There are different opinions on the grammatical relationship of this verse with the previous one. Most versions (Revised Standard Version, New Revised Standard Version, Jerusalem Bible/New Jerusalem Bible, New International Version), including the ancient Greek and Latin, treat the opening two clauses as a separate sentence from verse 7, and the third and fourth clauses as a further sentence. On this analysis the whole of verse 8 must be regarded as the words of the prophet, continuing his rebuke to the priests on behalf of the LORD. This interpretation involves taking the Hebrew conjunction ki as meaning “if” or “when,” and the Hebrew words ʾen raʿ (“not bad”) as a question, despite the absence of any interrogative particle. A few versions (Moffatt, New English Bible/Revised English Bible, Beck), however, link the first four clauses of verse 8 with the end of verse 7, and analyze them as a continuation of the thoughts of the priests. This view has several advantages. It accounts for the presence of the Hebrew prefix we- (“and”) before the first ki, and it avoids giving to ki a meaning rare in prophetic writing. It also avoids the need to supply an interrogative particle, which is not in the Hebrew. This Handbook favors the interpretation of New English Bible and Revised English Bible, though we recognize that the majority understanding is the one found in the ancient versions. A translation model of verses 7b-8a based on the New English Bible/Revised English Bible interpretation is “You have defiled me by thinking that my altar may be despised, and that it is not wrong to offer as sacrifices animals which are blind or lame or sick.”
When you offer blind animals in sacrifice, is that no evil? And when you offer those that are lame or sick, is that no evil?: These clauses form two parallel pairs, but some modern versions join them together into a single statement and question, such as Good News Translation “When you bring a blind or sick or lame animal to sacrifice to me, do you think there’s nothing wrong with that?” (similarly Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente). If parallelism is a well-known literary technique in their language, translators may choose to retain it, but if not, they may follow the example of Good News Translation. But the interpretation of New English Bible and Revised English Bible mentioned in the previous paragraph is preferable.
According to the Law in Lev 22.18-25 and Deut 15.19-21, animals used for sacrifices had to be perfect. It was one of the tasks of the priests to ensure that unacceptable animals were rejected, and Malachi is here saying that they had failed in this task. This was a violation of the Law and was wrong. You in Hebrew is plural here.
Some versions that take verse 8 as separate from verse 7 still treat the words ʾen raʿ as a statement rather than a question. This view is found in New Jewish Publication Society’s Tanakh “When you present a blind animal for sacrifice—it doesn’t matter! When you present a lame or sick one—it doesn’t matter!”
Present that to your governor: The remaining words in this verse are definitely the words of the prophet speaking on behalf of the LORD, and not the thoughts of the priests. The verb Present is singular, addressed to an individual who represents the whole priesthood. The word translated governor (see Hag 1.1) is an Akkadian word used in the Persian period and indicates that the prophecy is from that period. The text gives no clue as to the identity of the governor. It was customary to offer gifts to officials in order to secure their favor. In many languages a slight restructuring of this clause will be necessary; for example, “Just try giving those animals to your governor” (Contemporary English Version; similarly Good News Translation) or “Suppose you take animals like that and present them to your governor!”
Will he be pleased with you or show you favor?: The question expects the answer “No,” and the argument is that if a mere human being like the provincial governor would not accept a gift of inferior animals, how much less could the LORD be expected to accept them? The Septuagint has “with it” instead of with you, and is followed by Bible de Jérusalem and Jerusalem Bible/New Jerusalem Bible. However, as in verse 7, there is no need to depart from the Hebrew text (compare Critique Textuelle de l’Ancien Testament and Hebrew Old Testament Text Project). You is still singular. The Hebrew words translated show you favor are literally “lift up your face,” and in some languages there may be a similar idiom.
Says the LORD of hosts: If the previous clauses are treated as questions, translators may need to express the quotation formula as “asks the LORD of hosts.” The expression says the LORD of hosts is repeated often in this section (1.6, 8, 9, 10, 11, 13, 14; 2.2, 4, 8) and in Hebrew it has a discourse function. Sometimes it marks subsections of the argument and sometimes a climax, adding emphasis or vehemence. In this verse it could be performing either of these functions, or perhaps even combining them. Revised Standard Version retains every occurrence in English, whereas Good News Translation does not. Translators will need to decide whether repetition of this expression in their language will have a positive impact on the reader or will merely sound boring or unnatural. If it would sound unnatural, then they should probably reduce the number of occurrences.
Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Malachi. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .