Psalms 15:4

15:4 He despises a reprobate, ¹ 

but honors the Lord’s loyal followers. ² 

He makes firm commitments and does not renege on his promise. ³ 

Jeremiah 5:2

5:2 These people make promises in the name of the Lord. ⁴ 

But the fact is, ⁵  what they swear to is really a lie.” ⁶ 

Jeremiah 7:9-10

7:9 You steal. ⁷  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to ⁸  other gods whom you have not previously known. 7:10 Then you come and stand in my presence in this temple I have claimed as my own ⁹  and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! ¹⁰ 

Zechariah 5:3-4

5:3 The speaker went on to say, “This is a curse ¹¹  traveling across the whole earth. For example, according to the curse whoever steals ¹²  will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.” 5:4 “I will send it out,” says the Lord who rules over all, “and it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.”

Malachi 3:5

3:5 “I ¹³  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, ¹⁴  and those who exploit workers, widows, and orphans, ¹⁵  who refuse to help ¹⁶  the immigrant ¹⁷  and in this way show they do not fear me,” says the Lord who rules over all.

Malachi 3:1

3:1 “I am about to send my messenger, ¹⁸  who will clear the way before me. Indeed, the Lord ¹⁹  you are seeking will suddenly come to his temple, and the messenger ²⁰  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Malachi 1:10

1:10 “I wish that one of you would close the temple doors, ²¹  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.

[15:4]  ¹ tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.

[15:4]  ² tn Heb “those who fear the Lord.” The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.

[15:4]  ³ tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.

[5:2]  ⁴ tn Heb “Though they say, ‘As surely as the Lord lives.” The idea of “swear on oath” comes from the second line.

[5:2]  ⁵ tc The translation follows many Hebrew mss and the Syriac version in reading “surely” (אָכֵן, ’akhen) instead of “therefore” (לָכֵן, lakhen) in the MT.

[5:2]  ⁶ tn Heb “they swear falsely.”

[7:9]  ⁷ tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  ⁸ tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:10]  ⁹ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:10]  ¹⁰ tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”

[5:3]  ¹¹ tn The Hebrew word translated “curse” (אָלָה, ’alah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21).

[5:3]  ¹² sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.

[3:5]  ¹³ 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]  ¹⁴ tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”

[3:5]  ¹⁵ tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”

[3:5]  ¹⁶ tn Heb “those who turn aside.”

[3:5]  ¹⁷ tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”

[3:1]  ¹⁸ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ¹⁹ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ²⁰ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[1:10]  ²¹ 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.