MAL (Malachi)
MAL.1 • MAL.2 • MAL.3
MAL.1
[MAL.1.1] The burden of the word of Yahveh to Israel, by means of Malachi. [§]
mas-sah d’var-yahveh el-yisra’el b’yad mal’akhi
“mas-sah” means burden or oracle. “d’var” means word or matter. “yahveh” is the proper name of God. “el” means to or towards. “yisra’el” is the name of the people, Israel. “b’yad” means in the hand of, or by means of. “mal’akhi” is the name of the prophet, Malachi.
[MAL.1.2] I have loved you, says Yahveh, and you said, "In what way have you loved us?" Is not Esau brother to Jacob? declares Yahveh, yet I loved Jacob. [§]
a-hav-ti et-chem a-mar Yahveh va-amartem ba-mah a-hav-ta-nu ha-lo ach e-sav le-ya-akov ne-um Yahveh va-ohav et ya-akov.
This verse comes from Malachi 1:2. It is a statement from Yahveh to the people, followed by their questioning of His love for them. Yahveh responds by stating that His preference for Jacob over Esau demonstrates His love. "Ahavti" means I loved. "Etchem" means you (plural). "Amar" means said. "Va-amartem" means and you said. "Ba-mah" means with what/how. "Ahavtanoo" means you loved us. "Ha-lo" means is it not. "Ach" means brother. "Eisav" is Esau. "Le-Yaakov" means to Jacob. "Neum" means declares. "Va-ohav" means and I love.
[MAL.1.3] And I hated Esau, and I made his mountains a wasteland, and his inheritance desolate wildernesses. [§]
ve-et-esav saneiti va-asim et-harayv shmammah ve-et-nachalato letannot midbar.
This verse describes God’s hatred of Esau and the resulting desolation of his land. 'Ve-et' means 'and'. 'Esav' is the name Esau. 'Saneiti' means 'I hated'. 'Va-asim' means 'and I made'. 'Et-harayv' means 'his mountains'. 'Shmammah' means 'desolate' or 'a wasteland'. 'Ve-et-nachalato' means 'and his inheritance'. 'Letannot midbar' means 'to desolate wildernesses'.
[MAL.1.4] Because Edom says, "We are ruined, but we will return and rebuild the ruins," thus says Yahveh of hosts: "They will build, but I will tear down, and they will be called the border of wickedness, and the people against whom Yahveh is angry forever." [§]
ki-to-mar e-dom ru-shash-nu ve-nashuv ve-niv-neh cho-ra-vot koh amar Yahveh tzva-ot heimah yiv-nu va-ani eh-ro-s ve-kar-u la-hem gvul rish-ah ve-ha-am asher za-am Yahveh ad-olam.
This verse describes a statement made by Edom about rebuilding their ruins, and Yahveh's response. Edom claims they will return and rebuild the destroyed places. Yahveh declares that while they may build, He will destroy, and they will be called the border of wickedness, a people against whom Yahveh is angry forever.
[MAL.1.5] And your eyes will see, and you will say, "Yahveh will grow great beyond the border of Israel." [§]
vei-nei-chem ti-re-eh-nah ve-atem to-am-ru yig-dal Yahveh me-al lig-vul Yis-ra-el.
This verse describes a future event where people will witness something and declare that Yahveh is great beyond the borders of Israel. 'Ve' means 'and'. 'Einei-chem' means 'your eyes'. 'Tir'eh-nah' means 'will see'. 'Ve-atem' means 'and you'. 'To-am-ru' means 'will say'. 'Yig-dal' means 'will grow great'. 'Yahveh' is the proper name of God. 'Me-al' means 'above' or 'beyond'. 'Lig-vul' means 'border of'. 'Yis-ra-el' is Israel.
[MAL.1.6] A son honors father, and a servant, my Lord. If I am father, where is my glory? And if I am Lord, where is my reverence? Thus says Yahveh of hosts to you, the priests who despise my name, and you say, 'How have we despised your name?' [§]
ben yechabed av ve'eved adonai ve'im-av ani ayeh kevodi ve'im-adonim ani ayeh morai amar Yahveh tzeva'ot lachem hakohenim bozei shemi va'amartem bamahe bazinu et-shemecha.
This verse speaks of honoring father and lord, and questions where God's glory and fear are when those who should revere God's name instead despise it. It's addressed to the priests, accusing them of disrespecting God's name, and asks how they have done so.
[MAL.1.7] Those who present bread on my altar, and you say, “With what have we redeemed you?” – saying that the table of Yahveh is despised. [§]
magishim al mizbechi lechem megoal va’amarteem bambeh ge’alnu’cha be’emrechhem shulchan Yahveh nivzeh hu.
This verse describes offerings presented on the altar. It recounts a question asked – by whom or to whom was the offering redeemed? – and a response asserting that the Lord’s table is considered contemptible. The word ‘ge’alnu’cha’ implies a redemption or offering made to ‘you’ which is assumed to be the Gods. ‘Yahveh’ is a proper noun, referring to the specific God being addressed.
