SIL Translator’s Notes on Malachi 2007

SIL Translator’s Notes on Malachi 2:4

2:4a

Then: The word Then in the Berean Standard Bible translates the Hebrew conjunction w-. It connects 2:3 and 2:4. Probably this connection expresses both time and result. “As a result of” the LORD’s punishment of the priests in 2:3, they would know “at that time…” Some English versions also use “so,” which can imply both time and result. Use an option which is natural here in your language.

commandment: This is the same Hebrew word which was translated as “decree” in 2:1. It highlights the theme of serious warning. 2:4 closes this paragraph, but it also introduces the reference to Levi which is expanded in the next paragraph.

2:4b

so that My covenant with Levi may continue: There was hope for these priests if they would repent and obey the LORD. The Scriptures never speak of the LORD breaking his covenant with anyone.

covenant: The word covenant is a theme word in the second chapter of Malachi and indeed through the whole book. See the discussion of this term in the Key biblical terms in the book of Malachi section in the Introduction.

Levi: The priests were all descendants of Jacob’s son Levi. If your readers do not know this, they will not understand the argument here. There are two ways to supply the information:

• Place it in the text as Good News Translation has done:

the priests, the descendants of Levi. (Good News Translation)

• Use a footnote.

Levi himself was not a priest and Scripture does not mention any specific covenant with Levi. However Numbers 25:10–13 speaks of a “covenant of peace” and a “covenant of an everlasting priesthood.” The LORD made this covenant with Phinehas, a descendant of Levi. This verse may refer to that event.

2:4c

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.

© 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 4:1

Section 4:1–6

One day the LORD will come and judge all people

In the Hebrew text these verses are still part of chapter 3 and are numbered 3:19–24. Some English translations follow that Hebrew verse numbering, but in this book, the notes follow the more common English convention. It is recommended that you follow the numbering system of the versions used most in your area.

Paragraph 4:1–3

4:1

Notice that 4:1 uses the same image of refining that was used in 3:1–3.

The LORD is still speaking in 4:1, but the Hebrew text does not make this explicit until 4:1d. In some languages it may be helpful to change this order and begin the verse with this speech clause. For example:

The Lord Almighty says, “The day is coming…” (Good News Translation)

4:1a

For: The Hebrew word ki which the Berean Standard Bible translates as For introduces a clause which further explains the time when the event in 3:18 would happen. The clause uses figures of speech to explain how people would know the difference between righteous people and wicked ones. Try to find a natural way to express this connection in your translation. In some languages the connection may be implied and may not require a connector in the text.

behold: The Hebrew word hinneh which the Berean Standard Bible translates as behold was also used in 2:3a and 3:1a. In the same way as it was used in those verses, it is used here to draw attention to what follows. In this context it also announces something which was certain to happen soon because it was the LORD who would cause it to happen.

the day is coming: This refers to the day/time when the LORD will come to judge everyone. In other parts of the Bible, this time is called “the day of the LORD.” In this context it may refer to a time period longer than a 24-hour day.

In this verse day is also used as a figure of speech. It refers to what will happen on that day, that is, the way the LORD will judge/punish people.

burning like a furnace: This verse uses a simile to compare the day when the LORD will judge people to a furnace or large oven where people/things could be burned up. On that day the LORD will punish people severely and destroy them like the fire in a furnace burns things and destroys them.

In some languages it may not be natural to compare a day with a furnace. It may be necessary to make the meaning explicit. For example:

The day ⌊when I judge people⌋ will certainly come. ⌊The judgements of⌋ that day will be like fire in an oven…

4:1b

all the arrogant and every evildoer will be stubble: There is a metaphor here. In 4:1a the day of judgement was compared to a furnace which would burn people/things up. In this part of the verse those who are proud and do evil are compared to stubble.

the arrogant: This is the same word which was used in 3:15a. You should translate it in a similar way here.

evildoer: The Hebrew word used here is very similar in meaning to the one which the Berean Standard Bible translates as “wicked” in 3:18a. It refers to people who do what is evil, that is, what the LORD considers to be wrong. If possible you should use the same term here as you did in 3:18.

stubble: The Hebrew word which the Berean Standard Bible translates as stubble refers to the straw which remains after the wheat grains have been removed during the harvest. It burns easily because it is very dry.

General Comment on 4:1b

In some languages it may not be clear how the arrogant and evil people are like stubble. The idea is probably that they will be destroyed very easily and quickly on the day of judgement. It may sometimes be necessary to make the meaning explicit in your translation. For example:

All the people who are arrogant and who do evil will be ⌊destroyed as quickly⌋ as stubble burns up.

