Maleakhi 1:6-7
Konteks1:6 “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!
Maleakhi 2:14
Konteks2:14 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
Maleakhi 2:17
Konteks2:17 You have wearied the Lord with your words. But you say, “How have we wearied him?” Because you say, “Everyone who does evil is good in the Lord’s opinion, 6 and he delights in them,” or “Where is the God of justice?”
[1:6] 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).
[1:6] 2 tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).
[1:7] 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).
[2:14] 4 tn Heb “the
[2:14] 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.
