2:1 “Now, you priests, this commandment is for you. 2:2 If you do not listen and take seriously 1 the need to honor my name,” says the Lord who rules over all, “I will send judgment 2 on you and turn your blessings into curses – indeed, I have already done so because you are not taking it to heart. 2:3 I am about to discipline your children 3 and will spread offal 4 on your faces, 5 the very offal produced at your festivals, and you will be carried away along with it. 2:4 Then you will know that I sent this commandment to you so that my covenant 6 may continue to be with Levi,” says the Lord who rules over all. 2:5 “My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me. 2:6 He taught what was true; 7 sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin. 2:7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him 8 because he is the messenger of the Lord who rules over all. 2:8 You, however, have turned from the way. You have caused many to violate the law; 9 you have corrupted the covenant with Levi,” 10 says the Lord who rules over all. 2:9 “Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your 11 instruction.”
2:10 Do we not all have one father? 12 Did not one God create us? Why do we betray one another, in this way making light of the covenant of our ancestors? 2:11 Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. 13 For Judah has profaned 14 the holy things that the Lord loves and has turned to a foreign god! 15 2:12 May the Lord cut off from the community 16 of Jacob every last person who does this, 17 as well as the person who presents improper offerings to the Lord who rules over all!
2:13 You also do this: You cover the altar of the Lord with tears 18 as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you. 2:14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, 19 to whom you have become unfaithful even though she is your companion and wife by law. 20 2:15 No one who has even a small portion of the Spirit in him does this. 21 What did our ancestor 22 do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth. 23 2:16 “I hate divorce,” 24 says the Lord God of Israel, “and the one who is guilty of violence,” 25 says the Lord who rules over all. “Pay attention to your conscience, and do not be unfaithful.”
2:17 You have wearied the Lord with your words. But you say, “How have we wearied him?” Because you say, “Everyone who does evil is good in the Lord’s opinion, 26 and he delights in them,” or “Where is the God of justice?”
1 tn Heb “and if you do not place upon [the] heart”; KJV, NAB, NRSV “lay it to heart.”
2 tn Heb “the curse” (so NASB, NRSV); NLT “a terrible curse.”
3 tc The phrase “discipline your children” is disputed. The LXX and Vulgate suppose זְרוֹעַ (zÿroa’, “arm”) for the MT זֶרַע (zera’, “seed”; hence, “children”). Then, for the MT גֹעֵר (go’er, “rebuking”) the same versions suggest גָּרַע (gara’, “take away”). The resulting translation is “I am about to take away your arm” (cf. NAB “deprive you of the shoulder”). However, this reading is unlikely. It is common for a curse (v. 2) to fall on offspring (see, e.g., Deut 28:18, 32, 41, 53, 55, 57), but a curse never takes the form of a broken or amputated arm. It is preferable to retain the reading of the MT here.
4 tn The Hebrew term פֶרֶשׁ (feresh, “offal”) refers to the entrails as ripped out in preparing a sacrificial victim (BDB 831 s.v. פֶּרֶשׁ). This graphic term has been variously translated: “dung” (KJV, RSV, NRSV, NLT); “refuse” (NKJV, NASB); “offal” (NEB, NIV).
6 sn My covenant refers to the priestly covenant through Aaron and his grandson Phinehas (see Exod 6:16-20; Num 25:10-13; Jer 33:21-22). The point here is to contrast the priestly ideal with the disgraceful manner in which it was being carried out in postexilic times.
7 tn Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction (doctrine NAB) was in his mouth.”
8 tn Heb “from his mouth” (so NAB, NASB, NRSV).
9 tn The definite article embedded within בַּתּוֹרָה (battorah) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7).
10 tn Or “the Levitical covenant.”
11 tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).
12 sn The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11) makes it clear that the referent of “we” is God’s elect people.
14 tn Or perhaps “secularized”; cf. NIV “desecrated”; TEV, NLT “defiled”; CEV “disgraced.”
15 tn Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the
16 tn Heb “tents,” used figuratively for the community here (cf. NCV, TEV); NLT “the nation of Israel.”
17 tc Heb “every man who does this, him who is awake and him who answers.” For “answers” the LXX suggests an underlying Hebrew text of עָנָה (’anah, “to be humbled”), and then the whole phrase is modified slightly: “until he is humbled.” This requires also that the MT עֵר (’er, “awake”) be read as עֵד (’ed, “until”; here the LXX reads ἕως, Jews). The reading of the LXX is most likely an alteration to correct what is arguably a difficult text.
tn Heb “every man who does this, him who is awake and him who answers.” The idea seems to be a merism expressing totality, that is, everybody from the awakener to the awakened, thus “every last person who does this” (NLT similar); NIV “whoever he may be.”
18 sn You cover the altar of the
19 tn Heb “the
20 sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents.
21 tn Heb “and not one has done, and a remnant of the spirit to him.” The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).
22 tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12).
23 sn The wife he took in his youth probably refers to the first wife one married (cf. NCV “the wife you married when you were young”).
24 tc The verb שָׂנֵא (sane’) appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her…is guilty of violence.” A similar translation is advocated by M. A. Shields, “Syncretism and Divorce in Malachi 2,10-16,” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun אָנֹכִי (’anokhi, “I”) has accidentally dropped from the text after כִּי (ki). If one restores the pronoun, the form שָׂנֵא can be taken as a participle and the text translated, “for I hate” (so NAB, NASB, NRSV, NLT).
sn Though the statement “I hate divorce” may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra’s commands to Jewish men to divorce their heathen wives (Ezra 9–10).
25 tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim.
26 tn Heb “in the eyes of the