4:1c

the day is coming when I will set them ablaze: This sentence continues to use the word day as a figure of speech. It represents the judgements which will happen on that day. In some languages this meaning must be made explicit. For example:

On that day ⌊of judgement⌋ that is coming I will destroy them completely.

set them ablaze: The Hebrew expression which the Berean Standard Bible translates as set them ablaze is different from the word which the Berean Standard Bible translated as “burning” in 4:1a. The expression here can be used literally to describe burning something completely, until it is only ashes. Here it is probably used as a figure of speech. It means that the people would be completely destroyed when the LORD judged them.

4:1d

says the LORD of Hosts: The speech clause, says the LORD of Hosts (or “says the LORD”) occurs many times throughout the text. It emphasizes again and again that this is a direct message from the LORD. See the note on 1:2b, 1:6e, 3:5j and 3:7e. 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. You should place it wherever is natural in your language.

the LORD of Hosts: This special title for the LORD occurs twenty-four times in Malachi. See the note on 3:1f. See also the discussion of this term in the Key biblical terms in the book of Malachi section in the Introduction.

4:1e

Not a root or branch will be left to them: This expression again emphasizes complete destruction. It symbolizes this destruction by using a figure of speech. The evil-doers would be like a plant which the LORD would completely destroy, even with all of its roots and branches.

If a literal translation is not clear in your language, there are at least two other possibilities:

• Use a simile. For example:

They will be consumed like a tree—roots and all. (New Living Translation (2004))

• Translate the meaning directly without the figure of speech. For example:

and there will be nothing left of them. (Good News Translation)

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

General Comment on 4:1a–e

In this verse the LORD uses a word picture to express what the day of judgement will be like. The picture has at least three parts:

(a) That day (or the punishments on that day) will be like a great fire in a furnace.

(b) Evil people will be destroyed like stubble is destroyed in a fire.

In some languages it may be difficult to use all of these word pictures in this verse. If that is true in your language, you may need to omit some of the details of the word picture. For example, Good News Translation does not mention the “furnace” or “branches and roots.”

The day is coming when all proud and evil people will burn like straw. On that day they will burn up, and there will be nothing left of them.

Express the meaning in a vivid, clear and natural way in your language.

SIL Translator’s Notes on Malachi 2:15

2:15a

Has not the LORD made them one…?: Scholars do not agree about the meaning of this part of the verse because the Hebrew grammar is unclear. The meaning which scholars choose mainly depends on how they interpret the Hebrew word for one :

(1) The word one refers to the bond between a husband and wife that is formed when they marry each other. The implied subject can be expressed as “God” or the LORD. For example:

Didn’t the Lord make you one with your wife? (New Living Translation (2004))

(2) The word one refers to God, so it is the subject of the verb made. English versions that follow this interpretation supply the word “God” or capitalize the word one to clarify that it refers to God. For example:

Has not the one God made… (Revised Standard Version)

It is recommended that you follow interpretation (1). It fits the context well and it is an acceptable way to interpret the Hebrew grammar here. Also many scholars support it. From this point onwards in the Notes, this interpretation is assumed.

General Comment on 2:15a

This is a rhetorical question with the implied answer, “Yes, of course he did.” If your language would not use a rhetorical question in this way, it may be best to use an emphatic statement. For example:

God made husbands and wives to become one body and one spirit… (New Century Version)

2:15b

having a portion of the Spirit?: Scholars do not agree about the meaning of the Hebrew text of this part of the verse either. They also connect 2:15a and 2:15b in different ways. There are many views, but the Notes will discuss only the most likely interpretations:

(1) It means that the flesh and spirit of a human and wife belong to the LORD. For example:

[Didn’t the Lord make you one with your wife?] In body and spirit you are his. (New Living Translation (2004))

(New International Version, New Revised Standard Version, New Living Translation (2004), New Century Version, God’s Word)

(2) It means that the LORD made a husband and his wife become one in both flesh and spirit. It does not explicitly state that flesh and spirit belong to him. For example:

Didn’t God create you to become like one person with your wife? (Contemporary English Version)

(Good News Translation, Contemporary English Version, New Century Version)

(3) It means that the LORD made the human spirit. There are different variations of this view. Some scholars believe that the text refers to both flesh and spirit. Others believe that it refers to the spirit of life. For example:

Did he not create a single being, having flesh and the breath of life? (New Jerusalem Bible)

It is recommended that you follow interpretation (1). This view fits with the LORD’s aim (2:15c) that husband and wife should have godly offspring. So the Display will use the New Living Translation (2004) as the Source Line for 2:15b.

