Maleakhi 3:1

3:1 “I am about to send my messenger, ¹  who will clear the way before me. Indeed, the Lord ²  you are seeking will suddenly come to his temple, and the messenger ³  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Lukas 9:52

9:52 He ⁴  sent messengers on ahead of him. ⁵  As they went along, ⁶  they entered a Samaritan village to make things ready in advance ⁷  for him,

Lukas 14:31-32

14:31 Or what king, going out to confront another king in battle, will not sit down ⁸  first and determine whether he is able with ten thousand to oppose ⁹  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ¹⁰  he will send a representative ¹¹  while the other is still a long way off and ask for terms of peace. ¹² 

[3:1]  ¹ 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]  ² 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]  ³ 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.

[9:52]  ⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁵ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ⁶ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁷ tn Or “to prepare (things) for him.”

[14:31]  ⁸ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁹ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ¹⁰ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ¹¹ tn Grk “a messenger.”

[14:32]  ¹² sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.