Discovery BoxMalachi 1:6
Context1:6 “A son naturally honors his father and a slave respects 1 his master. If I am your 2 father, where is my honor? If I am your master, where is my respect? The Lord who rules over all asks you this, you priests who make light of my name! But you reply, ‘How have we made light of your name?’
Malachi 2:2
Context2:2 If you do not listen and take seriously 3 the need to honor my name,” says the Lord who rules over all, “I will send judgment 4 on you and turn your blessings into curses – indeed, I have already done so because you are not taking it to heart.
Malachi 3:10
Context3:10 “Bring the entire tithe into the storehouse 5 so that there may be food in my temple. Test me in this matter,” says the Lord who rules over all, “to see if I will not open for you the windows of heaven and pour out for you a blessing until there is no room for it all.
Malachi 3:14
Context3:14 You have said, ‘It is useless to serve God. How have we been helped 6 by keeping his requirements and going about like mourners before the Lord who rules over all? 7
Malachi 1:4
Context1:4 Edom 8 says, “Though we are devastated, we will once again build the ruined places.” So the Lord who rules over all 9 responds, “They indeed may build, but I will overthrow. They will be known as 10 the land of evil, the people with whom the Lord is permanently displeased.
Malachi 1:8
Context1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, 11 is that not wrong as well? Indeed, try offering them 12 to your governor! Will he be pleased with you 13 or show you favor?” asks the Lord who rules over all.
Malachi 1:7
Context1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table 14 of the Lord as if it is of no importance!
Malachi 4:3
Context4:3 You will trample on the wicked, for they will be like ashes under the soles of your feet on the day which I am preparing,” says the Lord who rules over all.
Malachi 2:16
Context2:16 “I hate divorce,” 15 says the Lord God of Israel, “and the one who is guilty of violence,” 16 says the Lord who rules over all. “Pay attention to your conscience, and do not be unfaithful.”
Malachi 1:10
Context1:10 “I wish that one of you would close the temple doors, 17 so that you no longer would light useless fires on my altar. I am not pleased with you,” says the Lord who rules over all, “and I will no longer accept an offering from you.
[1:6] 1 tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).
[1:6] 2 tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).
[2:2] 3 tn Heb “and if you do not place upon [the] heart”; KJV, NAB, NRSV “lay it to heart.”
[2:2] 4 tn Heb “the curse” (so NASB, NRSV); NLT “a terrible curse.”
[3:10] 5 tn The Hebrew phrase בֵּית הָאוֹצָר (bet ha’otsar, here translated “storehouse”) refers to a kind of temple warehouse described more fully in Nehemiah (where the term לִשְׁכָּה גְדוֹלָה [lishkah gÿdolah, “great chamber”] is used) as a place for storing grain, frankincense, temple vessels, wine, and oil (Neh 13:5). Cf. TEV “to the Temple.”
[3:14] 7 tn Heb “What [is the] profit”; NIV “What did we gain.”
[3:14] 8 sn The people’s public display of self-effacing piety has gone unrewarded by the
[1:4] 9 sn Edom, a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21; Deut 2:8; Jer 49:7-22; Ezek 25:12-14; Amos 1:11-12; Obad 10-12).
[1:4] 10 sn The epithet
[1:4] 11 tn Heb “and they will call them.” The third person plural subject is indefinite; one could translate, “and people will call them.”
[1:8] 11 sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).
[1:8] 12 tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).
[1:8] 13 tc The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ, hayirtsehu, a reading followed by NAB) rather than “with you” of the MT (הֲיִרְצְךָ, hayirtsÿkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ (fanekha, “receive you,” which the present translation renders as “show you favor”).
[1:7] 13 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).
[2:16] 15 tc The verb שָׂנֵא (sane’) appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her…is guilty of violence.” A similar translation is advocated by M. A. Shields, “Syncretism and Divorce in Malachi 2,10-16,” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun אָנֹכִי (’anokhi, “I”) has accidentally dropped from the text after כִּי (ki). If one restores the pronoun, the form שָׂנֵא can be taken as a participle and the text translated, “for I hate” (so NAB, NASB, NRSV, NLT).
[2:16] 16 tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim.
[1:10] 17 sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there.
