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Malaquias 3

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

1"Look, I am sending my messenger, and he will prepare a way before me! And the Lord, whom you seek, will suddenly come to his temple. Look, the messenger of the covenant, whom you desire, is coming," says the LORD of Hosts. 2And who can endure the day of his coming? And who can stand when he appears? For he is like a refiner's fire, and like launderers' soap. 3And he will sit as a refiner and a purifier of silver, and he will purify the sons of Levi, and refine them like gold and like silver; and they will present to the LORD an offering in righteousness. 4Then the offering of Judah and Jerusalem will be pleasing to the LORD, as in the days of old, and as in former years. 5And I will draw near to you for judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against those who swear falsely, and against those who oppress the hired worker in his wages, the widow, and the fatherless, and who turn aside the foreigner, and do not fear me," says the LORD of Hosts. 6"For I am the LORD, I do not change; and you, sons of Jacob, are not consumed. 7From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you," says the LORD of Hosts. "But you say, 'How will we return?' 8"Will a human rob God? Yet you are robbing me! But you say, 'How have we robbed you?' In the tithe and the contribution. 9With a curse you are cursed, yet you are robbing me—this whole nation. 10Bring the whole tithe into the house of the treasury, that there may be food in my house, and test me now in this," says the LORD of Hosts, "if I will not open for you the windows of heaven, and empty out for you a blessing until there is no more space. 11And I will rebuke the devourer for you, and it will not destroy for you the fruit of the ground; nor will the vine in the field miscarry for you," says the LORD of Hosts. 12"And all the nations will call you blessed, for you will be a delightful land," says the LORD of Hosts. 13"Your words have been harsh against me," says the LORD. "Yet you say, 'What have we spoken against you?' 14You have said, 'It is vain to serve God; and what profit is it that we have kept his charge, and that we have walked mournfully before the LORD of Hosts? 15And now we are calling the proud blessed; yes, those who do wickedness are built up; yes, they test God and escape.' 16Then the fearers of the LORD spoke one to another; and the LORD paid attention and heard, and a book of remembrance was written before him for the fearers of the LORD, and for those esteeming his name. 17"And they will be mine," says the LORD of Hosts, "in the day that I prepare—a treasured possession; and I will spare them, as a man spares his son who serves him. 18And you will return and discern between the righteous and the wicked, between the one serving God and the one who has not served him."

Versão gerada por IA, não uma tradução humana. Leia Malaquias 3 na Nova Bíblia do Consenso →

Passagens controversas neste capítulo

  • O dízimo

    Os cristãos divergem sobre se o mandamento do dízimo em Malaquias ainda é vinculativo e se a contribuição fiel traz prosperidade material.

No que as tradições concordam

Across all families, it is universally recognized that the people are accused of robbing God by withholding tithes and offerings. It is also affirmed that the sudden arrival of the Lord to the temple is preceded by a messenger, broadly identified as John the Baptist, preparing the way for Jesus Christ, who acts as a refiner's fire to purge the Levitical priesthood so they can offer righteous sacrifices. Furthermore, it is broadly acknowledged that although the people cynically complain that… Faça login para ler o consenso completo →

Aceito pela maioria, mas não por todas

  • The messenger who prepares the way is identified as John the Baptist. (8 affirm)
  • The Lord who suddenly comes to His temple is Jesus Christ. (9 affirm)
  • The people cynically complain that serving God is pointless because the wicked prosper. (10 affirm)

Onde as tradições diferem

  • The purification of the sons of Levi prefigures the New Covenant priesthood offering the Eucharistic sacrifice.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY

  • The offerings in righteousness represent spiritual sacrifices of praise, prayer, and Gospel preaching rather than propitiatory offerings.

    catholic: DENY; lutheran: AFFIRM

  • God stands as a swift witness against sorcery, adultery, perjury, and the oppression of vulnerable groups.

    catholic: QUALIFY; anglican: AFFIRM; anabaptist: QUALIFY

  • Bringing the whole tithe into the storehouse will result in overflowing agricultural blessings and protection from pests.

