The Sacred Bible: The Prophecy of Malachi
[Malachias 1]
[Malachi 1]
{1:1} Onus verbi Domini ad Israel in manu Malachiæ.
{1:1} The burden of the word of the Lord to Israel by the hand of Malachi.
{1:2} Dilexi vos, dicit Dominus, et dixistis: In quo dilexisti nos? Nonne frater erat Esau Iacob, dicit Dominus, et dilexi Iacob,
{1:2} I have loved you, says the Lord, and you have said, “In what way have you loved us?” Was not Esau brother to Jacob, says the Lord? And have I not loved Jacob,
~ The word ‘Nonne’ gives both questions the connotation of ‘isn’t it true that....’ Although the word ‘Nonne’ is not repeated in Latin, the meaning applies to both and so it is, in effect, repeated in the translation.
{1:3} Esau autem odio habui? et posui montes eius in solitudinem, et hereditatem eius in dracones deserti.
{1:3} but held hatred for Esau? And I have set his mountains in solitude, and his inheritance with the serpents of the desert.
{1:4} Quod si dixerit Idumæa: Destructi sumus, sed revertentes ædificabimus quæ destructa sunt: Hæc dicit Dominus exercituum: Isti ædificabunt, et ego destruam: et vocabuntur termini impietatis, et populus, cui iratus est Dominus usque in æternum.
{1:4} But if Idumea will say, “We have been destroyed, but when we return, we will build up what has been destroyed,” thus says the Lord of hosts: They will build up, and I will destroy. And they will be called “The limits of impiety,” and, “The people with whom the Lord has been angry, even to eternity.”
{1:5} Et oculi vestri videbunt: et vos dicetis: Magnificetur Dominus super terminum Israel.
{1:5} And your eyes will see. And you will say, “May the Lord be magnified beyond the limits of Israel.”
{1:6} Filius honorat patrem, et servus dominum suum: si ergo Pater ego sum, ubi est honor meus: et si Dominus ego sum, ubi est timor meus, dicit Dominus exercituum? ad vos, o sacerdotes, qui despicitis nomen meum, et dixistis: In quo despeximus nomen tuum?
{1:6} The son honors the father, and the servant his master. If, therefore, I am Father, where is my honor? And if I am Master, where is my fear? says the Lord of hosts to you, O priests, who despise my name. And you have said, “In what way, have we despised your name?”
{1:7} Offertis super altare meum panem pollutum, et dicitis: In quo polluimus te? In eo quod dicitis: Mensa Domini despecta est.
{1:7} You offer polluted bread upon my altar, and you say, “In what way, have we polluted you?” In that you say, “The table of the Lord has been despised.”
{1:8} Si offeratis cæcum ad immolandum, nonne malum est? et si offeratis claudum, et languidum, nonne malum est? offer illud duci tuo, si placuerit ei, aut si susceperit faciem tuam, dicit Dominus exercituum.
{1:8} If you offer the blind for sacrifice, is this not evil? And if you offer the lame and the sick, is this not evil? Offer it to your leader, if he will be pleased with it, or if he will accept your face, says the Lord of hosts.
~ The blind, lame, and sick who are offered for sacrifice, in the Old Testament context, is the animals offered as sacrifice. But in the New Testament context, the blind, lame, and sick who are offered as a sacrifice to God are those who enter the priesthood or religious life, but who are unfit for such service due to spiritual blindness, lameness, or sickness.
{1:9} Et nunc deprecamini vultum Dei ut misereatur vestri (de manu enim vestra factum est hoc) si quomodo suscipiat facies vestras, dicit Dominus exercituum.
{1:9} And now, beseech the face of God, so that he may have mercy on you (for by your hand has this been done) if, in any way, he might accept your faces, says the Lord of hosts.
~ The Latin uses a different word in this verse to refer to the face of God than to refer to the face of man.
{1:10} Quis est in vobis, qui claudat ostia, et incendat altare meum gratuito? non est mihi voluntas in vobis, dicit Dominus exercituum: et munus non suscipiam de manu vestra.
{1:10} Who is there among you that would close the doors and enflame my altar without pay? I have no favor in you, says the Lord of hosts. And I will not accept a gift from your hand.
