This verse contains both an Assertion element and an Objection element. The structure of the verse is unusual in that it does not reveal who the prophet is addressing until near the end. It then does so in the vocative O priests placed as the last element in its sentence. In Hebrew this carries some impact of surprise. People would not expect the priests to be the ones who dishonor the LORD, and when it becomes clear that they are indeed the group that the prophet is addressing, then there is a reversal of expectation (Wendland). Such a structure with the vocative at the end would in many languages be highly unnatural or even impossible, and we will offer some ways of restructuring at the end of the notes on this verse.

A son honors his father, and a servant his master: The first clause A son honors his father reflects the commandment for children to honor their parents found in Exo 20.12 and Deut 5.16. The same expectation is found in many cultures worldwide. It is possible but not essential to change son to “children” and father to “parents,” as the latest edition of Good News Translation does. This change has been made for reasons that are relevant in some western cultures but irrelevant in many others. In some languages a word like son, which denotes a family relationship, requires a possessive. Since this context does not provide one, it may be necessary to change son to “[boy] child.” In the second clause, and a servant his master, no verb is expressed in the Hebrew, and there are two possibilities for providing a verb. A majority of modern translators assume that the verb honors is to be understood from the first clause. This is made clear in Good News Translation, which repeats the verb. Some others understand that the verb should be fear, which is drawn from the second of the questions in the latter part of the verse. This is what the Septuagint has done, and it is followed by Bible de Jérusalem, Jerusalem Bible/New Jerusalem Bible, New English Bible, and New Living Translation. They use such verbs as “respects” (Jerusalem Bible, New Living Translation; similarly Contemporary English Version), “stands in awe of” (New Jerusalem Bible), and “goes in fear of” (New English Bible). It is possible that the Septuagint translators were reading a Hebrew text that actually contained a verb in the second clause; but it is equally possible that they provided the verb for translational reasons on the basis of the parallel with the second question. There is no objection to this procedure in terms of translation principles, and translators may take either of the possible options. In societies where servants are not known, it may be necessary to translate the second clause as “a worker respects his boss.” The people of Israel were called the LORD’s servants in Lev 25.55.

If then I am a father, where is my honor?: The prophet now speaks on behalf of the LORD, and turns the first statement of the verse into a question. The conditional clause does not indicate doubt about whether the LORD is a father or not, and may be better translated as “Since I am a father” or as an assertion: “I am your father” (Good News Translation, Contemporary English Version). Translators may well choose to supply a possessive pronoun as Good News Translation has done in saying “your father.” Indeed in some languages the noun “father” must always be accompanied by a possessive pronoun, and clearly “your [plural]” is the appropriate one. The second clause where is my honor? may be restructured in a more personal way as “why don’t you honor me?” (Good News Translation; similarly Die Bibel im heutigen Deutsch, Contemporary English Version). In the Old Testament God is not often referred to as the father of Israel. Among the places where he is are Deut 32.6; Isa 63.16; 64.8; Jer 3.4; 31.9.

And if I am a master, where is my fear?: The term used for master in this question should be the same as that used in the first sentence of this verse, and the structure of this second question should be parallel with that in the first question. The word fear in this context means “respect” or “esteem” rather than “terror,” and the question may be restructured as “why don’t you respect me?” as in Good News Translation and Contemporary English Version.

In many languages the rhetorical impact of having two parallel statements followed by two parallel questions will be very powerful. In others it may be more effective to run the two questions together as Bible en français courant has done: “Am I not both your father and your master? So why do you not show me honor and respect?” (so also New Living Translation).

Says the LORD of hosts to you, O priests, who despise my name: A statement made by or on behalf of the LORD often reaches a climax with the formula says the LORD of hosts (for instance Hag 2.7, 9; Zech 7.13; 8.14). The unusual and unexpected item here is the addition of the long vocative expression O priests, who despise my name. This unexpected element no doubt brought shock and annoyance to the priests. If a similar structure would have a similar effect in other languages, then it would be good to keep it in the translation. But as Revised Standard Version shows, in English it simply sounds awkward and clumsy, and the effect is likely to be similar in many other languages. A number of translators have tackled the problem by placing this clause, or at least part of it, at the beginning of the verse. This arrangement is certainly clearer, as it identifies both the speaker and those he is addressing right away. This is the course taken by Good News Translation (“The LORD Almighty says to the priests”), Contemporary English Version (“I, the LORD All-Powerful, have something to say to you priests”), Bible en français courant, Die Bibel im heutigen Deutsch, 1. Edition, and Parola Del Signore: La Bibbia in Lingua Corrente. However, this option leaves the relative clause who despise my name to be fitted in elsewhere, and that creates a different problem. The solution adopted by Good News Translation, Contemporary English Version, Bible en français courant, Die Bibel im heutigen Deutsch, 1. Edition, and Parola Del Signore: La Bibbia in Lingua Corrente is to make the relative clause into a main clause, and attach it to the following clause. Thus Good News Translation has “You despise me, and yet you ask ‘How have we despised you?’ ” This is clear and links up well, but has the drawback that it has changed the focus and rhetorical effect of the Hebrew structure. Nevertheless, it may be the best option available in many languages. The difficulties of this verse underline the fact that there is no such thing as a perfect translation! Despise means “show disrespect [or, dishonor]” or “cause to lose face.” The LORD’s name stands for his person, and many translations render my name as “me” (Good News Translation, Contemporary English Version; similarly Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente).

You say, ‘How have we despised thy name?’: The Assertion element of the dispute has continued up to this point. The Objection element now begins and takes the form of a question introduced by You say, as in verse 2. You is again plural and we in this context is exclusive. For despised see the discussion above. Thy name is again a way of saying “you” and many versions translate it thus (Good News Translation, Contemporary English Version; similarly Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente).

Possible translation models for the whole verse are:

• The LORD Almighty says, “A son [or, child] honors his father, and a servant respects his master. I am your father, so why don’t you respect me?” This is what the LORD says to you priests, who despise him! But you ask, “How have we despised you?”

• The LORD says, “Sons [or, children] honor their fathers, and servants their masters. I am your father and master, so why do you not honor me?” Priests, it is you the LORD Almighty is speaking to, you priests who despise him. Yet you ask, “How have we despised you”

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 .