    catholic: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; methodist: AFFIRM; anabaptist: QUALIFY; pentecostal: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM

  • The command to bring the full tithe into the storehouse is a binding mandate for funding the local church.

    orthodox: QUALIFY; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: QUALIFY; baptist: QUALIFY; methodist: DENY; anabaptist: DENY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • The command to tithe establishes a general principle for generous support of ministry but is not a strictly binding legal percentage for Christians.

    orthodox: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: DENY; adventist: DENY; restorationist: DENY

  • The command to tithe is an abrogated Old Covenant law not binding on New Testament Christians.

    oriental-orthodox: DENY; reformed: QUALIFY; baptist: QUALIFY; methodist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • The storehouse command mandates a centralized denominational treasury system to support full-time gospel ministry.

    baptist: QUALIFY; anabaptist: DENY; pentecostal: DENY; adventist: AFFIRM; restorationist: DENY

  • The command to bring tithes into the storehouse is a call for voluntary mutual aid and radical economic sharing.

    anglican: QUALIFY; anabaptist: AFFIRM; pentecostal: DENY; adventist: DENY; restorationist: DENY

  • The promise of opened windows of heaven guarantees material provision and financial protection for believers who faithfully tithe.

    lutheran: DENY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY

  • The promise of discerning between the righteous and the wicked requires a visibly holy church community distinguished from the surrounding world.

    lutheran: QUALIFY; baptist: QUALIFY; anabaptist: AFFIRM

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

The prophet announces that God will send a messenger to prepare the way, after which the Lord Himself will suddenly enter His temple. This coming brings a severe, purifying judgment—likened to a refiner’s fire and fuller’s soap—that will cleanse the priesthood (the sons of Levi) so they may once again offer righteous sacrifices. God rebukes the people for social injustices, including the oppression of laborers, widows, and orphans, and for robbing Him by withholding tithes. However, if they bring the full tithe, God promises to open the floodgates of heaven. The chapter concludes with the image of a 'book of remembrance' for the faithful who fear the Lord, distinguishing them from the wicked. Reception: In both Latin and Eastern Catholic traditions, this chapter is a paramount Christological text. Following the Gospels themselves, the tradition unanimously identifies the 'messenger' who prepares the way as John the Baptist, whom the Eastern churches prominently venerate as the Forerunner (Prodromos). The 'Lord' who 'suddenly comes to his temple' (verse 1) is Jesus Christ. Jerome explicitly teaches that the first messenger is John, and the 'messenger of the covenant' is the Savior. Augustine places Malachi 3 within an eschatological framework, arguing that the purification of the 'sons of Levi' (verse 3) represents the cleansing of the New Covenant Church and its priesthood so that they may offer the true, righteous sacrifice—understood as the Eucharist. He further associates the refiner's fire with purgative judgment.

Eastern Orthodox

In its immediate post-exilic context, Malachi 3 addresses a disillusioned community and a corrupt priesthood. The prophet announces that the Lord will suddenly come to His temple to execute justice and refine the people, particularly the Levitical priests (verses 1-4). The text condemns social injustices and spiritual apathy, calling out the people for robbing God by withholding tithes (verses 5-12). Despite the community's cynical complaint that serving God is pointless, a faithful remnant is identified. Their names are recorded in a book of remembrance, and they are promised deliverance as God's treasured possession when the day of judgment arrives, at which point the distinction between the righteous and the wicked will be fully revealed (verses 13-18). Reception: Eastern Orthodox reception of Malachi 3 is heavily shaped by the Septuagint translation, which translates 'messenger' as 'angel' (angelos). Cyril of Alexandria, in his Commentary on the Twelve Prophets, interprets verse 1 as a dual prophecy: the first 'angel' is John the Baptist, the Forerunner, while the 'Angel of the Covenant' is the incarnate Logos entering the Temple. The purification of the 'sons of Levi' and the 'offering in righteousness' (verse 3) are universally understood in the patristic consensus as the establishment of the New Covenant priesthood and the bloodless sacrifice of the Eucharist, a theme emphasized by John Chrysostom in his Demonstration Against the Pagans that Christ is God. Furthermore, verse 6 ('I am the Lord, I change not') serves as a critical prooftext for divine immutability. During the Trinitarian controversies, Athanasius of Alexandria leveraged verse 6 in his Four Discourses Against the Arians to defend the consubstantiality and unchanging eternal nature of the Son, refuting the claim that the Word was a mutable created being. The 'refiner's fire' (verse 2) is also received through the lens of Orthodox apophatic theology, prefiguring the uncreated divine energies that purify the righteous but consume the wicked.