{1:11} Ab ortu enim solis usque ad occasum, magnum est nomen meum in Gentibus, et in omni loco sacrificatur, et offertur nomini meo oblatio munda: quia magnum est nomen meum in Gentibus, dicit Dominus exercituum.
{1:11} For, from the rising of the sun even to its setting, my name is great among the Gentiles, and in every place, a clean oblation is being sacrificed and offered to my name. For my name is great among the Gentiles, says the Lord of hosts.
{1:12} Et vos polluistis illud in eo, quod dicitis: Mensa Domini contaminata est: et quod superponitur, contemptibilis est cum igne, qui illud devorat.
{1:12} And you have polluted it, in that you say, “The table of the Lord has been contaminated; and that which is placed upon it is contemptible compared with the fire that devours it.”
{1:13} Et dixistis: Ecce de labore, et exufflastis illud, dicit Dominus exercituum, et intulistis de rapinis claudum, et languidum, et intulistis munus: numquid suscipiam illud de manu vestra, dicit Dominus?
{1:13} And you have said, “Behold our labor,” and you have exhaled it away, says the Lord of hosts. And you brought in by plunder the lame, and the sick, and brought it in as a gift. How can I receive this from your hand, says the Lord?
{1:14} Maledictus dolosus, qui habet in grege suo masculum, et votum faciens immolat debile Domino: quia Rex magnus ego, dicit Dominus exercituum, et nomen meum horribile in Gentibus.
{1:14} Cursed is the deceitful, who holds in his flock a male, and, when making a vow, offers in sacrifice that which is feeble to the Lord. For I am a great King, says the Lord of hosts, and my name is dreadful among the Gentiles.
[Malachias 2]
[Malachi 2]
{2:1} Et nunc ad vos mandatum hoc, o sacerdotes.
{2:1} And now, O priests, this command is to you.
{2:2} Si nolueritis audire, et si nolueritis ponere super cor ut detis gloriam nomini meo, ait Dominus exercituum: mittam in vos egestatem, et maledicam benedictionibus vestris, et maledicam illis: quoniam non posuistis super cor.
{2:2} If you will refuse to listen, and if you will refuse to take it to heart, so as to give glory to my name, says the Lord of hosts, I will send destitution upon you, and I will curse your blessings; yes, I will curse them. For you have not taken it to heart.
{2:3} Ecce ego proiiciam vobis brachium, et dispergam super vultum vestrum stercus sollemnitatum vestrarum, et assumet vos secum.
{2:3} Behold, I will cast forth an arm to you, and I will scatter across your face the dung of your solemnities, and it will take you to itself.
{2:4} Et scietis quia misi ad vos mandatum istud, ut esset pactum meum cum Levi, dicit Dominus exercituum.
{2:4} And you will know that I sent you this commandment, so that my covenant might be with Levi, says the Lord of hosts.
{2:5} Pactum meum fuit cum eo vitæ et pacis: et dedi ei timorem, et timuit me, et a facie nominis mei pavebat.
{2:5} My covenant was with him for life and peace. And I gave him fear, and he feared me, and he was afraid before the face of my name.
{2:6} Lex veritatis fuit in ore eius, et iniquitas non est inventa in labiis eius: in pace, et in æquitate ambulavit mecum, et multos avertit ab iniquitate.
{2:6} The law of truth was in his mouth, and iniquity was not found on his lips. He walked with me in peace and integrity, and he turned away many from iniquity.
{2:7} Labia enim sacerdotis custodient scientiam, et legem requirent ex ore eius: quia angelus Domini exercituum est.
{2:7} For the lips of the priests will keep knowledge, and they will request the law from his mouth, because he is an angel of the Lord of hosts.
{2:8} Vos autem recessistis de via, et scandalizastis plurimos in lege: irritum fecistis pactum Levi, dicit Dominus exercituum.
{2:8} But you have withdrawn from the way, and you have scandalized very many in the law. You have nullified the covenant of Levi, says the Lord of hosts.
{2:9} Propter quod et ego dedi vos contemptibiles, et humiles omnibus populis, sicut non servastis vias meas, et accepistis faciem in lege.
{2:9} Because of this, I also have made you contemptible and debased to all the people, just as you have not served my ways, and you have accepted a face in the law.
~ This last phrase could mean that the priests have accepted the law superficially, or that the priests have shown partiality in the law by accepting one person above another, or that the priests have taken their face (based their reputation and outward appearances) on the law, but without following it.
