SIL Translator’s Notes on Malachi 2007 – Page 2

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

© 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 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.

SIL Translator’s Notes on Malachi 2:7

2:7a

For: The Hebrew connector ki which the Berean Standard Bible translates as For seems to introduce a conclusion for this paragraph. It emphasizes the information about the early descendants of Levi. It also prepares the reader for the next paragraph which contrasts them with the evil priests of Malachi’s time. Some English versions translate it as “for,” and some omit it. Use what would be natural in your language for this context.

the lips of a priest should preserve knowledge: That is, a priest should speak accurately about the LORD so that the people will know the LORD and what is true about him.

preserve knowledge: To preserve knowledge means both to obey it and to cause others to know it.

2:7b

people should seek instruction from his mouth: That is, people should go to a priest to learn what to do to please the LORD.

instruction: The Hebrew word which the Berean Standard Bible translates as instruction is the same word that was used in 2:6a. In Malachi it usually refers to teaching about God’s law.

General Comment on 2:6a–7b

In these verses there are parallel ideas that are arranged in a pattern called a “chiasm.”

(A) True instruction was in his mouth, (2:6a)

(B) and nothing false was found on his lips. (2:6b)

(B’) For the lips of a priest should preserve knowledge, (2:7a)

(A’) and people should seek instruction from his mouth. (2:7b)

Notice that the ideas in phrases A and A’ are parallel, and the ideas in phrases B and B’ are parallel.

2:7c

because: The word because in the Berean Standard Bible translates the same Hebrew connector ki which was used in 2:7a. Here it introduces the reason for 2:7a–b. English versions translate it as because or “for.” Use what would be natural in your language to express this idea.

the messenger: The Hebrew word malak which the Berean Standard Bible translates as messenger is, of course, a key word in the book of Malachi. It is used elsewhere in the Hebrew Bible to describe prophets, but only here does it refer to priests.

the LORD of Hosts: See the notes on 1:4d and 1:6e. Translate this term in the same way here.

Paragraph 2:8–9

SIL Translator’s Notes on Malachi 4:4

4:4a

The LORD continued to speak here. Since this verse begins a new paragraph, it may be helpful in some languages to repeat the speech clause from 4:3d. Check what you did in the similar situation at 3:6 and do the same here, if it is appropriate.

the law of My servant Moses: This means the law which the LORD gave to Moses to give to the people. This is made explicit in 4:4b. In some languages it may be more natural to make it explicit here.

My servant Moses: Moses is called the LORD’s servant because he consistently obeyed and submitted himself to the LORD. In some languages a word like “servant” may imply wrong meanings. If that is true in your language, try to express the idea of loyalty and obedience in a natural way. For example:

Moses, who faithfully obeyed me
-or-
Moses, my faithful worker.

4:4b

statutes: The Hebrew word hoq which the Berean Standard Bible translates statutes refers to the laws which the LORD gave to the people of Israel.

ordinances: The Hebrew word mišpaṭ which the Berean Standard Bible translates as ordinances refers to the decisions the LORD made when he judged people. He decided what was right to do in particular cases, and those decisions continued to apply for all future cases of that type. This has been translated in various ways by English versions. For example:

precepts (Revised English Bible)

regulations (New Living Translation (2004))

commands (Good News Translation)

all Israel: This refers to all the people of Israel.

Horeb: This is an alternative name for Mount Sinai, where the LORD gave his law to Moses.

General Comment on 4:4b

Although the terms “statutes” and “ordinances” are not always exact synonyms, here they do function as synonyms. They both refer to the laws the LORD gave to Moses. In some languages it may be necessary to translate these two terms with only one expression. For example:

When I gave these commands to him at Mount Sinai, I ordered all the people of Israel ⌊to obey them⌋.

Paragraph 4:5–6

SIL Translator’s Notes on Malachi 3:1

3:1a

Behold: The Hebrew word hinneh which the Berean Standard Bible translates as Behold has the same function here as in 2:3a. It directs the reader’s attention to the statement that follows. This particle recurs later in this verse in 3:1e where it is translated as “see,” again highlighting an important statement.

I will send My messenger: This foretells an event which had not yet happened. See also Isaiah 40:3; Mark 1:2.

My messenger: The prophetic reference here is to John the Baptist. However you should not make this information explicit in your translation. See also Malachi 4:5, where the messenger is identified figuratively with Elijah the prophet.

who will prepare the way before Me: The purpose of the messenger’s coming was to get people ready for the arrival of the Lord. The messenger would tell them how to live in a way that would please the Lord.

The Hebrew expression which the Berean Standard Bible translates as prepare the way before Me is used here in a figurative way. In those times the roads were rough. It was sometimes necessary for messengers to go ahead of a king and prepare the road so that it would be possible for him to pass. In some languages this figure of speech may not be clear. If that is true in your language, it may be necessary to make the meaning more explicit. For example:

to prepare ⌊people⌋ for my ⌊coming⌋ ⌊like men prepare⌋ the road ⌊for a king⌋

before Me: That is, before the Lord.

