SIL Translator’s Notes on Malachi 2007

SIL Translator’s Notes on Malachi 3:11

3:11a

rebuke the devourer: The Hebrew expression which the Berean Standard Bible translates as rebuke the devourer is used as a figure of speech in this context. It indicates that the LORD would prevent insects from eating the crops.

the devourer: This refers primarily to locusts which come in large numbers and eat everything that grows, so that there are no crops left to harvest. It can refer also to any other kind of destructive insect that destroys plants.

3:11b

the fruits of your land: That is, the crops on your farm, the food that grows in your garden.

3:11c

the vine in your field: Vines produced one of the most important crops for the people of Israel, that is, grapes. Wine was made from the juice of this fruit.

will not fail to produce fruit: The Hebrew expression which the Berean Standard Bible translates as fail to produce means here “fail to bear fruit” or “miscarry.” It may refer to fruit dropping off the vine before it is ripe, while it is still not ready to eat.

3:11d

says the LORD of Hosts: See the note on 3:1f.

the LORD of Hosts: See the note on 3:1f.

© 2007 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

SIL Translator’s Notes on Malachi 2:15

2:15a

Has not the LORD made them one…?: Scholars do not agree about the meaning of this part of the verse because the Hebrew grammar is unclear. The meaning which scholars choose mainly depends on how they interpret the Hebrew word for one :

(1) The word one refers to the bond between a husband and wife that is formed when they marry each other. The implied subject can be expressed as “God” or the LORD. For example:

Didn’t the Lord make you one with your wife? (New Living Translation (2004))

(2) The word one refers to God, so it is the subject of the verb made. English versions that follow this interpretation supply the word “God” or capitalize the word one to clarify that it refers to God. For example:

Has not the one God made… (Revised Standard Version)

It is recommended that you follow interpretation (1). It fits the context well and it is an acceptable way to interpret the Hebrew grammar here. Also many scholars support it. From this point onwards in the Notes, this interpretation is assumed.

General Comment on 2:15a

This is a rhetorical question with the implied answer, “Yes, of course he did.” If your language would not use a rhetorical question in this way, it may be best to use an emphatic statement. For example:

God made husbands and wives to become one body and one spirit… (New Century Version)

2:15b

having a portion of the Spirit?: Scholars do not agree about the meaning of the Hebrew text of this part of the verse either. They also connect 2:15a and 2:15b in different ways. There are many views, but the Notes will discuss only the most likely interpretations:

(1) It means that the flesh and spirit of a human and wife belong to the LORD. For example:

[Didn’t the Lord make you one with your wife?] In body and spirit you are his. (New Living Translation (2004))

(New International Version, New Revised Standard Version, New Living Translation (2004), New Century Version, God’s Word)

(2) It means that the LORD made a husband and his wife become one in both flesh and spirit. It does not explicitly state that flesh and spirit belong to him. For example:

Didn’t God create you to become like one person with your wife? (Contemporary English Version)

(Good News Translation, Contemporary English Version, New Century Version)

(3) It means that the LORD made the human spirit. There are different variations of this view. Some scholars believe that the text refers to both flesh and spirit. Others believe that it refers to the spirit of life. For example:

Did he not create a single being, having flesh and the breath of life? (New Jerusalem Bible)

It is recommended that you follow interpretation (1). This view fits with the LORD’s aim (2:15c) that husband and wife should have godly offspring. So the Display will use the New Living Translation (2004) as the Source Line for 2:15b.

General Comment on 2:15a–b

In Hebrew there are no pronouns in this part of the verse. Malachi was expressing a general fact about marriage that applies to every husband and wife. The New Living Translation (2004) uses the pronouns “you,” “your,” and “you” to indicate this general reference. In some languages it may be more natural to use different pronouns or nouns to express this fact. For example:

Has not the Lord made them one? In flesh and spirit they are his. (New International Version)
-or-
Didn’t the LORD make husbands and wives one? In body and spirit they are his.

2:15c

And why one?: Scholars disagree about what this verse part means also. It is likely that Malachi was introducing God’s purpose in uniting husbands and wives. English versions express this meaning in different ways: For example:

What was his purpose in this? (Good News Translation)
-or-
And what does he want? (New Living Translation (2004))

This verse part is another rhetorical question. Its purpose is to introduce a new point. If you would not use a rhetorical question in that way in your language, it may be best to use a statement.

2:15d

Because He seeks godly offspring: The text refers here to children that a faithful husband and “the wife of your youth” (2:14b, 15f) may have. It is more likely that children who are raised by godly parents will follow and obey God.

2:15e

So: The Hebrew word which the Berean Standard Bible translates as So is the conjunction w-. Here it introduces a statement about the way the people should act to please God and fulfill his desire for godly offspring.

