You have wearied the LORD with your words: This clause echoes the language of Isa 43.23-24 and forms the Assertion element of this dispute. In some languages it may be possible to use an idiom such as “You have caused the LORD to be fed up…” or “You have worn out the LORD…” (Contemporary English Version). In some languages a present tense “you weary [or, wear out] the LORD…” will be more appropriate. It is not certain whether your words refers to the words of the priests to the LORD (compare 1.2, 6, 7, 12-13; 3.7-8, 13-14) or to the people (compare 2.8-9). Translators should try not to exclude either possibility.
Yet you say introduces the Objection element. Translators should try to use a formula similar to that in 1.2, 6, 7, 13; 2.14. See also 3.7, 8, 13.
How have we wearied him?: The same verb and the same tense should be used here as in the previous sentence. The object him, referring to the LORD, is not present in the Hebrew text, but is clearly understood. To include it, as do the ancient Greek and Latin versions, is a valid translational technique and does not require changing the text.
By saying: At this point the Response element begins, and continues to the end of the section. Compare notes on the same Hebrew phrase in 1.7, where it is rendered “By thinking” in Revised Standard Version. In the present context, where the following words are a direct quotation, a verb of speaking is preferable. In some languages it may be necessary to repeat the accusation again and state, “You have wearied [or, weary] him by saying….”
Every one who does evil is good in the sight of the LORD, and he delights in them: As Petersen points out, these words are a reversal of the views expressed in Deut 18.12 and 25.16, where people who do evil are an “abomination” to the LORD. There is even a similarity of sound in Hebrew between the word for “abomination” (toʿevah) and the word for good (tov). But few translators will be able to preserve this link. In the sight of the LORD means “in the LORD’s opinion [or, estimation].” In Good News Translation this becomes “The LORD Almighty thinks….” This structure is satisfactory, but translators should note that there is no equivalent to “Almighty” at this point in Hebrew, and its presence here is not justified. It may be a printing error in Good News Translation.
He delights in them is a contrast with 1.10, where the LORD says that he has no pleasure in the priests and their offerings. The Hebrew root there translated “pleasure” is the same root as that in the verb here rendered delights. Them refers back to every one who does evil in the previous clause. It is in an emphatic position in Hebrew, and it would be good to reflect this in translation with something like “They are the people he delights in [or, takes pleasure in].”
Or by asking: In Hebrew there is only the word for Or. All the major versions put the two utterances of the objectors into separate direct quotations, though many do not repeat the verb saying. Revised Standard Version changes the verb to asking at this point rather than repeating saying as earlier in the verse because what follows is a question. Translators should use whatever structure and wording is natural in their language.
Where is the God of justice?: This kind of question is often asked in the Old Testament in situations where people believe that the punishment of the wicked is long overdue (see for instance Job 21.7-26; Psa 73.1-14; Jer 12.1-2; Hab 1.1-4). In Isa 30.18 God asserts that he really is just. In the present context the words are sarcastic, and Good News Translation catches the sarcasm well with “Where is the God who is supposed to be just?” In other languages translators may need to make the sarcasm clear by restructuring the question to “Is God really just?” or “Is there really a God who is just?”
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 .