SIL Translator’s Notes on Malachi 2007 – Page 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

© 2007 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

SIL Translator’s Notes on Malachi 1:11

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

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 3:12

3:12a

Then: The Hebrew conjunction w- which the Berean Standard Bible translates here as Then probably expresses the result of 3:11. Some ways to say this in English are: “Because of this” or “Therefore.”

all the nations will call you blessed: The Hebrew word which the Berean Standard Bible translates as call…blessed comes from a different verb than the word which was translated as “blessing” in 3:10. Here the verb means “to call/consider (someone) happy or blessed.”

In this verse the main point is that other nations would recognize that the people of Israel were fortunate because the LORD had blessed them. For example:

Then all nations will count you happy. (New Revised Standard Version)

Since the LORD was the one who would have made the people happy and fortunate, it may be helpful in some languages to make this explicit. For example:

Everyone of every nation will talk about how I have blessed you… (Contemporary English Version)

3:12b

a land of delight: That is, a place where there are many good things that make people happy.

3:12c

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

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

Paragraph 3:13–15

SIL Translator’s Notes on Malachi 2:8

2:8a

But you: These words contrast the priests of Malachi’s time with their ancestors. The behavior of these priests, as described in 2:8, was the opposite of the priests described in 2:5–6.

In 2:6 they

walked with me;

in 2:8 they

departed from the way.

Also, in 2:6 they

turned many from iniquity;

in 2:8 they

caused many to stumble.

the way: Here the way refers to the correct way to behave, the way the LORD told them to behave and perform their duties. Here it is described figuratively as if it were a path.

2:8b

your instruction has caused many to stumble: That is, “your teaching has caused many people to go astray” or “you teach people things that cause many to go astray.”

instruction: The Hebrew word which the Berean Standard Bible translates as instruction is the same word that was used in 2:6a and 2:7b. In Malachi it usually refers to the priests’ duties in teaching the people about God’s law. However if the priests did not teach the truth about God’s law, the people would not obey him properly.

to stumble: This is a figurative expression which implies, “to depart from my commands.”

2:8c

You have violated the covenant of Levi: That is, you have spoilt/corrupted/broken the covenant that I made with Levi.

the covenant of Levi: This covenant also included Levi’s descendants.

2:8d

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 4:5

4:5a

Behold: As in 2:3a, 3:1a, 3:1e and 4:1a, the Hebrew word hinneh is again used to emphasize that the things the LORD stated next would definitely happen. This meant that the people of Israel needed to immediately change the way they behaved towards him.

Some ways to signal this urgency in English are:

Listen.

Be alert.

Be watchful.

I will send you Elijah the prophet: Although this mentions Elijah, it is actually a prophecy about John the Baptist (see Matthew 11:13–14). He was the messenger whose coming had already been predicted in Malachi 3:1. He would be like Elijah.

Elijah the prophet: Elijah was a well-known prophet in Israel. He lived a long time before Malachi. He never died but was taken up into heaven in a whirlwind. The people of Israel expected that he would return to the earth one day. See 1 Kings chapters 17–19, 1 Kings chapter 21; 2 Kings chapters 1 and 2, especially 2 Kings 2:1–11.

4:5b

the great and awesome Day of the LORD: This is the day which other prophets referred to simply as “the day of the LORD.” For example, see Amos 5:18, 5:20; Joel 1:15, 2:1, 3:14; Isaiah 13:6, 13:9; Zephaniah 1:7.

Elsewhere in Malachi, this same day has been referred to in other ways. For example: “the day of His coming” (3:2), “the day” (4:1), “the day is coming” (4:1), “the day I am preparing” (4:3).

In this verse the LORD himself is speaking. In some languages it may be necessary to use a first person pronoun to indicate this. For example:

the day when I, the LORD, ⌊will judge⌋.

great: This day is described as great because it is uniquely important. It is the day when the LORD will finally judge all people.

awesome: The day is described as awesome because it will cause terror and intense fear in human beings. Other words which could be used in English are “dreadful,” “terrifying,” or “fearsome.”

SIL Translator’s Notes on Malachi 1:1

This is the burden of the word of the LORD: The Hebrew word which the Berean Standard Bible translates as burden is the word maśśaʾ. In Scripture, it usually refers to prophetic messages or warnings of judgement. It signifies that what follows is important because it is a direct word from God, which the prophet had a strong obligation to announce.

LORD: The word LORD represents the Hebrew Yahweh, the personal name of God. In the Hebrew text, this is a proper name, not a title or general noun. See the discussion of Yahweh, the LORD in the “Key biblical terms in the book of Malachi” section of the Introduction.

to Israel through Malachi: The word Malachi means “my messenger,” but it is almost certainly used here as the personal name of the prophet. See the discussion of The author in the Introduction.