3:1b

the Lord whom you seek: This is a reference to the coming Messiah—Jesus Christ.

the Lord: The Hebrew word here is ʾadon, not yhwh. So make sure you use your normal translation of Lord here, not your term for Yahweh.

3:1d

the Messenger of the covenant: It is important to decide to whom the Messenger of the covenant here refers: There are two possible interpretations:

(1) The Messenger of the covenant is the Lord in 3:1b. That is, it refers to the Messiah—Jesus Christ.

(2) The Messenger of the covenant is the same person referred to as “my messenger” in 3:1a, and so refers to John the Baptist.

It is recommended that you follow interpretation (1).

The parallelism between 3:1b–c and 3:1d–e supports this interpretation. The phrase the Messenger of the covenant is a title or description of this person. See the general comment about poetic parallelisms below.

Messenger of the covenant: This person would proclaim the message about the covenant.

Messenger: The Hebrew word which the Berean Standard Bible translates as Messenger is the same word which occurred in 3:1a. It can refer to angels as well as human messengers. If it is possible to keep this ambiguity between “human messenger” and “angel” in your translation, do so. If that is not possible, you may wish to include a footnote saying that the words for “messenger” and “angel” are the same word in the original Hebrew text.

If you use a term for “messenger,” be careful not to use a word which would imply someone of low status, such as an errand boy or servant.

the covenant: Malachi was still referring primarily to the original covenant which the LORD made with the people of Israel at Mount Sinai. Scholars believe this for two reasons:

(a) He had already talked about that covenant in chapter 1 and did not indicate here that he was talking about a different covenant.

(b) His hearers/readers would have automatically thought of this covenant. It was the only covenant of which they were aware.

General Comments on 3:1b–d

In some languages it may be more natural to combine 3:1b, 3:1c and 3:1d. For example:

Suddenly the Lord, whom you longingly expect, will come to his temple. It is he who is the messenger of the covenant.

The poetic parallelisms highlight this verse as an important climax in this section:

the Lord whom you seek will suddenly come to His temple—

the Messenger of the covenant, in whom you delight —see, He is coming,

3:1e

see: See the note on 3:1a.

3:1f

says the LORD of Hosts: The speech clause, says the LORD of Hosts (or “says the LORD”), occurs many times throughout the text. This emphasizes the fact that this is a direct message from the LORD. See note 1 in “Literary structure and recurring features in Malachi” in the Introduction.

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

Paragraph 3:2–4

SIL Translator’s Notes on Malachi 1:11

1:11

The theme of 1:11 is the greatness of the LORD and the fact that he is honored among the nations. This theme returns to the theme which was introduced in 1:5 and will be repeated again in 1:14. This is the reason that the LORD made his covenant with the people of Israel, so that through them people of all nations would come to know him.

1:11a

For: The Hebrew word ki which the Berean Standard Bible translates as For introduces a general reason that the LORD will not accept their offerings. In some languages this reason may not be obvious. The text implies that because the LORD is very great and worshipped throughout the world, he would not accept their offerings that showed disrespect for him. Many English versions translate this Hebrew word as “for.” Some versions omit it. Use what would be natural in your language in this context to state the reason that the LORD did not accept their offerings.

My name will be great among the nations: There is no verb in the Hebrew text of 1:11a. However in English a verb is required. Most versions have chosen a form of the verb “to be.” However they differ in the tense they choose:

(1) Some versions use the present tense “is.”

(2) Other versions use the future tense “will be.”

Either tense is possible from the Hebrew. If there is a way to maintain this ambiguity of tense in your translation, do so. But if you must choose a verb tense, it is recommended that you follow option (1) and use the present tense.

This probably refers to the fact that some people from other nations were beginning to believe in and follow Yahweh, the God of the people of Israel.

the nations: The Hebrew word goyim which the Berean Standard Bible translates as nations was the word which the Jews used to refer to the Gentiles, the people of all the other nations.

1:11b

from where the sun rises to where it sets: This is a figure of speech. It refers to every part of the world, from the farthest point east to the farthest point west.

1:11c-d

incense: The priests not only burnt animals as sacrifices, but sometimes incense was also used (see Leviticus 2:1). The word incense refers to a substance which smells sweet when it is burnt.

1:11e

My name will be great among the nations: The Hebrew expression which the Berean Standard Bible translates as My name will be great among the nations was also used in 1:11a.

General Comment on 1:11b–e

This verse has a chiastic structure (that is, a crossed structure) in Hebrew. This highlights a climax in the text:

11a
My name will be great among the nations,

11c In every place, incense

11d and pure offerings will be presented in My name,

11e because My name will be great among the nations.

1:11f