Malachi 2:13
Parallel Verses
English Standard Version
And this second thing you do. You cover the LORD’s altar with tears, with weeping and groaning because he no longer regards the offering or accepts it with favor from your hand.

King James Bible
And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.

American Standard Version
And this again ye do: ye cover the altar of Jehovah with tears, with weeping, and with sighing, insomuch that he regardeth not the offering any more, neither receiveth it with good will at your hand.

Douay-Rheims Bible
And this again have you done, you have covered the altar of the Lord with tears, with weeping, and bellowing, so that I have no more a regard to sacrifice, neither do I accept any atonement at your hands.

English Revised Version
And this again ye do: ye cover the altar of the LORD with tears, with weeping, and with sighing, insomuch that he regardeth not the offering any more, neither receiveth it with good will at your hand.

Webster's Bible Translation
And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.

Malachi 2:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The series of visions closes with a symbolical transaction, which is closely connected with the substance of the night-visions, and sets before the eye the figure of the mediator of salvation, who, as crowned high priest, or as priestly king, is to build the kingdom of God, and raise it into a victorious power over all the kingdoms of this world, for the purpose of comforting and strengthening the congregation. The transaction is the following: Zechariah 6:9. "And the word of Jehovah came to me thus: Zechariah 6:10. Take of the people of the captivity, of Cheldai, of Tobijah, and of Jedahyah, and go thou the same day, go into the house of Josiah the son of Zephaniah, whither they have come from Babel; Zechariah 6:11. And take silver and gold, and make crowns, and set them upon the head of Joshua the son of Jozadak the high priest." By the introduction, "The word of the Lord came to me," the following transaction is introduced as a procedure of symbolical importance. It is evident from Zechariah 6:10 and Zechariah 6:11 that messengers had come to Jerusalem from the Israelites who had been left behind in Babel, to offer presents of silver and gold, probably for supporting the erection of the temple, and had gone to the house of Josiah the son of Zephaniah. The prophet is to go to them, and to take silver and gold from them, to have a crown made for Joshua the high priest. The construction in Zechariah 6:10 and Zechariah 6:11 is somewhat broad and dragging. The object is wanting to the inf. absol. לקוח, which is used instead of the imperative; and the sentence which has been begun is interrupted by וּבאת וגו, so that the verb which stands at the head is resumed in the ולקחתּ of Zechariah 6:11, and the sentence finished by the introduction of the object. This view is the simplest one. For it is still more impracticable to take לקוח in an absolute sense, and either supply the object from the context, or force it out by alterations of the text (Hitzig). If, for example, we were to supply as the object, "that which they are bringing," this meaning would result: "accept what they are bringing, do not refuse it," without there being any ground for the assumption that there had been any unwillingness to accept the presents. The alteration of מחלדּי into מחמדּי, "my jewels," is destitute of any critical support, and מחלדּי is defended against critical caprice by the לחלם in Zechariah 6:14. Nor can מאת הגּולה be taken as the object to לקוח, "take (some) from the emigration," because this thought requires מן, and is irreconcilable with מאת, "from with." Haggōlâh, lit., the wandering into exile, then those who belong to the wandering, or to the exiled, not merely those who are still in exile, but very frequently also those who have returned from exile. This is the meaning here, as in Ezra 4:1; Ezra 6:19, etc. Mecheldai is an abbreviation for מאת חלדּי. Cheldai, Tobiyah, and Yedahyah, were the persons who had come from Babylon to bring the present. This is implied in the words אשׁר בּאוּ מב, whither they have come from Babel. אשׁר is an accus. loci, pointing back to בּית. We are not warranted in interpreting the names of these men symbolically or typically, either by the circumstance that the names have an appellative meaning, like all proper names in Hebrew, or by the fact that Cheldai is written Chēlem in Zechariah 6:14, and that instead of Josiah we have there apparently chēn. For chēn is not a proper name (see at Zechariah 6:14), and chēlem, i.e., strength, is not materially different from Cheldai, i.e., the enduring one; so that it is only a variation of the name, such as we often meet with. The definition "on that day" can only point back to the day mentioned in Zechariah 1:7, on which Zechariah saw the night-visions, so that it defines the chronological connection between this symbolical transaction and those night-visions. For, with the explanation given by C. B. Michaelis, "die isto quo scil. facere debes quae nunc mando," the definition of the time is unmeaning. If God had defined the day more precisely to the prophet in the vision, the prophet would have recorded it. Zechariah is to have given to him as much of the silver and gold which they have brought with them as is required to make ‛ătârōth. The plural ‛ătârōth does indeed apparently point to at least two crowns, say a silver and a golden one, as C. B. Michaelis and Hitzig suppose. But what follows cannot be made to harmonize with this. The prophet is to put the ‛ătârōth upon Joshua's head. But you do not put two or more crowns upon the head of one man; and the indifference with which Ewald, Hitzig, and Bunsen interpolate the words זרוּבבל וּבראשׁ after בּראשׁ, without the smallest critical authority, is condemned by the fact that in what follows only one wearer of a crown is spoken of, and in Zechariah 6:13, according to the correct interpretation, there is no "sharp distinction made between the priest and the Messiah." The plural ‛ătârōth denotes here one single splendid crown, consisting of several gold and silver twists wound together, or rising one above another, as in Job 31:36, and just as in Revelation 19:12 (ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά) Christ is said to wear, not many separate diadems, but a crown consisting of several diadems twisted together, as the insignia of His regal dignity.

Malachi 2:13 Parallel Commentaries

Treasury of Scripture Knowledge

covering.

Deuteronomy 15:9 Beware that there be not a thought in your wicked heart, saying, The seventh year, the year of release, is at hand...

1 Samuel 1:9,10 So Hannah rose up after they had eaten in Shiloh, and after they had drunk...

2 Samuel 13:19,20 And Tamar put ashes on her head, and rent her garment of divers colors that was on her, and laid her hand on her head...

Psalm 78:34-37 When he slew them, then they sought him: and they returned and inquired early after God...

Ecclesiastes 4:1 So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed...

insomuch.

Deuteronomy 26:14 I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use...

Nehemiah 8:9-12 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said to all the people...

Proverbs 15:8 The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.

Proverbs 21:27 The sacrifice of the wicked is abomination: how much more, when he brings it with a wicked mind?

Isaiah 1:11-15 To what purpose is the multitude of your sacrifices to me? said the LORD: I am full of the burnt offerings of rams...

Jeremiah 6:20 To what purpose comes there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable...

Cross References
Jeremiah 11:14
"Therefore do not pray for this people, or lift up a cry or prayer on their behalf, for I will not listen when they call to me in the time of their trouble.

Jeremiah 14:12
Though they fast, I will not hear their cry, and though they offer burnt offering and grain offering, I will not accept them. But I will consume them by the sword, by famine, and by pestilence."

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Accepts Altar Attention Cover Covering Crying Favor Flood Further Gives Good Grief Groaning Hand Hands Insomuch Longer Oblation Offering Offerings Pays Pleasure Receives Receiveth Regard Regardeth Regards Satisfaction Second Sighing Tears Thought Wail Weep Weeping
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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