Oriental Orthodox

The chapter is a prophetic oracle announcing the Lord's impending arrival for purification and judgment. A messenger will prepare the way, followed by the messenger of the covenant coming to his temple (verse 1). The Lord will act as a refiner's fire, purging the priesthood (the sons of Levi) so they may offer righteous sacrifices (verses 2-3). God rebukes the people for social injustices and for withholding tithes, challenging them to bring the full tithe to the storehouse to receive overflowing blessings (verses 5-12). The chapter concludes by distinguishing between the arrogant who deem serving God useless and the faithful who fear the Lord, whose names are recorded in a book of remembrance to be spared as God's treasured possession (verses 13-18). Reception: The Oriental Orthodox tradition reads this chapter through a heavily Christological and liturgical lens. Malachi 3:1 is recognized as pointing directly to the Feast of the Presentation of the Lord in the Temple, celebrating the moment Christ, the Lord whom the people seek, physically enters His temple. Syriac tradition, articulated by Jacob of Serugh, reflects deeply on this realization of the prophecy. More crucially, Malachi 3:6 ('For I, the Lord, change not') represents a characteristic emphasis and foundational prooftext for miaphysite Christology. In defending the hypostatic union, Cyril of Alexandria repeatedly invoked this verse to assert that the divine Logos became incarnate without undergoing any alteration, mixture, or mutation in His divine nature. The Word remained impassible and immutable in Himself, even as He united with human flesh. This verse guards the doctrine of the Incarnation against both Eutychian confusion and Nestorian division. Furthermore, the purification of the 'sons of Levi' (verse 3) is read typologically by Cyril as the establishment of the Christian priesthood, which is cleansed to offer the pure, bloodless sacrifice of the Eucharist in righteousness.

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O mesmo capítulo em 7 traduções de domínio público.

WEB · World English Bible

1“Behold, I send my messenger, and he will prepare the way before me! The Lord, whom you seek, will suddenly come to his temple. Behold, the messenger of the covenant, whom you desire, is coming!” says Yahweh of Armies. 2“But who can endure the day of his coming? And who will stand when he appears? For he is like a refiner’s fire, and like launderers’ soap; 3and he will sit as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them as gold and silver; and they shall offer to Yahweh offerings in righteousness. 4Then the offering of Judah and Jerusalem will be pleasant to Yahweh as in the days of old and as in ancient years. 5I will come near to you to judgment. I will be a swift witness against the sorcerers, against the adulterers, against the perjurers, and against those who oppress the hireling in his wages, the widow, and the fatherless, and who deprive the foreigner of justice, and don’t fear me,” says Yahweh of Armies. 6“For I, Yahweh, don’t change; therefore you, sons of Jacob, are not consumed. 7From the days of your fathers you have turned away from my ordinances and have not kept them. Return to me, and I will return to you,” says Yahweh of Armies. “But you say, ‘How shall we return?’ 8Will a man rob God? Yet you rob me! But you say, ‘How have we robbed you?’ In tithes and offerings. 9You are cursed with the curse; for you rob me, even this whole nation. 10Bring the whole tithe into the storehouse, that there may be food in my house, and test me now in this,” says Yahweh of Armies, “if I will not open you the windows of heaven, and pour you out a blessing, that there will not be enough room for. 11I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast its fruit before its time in the field,” says Yahweh of Armies. 12“All nations shall call you blessed, for you will be a delightful land,” says Yahweh of Armies. 13“Your words have been harsh against me,” says Yahweh. “Yet you say, ‘What have we spoken against you?’ 14You have said, ‘It is vain to serve God,’ and ‘What profit is it that we have followed his instructions and that we have walked mournfully before Yahweh of Armies? 15Now we call the proud happy; yes, those who work wickedness are built up; yes, they tempt God, and escape.’ 16Then those who feared Yahweh spoke one with another; and Yahweh listened and heard, and a book of memory was written before him for those who feared Yahweh and who honored his name. 17They shall be mine,” says Yahweh of Armies, “my own possession in the day that I make. I will spare them, as a man spares his own son who serves him. 18Then you shall return and discern between the righteous and the wicked, between him who serves God and him who doesn’t serve him.