[MAL.1.8] And if you bring in a blind animal to sacrifice, is that not evil? And if you bring in a lame or diseased animal, is that not evil? Offer it, please, to your governor. Will he be pleased with you? Or will he accept your favor? Says Yahveh of hosts. [§]
vekhi tagishun iveir lizboach ein ra, veki tagishu piseach vecholeh ein ra, hakrivuhu na lefechatecha, hayirtzecha o hayisa panecha amar Yahveh tzevaot.
This verse describes offering sacrifices that are blemished – a blind animal or one with a disease. It questions whether such offerings are pleasing to God, and whether God will accept them.
[MAL.1.9] And now, please let the face of God turn, and may He have mercy on us from your hand. Was this from you? Will anyone show favor to you? Said Yahveh of hosts. [§]
ve'atah challu-na pe-nei-el vi-chanenu mi-yedchem hay-ta zo't ha-yissa mi-chem panim amar Yahveh tzeva'ot.
This verse is a plea for mercy. 'Ve'atah' means 'and now'. 'Challu-na' is an imperative meaning 'please let...'. 'Pe-nei-el' is literally 'the face of God'. 'Vi-chanenu' means 'and may He have mercy on us'. 'Mi-yedchem' translates to 'from your hand'. 'Hay-ta zo't' means 'was this'. 'Ha-yissa mi-chem panim' means 'will anyone lift their face (show favor) from you?'. 'Amar Yahveh tzeva'ot' means 'said Yahveh of hosts'.
[MAL.1.10] Who among you will close your doors, and not light fires on my altars for no purpose? I have no desire for you, says Yahveh of hosts, and I will not accept an offering from your hands. [§]
Mi gam-bachem ve-yisgor deletayim ve-lo ta’iru mizbechi chinam. Ein-li chefetz bachem amar Yahveh tzeva’ot umincha lo er’tzeh miyedechem.
This verse asks who among the people will close their doors and not light fires upon their altars for no purpose. It asserts that Yahveh has no desire for them, and will not accept offerings from their hands. ‘Gam’ means ‘also’ or ‘even’. ‘Bachem’ means ‘among you’. ‘Deletayim’ is plural for ‘doors’. ‘Mizbechi’ means ‘my altar’. ‘Chinam’ means ‘for no purpose’ or ‘without cause’. ‘Chefetz’ means ‘desire’ or ‘pleasure’. ‘Tzeva’ot’ means ‘hosts’ or ‘armies’. ‘Er’tzeh’ means ‘I will accept’. ‘Miyedechem’ means ‘from your hands’.
[MAL.1.11] For from where the sun rises, even to where it sets, great is my name among the nations, and in every place a sacrifice is offered and presented to my name, and a pure offering, for great is my name among the nations, says Yahveh of hosts. [§]
ki mimizrach shemesh vead mevo’o gadol shmi bagoyim u’v’chol makom muktar mugash lishmi umincha tehora ki gadol shmi bagoyim amar Yahveh tzeva’ot.
This verse speaks of the greatness of God's name among the nations, and the offering of pure offerings to God's name in every place. It asserts that God’s name is great among the nations and is a declaration from Yahveh of hosts.
[MAL.1.12] And you profane it by saying, "The table of my Lord is disgraced," and its offering is contemptible to eat. [§]
ve-atem me-chal-lim ot-o be-em-re-chem shul-chan adonai me-goal hu ve-nee-vo niv-zeh ach-lo
This verse describes the people profaning something by calling the table of my Lord disgraced, and its offering contemptible to eat.
[MAL.1.13] And you will say, "Here is a tenth, and you will reduce it," said Yahveh of Hosts, "and you will bring stolen goods, and the diseased animal, and the ailing, and you will bring the offering, placing it from your hand," said Yahveh. [§]
Va'amartem hineh mat'lah v'hifakhtem oto amar Yahveh Tzva'ot v'havetem gazul v'et-ha'pis'eakh v'et-ha'kholeh v'havetem et-ha'min'khah ha'erzeh otah miyedechem amar Yahveh.
This verse contains a series of commands, seemingly regarding offerings or provisions. 'Mat'lah' likely refers to a tenth or tithe. 'Tzva'ot' means 'hosts' or 'armies', used as a title for Yahveh. The verse instructs them to reduce it and bring stolen goods, what is diseased, and the offering, placing it from their hand.
[MAL.1.14] And cursed is the deceiver who has a male in his flock and vows and sacrifices corruption to my Lord, for I am a great king, says Yahveh of hosts, and my name is terrible among the nations. [§]
ve'arur nokhel veyesh be'edro zachar venoder vezoveach mashchat la'adonai ki melech gadol ani amar YHVH tzvaot ushmi nora bagoyim.
This verse contains a curse upon a deceiver who offers a male of the flock as an offering, along with someone who vows and sacrifices corrupted things to my Lord. It declares that Yahveh of hosts is a great king and that his name is feared among the nations.
MAL.2
[MAL.2.1] And now, this commandment is to the priests. [§]
ve'atah aleichem hamitzvah hazot hakohanim
This verse addresses the priests. 'Ve’atah' means 'and now'. 'Aleichem' means 'to you' or 'upon you'. 'Hamitzvah' means 'the commandment'. 'Hazot' means 'this'. 'Hakohanim' means 'the priests'. Therefore, the verse is directing a commandment to the priests.
