Malachi 3:16

3:16 Then those who respected ¹  the Lord spoke to one another, and the Lord took notice. ²  A scroll ³  was prepared before him in which were recorded the names of those who respected the Lord and honored his name.

Malachi 2:5

2:5 “My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me.

Malachi 4:2

4:2 But for you who respect my name, the sun of vindication ⁴  will rise with healing wings, ⁵  and you will skip about ⁶  like calves released from the stall.

Malachi 3:5

3:5 “I ⁷  will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises, ⁸  and those who exploit workers, widows, and orphans, ⁹  who refuse to help ¹⁰  the immigrant ¹¹  and in this way show they do not fear me,” says the Lord who rules over all.

Malachi 1:14

1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” ¹²  says the Lord who rules over all, “and my name is awesome among the nations.”

Malachi 1:6

The Sacrilege of Priestly Service

1:6 “A son naturally honors his father and a slave respects ¹³  his master. If I am your ¹⁴  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 4:5-6

4:5 Look, I will send you Elijah ¹⁵  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, ¹⁶  so that I will not come and strike the earth with judgment.” ¹⁷ 

[3:16]  ¹ tn Or “fear” (so NAB); NRSV “revered”; NCV “honored.”

[3:16]  ² tn Heb “heard and listened”; NAB “listened attentively.”

[3:16]  ³ sn The scroll mentioned here is a “memory book” (סֵפֶר זִכָּרוֹן, sefer zikkaron) in which the Lord keeps an ongoing record of the names of all the redeemed (see Exod 32:32; Isa 4:3; Dan 12:1; Rev 20:12-15).

[4:2]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “you will go out and skip about.”

[3:5]  ⁷ tn The first person pronoun (a reference to the Lord) indicates that the Lord himself now speaks (see also v. 1). The prophet speaks in vv. 2-4 (see also 2:17).

[3:5]  ⁸ tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”

[3:5]  ⁹ tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”

[3:5]  ¹⁰ tn Heb “those who turn aside.”

[3:5]  ¹¹ tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”

[1:14]  ¹⁰ sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the Lord.

[1:6]  ¹³ 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]  ¹⁴ tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).

[4:5]  ¹⁶ 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]  ¹⁹ 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 Lord (cf. Mal 3:7). This option is preferred in the present translation; see Beth Glazier-McDonald, Malachi (SBLDS), 256.

[4:6]  ²⁰ 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.