Isaiah 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ¹ 

The unclean will not travel on it;

it is reserved for those authorized to use it ²  –

fools ³  will not stray into it.

Isaiah 57:14

57:14 He says, ⁴ 

“Build it! Build it! Clear a way!

Remove all the obstacles out of the way of my people!”

Isaiah 62:10-11

62:10 Come through! Come through the gates!

Prepare the way for the people!

Build it! Build the roadway!

Remove the stones!

Lift a signal flag for the nations!

62:11 Look, the Lord announces to the entire earth: ⁵ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ⁶ 

Malachi 3:1

3:1 “I am about to send my messenger, ⁷  who will clear the way before me. Indeed, the Lord ⁸  you are seeking will suddenly come to his temple, and the messenger ⁹  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Malachi 4:5-6

4:5 Look, I will send you Elijah ¹⁰  the prophet before the great and terrible day of the Lord arrives. 4:6 He will encourage fathers and their children to return to me, ¹¹  so that I will not come and strike the earth with judgment.” ¹² 

Luke 1:16-17

1:16 He ¹³  will turn ¹⁴  many of the people ¹⁵  of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord ¹⁶  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ¹⁷  to make ready for the Lord a people prepared for him.”

Luke 1:76-77

1:76 And you, child, ¹⁸  will be called the prophet ¹⁹  of the Most High. ²⁰ 

For you will go before ²¹  the Lord to prepare his ways, ²² 

1:77 to give his people knowledge of salvation ²³  through the forgiveness ²⁴  of their sins.

[35:8]  ¹ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ² tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ³ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[57:14]  ⁴ tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15.

[62:11]  ⁵ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ⁶ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[3:1]  ⁷ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ⁸ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ⁹ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[4:5]  ¹⁰ sn I will send you Elijah the prophet. In light of the ascension of Elijah to heaven without dying (2 Kgs 2:11), Judaism has always awaited his return as an aspect of the messianic age (see, e.g., John 1:19-28). Jesus identified John the Baptist as Elijah, because he came in the “spirit and power” of his prototype Elijah (Matt 11:14; 17:1-13; Mark 9:2-13; Luke 9:28-36).

[4:6]  ¹¹ tn Heb “he will turn the heart[s] of [the] fathers to [the] sons, and the heart[s] of [the] sons to their fathers.” This may mean that the messenger will encourage reconciliation of conflicts within Jewish families in the postexilic community (see Mal 2:10; this interpretation is followed by most English versions). Another option is to translate, “he will turn the hearts of the fathers together with those of the children [to me], and the hearts of the children together with those of their fathers [to me].” In this case the prophet encourages both the younger and older generations of sinful society to repent and return to the Lord (cf. Mal 3:7). This option is preferred in the present translation; see Beth Glazier-McDonald, Malachi (SBLDS), 256.

[4:6]  ¹² tn Heb “[the] ban” (חֵרֶם, kherem). God’s prophetic messenger seeks to bring about salvation and restoration, thus avoiding the imposition of the covenant curse, that is, the divine ban that the hopelessly unrepentant must expect (see Deut 7:2; 20:17; Judg 1:21; Zech 14:11). If the wicked repent, the purifying judgment threatened in 4:1-3 will be unnecessary.

[1:16]  ¹³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ¹⁴ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ¹⁵ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:17]  ¹⁶ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ¹⁷ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:76]  ¹⁸ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹⁹ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ²⁰ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ²¹ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ²² tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:77]  ²³ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ²⁴ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).