John 6:14

6:14 Now when the people saw the miraculous sign that Jesus ¹  performed, they began to say to one another, “This is certainly the Prophet ²  who is to come into the world.” ³ 

Malachi 3:1

3:1 “I am about to send my messenger, ⁴  who will clear the way before me. Indeed, the Lord ⁵  you are seeking will suddenly come to his temple, and the messenger ⁶  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Matthew 11:3

11:3 “Are you the one who is to come, ⁷  or should we look for another?”

Luke 7:19-20

7:19 and sent them to Jesus ⁸  to ask, ⁹  “Are you the one who is to come, ¹⁰  or should we look for another?” 7:20 When ¹¹  the men came to Jesus, ¹²  they said, “John the Baptist has sent us to you to ask, ¹³  ‘Are you the one who is to come, or should we look for another?’” ¹⁴ 

Luke 7:1

Healing the Centurion’s Slave

7:1 After Jesus ¹⁵  had finished teaching all this to the people, ¹⁶  he entered Capernaum. ¹⁷ 

Luke 1:15-16

1:15 for he will be great in the sight of ¹⁸  the Lord. He ¹⁹  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ²⁰  1:16 He ²¹  will turn ²²  many of the people ²³  of Israel to the Lord their God.

Luke 1:1

Explanatory Preface

1:1 Now ²⁴  many have undertaken to compile an account ²⁵  of the things ²⁶  that have been fulfilled ²⁷  among us,

Luke 5:20

5:20 When ²⁸  Jesus ²⁹  saw their ³⁰  faith he said, “Friend, ³¹  your sins are forgiven.” ³² 

[6:14]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ² sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ³ sn An allusion to Deut 18:15.

[3:1]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[11:3]  ⁷ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

[7:19]  ⁸ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ⁹ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹⁰ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ¹¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹³ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹⁴ tn This question is repeated word for word from v. 19.

[7:1]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ¹⁶ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ¹⁷ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[1:15]  ¹⁸ tn Grk “before.”

[1:15]  ¹⁹ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ²⁰ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:16]  ²¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ²² 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]  ²³ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:1]  ²⁴ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ²⁵ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ²⁶ tn Or “events.”

[1:1]  ²⁷ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[5:20]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ³⁰ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ³¹ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ³² tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.