[MAL.2.2] If you do not listen, and if you do not set to heart to give honor to my name, says Yahveh of hosts, then I will send the curse upon you, and I will revoke your blessings, and I will even revoke them further, because you do not set it to heart. [§]
im-lo tishma'u ve-im-lo tasimu al-lev lateit kavod lishmi amar Yahveh tzeva'ot veshilachti bachem et-ha'me'erah ve-aroti et-birchoteichem ve-gam arotiaha ki einkem samim al-lev.
This verse contains a conditional statement. It begins with two 'if not' clauses (im-lo). It then states that if the people do not listen and do not put to heart giving honor to the name, Yahveh of hosts says he will send the curse. He will also revoke his blessings, and even revoke them further because they do not put it to heart.
[MAL.2.3] Behold, I rebuke you, the seed, and I will scatter refuse on your faces, refuse of your celebrations, and he will carry you away to himself. [§]
hin-nee go-air la-chem et-haz-za-ra ve-ze-ree-tee pe-resh al-peh-nei-chem pe-resh cha-gei-chem ve-na-sah et-chem ei-lav.
This verse describes a rebuke and subsequent scattering. "Hin-nee" means "behold, I". "Go-air" means "to rebuke". "Haz-za-ra" refers to seed or offspring. "Ze-ree-tee" means "I will scatter". "Pe-resh" means dung or refuse. "Al-peh-nei-chem" means "on your faces". "Cha-gei-chem" means "your feasts" or "your celebrations". "Na-sah" means "to carry away". "Ei-lav" means "to him".
[MAL.2.4] You will know that I have sent this commandment to you, to be My covenant with Levi, says Yahveh of hosts. [§]
vee-dah-tem kee-shil-lach-tee ah-lay-chem et ha-mitz-vah ha-zo-at lee-hyot b-ree-tee et-lee-vee amar Yahveh tze-vah-ot
This verse describes a covenant being sent to Levi. "Videe'tem" means "you will know". "Shilachti" means "I have sent". "Aleichem" means "to you". "Ha-mitzvah ha-zot" means "this commandment". "Lee-hyot" means "to be". "B-ree-tee" means "My covenant". "Et-Levi" means "with Levi". "Amar" means "said". "Yahveh tzevaot" means "Yahveh of hosts".
[MAL.2.5] My covenant was with him, life and peace, and I gave them to him as awe. He feared me, and because of my name, he submitted. [§]
b’riti haytah itto hachayim v’hashalom va’et’nenum lo morah vayire’eni umip’nei sh’mi nichat hu
This verse describes a covenant that God made with someone. It states that life and peace were given to that person, and they feared God and submitted to God’s name. Let’s break down the names of God used here. ‘B’riti’ means ‘my covenant’ and implies a relationship with God. ‘Sh’mi’ means ‘my name’, referencing God’s revealed character.
[MAL.2.6] The law of truth was in his mouth, and perversity was not found on his lips. He walked with me in peace and uprightness, and he turned back many from wrongdoing. [§]
to-rat e-met ha-yah-tah be-fee-hoo ve-a-vah-lah lo nim-tsa bees-fa-tav be-sha-lom u-ve-mee-shor ha-lach it-tee ve-ra-beem he-sheev me-a-von
This verse describes the truthfulness and righteousness of someone. 'Torat' means law or teaching. 'Emet' means truth. 'Hayah' means was. 'Pee-hoo' means his mouth. 'Avah-lah' means iniquity or perversity. 'Nimtsa' means found. 'Sfatav' means his lips. 'Shalom' means peace. 'Mishor' means straight or level. 'Halach' means walked. 'Ittee' means with me. 'Rabim' means many. 'Heshiv' means turned back. 'A-von' means iniquity or wrongdoing.
[MAL.2.7] For the lips of a priest preserve knowledge, and they seek instruction from his mouth, for he is an angel of Yahveh of hosts. [§]
ki-sif-tei koh-en yish-me-ru-da-at ve-to-rah yevak-shu mi-pee-hu ki mal-ach Yahveh-tze-va-ot hu
This verse speaks of the lips of a priest preserving knowledge, and seeking instruction from him, as he is an angel of Yahveh of hosts. 'Siftei' means 'lips'. 'Kohen' means 'priest'. 'Yishmeru' means 'will preserve'. 'Da'at' means 'knowledge'. 'Ve' means 'and'. 'Torah' means 'instruction'. 'Yevakshu' means 'they will seek'. 'Mi' means 'from'. 'Peehu' means 'his mouth'. 'Malach' means 'angel'. 'Yahveh-tzevaot' is 'Yahveh of hosts'. 'Hu' means 'he/it'.
[MAL.2.8] And you have turned aside from the way, you have caused many to stumble in the teaching, you have corrupted the covenant of the Levites, says Yahveh of hosts. [§]
ve'atem sartem min-haderech, hikshaltem rabim battorah, shichatem brit halevi, amar Yahveh tzevaot.
