The first two sentences of the verse in Revised Standard Version form the Assertion element of the dispute.

From the days of your fathers refers back not just one generation but to ancient times. It is expressed in more natural modern English as “ever since the time of your ancestors” (Contemporary English Version; compare New International Version, New Jerusalem Bible, New Living Translation). Translators should avoid giving the impression that the people of Malachi’s day were alive in the days of their ancestors. To prevent this mistake, it is possible to use a simile: “Just as your ancestors did, so you too have….”

You have turned aside from my statutes: The verb translated turned aside is the same verb as occurred in 2.8. The accusation made there against the priests is now extended to the people in general. The word translated statutes is one of the many terms used to refer to the laws of God. No doubt the Law of Moses is primarily intended. Other renderings are “turned away from my laws” (Good News Translation) and “evaded my statutes” (Jerusalem Bible/New Jerusalem Bible).

And have not kept them: This clause states the same fact as the previous one, but expresses it negatively. The Hebrew does not have anything equivalent to them, but this is supplied translationally without depending on any change to the Hebrew text. Contemporary English Version links this clause neatly with the previous one and says, “you have ignored and disobeyed my laws.” New Living Translation catches the force vividly with “you have scorned my laws and failed to obey them.”

Return to me, and I will return to you, says the LORD of hosts: These words are almost identical with those in Zech 1.3 (see the comments there). Translators may wish to move the quotation formula says the LORD of hosts to the beginning of the verse in order to identify clearly that the prophet is quoting the words of the LORD. Compare the comments on verse 1. The direct quotation extends to the end of verse 12.

But you say, ‘How shall we return?’: This sentence is the first Objection element in the dispute. It is introduced by But you say … as previous Objection elements have been (compare 1.2, 6, 7; 2.14, 17; 3.8, 13). Since the content of what is said is again a question, translators may prefer to render this as “But you ask.” The words of the objectors here and in verse 8 are second degree quotations.

The words of the quotation How shall we return? may be taken as a sincere question in which the speakers inquire by what means they can show repentance. Good News Translation “What must we do to turn back to you?” sounds as if it is intended to carry this meaning, as do many other versions. Some commentators, however, regard these words as an expression of surprise that the speakers should be called to repent at all (for instance, Vuilleumier, Verhoef). Understood in this way, the question amounts to a protest of innocence (J. M. P. Smith, Merrill). This interpretation fits the context well: the people have nowhere shown any willingness to repent, and there is no reason to suppose they are doing so now. Translators are advised to translate in such a way that they do not rule out the understanding of these words as a declaration of innocence. Moffatt “How do we need to come back?” is a suitable model. Translators could also say something stronger, such as using the idiomatic expression “What on earth should we repent of?” which conveys a feeling of indignation (so Die Bibel im heutigen Deutsch, 2. Edition). Whether the questioners really wanted an answer to their question or not, they are given one, but not until verse 10.

Note that Jerusalem Bible and New Jerusalem Bible consider the following question at the beginning of verse 8 to be a continuation of the words of the objectors. See the comments below.

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 .