Isaiah 57:14-15

57:14 He says, ¹ 

“Build it! Build it! Clear a way!

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

57:15 For this is what the high and exalted one says,

the one who rules ²  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ³ 

in order to cheer up the humiliated

and to encourage the discouraged. ⁴ 

Malachi 3:1

3:1 “I am about to send my messenger, ⁵  who will clear the way before me. Indeed, the Lord ⁶  you are seeking will suddenly come to his temple, and the messenger ⁷  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Luke 1:17

1:17 And he will go as forerunner before the Lord ⁸  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, ⁹  to make ready for the Lord a people prepared for him.”

Luke 1:76

1:76 And you, child, ¹⁰  will be called the prophet ¹¹  of the Most High. ¹² 

For you will go before ¹³  the Lord to prepare his ways, ¹⁴ 

[57:14]  ¹ 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.

[57:15]  ² tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ³ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ⁴ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[3:1]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[1:17]  ⁸ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ⁹ 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]  ¹⁰ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹¹ 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]  ¹² sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ¹³ 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]  ¹⁴ 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.