Maleakhi 1:12

1:12 “But you are profaning it by saying that the table of the Lord is common and its offerings ¹  despicable.

Maleakhi 1:1

Introduction and God’s Election of Israel

1:1 What follows is divine revelation. ²  The word of the Lord came to Israel through Malachi: ³ 

1 Samuel 2:15-17

2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” ⁴  2:16 If the individual said to him, “First let the fat be burned away, and then take for yourself whatever you wish,” he would say, “No! ⁵  Hand it over right now! If you don’t, I will take it forcibly!”

2:17 The sin of these young men was very great in the Lord’s sight, for they ⁶  treated the Lord’s offering with contempt.

Yehezkiel 41:22

41:22 The altar was of wood, 5¼ feet ⁷  high, with its length 3½ feet; ⁸  its corners, its length, ⁹  and its walls were of wood. He said to me, “This is the table that is before the Lord.”

Yehezkiel 41:1

The Inner Temple

41:1 Then he brought me to the outer sanctuary, and measured the jambs; the jambs were 10½ feet ¹⁰  wide on each side.

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹¹  minds ¹²  as expressed through ¹³  your evil deeds,

Kolose 1:21-22

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁴  minds ¹⁵  as expressed through ¹⁶  your evil deeds, 1:22 but now he has reconciled you ¹⁷  by his physical body through death to present you holy, without blemish, and blameless before him –

Kolose 1:27

1:27 God wanted to make known to them the glorious ¹⁸  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

[1:12]  ¹ 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.

[1:1]  ² tn Heb “The burden.” The Hebrew term III מַשָּׂא (massa’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא), is a technical term in prophetic literature introducing a message from the Lord (see Zech 9:1; 12:1). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content. The grammatical structure here suggests that the term stands alone (so NAB, NRSV) and is not to be joined with what follows, “the burden [or “revelation”] of” (so KJV, NASB, ESV).

[1:1]  ³ tn Heb “The word of the Lord to Israel by the hand of Malachi.” There is some question as to whether מַלְאָכִי (mal’akhi) should be understood as a personal name (so almost all English versions) or as simply “my messenger” (the literal meaning of the Hebrew). Despite the fact that the word should be understood in the latter sense in 3:1 (where, however, it refers to a different person), to understand it that way here would result in the book being of anonymous authorship, a situation anomalous among all the prophetic literature of the OT.

[2:15]  ⁴ tn Heb “living.”

[2:16]  ⁵ tc The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the Kethib and MT, which read “to him.”

[2:17]  ⁶ tc Heb “the men,” which is absent from one medieval Hebrew ms, a Qumran ms, and the LXX.

[41:22]  ⁷ tn Heb “three cubits” (i.e., 1.575 meters).

[41:22]  ⁸ tn Heb “two cubits” (i.e., 1.05 meters).

[41:22]  ⁹ tc So the Masoretic text. The LXX reads “base.”

[41:1]  ¹⁰ tn Heb “six cubits” (i.e., 3.15 meters).

[1:21]  ¹¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹² tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ¹³ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:21]  ¹⁴ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁵ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ¹⁶ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ¹⁷ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:27]  ¹⁸ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”