{2:10} Numquid non pater unus omnium nostrum? numquid non Deus unus creavit nos? quare ergo despicit unusquisque nostrum fratrem suum, violans pactum patrum nostrorum?
{2:10} Is there not one Father of us all? Did not one God create us? Why, then, does each one of us despise his brother, violating the covenant of our fathers?
{2:11} Transgressus est Iuda, et abominatio facta est in Israel, et in Ierusalem: quia contaminavit Iudas sanctificationem Domini, quam dilexit, et habuit filiam dei alieni.
{2:11} Judah has transgressed, and abomination has been committed in Israel and in Jerusalem. For Judah has contaminated the sanctified of the Lord, which he loved, and has held the daughter of a strange god.
~ The word ‘sanctificationem’ means holiness or sanctity, or something that is holy or sanctified. In the Catholic view, this may refer to the Sacraments, and particularly to the Sacrament of the Eucharist; it may also refer to those who are sanctified by the Sacraments.
{2:12} Disperdet Dominus virum, qui fecerit hoc, magistrum, et discipulum de tabernaculis Iacob, et offerentem munus Domino exercituum.
{2:12} The Lord will drive away the man who has done this, both the teacher and the disciple, from the tabernacles of Jacob and from those offering a gift to the Lord of hosts.
~ This last phrase could mean that God prevents those that have offended Him from offering a gift to Him; or it could mean that those who offend are prevented from joining those who offer a gift.
{2:13} Et hoc rursum fecistis, operiebatis lacrymis altare Domini, fletu, et mugitu, ita ut non respiciam ultra ad sacrificium, nec accipiam placabile quid de manu vestra.
{2:13} And you have done this repeatedly: you have covered the altar of the Lord with tears, with weeping and bellowing, to such an extent that I no longer have respect towards the sacrifice, nor do I accept any appeasement that is from your hands.
{2:14} Et dixistis: Quam ob causam? quia Dominus testificatus est inter te, et uxorem pubertatis tuæ, quam tu despexisti: et hæc particeps tua, et uxor fœderis tui.
{2:14} And you have said, “What is the reason for this?” It is because the Lord has been a witness between you and the wife of your youth, whom you have despised. Yet she was your partner, and the wife of your covenant.
{2:15} Nonne unus fecit, et residuum spiritus eius est? Et quid unus quærit, nisi semen Dei? Custodite ergo spiritum vestrum, et uxorem adolescentiæ tuæ noli despicere.
{2:15} Did not One make her, and is she not the remainder of his spirit? And what does one seek, except offspring of God? So then, preserve your spirit, and do not despise the wife of your youth.
{2:16} Cum odio habueris, dimitte, dicit Dominus Deus Israel: operiet autem iniquitas vestimentum eius, dicit Dominus exercituum: custodite spiritum vestrum, et nolite despicere.
{2:16} If you would hold hatred, dismiss her, says the Lord, the God of Israel. But iniquity will cover his garment, says the Lord of hosts. Preserve your spirit, and do not be willing to despise.
~ The first part of this verse could be interpreted to mean that, if you hold hatred for your wife, send her away (but then iniquity will be your garment). Or it could be interpreted to mean, if you hold hatred, send the hatred away, in which iniquity will not be your garment.
{2:17} Laborare fecistis Dominum in sermonibus vestris: et dixistis: In quo eum fecimus laborare? In eo quod dicitis: Omnis qui facit malum, bonus est in conspectu Domini, et tales ei placent: aut certe ubi est Deus iudicii?
{2:17} You have wearied the Lord with your speeches, and you have said, “In what way, have we wearied him?” In that you say, “Everyone who does evil is good in the sight of the Lord, and such as these please him,” or certainly, “Where is the God of judgment?”
[Malachias 3]
[Malachi 3]
{3:1} Ecce ego mitto angelum meum, et præparabit viam ante faciem meam. Et statim veniet ad templum suum Dominator, quem vos quæritis, et angelus testamenti, quem vos vultis. Ecce venit, dicit Dominus exercituum:
{3:1} Behold, I send my angel, and he will prepare the way before my face. And presently the Sovereign, whom you seek, and the angel of testimony, whom you desire, will arrive at his temple. Behold, he approaches, says the Lord of hosts.