This verse speaks of a departure from the proper path and corruption of the covenant. 'Ve'atem' means 'and you'. 'Sartem' means 'you have turned aside'. 'Min-haderech' means 'from the way/path'. 'Hikshaltem' means 'you have caused to stumble/fail'. 'Rabim' means 'many'. 'Battorah' means 'in the teaching/law'. 'Shichatem' means 'you have corrupted'. 'Brit' means 'covenant'. 'Halevi' means 'the Levites'. 'Amar' means 'said'. 'Yahveh tzevaot' means 'Yahveh of hosts'.
[MAL.2.9] And also I have given you as despised and lowly to all the people, according to my will because you are not keeping my ways, and bearing faces in the teaching. [§]
ve-gam-ani natati etchem nivzim u-shfalim le-chol-ha-am ke-fi asher eynchem shomrim et-derachai ve-noseim panim ba-torah.
This verse describes God giving the people a degraded status among all nations because they did not keep God’s ways and showed partiality in the teaching. 'Ve-gam-ani' means 'and also I'. 'Natati' means 'I have given'. 'Etchem' means 'you'. 'Nivzim' means 'despised'. 'U-shfalim' means 'and lowly'. 'Le-chol-ha-am' means 'to all the people'. 'Ke-fi' means 'according to my'. 'Asher' means 'that'. 'Eynchem' means 'you do not'. 'Shomrim' means 'keeping'. 'Et-derachai' means 'my ways'. 'Ve-noseim' means 'and bearing'. 'Panim' means 'face', used here to imply showing favoritism. 'Ba-torah' means 'in the teaching'.
[MAL.2.10] Is not one father to us all? Did not the God create us? Why does each person betray their brother, profaning the covenant of our ancestors? [§]
Ha-lo av echad l’kul-lanu? Ha-lo El echad bara-anu? Maddu-a niv-gad ish b’achi-hu l’chal-lel brit avoteinu?
This verse asks a rhetorical question about the origin of betrayal among people. It begins by stating that there is one father to us all, and one God who created us. It then asks why people betray each other and violate the covenant made with their ancestors.
[MAL.2.11] Judah betrayed, and an abomination was done in Israel and in Jerusalem, because Judah profaned the holy thing of Yahveh which was loved, and had relations with a foreign daughter. [§]
bag'dah Yehudah v'to'evah ne'es'tah b'Yisra'el u'vi'rushalayim ki chil'el Yehudah kodesh Yahveh asher ahev ub'al bat-el nekhar.
This verse describes Judah’s betrayal and the resulting abomination that happened in Israel and Jerusalem. Specifically, Judah defiled the holy thing of Yahveh, the thing that was loved, and engaged in relations with a foreign goddess.
[MAL.2.12] May Yahveh cut off to the man who does this thing, and causes damage from the tents of Jacob, and brings an offering to Yahveh of hosts. [§]
yakhret YHVH la'ish asher ya'asena 'er ve'oneh me'aholei Ya'akov u'magish minchah laYHVH tzeva'ot.
This verse speaks of a curse upon anyone who performs a certain ritual. 'Yakhret' means 'may Yahveh cut off'. 'La'ish' means 'to the man'. 'Asher ya'asena' means 'who does it'. 'Er' means 'a physical thing'. 'Ve'oneh' means 'and he causes damage'. 'Me'aholei Ya'akov' means 'from the tents of Jacob'. 'U'magish minchah' means 'and brings an offering'. 'LaYHVH tzeva'ot' means 'to Yahveh of hosts'.
[MAL.2.13] And this is the second thing you will do: cover the altar of Yahveh with coverings of tears, with weeping and lamentation, from no longer turning to the offering, and taking acceptance from your hand. [§]
ve-zot shenit ta'asu kasot dim'ah et-mizbach Yahveh bechi va-anakah me-ein od penot el-ha-minchah ve-lakachat ratzon mi-yedchem.
This verse describes a ritual of weeping and lamentation at the altar of Yahveh, with offerings no longer accepted. 'Zot' means 'this', 'shenit' means 'second', 'ta'asu' means 'you will do', 'kasot' means 'coverings', 'dim'ah' means 'tears', 'et-mizbach' means 'the altar', 'Yahveh' is the proper name of God, 'bechi' means 'weeping', 'va-anakah' means 'and lamentation', 'me-ein od' means 'from no longer', 'penot' means 'turning', 'el-ha-minchah' means 'to the offering', and 've-lakachat ratzon mi-yedchem' means 'and taking acceptance from your hand'.
[MAL.2.14] And you will say, ‘Concerning what? Why has Yahveh testified between you and the wife of your youth, whom you have been unfaithful to? She was your companion, and the wife of your covenant.’ [§]
Va'amartem al-mah al-ki Yahveh he'id bein'cha u'bein eshet ne'urecha asher ata bagadta bah vehi chavertech veeshet britcha.
This verse begins with 'and you will say' and asks a question about why Yahveh would bear witness between a man and his youthful wife, whom he has betrayed. It continues by stating she was his companion and the wife of his covenant. The phrasing suggests an accusation or a divine inquiry into an act of betrayal within a marital relationship.
