SIL Translator’s Notes on Malachi 2007 – Page 3

SIL Translator’s Notes on Malachi 3:18

3:18a

So: The word So in the Berean Standard Bible translates the Hebrew conjunction w-. In this context the text probably implies that 3:18 is the result of God’s actions in 3:17. When the LORD spares the people who serve him, people will again understand that there is a difference in the way he treats righteous people and wicked people. This will be an answer to their accusations in 3:14–15.

In some languages it may be helpful to use a time phrase like “When that happens.” Use what is natural in your language for this context.

you will again distinguish between the righteous and the wicked: That is, you will be able to understand the difference between righteous people and wicked people ⌊in the way I treat them⌋. Good News Translation makes this explicit:

my people will see the difference between what happens to the righteous and to the wicked. (Good News Translation)

again: The Hebrew expression which the Berean Standard Bible translates as again used in this context implies that in the past they had realized the difference between the way the LORD treated righteous people and the way he treated wicked people. Now they would understand that difference again.

the righteous: The Hebrew word which the Berean Standard Bible translates as the righteous means “(those who) conform to a standard.” In this context, it refers to people who behave according to the LORD’s standards and do what he considers to be right.

the wicked: This refers to people who do evil. It is the opposite of “the righteous.”

3:18b

those who serve God: This verb also occurred in 3:17. Try to translate it in the same way here. See the note on 3:17d.

God: In this verse God is still speaking. However he uses his title to speak about himself. In some languages it may be necessary to add a pronoun like “me” here to make this explicit. For example:

…one who serves me, God.

General Comment on 3:18a–b

The two parts of this verse (3:18a and 3:18b) mean almost the same thing. “those who serve God” (3:18b) is another way to refer to “the righteous” person (3:18a). “those who do not” serve God is another way to refer to “the wicked” person.

In some languages it may be helpful to combine these expressions. For example:

…between those who obey me by doing right and those who reject me by doing wrong. (Contemporary English Version)

© 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 2:14

2:14

you…you…your…you…: The first you in this verse translates a plural form in Hebrew. As in 2:13, this form refers to the people of Israel. However the other forms which the Berean Standard Bible translates as you in 2:14 are singular. They refer to each individual man who had been unfaithful. The Display indicates this by the phrase “each of you” in 2:14b.

2:14a

Why?: That is, why does the LORD not accept our sacrifices?

2:14b

witness: The text does not specify exactly how the LORD was a witness between a person and the wife of his youth. The most likely meaning is that the LORD was a witness to their covenant of marriage. Therefore the LORD was responsible to punish the men who broke their marriage covenants. He punished them by not accepting their offerings.

the wife of your youth: That is, the wife you married when you were young.

2:14c

you have broken faith: The Hebrew word which the Berean Standard Bible translates as broken faith is the same one used in 2:10–11. It is the key term in this section. See the note on 2:10c. Husbands were being unfaithful to their wives. In this way, they were not keeping the promises they had made to their wives at their marriage.

2:14d

your companion: The Hebrew word which the Berean Standard Bible translates as companion means here “a female companion in marriage.” It is a synonym of “wife.”

2:14e

covenant: The Hebrew word which the Berean Standard Bible translates as covenant is the same word used in 2:4b and 2:10d. This word is normally used in the Old Testament to refer to the relationship the LORD established at Sinai between himself and the people of Israel.

Here it refers to marriage and the promises which a man and woman make to be faithful to each other. In many languages it may be appropriate to use a word like “promise” or “vow” here. This may be better than the word used for the covenant between the LORD and the people of Israel.

SIL Translator’s Notes on Malachi 1:7

1:7a

This verse is the answer to the question in 1:6g. Good News Translation begins this verse with the phrase “This is how,” to make this connection explicit. It may be necessary in your language to do something similar.

