SIL Translator’s Notes on Malachi 2007 – Page 5

SIL Translator’s Notes on Malachi 1:5

1:5

English versions differ about whether this verse represents Malachi’s words or the words of the LORD himself. They indicate this by placing their quotation marks in different places:

(1) They are the LORD’s words, continuing from 1:4. For example:

“…you will say, ‘Truly, the Lord ’s great power reaches far beyond our borders!’” (New Living Translation (2004))

(2) They are Malachi’s words. The LORD’s words end in 1:4. For example:

“4h…the people with whom the Lord is angry for ever.” 5a Your own eyes shall see this… (Revised Standard Version)

It is recommended that you follow option (1). It is likely that this verse is a continuation of what the LORD was saying to the people of Israel. This fits with the rest of the chapter, which is a conversation between the LORD and various groups of people. Therefore include these words in the quotation that you started in 1:4, so that you make it clear that the LORD was still speaking.

1:5a

You will see this with your own eyes: This clause emphasizes that the people of Israel would actually see these things happen to the Edomites. Another way to express this emphasis in English is:

You yourselves will see this.

1:5b

The LORD is great—even beyond the borders of Israel: This means that the greatness of the LORD extends beyond the land of Israel. He is powerful over many nations. The verb or adjective form of the Hebrew word which the Berean Standard Bible translates as great is also used in 1:11 (twice) and 1:14. All these verses refer to the fact that the power of the LORD is not limited to the people of Israel. His power extends to other nations as well. See also the note on 1:11.

General Comment on 1:5b

In 1:5b, the LORD was quoting what the people themselves would say. In some languages it may not be possible to use direct speech here. One way to use indirect speech instead is:

and you(plur) shall say ⌊that⌋ the LORD is great ⌊even⌋ beyond the border of Israel!

© 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 1:6

Section 1:6–2:9

The LORD rebuked the priests

Paragraph 1:6–14

In this paragraph the LORD rebuked the priests because they were bringing imperfect animals to sacrifice to him. By doing this they showed that they did not respect or honor him.

This part of the speech was addressed most strongly to the priests. However Malachi 1:13–14 shows that the people were included too.

1:6c–d

But if I am a father, where is My honor? And if I am a master, where is your fear of Me?: These two questions are rhetorical questions. Their functions are:

(a) to show that honor is unquestionably due to the LORD,

(b) to rebuke the hearers,

In some languages it may be necessary to change the form of the question so that the same functions are communicated. For example, Good News Translation uses a more natural English style:

why don’t you honor me?…why don’t you respect me? (Good News Translation)

In other languages it may be better to use statements rather than questions to communicate these functions.

honor: The Hebrew word kabod which the Berean Standard Bible translates as honor is used frequently in the Hebrew Bible to talk about God’s glory and majesty. It also means “dignity.”

your fear of Me: The Hebrew word moraʾ which the Berean Standard Bible translates as fear can also mean “reverence,” “awe.” So it is translated in many English versions as “respect.”

General Comment on 1:6a–d

Notice the two pairs of parallel statements 1:6a–b and 1:6c–d. Twice the text uses two similar statements together for emphasis. This increases the impact on the hearer, and it highlights an important point:

6a A son honors his father, and

6b a servant ⌊honors⌋ his master.

6c But if I am a father, where is My honor ?

6d And if I am a master, where is your fear of Me?

1:6e

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.

Notice that in the Berean Standard Bible this clause occurs after the speech. This is good English style. However Good News Translation placed this phrase at the beginning of the verse to make it clear who is speaking and to whom:

The Lord Almighty says to the priests… (Good News Translation)

You should place it wherever is natural in your language.

the LORD of Hosts: See the note on 1:4d concerning this special title for the LORD. Translate it in the same way here.

1:6f

you priests: The Hebrew word which the Berean Standard Bible translates you priests is a vocative —the LORD was addressing the priests directly. In some languages vocative phrases are usually placed at the beginning of the sentence. You should place the phrase where it would be natural in your language.

priests: The main function of a Jewish priest was to be the mediator between the people and the LORD, and make sacrifices to the LORD on behalf of the people.

who despise My name: By describing the priests this way, the text summarizes their failure to honor the LORD.

despise: The Hebrew verb which the Berean Standard Bible translates as despise means “to hold in contempt,” that is, to consider something unimportant.