~ The word ‘angelum’ could also be translated as ‘messenger.’ The messenger is John the Baptist, who is like an angel in that he has never committed any personal sins. The word ‘Dominator’ is not the same as the word ‘Dominus.’ The former means ‘Sovereign’ or ‘Master,’ whereas the latter means ‘Lord.’ The verb ‘veniet’ is usually translated as ‘will come,’ but this expression is overused in Bible translations. There are other possible accurate translations of this word, such as ‘will arrive’ or ‘will approach’ that may better fit a particular context. The ‘angelus testamenti’ is John the Baptist, who gives testimony that Jesus is the true Christ.
{3:2} et quis poterit cogitare diem adventus eius, et quis stabit ad videndum eum? Ipse enim quasi ignis conflans, et quasi herba fullonum:
{3:2} And who will be able to consider the day of his advent, and who will stand firm in order to see him? For he is like a refining fire, and like the fuller’s herb.
~ The word ‘conflans’ means ‘to burn together,’ as when something is refined.
{3:3} et sedebit conflans, et emundans argentum, et purgabit filios Levi, et colabit eos quasi aurum, et quasi argentum, et erunt Domino offerentes sacrificia in iustitia.
{3:3} And he will sit refining and cleansing the silver, and he will purge the sons of Levi, and he will gather them like gold, and like silver, and they will offer sacrifices to the Lord in justice.
{3:4} Et placebit Domino sacrificium Iuda, et Ierusalem sicut dies sæculi, et sicut anni antiqui.
{3:4} And the sacrifice of Judah and of Jerusalem will please the Lord, just as in the days of past generations, and as in the ancient years.
{3:5} Et accedam ad vos in iudicio, et ero testis velox maleficis, et adulteris, et periuris, et qui calumniantur mercedem mercenarii, viduas, et pupillos, et opprimunt peregrinum, nec timuerunt me, dicit Dominus exercituum.
{3:5} And I will approach you in judgment, and I will be a swift witness against evil-doers, and adulterers, and perjurers, and those who cheat the hired hand in his wages, the widows and the orphans, and who oppress the traveler, and who have not feared me, says the Lord of hosts.
~ The word ‘maleficis’ is sometimes translated as sorcerers, but it literally means ‘evil-doers.’ The word ‘calumniantur’ usually refers to making false accusations, but in this context it refers to those who misrepresent the wages or moneys due to a worker, widow, or orphan.
{3:6} Ego enim Dominus, et non mutor: et vos filii Iacob non estis consumpti.
{3:6} For I am the Lord, and I do not change. And you, the sons of Jacob, have not been consumed.
{3:7} A diebus enim patrum vestrorum recessistis a legitimis meis, et non custodistis. Revertimini ad me, et revertar ad vos, dicit Dominus exercituum. Et dixistis: In quo revertemur?
{3:7} For, from the days of your fathers, you have withdrawn from my ordinances and have not kept them. Return to me, and I will return to you, says the Lord of hosts. And you have said, “In what way, shall we return?”
{3:8} Si affliget homo Deum, quia vos configitis me? Et dixistis: In quo configimus te? In decimis, et in primitiis.
{3:8} If a man will afflict God, then you greatly afflict me. And you have said, “In what way, do we afflict you?” In tithes and in first-fruits.
~ The word ‘configimus’ can mean ‘to affix with nails’ or ‘to pierce through’ with something. The meaning is close to that of crucifixion. Also, ‘configitis’ is made more intense in meaning, by the prefix ‘con,’ than ‘affliget.’
{3:9} Et in penuria vos maledicti estis, et me vos configitis gens tota.
{3:9} And you have been cursed with privation, and you greatly afflict me, even your entire people.
{3:10} Inferte omnem decimam in horreum, et sit cibus in domo mea, et probate me super hoc, dicit Dominus: si non aperuero vobis cataractas cæli, et effudero vobis benedictionem usque ad abundantiam,
{3:10} Bring all the tithes into the storehouse, and let there be food in my house. And test me about this, says the Lord, as to whether I will not open to you the floodgates of heaven, and pour out to you a blessing all the way to abundance.
{3:11} et increpabo pro vobis devorantem, et non corrumpet fructum terræ vestræ: nec erit sterilis vinea in agro, dicit Dominus exercituum.
