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

⁵ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit—and thus neither was the nation of Israel.

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

² tc The majority of mss (א L W Γ Δ 058 0281 ƒ^{1, 13} 33 565 579 1241 1424 M it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few key witnesses lack this vocative (B D Θ 700 lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

¹ tn Heb “the people of the land” (עַם הָאָרֶץ, ʿam haʾarets); this is a technical term referring to free citizens as opposed to slaves.

¹ tn The term translated “harshness” is used to describe the oppression the Israelites suffered as slaves in Egypt (Exod 1:13).

⁴ sn Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.

¹ tn “Thus” indicates a summary of vv. 1 and 2: like the soldier, the mercenary, and the slave, Job has labored through life and looks forward to death.

² tn Heb “for the Lord our God, he is the one who brought up us and our fathers from the land of Egypt, from the house of slaves.”

¹ tn The form is the Piel participle מְשָׁרֵת (m^esharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

² tn In other words, to walk as free people and not as slaves. Cf. NIV “with (+ your CEV, NLT) heads held high”; NCV “proudly.”

¹ sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear—the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price—but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.

³ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

² tn The Greek has “scribes” for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.

³ tn Heb “a servant of servants” (עֶבֶד עֲבָדִים, ’eved ’avadim), an example of the superlative genitive. It means Canaan will become the most abject of slaves.

² tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

² sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

¹ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

⁷ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

⁴ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.