1tn Heb “in the eyes of the Lord.”

2tn In Hebrew the phrase “my messenger” is מַלְאָכִי (malakhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

3tn Here the Hebrew term הָאָדוֹן (haadon) is used, not יְהוָה (y˙hvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

4sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

5sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

6tn Or “gift.”

7map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

8tn The first person pronoun (a reference to the Lord) indicates that the Lord himself now speaks (see also v. 1). The prophet speaks in vv. 2-4 (see also 2:17).

9tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”

10tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”

11tn Heb “those who turn aside.”

12tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”

13tn Heb “do not change.” This refers to God’s ongoing commitment to his covenant promises to Israel.

14tn Heb “turned aside from.”

15tn Or “statutes” (so NAB, NASB, NRSV); NIV “decrees”; NLT “laws.”

16tc 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).

17sn The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21-24).

18tn Heb “cursed with a curse” that is, “under a curse” (so NIV, NLT, CEV).

19tn The phrase “is guilty” is not present in the Hebrew text but is implied, and has been supplied in the translation for clarification and stylistic reasons.

20tn The Hebrew phrase בֵּית הָאוֹצָר (bet haotsar, here translated “storehouse”) refers to a kind of temple warehouse described more fully in Nehemiah (where the term לִשְׁכָּה גְדוֹלָה [lishkah g˙dolah, “great chamber”] is used) as a place for storing grain, frankincense, temple vessels, wine, and oil (Neh 13:5). Cf. TEV “to the Temple.”

21tn Heb “the eater” (אֹכֵל, ’okhel), a general term for any kind of threat to crops and livelihood. This is understood as a reference to a locust plague by a number of English versions: NAB, NRSV “the locust”; NIV “pests”; NCV, TEV “insects.”

22tn Heb “and I will rebuke for you the eater and it will not ruin for you the fruit of the ground.”

23tn Heb “will be” (so NAB, NRSV); TEV “your land will be a good place to live in.”

24tn Heb “your words are hard [or “strong”] against me”; cf. NIV “said harsh things against me”; TEV, NLT “said terrible things about me.”

25tn Heb “What [is the] profit”; NIV “What did we gain.”

26sn 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.

27tn Heb “built up” (so NASB); NIV, NRSV “prosper”; NLT “get rich.”

28tn Or “test”; NRSV, CEV “put God to the test.”

29tn Or “fear” (so NAB); NRSV “revered”; NCV “honored.”

30tn Heb “heard and listened”; NAB “listened attentively.”

31sn The scroll mentioned here is a “memory book” (סֵפֶר זִכָּרוֹן, sefer zikkaron) in which the Lord keeps an ongoing record of the names of all the redeemed (see Exod 32:32; Isa 4:3; Dan 12:1; Rev 20:12-15).

32sn The Hebrew word סְגֻלָּה (s˙gullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The Lord says here that he will not forget even one individual in the day of judgment and reward.

33tn Heb “you will see between.” Cf. NRSV, TEV, NLT “see the difference.”