^2:1“Now, you priests, this commandment is for you. ^2:2If you do not listen and take seriously¹ the need to honor my name,” says the Lord who rules over all, “I will send judgment² on you and turn your blessings into curses—indeed, I have already done so because you are not taking it to heart. ^2:3I am about to discipline your children³ and will spread offal⁴ on your faces,⁵ the very offal produced at your festivals, and you will be carried away along with it. ^2:4Then you will know that I sent this commandment to you so that my covenant⁶ may continue to be with Levi,” says the Lord who rules over all. ^2:5“My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me. ^2:6He taught what was true;⁷ sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin. ^2:7For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him⁸ because he is the messenger of the Lord who rules over all. ^2:8You, however, have turned from the way. You have caused many to violate the law;⁹ you have corrupted the covenant with Levi,”¹⁰ says the Lord who rules over all. ^2:9“Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your¹¹ instruction.”

Read in Logos

Malachi 2:5: My covenant with him was one of life and peace, and I gave them to him. It was a covenant of fear, and he feared me. He stood in awe of my name.

Footnotes

1 Heb “and if you do not place upon [the] heart”; , , “lay it to heart.”
2 Heb “the curse” (so , ); “a terrible curse.”
3 The phrase “discipline your children” is disputed. The and suppose זְרוֹעַ (zéroa’, “arm”) for the זֶרַע (zera’, “seed”; hence, “children”). Then, for the גֹעֵר (go’er, “rebuking”) the same versions suggest גָּרַע (gara’, “take away”). The resulting translation is “I am about to take away your arm” (cf. “deprive you of the shoulder”). However, this reading is unlikely. It is common for a curse (v. 2) to fall on offspring (see, e.g., Deut 28:18, 32, 41, 53, 55, 57), but a curse never takes the form of a broken or amputated arm. It is preferable to retain the reading of the here.
4 The Hebrew term פֶרֶשׁ (feresh, “offal”) refers to the entrails as ripped out in preparing a sacrificial victim ( 831 פֶּרֶשׁ). This graphic term has been variously translated: “dung” (, , , ); “refuse” (, ); “offal” (, ).
5 See Zech 3:3–4 for similar coarse imagery which reflects cultic disqualification.
6 My covenant refers to the priestly covenant through Aaron and his grandson Phinehas (see Exod 6:16–20; Num 25:10–13; Jer 33:21–22). The point here is to contrast the priestly ideal with the disgraceful manner in which it was being carried out in postexilic times.
7 Heb “True teaching was in his mouth”; cf. , “True instruction (doctrine ) was in his mouth.”
8 Heb “from his mouth” (so , , ).
9 The definite article embedded within בַּתּוֹרָה (battorah) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7).
10 Or “the Levitical covenant.”
11 Heb “in the instruction” (so ). The Hebrew article is used here as a possessive pronoun (cf. , ).