Maleakhi 1:10

1:10 “I wish that one of you would close the temple doors, ¹  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.

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?” ²  asks the Lord.

Ayub 42:8

42:8 So now take ³  seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede ⁴  for you, and I will respect him, ⁵  so that I do not deal with you ⁶  according to your folly, ⁷  because you have not spoken about me what is right, as my servant Job has.” ⁸ 

Mazmur 20:3

20:3 May he take notice ⁹  of your offerings;

may he accept ¹⁰  your burnt sacrifice! (Selah)

Yeremia 14:10

14:10 Then the Lord spoke about these people. ¹¹ 

“They truly ¹²  love to go astray.

They cannot keep from running away from me. ¹³ 

So I am not pleased with them.

I will now call to mind ¹⁴  the wrongs they have done ¹⁵ 

and punish them for their sins.”

Hosea 8:13

8:13 They offer up sacrificial gifts to me,

and eat the meat,

but the Lord does not accept their sacrifices. ¹⁶ 

Soon he will remember their wrongdoing,

he will punish their sins,

and they will return to Egypt.

[1:10]  ¹ 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.

[1:13]  ² tn Heb “from your hand,” a metonymy of part (the hand) for whole (the person).

[42:8]  ³ tn The imperatives in this verse are plural, so all three had to do this together.

[42:8]  ⁴ tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”

[42:8]  ⁵ tn Heb “I will lift up his face,” meaning, “I will regard him.”

[42:8]  ⁶ tn This clause is a result clause, using the negated infinitive construct.

[42:8]  ⁷ tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.

[42:8]  ⁸ sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.

[20:3]  ⁹ tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.

[20:3]  ¹⁰ tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”

[14:10]  ¹¹ tn Heb “Thus said the Lord concerning this people.”

[14:10]  sn The Lord answers indirectly, speaking neither to Jeremiah directly nor to the people. Instead of an oracle of deliverance which was hoped for (cf. 2 Chr 20:14-17; Pss 12:5 [12:6 HT]; 60:6-8 [60:8-10 HT]) there is an oracle of doom.

[14:10]  ¹² tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.

[14:10]  ¹³ tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.

[14:10]  ¹⁴ tn Heb “remember.”

[14:10]  ¹⁵ tn Heb “their iniquities.”

[8:13]  ¹⁶ tn Heb “does not accept them”; the referent (their sacrifices) has been specified in the translation for clarity.