Maleakhi 2:14-17

2:14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, ¹  to whom you have become unfaithful even though she is your companion and wife by law. ²  2:15 No one who has even a small portion of the Spirit in him does this. ³  What did our ancestor ⁴  do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth. ⁵  2:16 “I hate divorce,” ⁶  says the Lord God of Israel, “and the one who is guilty of violence,” ⁷  says the Lord who rules over all. “Pay attention to your conscience, and do not be unfaithful.”

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, ⁸  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 ⁹  my commandments ¹⁰  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 ¹¹  God? You indeed are robbing me, but you say, ‘How are we robbing you?’ In tithes and contributions! ¹² 

Maleakhi 3:13-14

Resistance to the Lord through Self-sufficiency

3:13 “You have criticized me sharply,” ¹³  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 ¹⁴  by keeping his requirements and going about like mourners before the Lord who rules over all? ¹⁵ 

Yeremia 2:21-22

2:21 I planted you in the land

like a special vine of the very best stock.

Why in the world have you turned into something like a wild vine

that produces rotten, foul-smelling grapes? ¹⁶ 

2:22 You can try to wash away your guilt with a strong detergent.

You can use as much soap as you want.

But the stain of your guilt is still there for me to see,” ¹⁷ 

says the Lord God. ¹⁸ 

Hosea 12:8

12:8 Ephraim boasts, ¹⁹  “I am very rich!

I have become wealthy! ²⁰ 

In all that I have done to gain my wealth, ²¹ 

no one can accuse me of any offense ²²  that is actually sinful.” ²³ 

Lukas 10:29

10:29 But the expert, ²⁴  wanting to justify ²⁵  himself, said to Jesus, “And who is my neighbor?”

[2:14]  ¹ tn Heb “the Lord is a witness between you and [between] the wife of your youth.”

[2:14]  ² 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.

[2:15]  ³ tn Heb “and not one has done, and a remnant of the spirit to him.” The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).

[2:15]  ⁴ tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12).

[2:15]  ⁵ sn The wife he took in his youth probably refers to the first wife one married (cf. NCV “the wife you married when you were young”).

[2:16]  ⁶ tc The verb שָׂנֵא (sane’) appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her…is guilty of violence.” A similar translation is advocated by M. A. Shields, “Syncretism and Divorce in Malachi 2,10-16,” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun אָנֹכִי (’anokhi, “I”) has accidentally dropped from the text after כִּי (ki). If one restores the pronoun, the form שָׂנֵא can be taken as a participle and the text translated, “for I hate” (so NAB, NASB, NRSV, NLT).

[2:16]  sn Though the statement “I hate divorce” may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra’s commands to Jewish men to divorce their heathen wives (Ezra 9–10).

[2:16]  ⁷ tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim.

[2:17]  ⁸ tn Heb “in the eyes of the Lord.”

[3:7]  ⁹ tn Heb “turned aside from.”

[3:7]  ¹⁰ tn Or “statutes” (so NAB, NASB, NRSV); NIV “decrees”; NLT “laws.”

[3:8]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “What [is the] profit”; NIV “What did we gain.”

[3:14]  ¹⁵ 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.

[2:21]  ¹⁶ tc Heb “I planted you as a choice vine, all of it true seed. How then have you turned into a putrid thing to me, a strange [or wild] vine.” The question expresses surprise and consternation. The translation is based on a redivision of the Hebrew words סוּרֵי הַגֶּפֶן (sure haggefen) into סוֹרִיָּה גֶּפֶן (soriyyah gefen) and the recognition of a hapax legomenon סוֹרִיָּה (soriyyah) meaning “putrid, stinking thing.” See HALOT 707 s.v. סוֹרִי.

[2:22]  ¹⁷ tn Heb “Even if you wash with natron/lye, and use much soap, your sin is a stain before me.”

[2:22]  ¹⁸ tn Heb “Lord Yahweh.” For an explanation of this title see the study notes on 1:6.

[12:8]  ¹⁹ tn Heb “says” (so NAB).

[12:8]  ²⁰ tn Heb “I have found wealth for myself.” The verb מָצַא (matsa’, “to find”) is repeated in 12:8 to create a wordplay that is difficult to reproduce in translation. The Israelites have “found” (מָצַא) wealth for themselves (i.e., become wealthy; v. 8a) through dishonest business practices (v. 7). Nevertheless, they claim that no guilt can be “found” (מָצַא) in anything they have done in gaining their wealth (v. 8b).

[12:8]  ²¹ tc The MT reads the 1st person common singular suffix on the noun יְגִיעַי (yÿgi’ay, “my labors/gains”; masculine plural noun + 1st person common singular suffix). The LXX’s οἱ πόνοι αὐτοῦ ({oi ponoi autou, “his labors”) assumes a 3rd person masculine singular suffix on the noun יְגִיעַיו (yÿgi’av, “his labors/gains”; masculine plural noun + 3rd person masculine singular suffix). The BHS editors suggest adopting the LXX reading. The textual decision is based upon whether or not this line continues the speech of Ephraim (1st person common singular suffix) or whether these are the words of the prophet (3rd person masculine singular suffix). See the following translator’s note for the two rival lexical meanings which in turn lead to the textual options for the line as a whole.

[12:8]  tn Heb “In all my gains/labors.” The noun יְגִיעַ (yÿgi’a) has a two-fold range of meanings: (1) “toil, labor” and (2) metonymical result of toil: “product, produce, gain, acquired property” (i.e., wealth gained by labor; BDB 388 s.v.; HALOT 385-86 s.v.). Normally, only one of the categories of meaning is present in any usage; however, it is possible that intentional semantic ambiguity is present in this usage because the context invokes both ideas: action + wealth.

[12:8]  ²² tn The phrase מָצָאתִי אוֹן לִי (matsa’ti ’on li, “I have found wealth for myself” = I have become wealthy) forms a wordplay with לֹא יִמְצְאוּ לִי עָוֹן (lo’ yimtsÿ’u li ’avon, “they will not find guilt in me”). The repetition of מָצָא לִי (matsa’ li) is enhanced by the paronomasia between the similar sounding nouns עוֹן (’on, “guilt”) and אוֹן (’on, “wealth”). The wordplay emphasizes that Israel’s acquisition of wealth cannot be divorced from his guilt in dishonest business practices. Israel has difficulty in protesting his innocence that he is not guilty (עוֹן) of the dishonest acquisition of wealth (אוֹן).

[12:8]  ²³ tc The MT reads “[in] all my gains, they will not find guilt in me which would be sin.” The LXX reflects a Hebrew Vorlage which would be translated “in all his labors, he cannot offset his guilt which is sin.” Some translations follow the LXX: “but all his riches can never offset the guilt he has incurred” (RSV); “None of his gains shall atone for the guilt of his sins” (NEB); “All his gain shall not suffice him for the guilt of his sin” (NAB). Most follow the MT: “In all my labours they shall find none iniquity in me that were sin” (KJV); “In all my labors they will find in me no iniquity, which would be sin” (NASB); “With all my wealth they will not find in me any iniquity or sin” (NIV); “All my gains do not amount to an offense which is real guilt” (NJPS); “No one can accuse us [sic] of getting rich dishonestly” (TEV); “I earned it all on my own, without committing a sin” (CEV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

[12:8]  tn Heb “In all my gains/labors, no one can find in me any guilt which is sin.”

[10:29]  ²⁴ 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]  ²⁵ 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).