Leviticus 22:2

22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings ¹  of the Israelites, which they consecrate to me, so that they do not profane my holy name. ²  I am the Lord.

Leviticus 22:15

22:15 They ³  must not profane the holy offerings which the Israelites contribute ⁴  to the Lord, ⁵ 

Malachi 1:7

1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table ⁶  of the Lord as if it is of no importance!

Malachi 1:1

Introduction and God’s Election of Israel

1:1 What follows is divine revelation. ⁷  The word of the Lord came to Israel through Malachi: ⁸ 

Colossians 1:27

1:27 God wanted to make known to them the glorious ⁹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:29

1:29 Toward this goal ¹⁰  I also labor, struggling according to his power that powerfully ¹¹  works in me.

[22:2]  ¹ tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.

[22:2]  ² tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.

[22:15]  ³ tn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).

[22:15]  ⁴ tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36).

[22:15]  ⁵ tn Heb “the holy offerings of the sons of Israel which they contribute to the Lord.” The subject “they” here refers to the Israelites (“the sons of Israel”) which is the most immediate antecedent. To make this clear, the present translation has “the holy offerings which the Israelites contribute to the Lord.”

[1:7]  ⁶ sn The word table, here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8).

[1:1]  ⁷ tn Heb “The burden.” The Hebrew term III מַשָּׂא (massa’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא), is a technical term in prophetic literature introducing a message from the Lord (see Zech 9:1; 12:1). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content. The grammatical structure here suggests that the term stands alone (so NAB, NRSV) and is not to be joined with what follows, “the burden [or “revelation”] of” (so KJV, NASB, ESV).

[1:1]  ⁸ tn Heb “The word of the Lord to Israel by the hand of Malachi.” There is some question as to whether מַלְאָכִי (mal’akhi) should be understood as a personal name (so almost all English versions) or as simply “my messenger” (the literal meaning of the Hebrew). Despite the fact that the word should be understood in the latter sense in 3:1 (where, however, it refers to a different person), to understand it that way here would result in the book being of anonymous authorship, a situation anomalous among all the prophetic literature of the OT.

[1:27]  ⁹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:29]  ¹⁰ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ¹¹ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”