Maleakhi 1:6-7

The Sacrilege of Priestly Service

1:6 “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 2:17

Resistance to the Lord through Self-deceit

2:17 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, ⁴  and he delights in them,” or “Where is the God of justice?”

Maleakhi 3:7-8

3:7 From the days of your ancestors you have ignored ⁵  my commandments ⁶  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?’ 3:8 Can a person rob ⁷  God? You indeed are robbing me, but you say, ‘How are we robbing you?’ In tithes and contributions! ⁸ 

Maleakhi 3:13-14

Resistance to the Lord through Self-sufficiency

3:13 “You have criticized me sharply,” ⁹  says the Lord, “but you ask, ‘How have we criticized you?’ 3:14 You have said, ‘It is useless to serve God. How have we been helped ¹⁰  by keeping his requirements and going about like mourners before the Lord who rules over all? ¹¹ 

Yeremia 2:5

2:5 This is what the Lord says:

“What fault could your ancestors ¹²  have possibly found in me

that they strayed so far from me? ¹³ 

They paid allegiance to ¹⁴  worthless idols, and so became worthless to me. ¹⁵ 

Yeremia 2:31

2:31 You people of this generation,

listen to what the Lord says.

“Have I been like a wilderness to you, Israel?

Have I been like a dark and dangerous land to you? ¹⁶ 

Why then do you ¹⁷  say, ‘We are free to wander. ¹⁸ 

We will not come to you any more?’

Lukas 10:29

10:29 But the expert, ¹⁹  wanting to justify ²⁰  himself, said to Jesus, “And who is my neighbor?”

[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).

[2:17]  ⁴ tn Heb “in the eyes of the Lord.”

[3:7]  ⁵ tn Heb “turned aside from.”

[3:7]  ⁶ tn Or “statutes” (so NAB, NASB, NRSV); NIV “decrees”; NLT “laws.”

[3:8]  ⁷ tc The LXX presupposes an underlying Hebrew text of עָקַב (’aqav, “deceive”), a metathesis of קָבַע (qava’, “rob”), in all four uses of the verb here (vv. 8-9). The intent probably is to soften the impact of “robbing” God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions).

[3:8]  ⁸ sn The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21-24).

[3:13]  ⁹ tn Heb “your words are hard [or “strong”] against me”; cf. NIV “said harsh things against me”; TEV, NLT “said terrible things about me.”

[3:14]  ¹⁰ tn Heb “What [is the] profit”; NIV “What did we gain.”

[3:14]  ¹¹ sn The people’s public display of self-effacing piety has gone unrewarded by the Lord. The reason, of course, is that it was blatantly hypocritical.

[2:5]  ¹² tn Heb “fathers.”

[2:5]  ¹³ tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.

[2:5]  ¹⁴ tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (see, e.g., Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).

[2:5]  ¹⁵ tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.

[2:31]  ¹⁶ tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.

[2:31]  ¹⁷ tn Heb “my people.”

[2:31]  ¹⁸ tn Or more freely, “free to do as we please.” There is some debate about the meaning of this verb (רוּד, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [vÿradti] for וְיָרַדְתִּי [vÿyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.

[10:29]  ¹⁹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ²⁰ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).