Discovery BoxMalachi 1:6--2:9 
Context1:6 “A son naturally honors his father and a slave respects 1 his master. If I am your 2 father, where is my honor? If I am your master, where is my respect? The Lord who rules over all asks you this, you priests who make light of my name! But you reply, ‘How have we made light of your name?’ 1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table 3 of the Lord as if it is of no importance! 1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, 4 is that not wrong as well? Indeed, try offering them 5 to your governor! Will he be pleased with you 6 or show you favor?” asks the Lord who rules over all. 1:9 But now plead for God’s favor 7 that he might be gracious to us. 8 “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, 9 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,” 10 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 11 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?” 12 asks the Lord. 1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” 13 says the Lord who rules over all, “and my name is awesome among the nations.”
2:1 “Now, you priests, this commandment is for you. 2:2 If you do not listen and take seriously 14 the need to honor my name,” says the Lord who rules over all, “I will send judgment 15 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 16 and will spread offal 17 on your faces, 18 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 19 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; 20 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 21 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; 22 you have corrupted the covenant with Levi,” 23 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 24 instruction.”
1 tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).
2 tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).
3 sn The word table, here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8).
4 sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).
5 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).
6 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”).
7 tn Heb “seek the face of God.”
8 tn After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV).
9 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.
10 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
11 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.
12 tn Heb “from your hand,” a metonymy of part (the hand) for whole (the person).
13 sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the
14 tn Heb “and if you do not place upon [the] heart”; KJV, NAB, NRSV “lay it to heart.”
15 tn Heb “the curse” (so NASB, NRSV); NLT “a terrible curse.”
16 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.
17 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).
18 sn See Zech 3:3-4 for similar coarse imagery which reflects cultic disqualification.
19 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.
20 tn Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction (doctrine NAB) was in his mouth.”
21 tn Heb “from his mouth” (so NAB, NASB, NRSV).
22 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).
23 tn Or “the Levitical covenant.”
24 tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).