[MAL.2.15] And not one did it, and the rest of spirit to him. And what does the one seek, the seed of the Gods? Guard yourselves in your spirit and let not the fire of your youth betray you. [§]
v'lo-echad asa ushar ruach lo umah ha'echad mevakesh zera Elohim venishmartem beruachchem uv'eshet ne'ureicha al-yivgod.
This verse appears to be a poetic and somewhat enigmatic statement. "v'lo-echad asa" can be read as "and not one did". "ushar ruach lo" means "and the rest of spirit to him". "umah ha'echad" means "what the one". "mevakesh zera Elohim" translates to "seeks seed of the Gods". "venishmartem beruachchem" is "and you will guard yourselves in your spirit". "uv'eshet ne'ureicha" means "and in the fire of your youth". "al-yivgod" means "let not betray". The overall meaning is about remaining faithful and guarding one’s spirit and youthful passion.
[MAL.2.16] For Yahveh, the God of Israel, hates divorce, and he covers iniquity with a garment, says Yahveh of hosts. Guard yourselves, therefore, in spirit, and do not be faithless. [§]
ki-sa-nei sha-lach a-mar Yahveh Elohei Yisrael ve-ki-sah chamas al-levusho a-mar Yahveh tzva-ot ve-nishmartem be-ruchachem ve-lo tivgodu.
This verse states that Yahveh, the God of Israel, hates divorce and covers transgression with a garment. It then urges people to guard their spirits and not be faithless.
[MAL.2.17] You have wearied Yahveh with your words, and you have said, "In what way have we wearied Him?" By saying that every doer of evil is good in the eyes of Yahveh, and He desires them. Or where is the God of justice? [§]
hogatem Yahveh bedivreichm va’amartem bamah hoganu be’omrchem kol ose ra tov be’einei Yahveh ubam heim hu chafetz o ayeh Elohei hamishpat.
This verse contains a rhetorical question directed towards the people. They are accused of tiring Yahveh with their words, specifically by questioning why evil-doers seem to prosper. The verse asks where is the God of justice if this is the case. ‘Hogatem’ means ‘you have wearied’. ‘Bedivreichm’ means ‘with your words’. ‘Va’amartem’ means ‘and you said’. ‘Bamah hoganu’ means ‘in what way have we wearied’. ‘Be’omrchem’ means ‘by saying’. ‘Kol ose ra’ means ‘every doer of evil’. ‘Tov be’einei Yahveh’ means ‘good in the eyes of Yahveh’. ‘Ubham heim hu chafetz’ means ‘and in them He desires’. ‘O ayeh Elohei hamishpat’ means ‘or where is the God of justice’.
MAL.3
[MAL.3.1] Behold, I am sending my messenger, and he will clear a path before me, and suddenly the Lord will come to his temple – the God whom you seek, and the angel of the covenant whom you desire – behold, he is coming, says Yahveh of hosts. [§]
hin-nee sho-le-ach mal-ah-khee oo-fee-nah-deh-rech lee-fah-nai oo-fit-ohm ya-vo-ah el-hay-cha-lo ha-ah-don ah-sher at-tem me-vahk-sheem oo-mal-ach hab-ree-t ah-sher at-tem cha-fet-zeem hee-neh-vah bo ah-mar YHVH tze-vah-ot.
This verse describes God sending a messenger to prepare the way for God's arrival at the temple. It speaks of the Lord, the God whom they seek, and the angel of the covenant whom they desire, both of whom are coming. The speaker is identified as Yahveh of hosts.
[MAL.3.2] And who sustains the day of His coming, and who stands when He reveals Himself? For He is like a fire that refines, and like soap that cleanses. [§]
u-mi mechalekel et-yom bo'o u-mi ha'omed beher'oto ki-hu ke'esh metzaref uchevorit mekabesim
This verse discusses who sustains the day of His coming and who can stand when He appears. It uses metaphors of a refiner’s fire and a launderer’s soap to describe His purifying action.
[MAL.3.3] And the refiner will sit and purify silver, and he will purify the sons of Levi and refine them like gold and like silver, and they will be for Yahveh, those who present a grain offering with righteousness. [§]
ve-yashav metzaref u-metahar kesef ve-tihar et-bnei-levi ve-zikak otam ka-zahav ve-kachasef ve-hayu la-Yahveh magishei minchah bitzedakah.
This verse describes a process of refining and purifying. The imagery focuses on a metalsmith refining silver and then applies that imagery to the Levites, who are to be purified and refined like gold and silver to serve Yahveh. ‘Yashav’ means ‘to sit’ but in this context suggests a craftsman at work. ‘Metzaref’ means ‘refiner’. ‘Metahar’ means ‘to purify’. ‘Bnei-levi’ means ‘sons of Levi’ or ‘the Levites’. ‘Zikak’ means ‘to refine’. ‘Magishei minchah’ means ‘those who present a grain offering’. ‘Bitzedakah’ means ‘with righteousness’ or ‘justly’.
[MAL.3.4] And the offering of Judah and Jerusalem will be pleasing to Yahveh, as in days of old and as in years gone by. [§]
ve-ar-vah la-Yahveh min-chat Yehudah veerushalayim ki-mei olam u-k'shanim kadmoniyot.