General Comment on 2:15a–b

In Hebrew there are no pronouns in this part of the verse. Malachi was expressing a general fact about marriage that applies to every husband and wife. The New Living Translation (2004) uses the pronouns “you,” “your,” and “you” to indicate this general reference. In some languages it may be more natural to use different pronouns or nouns to express this fact. For example:

Has not the Lord made them one? In flesh and spirit they are his. (New International Version)
-or-
Didn’t the LORD make husbands and wives one? In body and spirit they are his.

2:15c

And why one?: Scholars disagree about what this verse part means also. It is likely that Malachi was introducing God’s purpose in uniting husbands and wives. English versions express this meaning in different ways: For example:

What was his purpose in this? (Good News Translation)
-or-
And what does he want? (New Living Translation (2004))

This verse part is another rhetorical question. Its purpose is to introduce a new point. If you would not use a rhetorical question in that way in your language, it may be best to use a statement.

2:15d

Because He seeks godly offspring: The text refers here to children that a faithful husband and “the wife of your youth” (2:14b, 15f) may have. It is more likely that children who are raised by godly parents will follow and obey God.

2:15e

So: The Hebrew word which the Berean Standard Bible translates as So is the conjunction w-. Here it introduces a statement about the way the people should act to please God and fulfill his desire for godly offspring.

2:15f

break faith with: This is the same word which was used in 2:10, 11, 14. See the notes on 2:10c and 2:14c.

the wife of your youth: See the note on 2:14b.

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 3:9

3:9a

You are cursed with a curse: In Hebrew this is a strong statement which would be better translated: “you are greatly cursed” or “you are truly under a curse” in English.

If people are cursed, they suffer under the LORD’s punishment, instead of enjoying his favor. It is the opposite of being blessed. See the note on 1:14a.

In some languages the word for “curse” might convey a wrong meaning if you used it here. If that is true in your language, it may be more accurate if you use the idea that the LORD would judge or punish them. For example:

You are bound for judgement… (NET Bible)

In some languages it may be more natural to express this idea with an intransitive verb or with an active expression. For example:

You are suffering under a curse… (Tanakh: The Holy Scriptures)
-or-
You are suffering because I have cursed you…

The LORD was not specific in this verse about the way that he would curse or punish the people. However 3:10–12 implies that their crops were destroyed.

3:9b

you—the whole nation: Scholars differ about whom this expression identifies. There are two options:

(1) It identifies those who are robbing God. For example:

9a A curse is on all of you 9b because the whole nation is cheating me. (Good News Translation)

(2) It identifies those who are under a curse. For example:

You are under a curse—the whole nation of you —because you are robbing me. (New International Version)

Both of these options are true. The whole nation has been robbing God, and the whole nation is under a curse because of that. You should express this idea in the most natural way in your language.

If you must make one of these options explicit, it is recommended that you follow option (1).

SIL Translator’s Notes on Malachi 2:5

Paragraph 2:5–7

The Hebrew text uses singular pronouns in 2:5–7 which refer back to Levi. However the reference here is not to Levi himself. It refers to his descendants, the priests of earlier days, who obeyed the LORD. Good News Translation uses the plural form in this paragraph and in the following verses to indicate that the verses refer to more than one person. Similarly, the New Century Version translates this reference to Levi in 2:5 as:

My agreement for priests was with the tribe of Levi. (New Century Version)

You should consider if you should do the same in your translation. Make sure that you are consistent in your use of singular or plural pronouns in this section.

2:5a

one of life and peace: That is, a covenant through which Levi’s descendants would receive life and live in peace/security.

peace: The Hebrew word shalom which the Berean Standard Bible translates as peace means much more than the English word “peace.” It can refer to the state of blessing that results from someone living according to the LORD’s will. This peace included feeling well and whole. See also 2:6c.

2:5b

which I gave to him: That is, I did as I had promised him.

which: That is, life and peace.

him: That is, Levi (and his descendants).

2:5c

it called for reverence: Scholars disagree about the way this clause relates to 2:5b. There are at least three views:

(1) It expresses purpose. The LORD gave Levi and his descendants a covenant of life and peace so that they might respect the LORD. For example:

and this is what I gave them, so that they might respect me. (Good News Translation)

(Good News Translation, Revised Standard Version, New Century Version, NET Bible, God’s Word)

(2) It expresses the covenant’s requirements. In other words, the LORD’s covenant of life and peace gave them the responsibility to revere the LORD and his covenant. For example:

This called for reverence from them. (New Living Translation (2004))

(3) It expresses the type of covenant, just as “life and peace” do. In other words, it was a covenant of reverence towards him, as well as life and peace. For example:

My covenant was with him—a covenant of life and peace, and these were what I gave him—a covenant of respect… (New Jerusalem Bible)

It is recommended that you follow interpretation (1).

reverence: The purpose of the covenant (2:5a) was to cause Levi and his descendants to respect and revere the LORD.

