SIL Translator’s Notes on Malachi 2007 – Page 6

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.

© 2007 by SIL International®
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All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
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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.

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.

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Source: SIL Translator’s Notes on Malachi 2007

SIL Translator’s Notes on Malachi 2:15

SIL Translator’s Notes on Malachi 1:8

SIL Translator’s Notes on Malachi 3:9

SIL Translator’s Notes on Malachi 2:5

SIL Translator’s Notes on Malachi 4:2

SIL Translator’s Notes on Malachi 2:16

SIL Translator’s Notes on Malachi 1:9

SIL Translator’s Notes on Malachi 3:10

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