Maleakhi 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.

Maleakhi 1:13

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?” ³  asks the Lord.

Maleakhi 3:1-3

3:1 “I am about to send my messenger, ⁴  who will clear the way before me. Indeed, the Lord ⁵  you are seeking will suddenly come to his temple, and the messenger ⁶  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, ⁷  like a launderer’s soap. 3:3 He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering.

Maleakhi 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?’

Maleakhi 4:1

4:1 (3:19) ¹⁰  “For indeed the day ¹¹  is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It ¹²  will not leave even a root or branch.

[1:9]  ¹ tn Heb “seek the face of God.”

[1:9]  ² tn After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV).

[1:13]  ³ tn Heb “from your hand,” a metonymy of part (the hand) for whole (the person).

[3:1]  ⁴ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ⁵ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ⁶ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[3:2]  ⁷ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

[3:7]  ⁸ tn Heb “turned aside from.”

[3:7]  ⁹ tn Or “statutes” (so NAB, NASB, NRSV); NIV “decrees”; NLT “laws.”

[4:1]  ¹⁰ sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.

[4:1]  ¹¹ sn This day is the well-known “day of the Lord” so pervasive in OT eschatological texts (see Joel 2:30-31; Amos 5:18; Obad 15). For the believer it is a day of grace and salvation; for the sinner, a day of judgment and destruction.

[4:1]  ¹² tn Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.