KJV · King James Version

1Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 2But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 3And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. 4Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. 5And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. 6For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. 7Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? 8Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. 9Ye are cursed with a curse: for ye have robbed me, even this whole nation. 10Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. 11And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. 12And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. 13Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? 14Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? 15And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. 16Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. 17And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. 18Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

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Diferenças que mudam o sentido (57)
  • v1 [lexical]: translation of the herald ('messenger' vs 'angel') — “messenger” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “angel” (DRC)
  • v1 [grammatical]: tense/mood of the verb for preparation — “shall prepare the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “hath prepared a” (YLT)
  • v1 [lexical]: (vv 1, 5, 11, 12) translation of the Divine title ('hosts' vs 'Armies') — “hosts” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Armies” (WEB)
  • v2 [grammatical]: choice of conjunction ('But' vs 'And') — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC)
  • v2 [grammatical]: phrasing of the comparison ('is like' vs 'as' vs 'refining') — “is like a refiner’s” (WEB, KJV, ASV, WEBSTER) vs “as” (YLT) vs “will be” (DARBY) vs “refining” (DRC)
  • v2 [lexical]: translation of the cleansing agent/profession ('fullers soap' vs 'lye' vs 'herb') — “like fullers soap” (KJV, ASV, WEBSTER) vs “launderers” (WEB) vs “as of a fuller” (YLT) vs “lye” (DARBY) vs “the herb” (DRC)
  • v3 [lexical]: translation of the refining action ('purifier' vs 'cleansing') — “purifier of” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “cleansing the” (DRC)
  • v3 [grammatical]: tense/mood of the verb for purifying — “will” (WEB, ASV, DARBY) vs “shall purify” (KJV, WEBSTER, DRC) vs “hath purified” (YLT)
  • v3 [lexical]: translation of 'sons' vs 'children' — “sons” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “children” (DARBY)
  • v3 [lexical]: translation of the secondary refining action ('purge' vs 'refine') — “purge” (KJV, DARBY, WEBSTER) vs “refine” (WEB, ASV) vs “hath refined” (YLT) vs “shall refine” (DRC)
  • v3 [grammatical]: choice of conjunction ('and' vs 'that') — “and” (WEB, ASV, YLT, DARBY, DRC) vs “that” (KJV, WEBSTER)
  • v3 [lexical]: translation of the moral quality ('righteousness' vs 'justice') — “righteousness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “justice” (DRC)
  • v4 [lexical]: translation of the presentation to God ('offering' vs 'present' vs 'sacrifice') — “offering” (WEB, KJV, ASV, WEBSTER) vs “present” (YLT) vs “oblation” (DARBY) vs “sacrifice” (DRC)
  • v4 [lexical]: translation of past time descriptor ('former' vs 'ancient') — “former” (KJV, YLT, DARBY, WEBSTER) vs “ancient” (WEB, ASV) vs “the ancient” (DRC)
  • v5 [grammatical]: choice of preposition ('to' vs 'for' vs 'in') — “to” (WEB, KJV, ASV, DARBY, WEBSTER) vs “for” (YLT) vs “in” (DRC)
  • v5 [grammatical]: phrasing of the relative clause/noun phrase for oppressors — “against those that oppress” (KJV, ASV, DARBY, WEBSTER) vs “who” (WEB) vs “oppressors of” (YLT) vs “them” (DRC)
  • v5 [grammatical]: tense and phrasing of the verb 'to fear' and its negation — “fear not” (KJV, ASV, DARBY, WEBSTER) vs “don’t” (WEB) vs “who” (YLT) vs “have feared” (DRC)