The writer introduced himself in the third person, as if he were speaking about someone else. The writers of the New Testament letters did this also. Most English versions keep the third person forms. However, if this would be confusing for your readers, you could reword it as the Contemporary English Version has done:

I am Malachi. And this is the message that the Lord gave me for Israel. (Contemporary English Version)

Israel: This refers to the people who were the descendants of Israel (also known as Jacob). Jacob/Israel was the son of Isaac and grandson of Abraham.

SIL Translator’s Notes on Malachi 3:2

3:2

This verse contains two more rhetorical questions (in 3:2a and 3:2b). They are parallel to each other:

2a But who can endure the day of His coming,

2b And who can stand when He appears ?

The LORD used these rhetorical questions to remind the people about something they all knew was true:

(a) No one would be able to face the one whom he would send to judge them.

(b) They would not be able to defend themselves before this judge.

Use the appropriate grammatical form in your language to show this in each of these verse parts.

3:2a

But: The word But in the Berean Standard Bible translates the Hebrew conjunction w-. Here it indicates a contrast between 3:1 and 3:2. The actual coming of the LORD would not be like the people expected or desired. Express the contrast in a natural way in your language.

His coming: The words His in 3:2a and “He” in 3:2b refer to the Lord (Jesus Christ—the Messiah) spoken of in 3:1b. See also the note in 3:1d.

3:2b

And who can stand: The Hebrew expression which the Berean Standard Bible translates as can stand means almost the same as the verb which the Berean Standard Bible translates as “endure” in 3:2a. The idea is that no one will succeed in defending himself before the LORD when he comes to judge. In some languages it may be helpful to make that idea explicit. For example:

Who will be able to stand and face him when he appears? (New Living Translation (2004))
-or-
Who will be able to survive when he appears? (Good News Translation)

3:2c

a refiner’s fire: The word refiner refers to a person who purified metal by heating it until it was red hot. The very hot fire burned away all the impurities which were in the metal until only the pure metal remained.

3:2d

like a launderer’s soap: The word launderer’s refers to a person who washed/laundered clothes. He used a very strong soap to remove dirt and stains from cloth.

General Comments on 3:2c–d

The point of similarity in both metaphors is the same. In the first metaphor, the Lord will purify the people, just as a refiner’s fire refines/purifies metal and destroys the impurities in it. In the second metaphor, he will cleanse his people, just as the launderer’s strong soap cleans the dirt from dirty clothes.

Good News Translation changes the order of 3:2c and 3:2d, possibly because 3:3 continues the illustration of refining metal.

2d He will be like strong soap, 2c like a fire that refines metal.

You should use the order that is most natural in your language.

SIL Translator’s Notes on Malachi 1:12

1:12a

But you: The pronoun you is emphatic here and refers to the priests. The disrespectful actions of the priests are contrasted with the respect that other nations gave to the LORD (1:11).

profane: The verb which the Berean Standard Bible translates as profane means “profane, dishonor, treat as unholy/common.” The same verb is used in 2:10d and 2:11c.

it: There is a textual issue in this verse. Scholars do not agree about whether the object of “profane” should be “it” or “me.” So there are two options:

(1) The object should be “it.” The pronoun “it” refers to the LORD’s name. For example:

But you are profaning it. (NET Bible)

(2) The object should be “me,” that is, the LORD. For example:

But you don’t honor me. (New Century Version)

It is recommended that you follow option (1), as it seems to be the more likely solution to the textual issue.

However there is very little difference in meaning between the two options. The pronoun it here refers to the LORD’s name, and the LORD’s name is a way to refer to the LORD himself. Therefore, it is acceptable to follow option (2) if it would be more natural and clearer in your language.

1:12b

The table of the Lord: This is the altar on which sacrifices were offered to God in the temple. This is a figure of speech for the whole act of offering sacrifices to God. See the note on 1:7c.

Lord: The Hebrew word which the Berean Standard Bible translates as Lord here is ʾadonay. This title refers to God as “lord/master.” It is different from his personal name Yahweh. Both terms refer to God.

Notice that in 1:7c, the Hebrew expression which the Berean Standard Bible translates as “table of the LORD” does indeed use Yahweh. So 1:7c and 1:12b differ in the Hebrew text. Try to preserve this distinction in your translation. See the discussion of these terms in the Key biblical terms in the book of Malachi section in the Introduction.

defiled: This is the same verb as in 1:7a and 1:7b.

General Comment on 1:12b

Notice that the LORD continued to refer to himself as though he were talking about someone else. If that is confusing in your language, it may be necessary to indicate that he was talking about himself. For example:

But you dishonor me when you say that my altar is worthless and when you offer on it food that you despise. (Good News Translation)
-or-
But you insult me when you say that it does not matter what kind of sacrifices you offer to me, the Lord.

1:12c

and as for its fruit, its food is contemptible: That is, it does not matter what kind of worthless food/offering you bring to give to God. The food spoken of here is the meat (animal) and cereal offerings which the priests placed upon the altar.

contemptible: This is the same Hebrew verb as in 1:6f, 1:7c, also 2:9a.

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

Source: SIL Translator’s Notes on Malachi 2007