See the note on 1:6c–d. The same Hebrew word is translated as “reverence” here. If possible, use the same expression in both verses.

2:5d

he revered Me: The Hebrew verb which the Berean Standard Bible translates as revered is a different form of the same verb which was used in 2:5c. This repetition of the verb emphasizes it. In some languages it may be necessary to change the second expression in some way to make it natural. For example:

and of reverence, which he showed Me. (Tanakh: The Holy Scriptures)

2:5e

stood in awe of My name: That is, he respected/feared me greatly. Here again, the subject of the verb is singular, but it refers to both Levi and his descendants.

My name: In the Hebrew Bible, the phrase “the LORD’s name” or My name refers to God himself or his authority. It was also used in this way in 1:6. See the note on 1:6f. Good News Translation uses “me” instead of My name to make this clear.

General Comment on 2:5d–e

These two verse parts are parallel and have similar meanings:

he revered Me,

and stood in awe of My name.

SIL Translator’s Notes on Malachi 4:2

4:2a

But: This verse makes a contrast between the arrogant evil-doers who were mentioned in 4:1 and those who fear the LORD. In some languages it may be helpful to make that contrast explicit. For example:

But it will be different on that day for you who revere my name.

you who fear My name: See “fear” in the note on 1:6c–d.

My name: In the Hebrew Bible, the phrase “the LORD’s name” or “his name” refers to God himself or his authority. It was also used in this way in 1:6. See the note on 1:6f. Good News Translation simply uses “me” instead of My name.

4:2b

the sun of righteousness will rise: This is a metaphor. Although commentators and English versions differ about the interpretation here, it probably refers to the coming of the Messiah (see 3:1).

This metaphor of the sun rising indicates that, as the Messiah comes, he will bring light and will end darkness. In other words, he will bring goodness and justice and destroy evil.

righteousness: The Hebrew word which the Berean Standard Bible translates as righteousness is the word ṣedaqah. It occurs frequently in the Old Testament. It is usually translated either righteousness or “justice.”

In this context it refers to the righteousness that the Messiah will bring when he comes. When he comes, he intends to cause his people to be righteous and to restore justice.

Most English versions translate ṣedaqah here as “righteousness.”

4:2c

with healing in its wings: Scholars do not agree about what this figure of speech means. The wings of the sun probably refer to the sun’s rays. This symbolizes power and protection.

So, in this context, Malachi used this figure of speech to refer to the LORD’s power to heal and protect his people from harm.

healing: The idea of healing here implies more than physical healing. It also implies spiritual healing that brings peace and well-being. In Jeremiah 33:6, the same word is used in a similar way.

In some languages a word like “healing” may refer only to physical healing. If that is true in your language, you may want to use an expression which could include spiritual healing, as well. For example:

restoration

well-being

General Comment on 4:2b–c

This passage uses the sun and its rays as figures of speech. Some ways to express the meaning are:

But for you who revere me, ⌊the one who brings⌋ righteousness will rise ⌊like⌋ the sun to deliver and restore you.
-or-
But for you who revere me, ⌊the one whom I send⌋ will rise to bring justice ⌊like⌋ the sun ⌊rises⌋ with healing in its rays.

4:2d

This verse part begins with the Hebrew conjunction w-. It introduces another event which will happen when 4:2b occurs. English versions translate it as “and” or omit it. Use a connection which is natural in your language.

you: That is, you who fear my name. See the note on 4:2a.

will go out and leap like calves from the stall: This compares the people to calves which jump playfully when their owners release them from confinement. The emphasis is on the people’s joy and freedom. It is not on the place they will leave or go to.

The LORD was implying that on the day when he comes to bring justice/righteousness, he will free his people from all that oppresses them. Some ways to translate this are:

And you will go free, leaping with joy like calves let out to pasture. (New Living Translation (2004))
-or-
and you will skip about like calves released from the stall. (NET Bible)

the stall: The Hebrew word which the Berean Standard Bible translates as the stall literally means “tying place.” It refers to the place where calves were kept and fattened. This probably implies that the calves were well fed and healthy. For example:

You will jump around, like well-fed calves. (New Century Version)

However most English versions omit this implication. Instead they focus on the calves’ freedom from the stall or from the place where they have been tied. For example:

You will be as free and happy as calves let out of a stall. (Good News Translation)

Express this freedom in a natural way in your language.

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.

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Source: SIL Translator’s Notes on Malachi 2007