This verse describes an offering pleasing to Yahveh, specifically from Judah and Jerusalem. It specifies this pleasure has existed from ancient times and throughout all ages.
[MAL.3.5] And I will draw near to you for judgment, and I will be a swift witness against those who practice witchcraft, and against those who commit adultery, and against those who swear falsely, and against those who exploit the wages of the hired, the widow, the orphan, and the stranger. And they will not fear me, says Yahveh of hosts. [§]
ve-karavti aleichem la-mishpat ve-hayiti ed memaher ba-mekashshim u-ba-mena'afim u-ba-nishba'im la-shaker u-ve'oskei sechar-sakhir almannah ve-yatom u-matei-ger ve-lo yere'uni amar Yahveh tzeva'ot.
This verse describes a coming judgment. It states that 'I' will approach 'you' for judgment, and 'I' will be a swift witness against those who practice witchcraft, adultery, and perjury, as well as those who oppress the hired, the widow, the orphan, and the stranger. It concludes that they do not fear Yahveh of hosts.
[MAL.3.6] For I am Yahveh, I have not changed, and you, descendants of Jacob, you have not perished. [§]
ki ani Yahveh lo shaniti veatem bnei Yaakov lo klitem
This verse consists of several parts. 'ki' means 'for' or 'because'. 'ani' means 'I'. 'Yahveh' is the proper name of God. 'lo' means 'not'. 'shaniti' means 'I have changed'. 'veatem' means 'and you'. 'bnei Yaakov' means 'sons of Jacob'. 'lo klitem' means 'you have not perished'. Therefore, the verse asserts that God has not changed and the descendants of Jacob have not been destroyed.
[MAL.3.7] You have turned away from the ways of your ancestors and have not kept their laws. Return to me, and I will return to you, says Yahveh of hosts. And you said, "How shall we return?" [§]
lə-mî-mê ’ă-vō-tê-chem sar-tem mē-chuq-qay wə-lō šə-mar-tem šū-vu ēl-ay wə-’ā-šū-vāh ʾă-lê-chem ʾā-mar Yahveh tsə-vā-’ōt wa-ʾă-mar-tem bam-meh nā-shuv.
This verse speaks of a people who have turned away from the laws of their ancestors and have not kept them. It is a call to return to Yahveh, and a promise that if they do, Yahveh will return to them. The people then question how they are to return.
[MAL.3.8] Can a person establish boundaries for the Gods, since you establish boundaries for me? And you ask, ‘by what have you established boundaries for me?’ - the tenth and the contribution. [§]
ha-yik-ba ah-dahm elo-heem kee a-tem ko-ve-eem o-tee va-ah-mar-tem ba-meh kva-ah-nu-kah ha-ma-ah-ser ve-hat-tru-mah
This verse questions whether a person can set the Gods as limits, because you set me as limits, and you ask by what have you set me as limits - the tenth and the contribution.
[MAL.3.9] In dismay you are brought to naught, and you determine me, the entire nation. [§]
Bam'erah atem ne'arim ve'oti atem kov'im hagogoy kullo.
This verse comes from Deuteronomy 28:36. ‘Bam’erah’ means ‘in dismay’ or ‘in terror’. ‘Atem’ is the plural ‘you’. ‘Ne’arim’ is plural, and means ‘reproached’ or ‘brought to naught’. ‘Ve’oti’ means ‘and me’. ‘Kov’im’ is ‘you hold fast’, or ‘you determine’. ‘Hagogoy’ means ‘the nation’. ‘Kullo’ means ‘all of it’ or ‘entirety’.
[MAL.3.10] Bring all the tithe to the house of the treasury, that there may be sustenance in my house. And prove me now with this, says Yahveh of hosts, if I will not open for you the windows of heaven and pour out upon you a blessing until there is no more room. [§]
haviu et-kol-hama'aser el-beit ha'otzar vihi teref b'beiti uvchanuni na bazot amar Yahveh tzeva'ot im-lo eftach lachem et arobbot hashamayim vaharikoti lachem brachah ad-beli-day.
This verse instructs the people to bring all the tithe to the house of the treasury, stating that this will be sustenance in God's house. It then challenges them to test God with this act, and promises to open the windows of heaven and pour out a blessing upon them that they will not have room to contain. 'Tzeva'ot' means 'hosts' or 'armies' and is used as a descriptor of Yahveh.
[MAL.3.11] I will rebuke for you the eater, and it will not destroy for you the fruit of the land. And it will not cause to wither for you the vine in the field, says Yahveh of hosts. [§]
vəgaʿartî lāḵem bāʾōḵēl vəlō-yašḥit lāḵem ʾet-pərî hāʾădāmā; vəlō-təšakkēl lāḵem haggefen bassaḏe, ʾāmar YHVH ṣəvāʾōt.
This verse contains promises of God's protection for the people's crops. "vəgaʿartî" means 'I will rebuke'. "lāḵem" means 'for you'. "bāʾōḵēl" means 'the eater' (referring to locusts or similar pests). "vəlō-yašḥit" means 'and not destroy'. "ʾet-pərî hāʾădāmā" means 'the fruit of the land'. "vəlō-təšakkēl" means 'and not cause to wither'. "haggefen bassaḏe" means 'the vine in the field'. "ʾāmar YHVH ṣəvāʾōt" means 'says Yahveh of hosts'.