2:15f

break faith with: This is the same word which was used in 2:10, 11, 14. See the notes on 2:10c and 2:14c.

the wife of your youth: See the note on 2:14b.

SIL Translator’s Notes on Malachi 2:16

2:16

The prophet stopped speaking his own words in 2:15, and in 2:16 the LORD once again spoke directly to the people.

2:16a

For: The Hebrew connector ki introduces the reason for the command in 2:15. However it can be difficult to translate here because it connects the LORD’s own words with what the prophet had been saying. The meaning is that the people should not be unfaithful to their wives because the LORD hates divorce. In some languages this connection may be implied without a connector. If that is true in your language, you can omit it, as many English versions do. For example:

The Lord God of Israel says, “I hate divorce.” (New Century Version)

I hate divorce: The Hebrew word which the Berean Standard Bible translates as divorce literally means “sending away.” In some languages it may be more natural to use a verb phrase rather than a noun to express the action of divorce. For example:

I hate it when a man divorces his wife.
-or-
When a man and his wife divorce, I hate that.

Use an expression which is natural in your language.

2:16b

says the LORD, the God of Israel: There is a change of speaker in 2:16. In some languages it may be necessary to begin the verse with the speech clause to make this clear. See the example from the New Century Version in 2:16a.

the LORD, the God of Israel: Notice that the longer title for God is used here. This emphasizes the fact that the LORD had started speaking again. It also highlights the importance and authority of the statement.

2:16c

He who divorces his wife covers his garment with violence: Scholars do not agree about the meaning of the Hebrew text here. English versions have translated it in different ways. There are many views, but the Notes will discuss only the three which seem most accepted:

(1) It refers to divorce as being cruel towards a person’s wife. A garment may be a symbol for the wife. For example:

I hate divorce…I hate it when one of you does such a cruel thing to his wife. (Good News Translation)

(2) It refers to cruel actions which affect or indicate a person’s own character. These actions might not be limited to divorce. For example:

I hate divorce…and the one who is guilty of violence. (NET Bible)

(3) It means to do violent or cruel actions and conceal them in some way. The garment would be a symbol for concealment. For example:

For I hate divorce…and people concealing their cruelty under a cloak. (New Jerusalem Bible)

(New Jerusalem Bible, King James Version)

It is recommended that you follow option (1). In many languages the figure of a garment may be confusing. If that is true in your language, it may be best to drop the figure and translate the meaning directly. See Good News Translation example under option (1).

2:16d

the LORD of Hosts: See the note on 1:4d, 1:6e and 2:12b.

2:16e

So guard yourselves in your spirit: The Hebrew expression which the Berean Standard Bible translates as So guard yourselves in your spirit is identical to the one used in 2:15e.

2:16f

and do not break faith: The Hebrew word which the Berean Standard Bible translates as break faith is the same one which was used in 2:15f. The meaning of these verse parts is also the same, though 2:16f does not explicitly mention “the wife of your youth.”

General Comments on 2:16a–f

Scholars do not agree about where the LORD’s direct words end. There are two main possibilities:

(1) The LORD’s words continue to the end of the verse.

(2) The LORD’s words end at 2:16c and the words in 2:16e–f are the words of Malachi.

In some English versions the punctuation system leaves this ambiguous (New Jerusalem Bible, Revised English Bible, Contemporary English Version, Tanakh: The Holy Scriptures).

It is recommended that you follow interpretation (1).

Although parts of this section are difficult to understand, the main message is clear. The message is that divorce is an act of unfaithfulness, another example of breaking a covenant.

This statement in 2:16e–f summarizes the theme of the section, and of the whole book, again. It gives a warning to those who fail to keep a commitment. This summary marks the end of this section.

SIL Translator’s Notes on Malachi 2:17

Section 2:17–3:5

The LORD revealed that he would come to judge and purify his people

2:17 is a transitional verse. In 2:10–16 Malachi and the LORD listed ways that the priests and people had been unfaithful. In 2:17, the focus becomes the LORD’s response to this unfaithfulness. So it seems best to consider 2:17 as the beginning of a new section, rather than as the end of the preceding section.

Notice also that this verse contains Malachi’s typical structure for beginning a new section:

(a) a statement by the LORD,

(b) a question challenging the LORD’s statement,

See note 6 in “Literary structure and recurring features in Malachi” in the Introduction.

Paragraph 2:17–3:1

2:17a

You have wearied the LORD: The LORD was displeased with what the people were saying, and he was tired of being patient with them.

with your words: This refers to what the people had said. In some languages it may be more natural to use a verb phrase here. For example:

You have said things that make the LORD weary.