My name: In the Hebrew Bible, the phrase “the LORD’s name” or My name refers to the LORD himself or his authority. When the priests despised the name of the LORD, they were despising the LORD himself and treating him with contempt. Good News Translation simply uses “me” instead of My name.

1:6g

But you ask, ‘How have we despised Your name?’: This is a rhetorical question. Its function is to disagree with the LORD’s statement. The priests were claiming that they had not despised the LORD’s name. If you do not use rhetorical questions in this way in your language, it may be necessary to express the idea with a statement. For example:

Yet you say, “We have not despised your name.”

In this statement the LORD quoted the priests’ words. In some languages it may be more natural to use indirect speech for the statement. One way to do this would be:

Yet you claim that you have not despised my name.

Your name: The Hebrew phrase which the Berean Standard Bible translates as Your name refers to the LORD himself or his authority. See also the note on 1:6f. When the priests despised the name of the LORD, they were despising the LORD himself.

Good News Translation simply uses “you” instead of Your name. You may also do this if it would be clearer in your translation.

SIL Translator’s Notes on Malachi 1:7

1:7a

This verse is the answer to the question in 1:6g. Good News Translation begins this verse with the phrase “This is how,” to make this connection explicit. It may be necessary in your language to do something similar.

By presenting: In Hebrew this literally is “you are bringing.” When used with “upon my altar,” this is the normal expression for bringing sacrifices to the LORD.

defiled food: The Hebrew word which the Berean Standard Bible translates as defiled can also be translated as “polluted.” Although Good News Translation uses the word “worthless,” the meaning here is not that the sacrifices had little value. Instead, it means that the sacrifices were “ritually unclean,” “unholy,” and therefore unfit to be used as a sacrifice to the LORD. In the laws which the LORD had given to Moses many years previously, he said that animals offered for sacrifice must be perfect. See Exodus 12:5; Leviticus 1:3, 1:10, 22:18–25; Deuteronomy 15:21.

food: This is the general word in Hebrew for “bread,” “food” or “grain,” but here it refers to animal sacrifices, as 1:8 makes clear.

on My altar: The altar is the place where the priest burned the sacrifice. The altar was a large structure, shaped like a box, made of bronze. It stood in the temple outside the Holy Place.

1:7b

How have we defiled You?: There is a textual issue with this verse. There are two possibilities:

(1) The Hebrew text reads: “How have we polluted you ?”

(2) The LXX reads, “How have we polluted it ?”

It is recommended that you follow option (1) and the Hebrew text. This again shows that “the name” in 1:6g stands for the LORD himself.

This statement is parallel to “How have we despised Your name?” in 1:6g. This is another rhetorical question. The people again objected to the LORD saying that they had treated him badly. Use the appropriate grammatical form in your language to show this.

defiled: In some languages it may not be natural to speak of “defiling” God. The idea is that they were dishonoring him. They did that by bringing defective offerings. It may be necessary to express the idea in a different way. For example:

How have we failed to respect you? (Good News Translation)
-or-
How have we offended you? (NET Bible)

1:7c

This clause is the answer to the question in 1:7b. In some languages it may be necessary to make this connection more explicit. For example:

You have done it by… (Contemporary English Version)

the table of the LORD: This refers to the altar on which sacrifices were offered to the LORD in the temple. This is a figure of speech which refers to the whole act of offering sacrifices to the LORD.

Notice that the LORD referred to his own altar as the table of the LORD. In some languages this may be confusing. If that is true in your language, you may substitute a first person form like “my.” Good News Translation has “my altar.”

contemptible: The Hebrew word is related to the word translated as “despised” in 1:6. See the note on 1:6f above.

General Comment on 1:6–7

Notice the special structure in 1:6–7. This highlights an important point in the text.

6g But you ask, ‘How have we despised Your name?’

7a By presenting defiled food on My altar.

7b But you ask, ‘How have we defiled You?’

7c By saying that the table of the LORD is contemptible.

