵⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:5]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ⁵⁶ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[1:30]  ⁵⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ⁵⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:29]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:34]  ⁶⁰ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[5:35]  ⁶¹ sn See the note on synagogue rulers in 5:22.

[5:40]  ⁶² tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ⁶³ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ⁶⁴ tn Grk “those with him.”

[5:40]  ⁶⁵ tn Grk “into where the child was.”

[7:27]  ⁶⁶ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:27]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[12:17]  ⁶⁷ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[12:40]  ⁶⁸ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ⁶⁹ 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).

[16:6]  ⁷⁰ sn See the note on Crucify in 15:13.

[16:6]  ⁷¹ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[12:43]  ⁷² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ⁷³ tn See the note on the term “offering box” in v. 41.

[12:43]  ⁷⁴ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[16:8]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:8]  ⁷⁶ tn Grk “they began to have trembling and bewilderment.”

[12:1]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ⁷⁸ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[12:1]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ⁸⁰ sn The leasing of land to tenant farmers was common in this period.