2:17c

By saying: This is an ellipsis. In some languages it may be necessary to supply the information which is implied. For example:

You did it by saying, “The Lord thinks anyone who does evil is good…” (New Century Version)

2:17d

All who do evil are good in the sight of the LORD: These are words which challenge the LORD. The people were implying that the LORD was no longer behaving as he should. This challenge continues in 2:17e and 2:17f. In some languages it may be necessary to make this challenge explicit. For example:

You have wearied him by suggesting that the Lord favors evildoers since he does not punish them. (New Living Translation (2004))

2:17f

Where is the God of justice?: The Hebrew phrase which the Berean Standard Bible translates as God of justice means “God who rules people fairly.” It implies that he would reward people who do right and punish people who do evil.

This is a rhetorical question. It implies that God was not ruling fairly. In some languages it may be necessary to make this implied information explicit. For example:

Or by asking, “Where is the God who is supposed to be just ?” (Good News Translation)

SIL Translator’s Notes on Malachi 3:1

3:1a

Behold: The Hebrew word hinneh which the Berean Standard Bible translates as Behold has the same function here as in 2:3a. It directs the reader’s attention to the statement that follows. This particle recurs later in this verse in 3:1e where it is translated as “see,” again highlighting an important statement.

I will send My messenger: This foretells an event which had not yet happened. See also Isaiah 40:3; Mark 1:2.

My messenger: The prophetic reference here is to John the Baptist. However you should not make this information explicit in your translation. See also Malachi 4:5, where the messenger is identified figuratively with Elijah the prophet.

who will prepare the way before Me: The purpose of the messenger’s coming was to get people ready for the arrival of the Lord. The messenger would tell them how to live in a way that would please the Lord.

The Hebrew expression which the Berean Standard Bible translates as prepare the way before Me is used here in a figurative way. In those times the roads were rough. It was sometimes necessary for messengers to go ahead of a king and prepare the road so that it would be possible for him to pass. In some languages this figure of speech may not be clear. If that is true in your language, it may be necessary to make the meaning more explicit. For example:

to prepare ⌊people⌋ for my ⌊coming⌋ ⌊like men prepare⌋ the road ⌊for a king⌋

before Me: That is, before the Lord.

3:1b

the Lord whom you seek: This is a reference to the coming Messiah—Jesus Christ.

the Lord: The Hebrew word here is ʾadon, not yhwh. So make sure you use your normal translation of Lord here, not your term for Yahweh.

3:1d

the Messenger of the covenant: It is important to decide to whom the Messenger of the covenant here refers: There are two possible interpretations:

(1) The Messenger of the covenant is the Lord in 3:1b. That is, it refers to the Messiah—Jesus Christ.

(2) The Messenger of the covenant is the same person referred to as “my messenger” in 3:1a, and so refers to John the Baptist.

It is recommended that you follow interpretation (1).

The parallelism between 3:1b–c and 3:1d–e supports this interpretation. The phrase the Messenger of the covenant is a title or description of this person. See the general comment about poetic parallelisms below.

Messenger of the covenant: This person would proclaim the message about the covenant.

Messenger: The Hebrew word which the Berean Standard Bible translates as Messenger is the same word which occurred in 3:1a. It can refer to angels as well as human messengers. If it is possible to keep this ambiguity between “human messenger” and “angel” in your translation, do so. If that is not possible, you may wish to include a footnote saying that the words for “messenger” and “angel” are the same word in the original Hebrew text.

If you use a term for “messenger,” be careful not to use a word which would imply someone of low status, such as an errand boy or servant.

the covenant: Malachi was still referring primarily to the original covenant which the LORD made with the people of Israel at Mount Sinai. Scholars believe this for two reasons:

(a) He had already talked about that covenant in chapter 1 and did not indicate here that he was talking about a different covenant.

(b) His hearers/readers would have automatically thought of this covenant. It was the only covenant of which they were aware.

General Comments on 3:1b–d

In some languages it may be more natural to combine 3:1b, 3:1c and 3:1d. For example:

Suddenly the Lord, whom you longingly expect, will come to his temple. It is he who is the messenger of the covenant.

The poetic parallelisms highlight this verse as an important climax in this section:

the Lord whom you seek will suddenly come to His temple—

the Messenger of the covenant, in whom you delight —see, He is coming,

3:1e

see: See the note on 3:1a.

3:1f

says the LORD of Hosts: The speech clause, says the LORD of Hosts (or “says the LORD”), occurs many times throughout the text. This emphasizes the fact that this is a direct message from the LORD. See note 1 in “Literary structure and recurring features in Malachi” in the Introduction.

the LORD of Hosts: This special title for the LORD occurs twenty-four times in Malachi. See the discussion of this term in the Key biblical terms in the book of Malachi section in the Introduction.

Paragraph 3:2–4

SIL Translator’s Notes on Malachi 3:2

3:2

This verse contains two more rhetorical questions (in 3:2a and 3:2b). They are parallel to each other:

2a But who can endure the day of His coming,

2b And who can stand when He appears ?