  • v5 [lexical]: (vv 5, 7, 12) translation of the Divine title/declaration — “saith the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “says Yahweh” (WEB) vs “not said Jehovah” (YLT)
  • v7 [lexical]: translation of the action of turning away ('departed' vs 'turned aside') — “have turned aside” (ASV, YLT) vs “you have turned” (WEB) vs “ye are gone away” (KJV) vs “have departed” (DARBY) vs “have” (WEBSTER) vs “you have departed” (DRC)
  • v7 [lexical]: translation of the Divine commands ('ordinances' vs 'statutes') — “my” (WEB, WEBSTER, DRC) vs “mine ordinances” (KJV, ASV) vs “My statutes” (YLT, DARBY)
  • v7 [grammatical]: phrasing of the command to return/hearken — “to” (WEB, WEBSTER, DRC) vs “kept them Return unto” (KJV, ASV, DARBY) vs “taken heed Turn back” (YLT)
  • v7 [grammatical]: tense/mood and preposition for returning to the people — “to” (WEB, WEBSTER, DRC) vs “will return unto” (KJV, ASV, DARBY) vs “turn back to” (YLT)
  • v8 [grammatical]: choice of auxiliary verb ('Will' vs 'Doth' vs 'Shall') — “Will a” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Doth” (YLT) vs “Shall” (DRC)
  • v8 [lexical]: translation of the verb for wronging God ('rob' vs 'deceive' vs 'afflict') — “rob” (WEB, KJV, ASV, DARBY, WEBSTER) vs “deceive” (YLT) vs “afflict” (DRC)
  • v8 [grammatical]: tense, mood, and phrasing of the counter-accusation — “Yet ye have robbed” (KJV, WEBSTER) vs “you rob” (WEB) vs “rob” (ASV) vs “but are deceiving” (YLT) vs “But rob” (DARBY) vs “for you afflict” (DRC)
  • v8 [grammatical]: phrasing and inclusion of preposition for how God was wronged — “robbed thee In tithes” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “deceived The tithe” (YLT) vs “rob” (DARBY) vs “afflict” (DRC)
  • v8 [lexical]: translation of the second type of contribution ('offerings' vs 'heave-offerings' vs 'firstfruits') — “offerings” (WEB, KJV, ASV, WEBSTER) vs “the heave-offering” (YLT) vs “heave-offerings” (DARBY) vs “in firstfruits” (DRC)
  • v9 [interpretive]: phrasing emphasizing the scope of the nation's guilt (some versions restate the verb) — “even this whole” (WEB, KJV, ASV, WEBSTER) vs “ye are deceiving” (YLT) vs “ye rob” (DARBY) vs “the” (DRC)
  • v10 [grammatical]: singular vs plural formulation of 'tithe' and choice of preposition — “whole tithe” (WEB, ASV, DARBY) vs “tithes into” (KJV, WEBSTER, DRC) vs “tithe unto” (YLT)
  • v10 [lexical]: translation of the depository ('storehouse' vs 'treasure-house') — “storehouse that” (WEB, KJV, ASV, WEBSTER, DRC) vs “treasure-house And” (YLT) vs “treasure-house” (DARBY)
  • v10 [lexical]: translation of 'food' vs 'meat' — “food” (WEB, ASV, DARBY, WEBSTER) vs “may be meat” (KJV, DRC) vs “is food” (YLT)
  • v10 [lexical]: translation of the verb for putting God to the trial ('prove' vs 'test' vs 'try') — “and prove” (KJV, ASV, DARBY, WEBSTER) vs “test” (WEB) vs “When ye have tried” (YLT) vs “try” (DRC)
  • v10 [lexical]: translation of the heavenly portals ('windows' vs 'flood-gates') — “windows” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “flood-gates” (DRC)
  • v11 [interpretive]: phrasing of the rebuke's beneficiary/target ('your sakes' vs 'against the consumer') — “your sakes” (WEB, KJV, ASV, DARBY, WEBSTER) vs “you against the consumer” (YLT) vs “the devourer” (DRC)
  • v11 [lexical]: translation of the verb for crop damage ('destroy' vs 'spoil') — “destroy” (WEB, KJV, ASV, DARBY, WEBSTER) vs “to you” (YLT) vs “spoil” (DRC)
  • v11 [grammatical]: singular vs plural form ('fruit' vs 'fruits') — “fruits” (WEB, KJV, ASV, DARBY, WEBSTER) vs “fruit” (YLT, DRC)
  • v11 [grammatical]: placement and phrasing of the Divine declaration and crop description — “saith the Lord” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “says Yahweh” (WEB) vs “Said Jehovah” (YLT) vs “be barren” (DRC)
