Discovery BoxMalachi 3:13--4:6
Context3:13 “You have criticized me sharply,” 1 says the Lord, “but you ask, ‘How have we criticized you?’ 3:14 You have said, ‘It is useless to serve God. How have we been helped 2 by keeping his requirements and going about like mourners before the Lord who rules over all? 3 3:15 So now we consider the arrogant to be happy; indeed, those who practice evil are successful. 4 In fact, those who challenge 5 God escape!’”
3:16 Then those who respected 6 the Lord spoke to one another, and the Lord took notice. 7 A scroll 8 was prepared before him in which were recorded the names of those who respected the Lord and honored his name. 3:17 “They will belong to me,” says the Lord who rules over all, “in the day when I prepare my own special property. 9 I will spare them as a man spares his son who serves him. 3:18 Then once more you will see that I make a distinction between 10 the righteous and the wicked, between the one who serves God and the one who does not.
4:1 (3:19) 11 “For indeed the day 12 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 13 will not leave even a root or branch. 4:2 But for you who respect my name, the sun of vindication 14 will rise with healing wings, 15 and you will skip about 16 like calves released from the stall. 4:3 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.
4:4 “Remember the law of my servant Moses, to whom at Horeb 17 I gave rules and regulations for all Israel to obey. 18 4:5 Look, I will send you Elijah 19 the prophet before the great and terrible day of the Lord arrives. 4:6 He will encourage fathers and their children to return to me, 20 so that I will not come and strike the earth with judgment.” 21
[3:13] 1 tn Heb “your words are hard [or “strong”] against me”; cf. NIV “said harsh things against me”; TEV, NLT “said terrible things about me.”
[3:14] 2 tn Heb “What [is the] profit”; NIV “What did we gain.”
[3:14] 3 sn The people’s public display of self-effacing piety has gone unrewarded by the
[3:15] 4 tn Heb “built up” (so NASB); NIV, NRSV “prosper”; NLT “get rich.”
[3:15] 5 tn Or “test”; NRSV, CEV “put God to the test.”
[3:16] 6 tn Or “fear” (so NAB); NRSV “revered”; NCV “honored.”
[3:16] 7 tn Heb “heard and listened”; NAB “listened attentively.”
[3:16] 8 sn The scroll mentioned here is a “memory book” (סֵפֶר זִכָּרוֹן, sefer zikkaron) in which the
[3:17] 9 sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The
[3:18] 10 tn Heb “you will see between.” Cf. NRSV, TEV, NLT “see the difference.”
[4:1] 11 sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.
[4:1] 12 sn This day is the well-known “day of the
[4:1] 13 tn Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.
[4:2] 14 tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”
[4:2] 15 sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).
[4:2] 16 tn Heb “you will go out and skip about.”
[4:4] 17 sn Horeb is another name for Mount Sinai (cf. Exod 3:1).
[4:4] 18 tn Heb “which I commanded him in Horeb concerning all Israel, statutes and ordinances.”
[4:5] 19 sn I will send you Elijah the prophet. In light of the ascension of Elijah to heaven without dying (2 Kgs 2:11), Judaism has always awaited his return as an aspect of the messianic age (see, e.g., John 1:19-28). Jesus identified John the Baptist as Elijah, because he came in the “spirit and power” of his prototype Elijah (Matt 11:14; 17:1-13; Mark 9:2-13; Luke 9:28-36).
[4:6] 20 tn Heb “he will turn the heart[s] of [the] fathers to [the] sons, and the heart[s] of [the] sons to their fathers.” This may mean that the messenger will encourage reconciliation of conflicts within Jewish families in the postexilic community (see Mal 2:10; this interpretation is followed by most English versions). Another option is to translate, “he will turn the hearts of the fathers together with those of the children [to me], and the hearts of the children together with those of their fathers [to me].” In this case the prophet encourages both the younger and older generations of sinful society to repent and return to the
[4:6] 21 tn Heb “[the] ban” (חֵרֶם, kherem). God’s prophetic messenger seeks to bring about salvation and restoration, thus avoiding the imposition of the covenant curse, that is, the divine ban that the hopelessly unrepentant must expect (see Deut 7:2; 20:17; Judg 1:21; Zech 14:11). If the wicked repent, the purifying judgment threatened in 4:1-3 will be unnecessary.
