SIL Translator’s Notes on Malachi 2007

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.

© 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 1:9

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 3:10

3:10a

Bring the full tithe: That is, “bring everything you owe God—the tenth part (tithe) of all that you produce or earn.” See the note on “tithes” in 3:8e.

into the storehouse: That is, into the storerooms in the temple. There was a special place in the temple where the tithes were brought and stored. See Nehemiah 13:12.

3:10b

so that there may be food in My house: This phrase gives the reason for 3:10a. The food probably refers to the tithes which the people gave from their crops. They were stored in rooms in the temple and used as food by the priests.

3:10c

Test Me in this: That is, learn whether I have spoken the truth. The complete sense of this will be understood better from 3:10e.

3:10d

says the LORD of Hosts: See the note on 3:1f. In Hebrew this speech clause occurs in the middle of a sentence and thought. In Hebrew this emphasizes that the LORD was the one who was speaking. In some languages it may not be natural to use the speech clause in this position in the sentence. If that is true in your language, it may be best to place the clause at the beginning or end of the sentence.

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

3:10e

open the windows of heaven and pour out for you blessing without measure: This is the fulfilment of 3:10c. If the people of Israel give the LORD what they owe him (their tithes), he will bless them.

The phrase open the windows of heaven is a figure of speech. It implies falling rain. People can imagine that someone opened a window high above and poured water onto the ground below. Rain is closely associated with blessing in the Old Testament (Deuteronomy 11:13–14). Here the figure of speech is that the LORD would send blessings from heaven abundantly like rain would pour from the sky. In other words, it is a promise that the LORD would bless the people abundantly.

In some languages this figure of speech may not be clearly understood. If that is true in your language, there are other options for translation:

• Translate the meaning directly, and use the figure of speech as a simile. For example:

I will bless you abundantly. It will be as though I had opened windows in heaven and poured down blessings.
-or-
I will bless you with blessings as abundant as heavy rain falling from heaven.

• Translate the meaning without the figure of speech, but use another way to emphasize the abundance of the LORD’s blessing. For example:

I will bless you so greatly that the blessing cannot be measured.

Use an option which is natural and clear in your language.

SIL Translator’s Notes on Malachi 2:6

2:6

his: In this verse the Hebrew forms which the Berean Standard Bible translates as his continue to refer to Levi and his descendants, especially to those who were priests.

2:6a

True instruction: The Hebrew word which the Berean Standard Bible translates here as instruction refers to what the priests taught the people about God’s law. This was one of their responsibilities.

True: The priests taught the people God’s law in an accurate way. They told the truth about what was written in the law.

in his mouth: In Hebrew the expression which the Berean Standard Bible translates as in his mouth is a poetic way to refer to the words/teachings of the priests. For example:

They taught the true teachings. (New Century Version)

2:6b

nothing false was found on his lips: That is, he never said/spoke anything evil or untrue.

on his lips: The Hebrew expression which the Berean Standard Bible translates as on his lips is similar to the phrase “in his mouth” in 2:6a. It is another poetic way to refer to the words of Levi and his descendants.

General Comment on 2:6a–b

These two verse parts are parallel. Notice the use of positive and negative terms: true instruction and nothing false (speech).

True instruction was in his mouth,

and nothing false was found on his lips.

2:6c

He walked with Me: This is a figure of speech in Hebrew. “To walk with someone” in this figurative sense means “to live in harmony with someone,” “to live in close fellowship.”

peace: See the note on 2:5a.

uprightness: The Hebrew word which the Berean Standard Bible translates as uprightness can also mean “integrity, loyalty, honesty.”

One way to express this without using a noun is to say, “they always did what was right.”

2:6d

he turned many from iniquity: This is a figure of speech. The early descendants of Levi obeyed the LORD and accurately explained his laws to the people. This caused many people to change the way they behaved—they stopped sinning and began to obey the LORD.

