1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, 1 is that not wrong as well? Indeed, try offering them 2 to your governor! Will he be pleased with you 3 or show you favor?” asks the Lord who rules over all. 1:9 But now plead for God’s favor 4 that he might be gracious to us. 5 “With this kind of offering in your hands, how can he be pleased with you?” asks the Lord who rules over all.
1:10 “I wish that one of you would close the temple doors, 6 so that you no longer would light useless fires on my altar. I am not pleased with you,” says the Lord who rules over all, “and I will no longer accept an offering from you. 1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” 7 says the Lord who rules over all. 1:12 “But you are profaning it by saying that the table of the Lord is common and its offerings 8 despicable. 1:13 You also say, ‘How tiresome it is.’ You turn up your nose at it,” says the Lord who rules over all, “and instead bring what is stolen, lame, or sick. You bring these things for an offering! Should I accept this from you?” 9 asks the Lord.
2 tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).
3 tc The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ, hayirtsehu, a reading followed by NAB) rather than “with you” of the MT (הֲיִרְצְךָ, hayirtsÿkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ (fanekha, “receive you,” which the present translation renders as “show you favor”).
4 tn Heb “seek the face of God.”
5 tn After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV).
6 sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there.
7 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
8 tn Heb “fruit.” The following word “food” in the Hebrew text (אָכְלוֹ, ’okhlo) appears to be an explanatory gloss to clarify the meaning of the rare word נִיב (niv, “fruit”; see Isa 57:19 Qere; נוֹב, nov, “fruit,” in Kethib). Cf. ASV “the fruit thereof, even its food.” In this cultic context the reference is to the offerings on the altar.
9 tn Heb “from your hand,” a metonymy of part (the hand) for whole (the person).