  • v12 [grammatical]: choice of pronoun and auxiliary verb for the nations' declaration — “ye shall be” (KJV, ASV, DARBY, WEBSTER) vs “you will” (WEB) vs “are” (YLT) vs “you” (DRC)
  • v12 [stylistic]: adjective choice for the land ('delightsome' vs 'delightful') — “delightsome” (KJV, ASV, DARBY, WEBSTER) vs “delightful” (WEB, YLT, DRC)
  • v14 [grammatical]: phrasing of the verb 'to serve' (infinitive vs relative clause) — “to serve” (WEB, KJV, ASV, DARBY, WEBSTER) vs “thing” (YLT) vs “that serveth” (DRC)
  • v14 [lexical]: translation of God's commands ('charge' vs 'ordinance' vs 'instructions') — “charge” (ASV, YLT, DARBY) vs “ordinance” (KJV, WEBSTER) vs “instructions” (WEB) vs “ordinances” (DRC)
  • v14 [lexical]: translation of the Divine title — “hosts” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Armies” (WEB) vs “Jehovah of” (YLT)
  • v15 [lexical]: translation of the verb for acknowledging ('call' vs 'declare' vs 'hold') — “call” (WEB, KJV, ASV, WEBSTER, DRC) vs “are declaring” (YLT) vs “hold” (DARBY)
  • v16 [stylistic]: phrasing of the reciprocal interaction ('to another' vs 'with his neighbour') — “to another” (KJV, YLT, DARBY, WEBSTER) vs “with” (WEB, ASV) vs “with his neighbour” (DRC)
  • v16 [lexical]: translation of the verb for God's attention ('hearkened' vs 'listened' vs 'observed') — “the Lord hearkened” (KJV, WEBSTER) vs “Yahweh listened” (WEB) vs “Jehovah” (ASV) vs “Jehovah doth attend” (YLT) vs “Jehovah observed it” (DARBY) vs “gave ear” (DRC)
  • v16 [lexical]: translation of the recorded document ('remembrance' vs 'memory' vs 'memorial') — “remembrance was written” (KJV, ASV, DARBY, WEBSTER, DRC) vs “memory” (WEB) vs “memorial” (YLT)
  • v16 [lexical]: translation of how they regard God's name ('thought upon' vs 'honored' vs 'esteeming') — “that thought upon” (KJV, ASV, DARBY, WEBSTER) vs “who honored” (WEB) vs “of those esteeming” (YLT) vs “think on” (DRC)
  • v17 [interpretive]: phrasing of God's claim on the people ('possession' vs 'jewels' vs 'peculiar treasure') and placement of Divine title — “hosts” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Armies my own possession” (WEB) vs “even mine own possession” (ASV)
  • v17 [grammatical]: choice of definite article vs demonstrative pronoun ('the' vs 'that') — “the” (WEB, ASV, YLT, DARBY, DRC) vs “that” (KJV, WEBSTER)
  • v17 [grammatical]: choice of relative adverb/conjunction ('that' vs 'when') — “that” (WEB, ASV, YLT, DARBY, DRC) vs “when” (KJV, WEBSTER)
  • v17 [lexical]: translation of the father's mercy ('spareth' vs 'hath pity on') — “a man spareth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “spares” (WEB) vs “one hath pity on” (YLT)
  • v17 [grammatical]: phrasing of the relative clause ('that serveth' vs 'who is serving') — “that serveth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who serves” (WEB) vs “who is serving” (YLT)
  • v18 [grammatical]: tense, mood, and pronoun usage for the return — “Then shall ye return” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “And have turned back” (YLT) vs “And shall” (DARBY) vs “And you” (DRC)
  • v18 [lexical]: translation of perceiving the difference ('discern' vs 'consider' vs 'see the difference') — “discern” (WEB, KJV, ASV, DARBY, WEBSTER) vs “considered” (YLT) vs “shall see the difference” (DRC)
  • v18 [lexical]: translation of the righteous group ('righteous' vs 'just') — “righteous” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “just” (DRC)
  • v18 [grammatical]: phrasing identifying the godly ('him that serveth' vs 'the servant of') — “him that serveth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who serves” (WEB) vs “the servant of” (YLT)
  • v18 [grammatical]: phrasing identifying the ungodly (relative clause vs noun phrase and placement of negation) — “that serveth him not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who doesn’t serve” (WEB) vs “who is His servant” (YLT)

