Maleakhi 1:6

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?’

Maleakhi 1:8

1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, ³  is that not wrong as well? Indeed, try offering them ⁴  to your governor! Will he be pleased with you ⁵  or show you favor?” asks the Lord who rules over all.

Maleakhi 2:8

2:8 You, however, have turned from the way. You have caused many to violate the law; ⁶  you have corrupted the covenant with Levi,” ⁷  says the Lord who rules over all.

Maleakhi 2:2

2:2 If you do not listen and take seriously ⁸  the need to honor my name,” says the Lord who rules over all, “I will send judgment ⁹  on you and turn your blessings into curses – indeed, I have already done so because you are not taking it to heart.

1 Samuel 12:14

12:14 If you fear the Lord, serving him and obeying him ¹⁰  and not rebelling against what he says, ¹¹  and if both you and the king who rules over you follow the Lord your God, all will be well. ¹² 

Yehezkiel 36:21-23

36:21 I was concerned for my holy reputation ¹³  which the house of Israel profaned among the nations where they went.

36:22 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: It is not for your sake that I am about to act, O house of Israel, but for the sake of my holy reputation ¹⁴  which you profaned among the nations where you went. 36:23 I will magnify ¹⁵  my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.

Amos 2:7

2:7 They trample ¹⁶  on the dirt-covered heads of the poor; ¹⁷ 

they push the destitute away. ¹⁸ 

A man and his father go to the same girl; ¹⁹ 

in this way they show disrespect ²⁰  for my moral purity. ²¹ 

Roma 2:24

2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” ²² 

[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).

[1:8]  ³ sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).

[1:8]  ⁴ tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).

[1:8]  ⁵ tc The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ, hayirtsehu, a reading followed by NAB) rather than “with you” of the MT (הֲיִרְצְךָ, hayirtsÿkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ (fanekha, “receive you,” which the present translation renders as “show you favor”).

[2:8]  ⁶ tn The definite article embedded within בַּתּוֹרָה (battorah) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7).

[2:8]  ⁷ tn Or “the Levitical covenant.”

[2:2]  ⁸ tn Heb “and if you do not place upon [the] heart”; KJV, NAB, NRSV “lay it to heart.”

[2:2]  ⁹ tn Heb “the curse” (so NASB, NRSV); NLT “a terrible curse.”

[12:14]  ¹⁰ tn Heb “and you listen to his voice.”

[12:14]  ¹¹ tn Heb “the mouth of the Lord.” So also in v. 15.

[12:14]  ¹² tn The words “all will be well” are supplied in the translation for stylistic reasons.

[36:21]  ¹³ tn Heb “name.”

[36:22]  ¹⁴ sn In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God’s reputation is the basis for Israel’s restoration.

[36:23]  ¹⁵ tn Or “sanctify,” Heb “make holy.”

[2:7]  ¹⁶ tn Most scholars now understand this verb as derived from the root II שָׁאַף (sha’af, “to crush; to trample”), an alternate form of שׁוּף (shuf), rather than from I שָׁאַף (sha’af, “to pant, to gasp”; cf. KJV, ASV, NASB).

[2:7]  ¹⁷ tn Heb “those who stomp on the dirt of the ground on the head of the poor.” It is possible to render the line as “they trample the heads of the poor into the dust of the ground,” thereby communicating that the poor are being stepped on in utter contempt (see S. M. Paul, Amos [Hermeneia], 79-80). The participial form הַשֹּׁאֲפִים (hasho’afim) is substantival and stands in apposition to the pronominal suffix on מִכְרָם (mikhram, v. 6b).

[2:7]  sn The picture of the poor having dirt-covered heads suggests their humiliation before their oppressors and/or their sorrow (see 2 Sam 1:2; 15:32).

[2:7]  ¹⁸ tn Heb “they turn aside the way of the destitute.” Many interpreters take “way” to mean “just cause” and understand this as a direct reference to the rights of the destitute being ignored. The injustice done to the poor is certainly in view, but the statement is better taken as a word picture depicting the powerful rich pushing the “way of the poor” (i.e., their attempt to be treated justly) to the side. An even more vivid picture is given in Amos 5:12, where the rich are pictured as turning the poor away from the city gate (where legal decisions were made, and therefore where justice should be done).

[2:7]  ¹⁹ sn Most interpreters see some type of sexual immorality here (cf. KJV, NASB, NIV, NCV, NRSV, TEV, CEV, NLT), even though the Hebrew phrase הָלַךְ אֶל (halakh ’el, “go to”) never refers elsewhere to sexual intercourse. (The usual idiom is בוֹא אֶל [bo’ ’el]. However, S. M. Paul (Amos [Hermeneia], 82) attempts to develop a linguistic case for a sexual connotation here.) The precise identification of the “girl” in question is not clear. Some see the referent as a cultic prostitute (cf. NAB; v. 8 suggests a cultic setting), but the term נַעֲרָה (na’arah) nowhere else refers to a prostitute. Because of the contextual emphasis on social oppression, some suggest the exploitation of a slave girl is in view. H. Barstad argues that the “girl” is the hostess at a pagan מַרְזֵחַ (marzeakh) banquet (described at some length in 6:4-7). In his view the sin described here is not sexual immorality, but idolatry (see H. Barstad, The Religious Polemics of Amos [VTSup], 33-36). In this case, one might translate, “Father and son go together to a pagan banquet.” In light of this cultic context, F. I. Andersen and D. N. Freedman argue that this is a reference to a specific female deity (“the Girl”) and correlate this verse with 8:14 (Amos [AB], 318-19).

[2:7]  ²⁰ tn Or “pollute”; “desecrate”; “dishonor.”

[2:7]  ²¹ tn Heb “my holy name.” Here “name” is used metonymically for God’s moral character or reputation, while “holy” has a moral and ethical connotation.

[2:24]  ²² sn A quotation from Isa 52:5.