Malachi 1:9

1:9 But now plead for God’s favor ¹  that he might be gracious to us. ²  “With this kind of offering in your hands, how can he be pleased with you?” asks the Lord who rules over all.

Malachi 2:9

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 ³  instruction.”

Malachi 2:14

2:14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, ⁴  to whom you have become unfaithful even though she is your companion and wife by law. ⁵ 

Malachi 2:16

2:16 “I hate divorce,” ⁶  says the Lord God of Israel, “and the one who is guilty of violence,” ⁷  says the Lord who rules over all. “Pay attention to your conscience, and do not be unfaithful.”

Malachi 3:7

3:7 From the days of your ancestors you have ignored ⁸  my commandments ⁹  and have not kept them! Return to me, and I will return to you,” says the Lord who rules over all. “But you say, ‘How should we return?’

Malachi 4:3

4:3 You will trample on the wicked, for they will be like ashes under the soles of your feet on the day which I am preparing,” says the Lord who rules over all.

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¹ tn Heb “seek the face of God.”

² tn After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV).

³ tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).

⁴ tn Heb “the Lord is a witness between you and [between] the wife of your youth.”

⁵ 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.

⁶ 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).

⁷ 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.

⁸ tn Heb “turned aside from.”

⁹ tn Or “statutes” (so NAB, NASB, NRSV); NIV “decrees”; NLT “laws.”