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Texto original. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex (WLC).

Nomes divinos: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Também consultadas, mas não contadas no consenso

Academic textual-historical analysis

In academic textual-historical analysis, Malachi 3 is situated in the post-exilic Persian period (Yehud), likely the mid-5th century BCE, roughly contemporaneous with the reforms of Ezra and Nehemiah. The chapter employs a distinctive literary genre known as 'prophetic disputation,' characterized by a dialectic pattern: Yahweh makes an assertion, the community objects with a question (e.g., 'In what have we robbed thee?' in verse 8), and Yahweh provides a refutation. The text addresses a disillusioned community suffering from economic hardship and agricultural failure (verse 11). The prophet critiques the corrupt Levitical priesthood and the community's failure to maintain the Second Temple's economic system through tithes (verses 8-10). The 'messenger' (Hebrew: mal'akhi) in verse 1 is anticipated as a purifying agent who will cleanse the temple cult. Furthermore, the 'book of remembrance' mentioned in verse 16 reflects the administrative influence of the Persian imperial court, where records of loyalty and royal benefactors were kept, a motif here applied to Yahweh's heavenly court.

Jewish interpretation

The immediate text functions as a prophetic oracle directed at post-exilic Judah, rebuking the community and the priesthood for corrupt practices, social injustices, and neglecting the tithes required for the Temple storehouse. The prophet announces that God will send a messenger to prepare the way for a sudden and refining divine intervention. This day of judgment will purify the Levites so that legitimate sacrifices can resume. Furthermore, God challenges the people to bring their full tithes, promising overwhelming agricultural prosperity and demonstrating that God's covenantal commitment to Israel's preservation remains unchanged.

Latter-day Saint

In its immediate post-exilic context, Malachi 3 is a prophetic rebuke and a promise to the returned exiles of Judah. The prophet warns a cynical, spiritually apathetic populace and a corrupt priesthood that God will send a messenger to prepare the way for the Lord's sudden arrival at His temple. This arrival will be a day of judgment and purification, acting like a refiner's fire to cleanse the priesthood (the sons of Levi) so they might again offer acceptable sacrifices. The Lord confronts the people for robbing Him of tithes and offerings, promising that if they bring the full tithe into the storehouse, He will open the 'windows of heaven' to bless them agriculturally and economically. Finally, a 'book of remembrance' is written for those who still fear the Lord, distinguishing the righteous from the wicked.