SIL Translator’s Notes on Malachi 4:3

4:3a

Then: The word Then in the Berean Standard Bible translates the Hebrew conjunction w-. Here it introduces another event which will happen for the LORD’s people on the day when he comes. Many English versions translate it as “and” or “then” or omit it. Others use a time phrase. For example:

On the day when I act, you will overcome the wicked. (Good News Translation)

Use the option that is most natural in your language for this context.

you will trample the wicked: The Hebrew phrase which the Berean Standard Bible translates as you will trample the wicked literally means that the righteous people will walk on those who are wicked. They will press or crush them with their feet. This is a symbol which may refer to two different customs of that time:

(a) When people made wine, they walked on the grapes, crushing them with their feet in a “winepress.” In the Bible, this process is used as a symbol for God’s judgement. For example: “the winepress of the wrath of God” (Revelation 14:19).

(b) When people conquered their enemies, they often made the enemies lie down so that they could put their feet on the enemies’ necks. That was a symbol of complete victory.

In this verse the expression symbolizes that the LORD will give the righteous people complete victory over the wicked. There are several options for translation:

• Translate literally. For example:

you will trample those who are evil. (Contemporary English Version)

• Translate the meaning of the symbol directly. For example:

you will overcome the wicked. (Good News Translation)

• Use a simile. For example:

you will triumph over the wicked, as though you were walking on them.

Use an option which is appropriate for your language.

the wicked: The Hebrew word which the Berean Standard Bible translates as wicked is the plural form of the same word which was used in 3:18. See the notes on 3:18a and 4:1b. In these verses the LORD referred to the same group of people, that is, those who did evil.

4:3b

for: The Hebrew connector ki which the Berean Standard Bible translates as for introduces a clause which adds details to explain 4:3a. Here are some ways that English versions have translated it:

you will tread upon the wicked as if they were dust under your feet… (New Living Translation (2004))
-or-
Then you will crush the wicked like ashes under your feet… (New Century Version)

Use a natural connection in your language for this context.

they will be ashes under the soles of your feet: The Hebrew word which the Berean Standard Bible translates as ashes can mean either “ashes” or “dust:”

(1) It refers to ashes. It adds to the idea of 4:1, which states that evildoers will be completely burnt. Then the righteous will trample on their ashes. In that way they participate symbolically in their punishment.

(2) It refers to dust. It symbolizes the complete humiliation and defeat of the wicked.

(Good News Translation, New Living Translation (2004), Tanakh: The Holy Scriptures)

Either option is acceptable, and you should use the one that communicates best in your language.

The Hebrew expression which the Berean Standard Bible translates as they will be ashes under the soles of your feet is a metaphor. Here are some translation possibilities:

• Translate literally. For example:

they will be ashes under the soles of your feet. (New International Version)

• Use a simile without stating its meaning. For example:

for they will be like ashes under the soles of your feet. (NET Bible)

• Translate the meaning of the symbol and then use a simile. For example:

You will triumph over them as completely as though they were ashes under your feet.

Be sure to use an option which will connect naturally with your translation of 4:3a.

under the soles of your feet: This reference to a specific part of the foot makes the word picture more vivid in Hebrew. In some languages it may be more natural to make the reference general. For example:

like ashes under your feet. (New Century Version)

4:3c

on the day I am preparing: This is the same phrase as in 3:17c. Try to translate it in the same way here.

4:3d

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

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

General Comment on 4:3a–d

In some languages it may be more natural to re-order some of the information in this verse. For example:

3c When I come to bring justice, 3a you will trample those who are evil, 3b as though they were ashes under your feet. 3d I, the Lord All-Powerful, have spoken! (Contemporary English Version)

Paragraph 4:4

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 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 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.

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Source: SIL Translator’s Notes on Malachi 2007

SIL Translator’s Notes on Malachi 2:16

SIL Translator’s Notes on Malachi 1:9

SIL Translator’s Notes on Malachi 3:10

SIL Translator’s Notes on Malachi 2:6

SIL Translator’s Notes on Malachi 4:3

SIL Translator’s Notes on Malachi 2:17

SIL Translator’s Notes on Malachi 1:10

SIL Translator’s Notes on Malachi 3:11

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