Malachi 2:9

2:9 “Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your ¹  instruction.”

Malachi 2:1

The Sacrilege of the Priestly Message

2:1 “Now, you priests, this commandment is for you.

Malachi 2:1

The Sacrilege of the Priestly Message

2:1 “Now, you priests, this commandment is for you.

Malachi 2:1

The Sacrilege of the Priestly Message

2:1 “Now, you priests, this commandment is for you.

Malachi 2:1

The Sacrilege of the Priestly Message

2:1 “Now, you priests, this commandment is for you.

Malachi 1:10

1:10 “I wish that one of you would close the temple doors, ²  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.

Malachi 1:2

1:2 “I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”

“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob

Malachi 1:1

Introduction and God’s Election of Israel

1:1 What follows is divine revelation. ³  The word of the Lord came to Israel through Malachi: ⁴ 

Malachi 1:1

Introduction and God’s Election of Israel

1:1 What follows is divine revelation. ⁵  The word of the Lord came to Israel through Malachi: ⁶ 

Job 20:7

20:7 he will perish forever, like his own excrement; ⁷ 

those who used to see him will say, ‘Where is he?’

Psalms 83:10

83:10 They were destroyed at Endor; ⁸ 

their corpses were like manure ⁹  on the ground.

Jeremiah 8:2

8:2 They will be spread out and exposed to the sun, the moon and the stars. ¹⁰  These are things they ¹¹  adored and served, things to which they paid allegiance, ¹²  from which they sought guidance, and worshiped. The bones of these people ¹³  will never be regathered and reburied. They will be like manure used to fertilize the ground. ¹⁴ 

Nahum 3:6

3:6 I will pelt you with filth; ¹⁵ 

I will treat you with contempt;

I will make you a public spectacle.

Luke 14:35

14:35 It is of no value ¹⁶  for the soil or for the manure pile; it is to be thrown out. ¹⁷  The one who has ears to hear had better listen!” ¹⁸ 

Luke 14:1

Healing Again on the Sabbath

14:1 Now ¹⁹  one Sabbath when Jesus went to dine ²⁰  at the house of a leader ²¹  of the Pharisees, ²²  they were watching ²³  him closely.

Colossians 4:13

4:13 For I can testify that he has worked hard ²⁴  for you and for those in Laodicea and Hierapolis.

[2:9]  ¹ tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).

[1:10]  ² 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.

[1:1]  ³ 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]  ⁴ 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.

[1:1]  ⁵ 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]  ⁶ 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.

[20:7]  ⁷ tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.

[83:10]  ⁸ sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)

[83:10]  ⁹ tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.

[8:2]  ¹⁰ tc MT, 4QJer^a and LXX read “the sun and the moon and all the host of heaven,” but 4QJer^c reads “the sun and all the stars.”

[8:2]  ¹¹ tn Heb “the sun, moon, and host of heaven which they…”

[8:2]  ¹² tn Heb “followed after.” See the translator’s note at 2:5 for the idiom.

[8:2]  ¹³ tn Heb “they will not” but the referent is far enough removed that it might be ambiguous.

[8:2]  ¹⁴ tn Heb “like dung/manure on the surface of the ground.”

[3:6]  ¹⁵ tn Heb “detestable things”; KJV, ASV “abominable filth”; NCV “filthy garbage.”

[14:35]  ¹⁶ tn Or “It is not useful” (L&N 65.32).

[14:35]  ¹⁷ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ¹⁸ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[14:1]  ¹⁹ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ²⁰ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ²¹ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ²² sn See the note on Pharisees in 5:17.

[14:1]  ²³ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[4:13]  ²⁴ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.