Jehovah's Witnesses

In its immediate post-exilic context, Malachi addresses a spiritually apathetic Judah. Jehovah announces the coming of a messenger to prepare the way, followed suddenly by the Lord and the 'messenger of the covenant' who will come to the temple for judgment and purification (Malachi 3:1). The text describes a refining process that will cleanse the priesthood ('sons of Levi') so they may offer acceptable sacrifices (vv. 2-4). Jehovah rebukes the people for withholding tithes and offerings, effectively 'robbing' God, and challenges them to bring the full tithe to the storehouse to receive overflowing blessings (vv. 7-12). Finally, the chapter contrasts the arrogant, who claim serving God is pointless, with the faithful, whose names are recorded in a 'book of remembrance' and who will be spared as God's special possession (vv. 13-18).

Escolhas de tradução feitas pela NCB (29)
  • v1: "Look" — Contemporary equivalent for the Hebrew interjection hinneh/hinni, dropping archaic terminology.
  • v1: "messenger" — Preserves the direct wordplay with the prophet's name 'Malachi'.
  • v1: "will prepare a" — Uses 'will' for future certainty and reflects the lack of determination in the Hebrew.
  • v1: "Hosts" — Adheres to standard conventions for translating the divine epithet YHWH tzeva'ot.
  • v2: "And" — Preserves the anaphoric repetition of 'u-mi' ('and who... and who').
  • v2: "launderers' soap" — Renders 'borit mekabbesim' into clear contemporary English.
  • v3: "a purifier of" — Captures the substantive active participle coordinating with 'metsaref' (refiner).
  • v3: "sons" — Accurately conveys the patrilineal designation of the priestly caste.
  • v3: "offering in righteousness" — Preserves the cultic vocabulary exactly as broadly received, leaving typological applications to interpreters without cementing them in the translation.
  • v4: "former" — Translates 'qadmoniyot' as a direct temporal contrast parallel to 'days of old'.
  • v5: "against those who oppress" — Maintains the alliterative structure by repeating the preposition alongside the active participle.
  • v5: "moral and social sins" — Broadly acknowledged rendering that explicitly links covenant breaches of sorcery, adultery, perjury, and economic oppression.
  • v6: "For I am the LORD" — Distinguishes the divine name YHWH with capitalization in contemporary English.
  • v7: "turned aside" — Captures the metaphor of deviating from a path inherent in 'sartem'.
  • v8: "Will a" — Standard modal verb for hypothetical future questions.
  • v8: "rob" — Universally recognized in broad reception to denote the severe financial deprivation inflicted on the temple system.
  • v8: "God" — Consistently maps Elohim to God.
  • v9: "With a curse you are cursed" — Maintains the figura etymologica directly in English.
  • v10: "house of the treasury" — Reflects the construct chain literally, sustaining the lexical repetition of 'house' (beit) across the verse.
  • v10: "whole tithe" — Matches the singular noun form 'ma'aser'.
  • v10: "tithe as historical covenant command" — Leaves application open by precisely translating the agricultural and cultic terminology without interpreting modern equivalents; applications remain disputed among traditions.
  • v11: "for you" — Maintains the repetitive phrase 'lachem' matching the rest of the verse.
  • v13: "harsh" — Provides a contemporary reading for 'chazku' when used of forceful, resistant speech.
  • v14: "charge" — Accurately represents the cognate noun form 'mishmeret' following the verb 'shamar'.
  • v15: "calling... blessed" — Preserves the lexical repetition of the root 'ashar' connecting back to verse 12.
  • v16: "fearers of" — Renders the participial construct phrase literally to preserve the repetitive nominal structure.
  • v16: "remembrance" — Appropriately captures the active, record-keeping sense of the Persian court motif.
  • v17: "treasured possession" — Brings the translation of 'segullah' into line with ancient Near Eastern terminology for specialized royal property.
  • v18: "the one serving" — Replicates the participial structure 'oved' and preserves the symmetry with the negation 'the one who has not served'.
Limites que vale a pena conhecer
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Ver todo o processo passo a passo → · Gerado por IA em Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)