By presenting: In Hebrew this literally is “you are bringing.” When used with “upon my altar,” this is the normal expression for bringing sacrifices to the LORD.

defiled food: The Hebrew word which the Berean Standard Bible translates as defiled can also be translated as “polluted.” Although Good News Translation uses the word “worthless,” the meaning here is not that the sacrifices had little value. Instead, it means that the sacrifices were “ritually unclean,” “unholy,” and therefore unfit to be used as a sacrifice to the LORD. In the laws which the LORD had given to Moses many years previously, he said that animals offered for sacrifice must be perfect. See Exodus 12:5; Leviticus 1:3, 1:10, 22:18–25; Deuteronomy 15:21.

food: This is the general word in Hebrew for “bread,” “food” or “grain,” but here it refers to animal sacrifices, as 1:8 makes clear.

on My altar: The altar is the place where the priest burned the sacrifice. The altar was a large structure, shaped like a box, made of bronze. It stood in the temple outside the Holy Place.

1:7b

How have we defiled You?: There is a textual issue with this verse. There are two possibilities:

(1) The Hebrew text reads: “How have we polluted you ?”

(2) The LXX reads, “How have we polluted it ?”

It is recommended that you follow option (1) and the Hebrew text. This again shows that “the name” in 1:6g stands for the LORD himself.

This statement is parallel to “How have we despised Your name?” in 1:6g. This is another rhetorical question. The people again objected to the LORD saying that they had treated him badly. Use the appropriate grammatical form in your language to show this.

defiled: In some languages it may not be natural to speak of “defiling” God. The idea is that they were dishonoring him. They did that by bringing defective offerings. It may be necessary to express the idea in a different way. For example:

How have we failed to respect you? (Good News Translation)
-or-
How have we offended you? (NET Bible)

1:7c

This clause is the answer to the question in 1:7b. In some languages it may be necessary to make this connection more explicit. For example:

You have done it by… (Contemporary English Version)

the table of the LORD: This refers to the altar on which sacrifices were offered to the LORD in the temple. This is a figure of speech which refers to the whole act of offering sacrifices to the LORD.

Notice that the LORD referred to his own altar as the table of the LORD. In some languages this may be confusing. If that is true in your language, you may substitute a first person form like “my.” Good News Translation has “my altar.”

contemptible: The Hebrew word is related to the word translated as “despised” in 1:6. See the note on 1:6f above.

General Comment on 1:6–7

Notice the special structure in 1:6–7. This highlights an important point in the text.

6g But you ask, ‘How have we despised Your name?’

7a By presenting defiled food on My altar.

7b But you ask, ‘How have we defiled You?’

7c By saying that the table of the LORD is contemptible.

The same Hebrew verb bazah “to despise, to treat with contempt” appears in verse parts 1:6g and 1:7c, where the Berean Standard Bible translates it as “contemptible.” The verse parts 1:7a and 1:7b contain the Hebrew verb gaʾal, which means “to pollute, to defile, to make unclean or unholy.”

SIL Translator’s Notes on Malachi 3:8

3:8

The people have just asked “How can we return?” In 3:8 and the following verses, the LORD begins to answer that question.

3:8a

Will a man rob God?: This is a rhetorical question. The question implies horror that such a thing could happen and yet it was happening. If you do not use rhetorical questions in this way in your language, you could use a statement. Here is one example:

It is wrong for a human being to rob God.

a man: This refers to human beings, not males only.

3:8e

tithes: This refers to the tenth part of all the crops which the people of Israel produced on their farms. According to the laws which the LORD gave to Moses, each person had to give one tenth back to the LORD. This was to supply food for the priests who did not have farms of their own because they were working in the temple. See Leviticus 27:30 and Numbers 18:21–29.

offerings: In this context the Hebrew word tǝruma which the Berean Standard Bible translates as offerings refers to the cereal and/or animal offerings, which also provided food for the priests.

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.

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 ?

Step into the multitudes of languages of the Bible and join the worldwide conversation!

Source: SIL Translator’s Notes on Malachi 2007