The LORD used these rhetorical questions to remind the people about something they all knew was true:

(a) No one would be able to face the one whom he would send to judge them.

(b) They would not be able to defend themselves before this judge.

Use the appropriate grammatical form in your language to show this in each of these verse parts.

3:2a

But: The word But in the Berean Standard Bible translates the Hebrew conjunction w-. Here it indicates a contrast between 3:1 and 3:2. The actual coming of the LORD would not be like the people expected or desired. Express the contrast in a natural way in your language.

His coming: The words His in 3:2a and “He” in 3:2b refer to the Lord (Jesus Christ—the Messiah) spoken of in 3:1b. See also the note in 3:1d.

3:2b

And who can stand: The Hebrew expression which the Berean Standard Bible translates as can stand means almost the same as the verb which the Berean Standard Bible translates as “endure” in 3:2a. The idea is that no one will succeed in defending himself before the LORD when he comes to judge. In some languages it may be helpful to make that idea explicit. For example:

Who will be able to stand and face him when he appears? (New Living Translation (2004))
-or-
Who will be able to survive when he appears? (Good News Translation)

3:2c

a refiner’s fire: The word refiner refers to a person who purified metal by heating it until it was red hot. The very hot fire burned away all the impurities which were in the metal until only the pure metal remained.

3:2d

like a launderer’s soap: The word launderer’s refers to a person who washed/laundered clothes. He used a very strong soap to remove dirt and stains from cloth.

General Comments on 3:2c–d

The point of similarity in both metaphors is the same. In the first metaphor, the Lord will purify the people, just as a refiner’s fire refines/purifies metal and destroys the impurities in it. In the second metaphor, he will cleanse his people, just as the launderer’s strong soap cleans the dirt from dirty clothes.

Good News Translation changes the order of 3:2c and 3:2d, possibly because 3:3 continues the illustration of refining metal.

2d He will be like strong soap, 2c like a fire that refines metal.

You should use the order that is most natural in your language.

SIL Translator’s Notes on Malachi 3:3

3:3a

a refiner and purifier of silver: This phrase uses the same type of metaphor as 3:2c used. In this verse there is no difference in meaning between refiner and purifier.

3:3b

the sons of Levi: Since all priests were descendants of Levi, the sons of Levi included the priests. It also included other descendants of Levi who served in the temple in other ways.

If your readers do not know this, they will not understand the argument here. There are two ways to supply the information:

• Use the term “priests” in the text, as Good News Translation has done:

• Use a footnote.

3:3d

Then: The Hebrew conjunction w- is translated by the Berean Standard Bible as Then. Here it introduces the result of 3:3b–c. Other English versions translate it with “so that” or “till” (short for “until”). For example:

the LORD’s messenger will purify the priests, so that they will bring to the Lord the right kind of offerings. (Good News Translation)
-or-
he will purify Levi’s sons and refine them like gold and silver, till they present right offerings to the Lord. (Revised Standard Version)

Use what is natural in your language here.

they will present offerings to the LORD in righteousness: The Hebrew phrase which the Berean Standard Bible translates as present offerings…in righteousness can have two possible interpretations here:

(1) The phrase in righteousness qualifies offerings. This refers to offerings that are the sort of offering that the LORD had told his people to bring, that is, unblemished offerings. For example:

Then they will offer the Lord a proper offering. (NET Bible)

(2) The phrase in righteousness is adverbial, and it indicates the correct way to present offerings. This refers to the way the people were to present their offerings; that is, they were to present them in the proper way, as the LORD had told them to. For example:

and so they will be fit to bring offerings to the Lord. (Revised English Bible)

It is recommended that you follow interpretation (1).

SIL Translator’s Notes on Malachi 3:4

3:4b

as in days of old: The Hebrew phrase which the Berean Standard Bible translates as as in days of old means “a long time ago.”

and years gone by: The Hebrew phrase which the Berean Standard Bible translates as and years gone by means “in the past.”

These two phrases have almost the same meaning in Hebrew. In some languages it may not be natural to repeat similar meanings in two phrases, one after the other, as it is here. If that is true in your language, you may express the meaning only once. For example:

just as they did in the past. (Contemporary English Version)

Paragraph 3:5

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Source: SIL Translator’s Notes on Malachi 2007

SIL Translator’s Notes on Malachi 3:11

SIL Translator’s Notes on Malachi 2:15

SIL Translator’s Notes on Malachi 2:16

SIL Translator’s Notes on Malachi 2:17

SIL Translator’s Notes on Malachi 3:1

SIL Translator’s Notes on Malachi 3:2

SIL Translator’s Notes on Malachi 3:3

SIL Translator’s Notes on Malachi 3:4

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