¹ tn Or “mistreatment.”

¹ sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.

¹ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

³ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

¹ sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.

⁵ tn In the Piel stem the verb עָנָה (ʿanah) means “to afflict, to oppress, to treat harshly, to mistreat.”

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

³ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (hubrizō) can mean either “insult” or “mistreat with insolence.”

¹ tn The substantival participle ἐπηρεαζόντων (epēreazontōn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

¹ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

¹ tn Heb “elders were shown no respect.” The phrase “shown no respect” is an example of tapeinosis, a figurative expression of understatement: to show no respect to elders = to terribly mistreat elders.

² sn The saying warns that it is futile and self-defeating to mistreat God’s people, for they survive—the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling.

¹ sn Psalm 79. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.

³ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

⁴ sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.

² sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God—hence the reference to his/her maker, or “Creator.” To ridicule what God made is to ridicule God himself.

¹ tn The verb “afflict” is a Piel imperfect from עָנָה (ʿanah); it has a wide range of meanings: “afflict, oppress, humiliate, rape.” These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21).

² tn The verb עָנָה (ʿanah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.