The same Hebrew verb bazah “to despise, to treat with contempt” appears in verse parts 1:6g and 1:7c, where the Berean Standard Bible translates it as “contemptible.” The verse parts 1:7a and 1:7b contain the Hebrew verb gaʾal, which means “to pollute, to defile, to make unclean or unholy.”

SIL Translator’s Notes on Malachi 1:8

1:8a

blind animals: This was one category of animal which the LORD forbade the people to bring him as a sacrifice. See Leviticus 22:22.

1:8b, d

is it not wrong?: That is, “is there nothing wrong in doing that?” This is a rhetorical question which expresses the LORD’s strong indignation. If you use rhetorical questions for such purposes in your language, use one in both 1:8b and 1:8d. However if a rhetorical question would not be appropriate, you can use a statement in both places. See 1:8b and 1:8d in the Display for examples of both.

1:8c

the lame and sick ones: These too were categories of animals which the LORD forbade the people to bring him as sacrifices. See Leviticus 22:22.

1:8e

Try offering them: That is, offer that sort of animal.

governor: A governor is usually different from a chief or king in that he is an official appointed to administer a certain region. A governor often represents a foreign power that is ruling the country by force. See Nehemiah 5:14–15.

1:8f–g

This is another set of parallel rhetorical questions. They expect the answer “no.” Here the LORD was asserting something that the people knew was true: that an earthly ruler would not be pleased with an imperfect offering. Use the appropriate grammatical form in your language to show this in both of these parts of the verse.

1:8h

asks the LORD of Hosts: See the note on 1:6e.

the LORD of Hosts: See the note on 1:4d and 1:6e. Translate this term in the same way here.

General Comment on 1:8a–h

There are further examples of doublets and rhetorical questions in this verse, showing the strong emotion:

8a When you offer blind animals for sacrifice, 8b is it not wrong?

8c And when you present the lame and sick ones, 8d is it not wrong?

8f…Would he be pleased with you

8g or show you favor ?

SIL Translator’s Notes on Malachi 1:9

1:9

Scholars do not agree as to who is speaking in 1:9. There are three main interpretations:

(1) Both Malachi and the LORD speak in 1:9. In 1:9a it was Malachi himself who was appealing to the priests to repent. In 1:9b–c it was the LORD who was speaking. For example:

But now plead for God’s favor that he might be gracious to us. “With this kind of thing in your hands, how can he be pleased with you?” asks the sovereign Lord. (NET Bible)

This fits with the use of the Hebrew first person pronoun “us” in 1:9a and with the speech clause “said the LORD of hosts” at the end of the verse.

(2) The LORD himself spoke all the words of 1:9. The main problem with this interpretation is the use of the first person pronoun “us” in 1:9a, which is not translated in the Berean Standard Bible.

Some versions follow the LXX and use “you” here to avoid this problem.

(3) Malachi spoke all 1:9 as a comment. This fits with the pronoun “us” and the third person reference to God in 1:9c. But the use of the speech clause “says the LORD of hosts” in 1:9d seems to contradict this interpretation. Good News Translation follows this interpretation, but only by moving the speech clause out of 1:9 altogether:

8f,g “Would he be pleased with you or grant you any favors?” 9 Now, you priests, try asking God to be good to us. He will not answer your prayer, and it will be your fault. 10 The Lord Almighty says, “I wish one of you would close…” (Good News Translation)

It is recommended that you follow interpretation (1). See the Meaning Line in the Display for an example of this interpretation.

1:9a

But ask now for God’s favor. Will He be gracious?: Most English versions and some commentators interpret this sentence as irony. This could be translated as:

What good will it do if you entreat the favor of God, when you keep on doing the kind of things you are doing?
-or-
Go ahead, beg God to be merciful to you! But when you bring that kind of offering, why should he show you any favor at all? (New Living Translation (2004))

The preceding and following contexts are then ironical. In other words, they were a strong rebuke to the priests because they were being hypocritical: they begged for mercy but at the same time offered unclean sacrifices.

ask: The Hebrew word which the Berean Standard Bible translates as ask means “to pray, beg, plead, entreat.”

God: This is one of the few places in the book in which the general term for God, ʾel, is used, rather than the personal name Yahweh. This may be because of the contrast between God and a human governor (1:8e).