[MAL.3.12] And all the nations will bless you, because you will be a desired land, said Yahveh of hosts. [§]
ve-ish-roo et-chem kol-ha-go-yim kee-tee-hyoo at-tem eretz che-fetz amar Yahveh tze-va-ot.
This verse uses a series of words common in the Old Testament. "ve-ish-roo" means "and they will bless". "et-chem" means "you" (plural, object). "kol-ha-go-yim" means "all the nations". "kee-tee-hyoo" means "because you will be". "at-tem" means "you" (plural, subject). "eretz che-fetz" means "a desired land". "amar" means "said". "Yahveh tze-va-ot" means "Yahveh of hosts".
[MAL.3.13] Be strong against me with your words, said Yahveh, and you said, what have we spoken against you? [§]
khazku alai divreikhem amar Yahveh va'amartem mah nidbarnos aleikha.
This verse consists of a statement attributed to Yahveh, followed by a question directed back to those addressed. 'Khazku' means 'be strong' or 'strengthen'. 'Alai' means 'against me'. 'Divreikhem' means 'your words'. 'Amar' means 'said'. 'Va'amartem' means 'and you said'. 'Mah' means 'what'. 'Nidbarnu' means 'we spoke'. 'Aleikha' means 'against you'.
[MAL.3.14] You have said that the service of the Gods is false, and what benefit is there that we have kept his ordinances, and that we have walked humbly before Yahveh of armies? [§]
Amartem shav avod elohim umah betzea ki shamarnu mishmarto veki halaknu kedaranit mipnei Yahveh tzevaot.
This verse consists of a rhetorical question and a statement of complaint. "Amartem" means "you have said". "Shav" means "falsehood" or "vanity". "Avod" means "service" or "worship". "Elohim" is the Gods. "Umah betzea" means "and what profit" or "and what benefit". "Ki shamarnu" means "that we have kept". "Mishmarto" means "his keeping" or "his ordinances". "Veki halaknu" means "and that we have walked". "Kedaranit" means "mournfully" or "humbly". "Mipnei Yahveh" means "before Yahveh". "Tzevaot" means "of hosts" or "of armies".
[MAL.3.15] And now, we affirm the arrogant ones, we have even built makers of wickedness, we have also tested the Gods and they escaped. [§]
ve'atah anachnu me'ashrim zeedim gam nivnu ose rishah gam bachanu Elohim vayimaletu.
This verse discusses the affirmation of the arrogant and wicked, and how they tested the Gods and escaped. 'Ve'atah' means 'and now'. 'Anachnu' means 'we'. 'Me'ashrim' means 'affirm'. 'Zeedim' means 'arrogant ones'. 'Gam' means 'also' or 'even'. 'Nivnu' means 'we have built'. 'Ose' means 'makers of' or 'doers of'. 'Rishah' means 'wickedness'. 'Bachanu' means 'we have tested'. 'Elohim' is 'the Gods'. 'Vayimaletu' means 'and they escaped'.
[MAL.3.16] Then those who revere Yahveh spoke to one another, and Yahveh listened and heard. Consequently, a book of remembrance was written before Him for those who revere Yahveh and for those who consider His name. [§]
Az nidb'ru yir'ei Yahveh ish et-re'ehu, vayakshiv Yahveh vayishma, vayikatev sefer zikaron lifanav leyir'ei Yahveh ulechosh'vei shmo.
This verse describes a time when those who revere Yahveh speak to one another. Yahveh listens and hears, and a memorial book is written before Him for those who revere Yahveh and those who think on His name.
[MAL.3.17] And they will be to me, said Yahveh of hosts, for the day that I make them a treasure, and I will have compassion on them as a man will have compassion on his son who serves him. [§]
ve-hayu li amar YHVH tzevaot layom asher ani ose segulah vechamalti aleihem kaasher yachmol ish al beno haoved oto.
This verse speaks of a people being chosen by God and receiving His compassion. "ve-hayu" means "and they will be". "li" means "to me". "amar" means "said". "YHVH tzevaot" means "Yahveh of hosts". "layom" means "for the day". "asher" means "that". "ani ose" means "I make". "segulah" means "treasure" or "peculiarity". "vechamalti" means "and I will have compassion". "aleihem" means "on them". "kaasher" means "as". "yachmol" means "will have compassion". "ish" means "a man". "al beno" means "on his son". "haoved oto" means "who serves him".
[MAL.3.18] And you will return and see between the righteous and the wicked, between one who serves the Gods and that one who did not serve them. [§]
v'shavtem u're'item bein tzadik l'rasha bein ovid elohim la'asher lo avado.
This verse presents a contrast between the righteous and the wicked, and between those who serve the Gods and those who do not. 'V'shavtem' means 'and you will return' or 'and you will come back'. 'U're'item' means 'and you will see'. 'Bein' means 'between'. 'Tzadik' means 'righteous'. 'Rasha' means 'wicked'. 'Ovid' means 'servant' or 'one who serves'. 'Elohim' is 'the Gods'. 'La'asher' means 'to the one who' or 'to that which'. 'Lo avado' means 'did not serve him'.
