Malachi 2:14
Parallel Verses
English Standard Version
But you say, “Why does he not?” Because the LORD was witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant.

King James Bible
Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant.

American Standard Version
Yet ye say, Wherefore? Because Jehovah hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously, though she is thy companion, and the wife of thy covenant.

Douay-Rheims Bible
And you have said: For what cause? Because the Lord hath been witness between thee, and the wife of thy youth, whom thou hast despised: yet she was thy partner, and the wife of thy covenant.

English Revised Version
Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously, though she is thy companion, and the wife of thy covenant.

Webster's Bible Translation
Yet ye say, Why? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant.

Malachi 2:14 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 2:14 Parallel Commentaries

Treasury of Scripture Knowledge

Wherefore.

Malachi 1:6,7 A son honors his father, and a servant his master: if then I be a father, where is my honor? and if I be a master, where is my fear...

Malachi 3:8 Will a man rob God? Yet you have robbed me. But you say, Wherein have we robbed you? In tithes and offerings.

Proverbs 30:20 Such is the way of an adulterous woman; she eats, and wipes her mouth, and said, I have done no wickedness.

Isaiah 58:3 Why have we fasted, say they, and you see not? why have we afflicted our soul, and you take no knowledge? Behold...

Jeremiah 8:12 Were they ashamed when they had committed abomination? no, they were not at all ashamed, neither could they blush...

the Lord.

Malachi 3:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers...

Genesis 31:50 If you shall afflict my daughters, or if you shall take other wives beside my daughters, no man is with us; see...

Judges 11:10 And the elders of Gilead said to Jephthah, The LORD be witness between us, if we do not so according to your words.

1 Samuel 12:5 And he said to them, The LORD is witness against you, and his anointed is witness this day, that you have not found ought in my hand...

Jeremiah 42:5 Then they said to Jeremiah, The LORD be a true and faithful witness between us...

Micah 1:2 Hear, all you people; listen, O earth, and all that therein is: and let the Lord GOD be witness against you...

the wife.

Malachi 2:15 And did not he make one? Yet had he the residue of the spirit. And why one? That he might seek a godly seed...

Proverbs 5:18,19 Let your fountain be blessed: and rejoice with the wife of your youth...

Ecclesiastes 9:9 Live joyfully with the wife whom you love all the days of the life of your vanity, which he has given you under the sun...

Isaiah 54:6 For the LORD has called you as a woman forsaken and grieved in spirit, and a wife of youth, when you were refused, said your God.

thy companion.

Genesis 2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

Proverbs 2:17 Which forsakes the guide of her youth, and forgets the covenant of her God.

Songs 1:15 Behold, you are fair, my love; behold, you are fair; you have doves' eyes.

.

Ezekiel 16:8 Now when I passed by you, and looked on you, behold, your time was the time of love; and I spread my skirt over you...

Cross References
Proverbs 2:17
who forsakes the companion of her youth and forgets the covenant of her God;

Proverbs 5:18
Let your fountain be blessed, and rejoice in the wife of your youth,

Isaiah 54:6
For the LORD has called you like a wife deserted and grieved in spirit, like a wife of youth when she is cast off, says your God.

Jeremiah 9:2
Oh that I had in the desert a travelers' lodging place, that I might leave my people and go away from them! For they are all adulterers, a company of treacherous men.

Jeremiah 42:5
Then they said to Jeremiah, "May the LORD be a true and faithful witness against us if we do not act according to all the word with which the LORD your God sends you to us.

Malachi 3:5
"Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the LORD of hosts.

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