{3:11} And I will rebuke for your sakes the devourer, and he will not corrupt the fruit of your land. Neither will the vine in the field be barren, says the Lord of hosts.
{3:12} Et beatos vos dicent omnes Gentes: eritis enim vos terra desiderabilis, dicit Dominus exercituum.
{3:12} And all nations will call you blessed. For you will be a desirable land, says the Lord of hosts.
{3:13} Invaluerunt super me verba vestra, dicit Dominus.
{3:13} Your words have gathered strength over me, says the Lord.
{3:14} Et dixistis: Quid locuti sumus contra te? Dixistis: Vanus est, qui servit Deo: et quod emolumentum quia custodivimus præcepta eius, et quia ambulavimus tristes coram Domino exercituum?
{3:14} And you have said, “What have we spoken against you?” You have said, “He labors in vain who serves God,” and, “What advantage is it that we have kept his precepts, and that we have walked sorrowfully in the sight of the Lord of hosts?”
{3:15} Ergo nunc beatos dicimus arrogantes: siquidem ædificati sunt facientes impietatem, et tentaverunt Deum, et salvi facti sunt.
{3:15} Now, therefore, we call the arrogant blessed, as if those who work impiety have been built up, and as if they have tempted God and been saved.
{3:16} Tunc locuti sunt timentes Dominum, unusquisque cum proximo suo: Et attendit Dominus, et audivit: et scriptus est liber monumenti coram eo timentibus Dominum, et cogitantibus nomen eius.
{3:16} Then those who fear the Lord spoke, each one with his neighbor. And the Lord paid attention and heeded. And a book of remembrance was written in his sight, for those who fear the Lord and for those who consider his name.
{3:17} Et erunt mihi, ait Dominus exercituum, in die, qua ego facio, in peculium: et parcam eis, sicut parcit vir filio suo servienti sibi.
{3:17} And they will be my special possession, says the Lord of hosts, on the day that I act. And I will spare them, just as a man spares his son who serves him.
{3:18} Et convertemini, et videbitis quid sit inter iustum, et impium: et inter servientem Deo, et non servientem ei.
{3:18} And you shall be converted, and you will see the difference between the just and the impious, and between those who serve God and those who do not serve him.
[Malachias 4]
[Malachi 4]
{4:1} Ecce enim dies veniet succensa quasi caminus: et erunt omnes superbi, et omnes facientes impietatem stipula: et inflammabit eos dies veniens, dicit Dominus exercituum, quæ non derelinquet eis radicem, et germen.
{4:1} For, behold, the day will arrive, kindled like a furnace, and all the arrogant and all those who act impiously will be stubble. And the approaching day will inflame them, says the Lord of hosts; it will leave behind for them neither root, nor sprout.
{4:2} Et orietur vobis timentibus nomen meum Sol iustitiæ, et sanitas in pennis eius: et egrediemini, et salietis sicut vituli de armento.
{4:2} But unto you, who fear my name, the Sun of justice will arise, and health will be in his wings. And you will go forth and leap like the calves of the herd.
{4:3} Et calcabitis impios, cum fuerint cinis sub planta pedum vestrorum in die, qua ego facio, dicit Dominus exercituum.
{4:3} And you will trample the impious, while they will be ashes under the sole of your foot, on the day that I act, says the Lord of hosts.
{4:4} Mementote legis Moysi servi mei, quam mandavi ei in Horeb ad omnem Israel præcepta, et iudicica.
{4:4} Remember the law of Moses my servant, which I commanded him on Horeb for all Israel, the precepts and the judgments.
~ The Elijah who is to precede the arrival of Christ is, firstly, John the Baptist, and, secondly, the two prophets (often referred to as Enoch and Elijah) described in the Book of Revelation as preceding the Return of Christ.
{4:5} Ecce ego mittam vobis Eliam prophetam, antequam veniat dies Domini magnus, et horribilis.
{4:5} Behold, I will send to you Elijah the prophet, before the arrival of the great and terrible day of the Lord.
{4:6} Et convertet cor patrum ad filios, et cor filiorum ad patres eorum: ne forte veniam, et percutiam terram anathemate.
{4:6} And he will turn the heart of the fathers to the sons, and the heart of the sons to their fathers, lest I come and strike the earth with anathema.
The Sacred Bible: The Prophecy of Malachi