[MAL.3.19] For behold, the day is coming, burning like a furnace, and all the haughty and all those who do evil will be straw, and a flame will consume them, the coming day, says Yahveh of Hosts, which will not leave for them a root or a branch. [§]
kee-hee-neh hah-yohm bah bo-ehr kah-tan-noor veh-hay-u kol-zeh-deem ve-kol-oh-seh ree-shah kash ve-lee-hat o-tam hah-yohm hah-bah amar Yahveh Tzeva-ot ah-sher lo-yah-zov lah-hem sho-resh ve-ah-naf.
This verse describes a coming day of intense judgment. 'Kee' means 'for' or 'indeed'. 'Hinee' means 'behold'. 'Hayom' means 'the day'. 'Boer' means 'burning'. 'Katanor' means 'furnace'. 'Zeidim' are those who are haughty, arrogant, or wicked. 'Oseh ree-shah' means 'those who do evil'. 'Kash' means 'straw' or 'stubble'. 'Lihat' means 'flame'. 'Tzevaot' means 'hosts' or 'armies'. 'Shoresh' means 'root' and 'anaf' means 'branch'. The verse speaks of a complete and total destruction.
[MAL.3.20] And the sun will rise for you who fear my name, a sun of righteousness, and healing will be in its wings. And you will go out and leap like calves released from the stall. [§]
ve-zar-chah la-chem yir-ei she-mee she-mesh tze-da-kah oo-mar-peh beek-na-fei-ha vee-tza-tem oo-fish-tem kee-eg-lei mar-bek.
This verse speaks of a sunrise for those who fear God's name. It describes a sun of righteousness with healing in its wings, and the resulting freedom and flourishing of those who fear God’s name, comparing them to calves released from their pens.
[MAL.3.21] And you will make the wicked dust under the soles of your feet, in the day that I am doing, said Yahveh of hosts. [§]
ve'asotem resha'im ki-yihyu efer tachat kapot ragleichem bayom asher ani ose amar Yahveh tzeva'ot.
This verse describes a future situation where the wicked will be utterly defeated and ground to dust under the feet of the righteous. It is a declaration by Yahveh of hosts, emphasizing His power and the certainty of this outcome. 'Ve'asotem' means 'and you will do' or 'and you will make.' 'Resha'im' means 'the wicked.' 'Ki-yihyu' means 'because they will be.' 'Efer' means 'dust' or 'ashes.' 'Tachat' means 'under' or 'beneath.' 'Kapot' means 'the soles' or 'the palms' (of the feet). 'Ragleichem' means 'your feet'. 'Bayom' means 'in the day'. 'Asher' means 'that' or 'which'. 'Ani' means 'I'. 'Ose' means 'doing' or 'making'. 'Amar' means 'said'. 'Yahveh' is the name of God. 'Tzeva'ot' means 'of hosts' or 'of armies'.
[MAL.3.22] Remember the teaching of Moses, my servant, which I commanded to him at Horeb for all Israel, statutes and judgments. [§]
zikh'roo torat Moshe av'dee asher tziviti oto b'chorev al-kol-Yisrael chukim u'mishpatim.
This verse instructs the people to remember the teaching of Moses, the servant of God. It specifies that this teaching was commanded to him at Horeb (Mount Sinai) for all of Israel, and consists of statutes and judgments.
[MAL.3.23] Behold, I am sending to you Elijah the prophet before the coming of the day of Yahveh, which is great and terrible. [§]
hin-neh an-o-khee shoh-le-akh lakhem et e-lee-yah ha-nah-vee li-fnei bo vo-yom yahveh ha-gah-dol ve-ha-nor-ah.
This verse announces the sending of the prophet Elijah before the coming of the day of Yahveh, which is described as great and terrible. "Hinneh" indicates 'behold'. "Anokhi" means 'I'. "Sholeakh" is 'sending'. "Lakhem" means 'to you'. "Et" is a particle indicating the direct object. "Elijah" is a proper noun. "Ha-navi" means 'the prophet'. "Lifnei" means 'before'. "Bo" means 'coming'. "Yom" means 'day'. "Yahveh" is the divine name. "Ha-gadol ve-ha-nora" means 'the great and the terrible'.
[MAL.3.24] And He will return the heart of fathers to sons and the heart of sons to their fathers, lest I come and strike the land with utter destruction. [§]
veheshiv lev avot al banim velev banim al avotam pen avo vehikheiti et haaretz cherem
This verse speaks of a turning of the hearts of fathers to sons and sons to fathers, and a warning of devastation if this does not occur. 'Veheshiv' means 'and He will return'. 'Lev' means 'heart'. 'Avot' means 'fathers'. 'Banim' means 'sons'. 'Pen' means 'lest' or 'that not'. 'Avo' means 'I come'. 'Hikkeiti' means 'I strike'. 'Haaretz' means 'the land'. 'Cherem' means 'utter destruction' or 'devotion'.