1:9b–c

In these verse parts the LORD asked a rhetorical question. He used this question to rebuke the priests and to emphasize that he would not bless them when they brought improper offerings.

If you do not use rhetorical questions in this way in your language, it may be necessary to use a statement. For example:

If you despise him by bringing such offerings, he certainly will not show you favor!

1:9b

Since this has come from your hands: The Hebrew phrase which the Berean Standard Bible translates as come from your hands literally means “this is from your hand.” There are two main ways to interpret this phrase:

(1) “This” refers to the offerings of maimed animals described in 1:8. In other words, “if you bring him that kind of an offering…” In this context from your hands means “from you.” For example:

But when you bring that kind of offering… (New Living Translation (2004))

(2) The statement, “this is from your hand,” means “this is your fault,” or “this is your responsibility.” For example:

and it will be your fault. (Good News Translation)

It is recommended that you follow interpretation (1).

1:9c

will He show you favor: The LORD referred to himself here as if he were speaking about someone else, by using the third person pronoun He. In some languages this may be confusing. If that is true in your language, it may be necessary to indicate that the LORD was referring to himself. For example:

how can I show favor to any of you?

1:9d

asks the LORD of Hosts: See the note on 1:6e.

the LORD of Hosts: See the note on 1:4d and 1:6e. Translate this term in the same way here.

SIL Translator’s Notes on Malachi 1:10

1:10

All versions are agreed that it is the LORD who was speaking again here.

1:10a

Oh, that one of you would shut the temple doors: In 1:10a–b, the LORD was saying that it would be better to shut the temple doors altogether and offer no sacrifices at all, rather than to continue bringing damaged and unacceptable sacrifices (1:7–8).

It is clear from the context (1:6) that the LORD would have preferred the priests to honor him by bringing proper sacrifices.

Consider how to express this idea in the best way in your language. One way to express this in English would be to say,

It would be better if one of you would just shut the temple doors.

one of you: The pronoun you refers to the priests.

shut the temple doors: This refers to the double doors at the entrance to the part of the temple where the priests offered sacrifices. In other words, the LORD did not want the priests to make any more sacrifices of the kind he had described. If the doors were shut, then the priests could no longer go in and offer those sacrifices.

In some languages it may be necessary to make this explicit in the text or use a footnote to explain it.

1:10b

so that you would no longer kindle useless fires on My altar: When the priests sacrificed an animal, they killed it and then burnt it on the altar. So if the priests could not light a fire, they would not be able to offer the sacrifices.

useless: The fire and the sacrifices were useless because the LORD would not accept them. Other ways to translate this are “worthless,” “pointless.”

1:10d

says the LORD of Hosts: See the note on 1:6e.

the LORD of Hosts: See the note on 1:4d and 1:6e. Translate this term the same way here.

1:10e

from your hands: The Hebrew expression which the Berean Standard Bible translates as from your hands means “from you.” The same Hebrew expression was used in 1:9b.

SIL Translator’s Notes on Malachi 1:11

1:11

The theme of 1:11 is the greatness of the LORD and the fact that he is honored among the nations. This theme returns to the theme which was introduced in 1:5 and will be repeated again in 1:14. This is the reason that the LORD made his covenant with the people of Israel, so that through them people of all nations would come to know him.

1:11a

For: The Hebrew word ki which the Berean Standard Bible translates as For introduces a general reason that the LORD will not accept their offerings. In some languages this reason may not be obvious. The text implies that because the LORD is very great and worshipped throughout the world, he would not accept their offerings that showed disrespect for him. Many English versions translate this Hebrew word as “for.” Some versions omit it. Use what would be natural in your language in this context to state the reason that the LORD did not accept their offerings.

My name will be great among the nations: There is no verb in the Hebrew text of 1:11a. However in English a verb is required. Most versions have chosen a form of the verb “to be.” However they differ in the tense they choose:

(1) Some versions use the present tense “is.”

(2) Other versions use the future tense “will be.”

Either tense is possible from the Hebrew. If there is a way to maintain this ambiguity of tense in your translation, do so. But if you must choose a verb tense, it is recommended that you follow option (1) and use the present tense.

This probably refers to the fact that some people from other nations were beginning to believe in and follow Yahweh, the God of the people of Israel.

the nations: The Hebrew word goyim which the Berean Standard Bible translates as nations was the word which the Jews used to refer to the Gentiles, the people of all the other nations.

1:11b

from where the sun rises to where it sets: This is a figure of speech. It refers to every part of the world, from the farthest point east to the farthest point west.

1:11c-d

incense: The priests not only burnt animals as sacrifices, but sometimes incense was also used (see Leviticus 2:1). The word incense refers to a substance which smells sweet when it is burnt.

1:11e

My name will be great among the nations: The Hebrew expression which the Berean Standard Bible translates as My name will be great among the nations was also used in 1:11a.

General Comment on 1:11b–e

This verse has a chiastic structure (that is, a crossed structure) in Hebrew. This highlights a climax in the text:

11a
My name will be great among the nations,

11c In every place, incense

11d and pure offerings will be presented in My name,

11e because My name will be great among the nations.

1:11f

says the LORD of Hosts: See the note on 1:6e.

the LORD of Hosts: See the note on 1:4d and 1:6e. Translate this term in the same way here.

SIL Translator’s Notes on Malachi 1:12

1:12a

But you: The pronoun you is emphatic here and refers to the priests. The disrespectful actions of the priests are contrasted with the respect that other nations gave to the LORD (1:11).

profane: The verb which the Berean Standard Bible translates as profane means “profane, dishonor, treat as unholy/common.” The same verb is used in 2:10d and 2:11c.

it: There is a textual issue in this verse. Scholars do not agree about whether the object of “profane” should be “it” or “me.” So there are two options:

(1) The object should be “it.” The pronoun “it” refers to the LORD’s name. For example:

But you are profaning it. (NET Bible)

(2) The object should be “me,” that is, the LORD. For example:

But you don’t honor me. (New Century Version)

It is recommended that you follow option (1), as it seems to be the more likely solution to the textual issue.

However there is very little difference in meaning between the two options. The pronoun it here refers to the LORD’s name, and the LORD’s name is a way to refer to the LORD himself. Therefore, it is acceptable to follow option (2) if it would be more natural and clearer in your language.

1:12b

The table of the Lord: This is the altar on which sacrifices were offered to God in the temple. This is a figure of speech for the whole act of offering sacrifices to God. See the note on 1:7c.

Lord: The Hebrew word which the Berean Standard Bible translates as Lord here is ʾadonay. This title refers to God as “lord/master.” It is different from his personal name Yahweh. Both terms refer to God.

Notice that in 1:7c, the Hebrew expression which the Berean Standard Bible translates as “table of the LORD” does indeed use Yahweh. So 1:7c and 1:12b differ in the Hebrew text. Try to preserve this distinction in your translation. See the discussion of these terms in the Key biblical terms in the book of Malachi section in the Introduction.

defiled: This is the same verb as in 1:7a and 1:7b.

General Comment on 1:12b

Notice that the LORD continued to refer to himself as though he were talking about someone else. If that is confusing in your language, it may be necessary to indicate that he was talking about himself. For example:

But you dishonor me when you say that my altar is worthless and when you offer on it food that you despise. (Good News Translation)
-or-
But you insult me when you say that it does not matter what kind of sacrifices you offer to me, the Lord.

1:12c

and as for its fruit, its food is contemptible: That is, it does not matter what kind of worthless food/offering you bring to give to God. The food spoken of here is the meat (animal) and cereal offerings which the priests placed upon the altar.

contemptible: This is the same Hebrew verb as in 1:6f, 1:7c, also 2:9a.

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Source: SIL Translator’s Notes on Malachi 2007

SIL Translator’s Notes on Malachi 1:5

SIL Translator’s Notes on Malachi 1:6

SIL Translator’s Notes on Malachi 1:7

SIL Translator’s Notes on Malachi 1:8

SIL Translator’s Notes on Malachi 1:9

SIL Translator’s Notes on Malachi 1:10

SIL Translator’s Notes on Malachi 1:11

SIL Translator’s Notes on Malachi 1:12

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