Malachi 1:2
Parallel Verses
English Standard Version
“I have loved you,” says the LORD. But you say, “How have you loved us?” “Is not Esau Jacob’s brother?” declares the LORD. “Yet I have loved Jacob

King James Bible
I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob,

American Standard Version
I have loved you, saith Jehovah. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother, saith Jehovah: yet I loved Jacob;

Douay-Rheims Bible
I have loved you, saith the Lord: and you have said: Wherein hast thou loved us? Was not Esau brother to Jacob, saith the Lord, and I have loved Jacob,

English Revised Version
I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob;

Webster's Bible Translation
I have loved you, saith the LORD. Yet ye say, In what hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob,

Malachi 1:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

A further and still clearer explanation of the angel's answer (Zechariah 4:6 and Zechariah 4:7) is given in the words of Jehovah which follow in Zechariah 4:8-10. Zechariah 4:8. "And the word of Jehovah came to me thus: Zechariah 4:9. The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it; and thou wilt know that Jehovah of hosts hath sent me to you. Zechariah 4:10. For who despiseth the day of small things? and they joyfully behold the plummet in the hand of Zerubbabel, those seven: the eyes of Jehovah, they sweep through the whole earth." This word of God is not addressed to the prophet through the angelus interpres, but comes direct from Jehovah, though, as Zechariah 4:9 clearly shows when compared with Zechariah 2:9 and Zechariah 2:11, through the Maleach Jehovah. Although the words "the hands of Zerubbabel have laid the foundation of this house" unquestionably refer primarily to the building of the earthly temple, and announce the finishing of that building by Zerubbabel, yet the apodosis commencing with "and thou shalt know" shows that the sense is not thereby exhausted, but rather that the building is simply mentioned here as a type of the spiritual temple (as in Zechariah 7:12-13), and that the completion of the typical temple simply furnishes a pledge of the completion of the true temple. For it was not by the finishing of the earthly building, but solely by the carrying out of the kingdom of God which this shadowed forth, that Judah could discern that the angel of Jehovah had been sent to it. This is also apparent from the reason assigned for this promise in Zechariah 4:10, the meaning of which has been explained in very different ways. Many take ושׂמחוּ וגו as an apodosis, and connect it with כּי מי בז as the protasis: "for whoever despises the day of small things, they shall see with joy," etc. (lxx, Chald., Pesh., Vulg., Luther., Calv., and others); but מי can hardly be taken as an indefinite pronoun, inasmuch as the introduction of the apodosis by Vav would be unsuitable, and it has hitherto been impossible to find a single well-established example of the indefinite מי followed by a perfect with Vav consec. And the idea that vesâmechū is a circumstantial clause, in the sense of "whereas they see with joy" (Hitzig, Koehler), is equally untenable, for in a circumstantial clause the verb never stands at the head, but always the subject; and this is so essential, that if the subject of the minor (or circumstantial) clause is a noun which has already been mentioned in a major clause, either the noun itself, or at any rate its pronoun, must be repeated (Ewald, 341, a), because this is the only thing by which the clause can be recognised as a circumstantial clause. We must therefore take מי as an interrogative pronoun: Who has ever despised the day of the small things? and understand the question in the sense of a negation, "No one has ever despised," etc. The perfect baz with the syllable sharpened, for bâz, from būz (like tach for tâch in Isaiah 44:18; cf. Ges. 72, Anm. 8), expresses a truth of experience resting upon facts. The words contain a perfect truth, if we only take them in the sense in which they were actually intended, - namely, that no one who hopes to accomplish, or does accomplish, anything great, despises the day of the small things. Yōm qetannōth, a day on which only small things occur (cf. Numbers 22:18). This does not merely mean the day on which the foundation-stone of the temple was first laid, and the building itself was still in the stage of its small beginnings, according to which the time when the temple was built up again in full splendour would be the day of great things (Koehler and others). For the time when Zerubbabel's temple was finished - namely, the sixth year of Darius - was just as miserable as that in which the foundation was laid, and the building that had been suspended was resumed once more. The whole period from Darius to the coming of the Messiah, who will be the first to accomplish great things, is a day of small things, as being a period in which everything that was done for the building of the kingdom of God seemed but small, and in comparison with the work of the Messiah really was small, although it contained within itself the germs of the greatest things.

The following perfects, ושׂמחוּ וראוּ, have Vav consec., and express the consequence, though not "the necessary consequence, of their having despised the day of small beginnings," as Koehler imagines, who for that reason properly rejects this view, but the consequence which will ensue if the day of small things is not despised. The fact that the clause beginning with vesâmechū is attached to the first clause of the verse in the form of a consequence, may be very simply explained on the ground that the question "who hath despised," with its negative answer, contains an admonition to the people and their rulers not to despise the small beginnings. If they lay this admonition to heart, the seven eyes of God will see with delight the plumb-lead in the hand of Zerubbabel. In the combination ושׂמחוּ וראוּ the verb sâmechū takes the place of an adverb (Ges. 142, 3, a). אבן הבּדיל is not a stone filled up with lead, but an 'ebhen which is lead, i.e., the plumb-lead or plummet. A plummet in the hand is a sign of being engaged in the work of building, or of superintending the erection of a building. The meaning of the clause is therefore, "Then will the seven eyes of Jehovah look with joy, or with satisfaction, upon the execution," not, however, in the sense of "They will find their pleasure in this restored temple, and look upon it with protecting care" (Kliefoth); for if this were the meaning, the introduction of the plummet in the hand of Zerubbabel would be a very superfluous addition. Zerubbabel is still simply the type of the future Zerubbabel - namely, the Messiah - who will build the true temple of God; and the meaning is the following: Then will the seven eyes of God help to carry out this building. שׁבעה אלּה cannot be grammatically joined to עיני יהוה in the sense of "these seven eyes," as the position of 'ēlleh (these) between the numeral and the noun precludes this; but עיני יהוה is an explanatory apposition to שׁבעה אלּה: "those (well-known) seven, (viz.) the eyes of Jehovah." The reference is to the seven eyes mentioned in the previous vision, which are directed upon a stone. These, according to Zechariah 3:9, are the sevenfold radiations or operations of the Spirit of the Lord. Of these the angel of the Lord says still further here: They sweep through the whole earth, i.e., their influence stretches over all the earth. These words also receive their full significance only on the supposition that the angel of Jehovah is speaking of the Messianic building of the house or kingdom of God. For the eyes of Jehovah would not need to sweep through the whole earth, in order to see whatever could stand in the way and hinder the erection of Zerubbabel's temple, but simply to watch over the opponents of Judah in the immediate neighbourhood and the rule of Darius.

Malachi 1:2 Parallel Commentaries

Treasury of Scripture Knowledge

I have. The prophet shows in these verses (ver.

Malachi 1:2-5 I have loved you, said the LORD. Yet you say, Wherein have you loved us? Was not Esau Jacob's brother? said the LORD...

) how much Jacob and the Israelites were favoured by Jehovah, more than Esau and the Edomites. Through every period of the history of Jacob's posterity, they could not deny that God had remarkably appeared on their behalf; but he had rendered the heritage of Esau's descendants, by wars and various other means, barren and waste for ever.

Deuteronomy 7:6-8 For you are an holy people to the LORD your God: the LORD your God has chosen you to be a special people to himself...

Deuteronomy 10:15 Only the LORD had a delight in your fathers to love them, and he chose their seed after them, even you above all people...

Deuteronomy 32:8-14 When the Most High divided to the nations their inheritance, when he separated the sons of Adam...

Isaiah 41:8,9 But you, Israel, are my servant, Jacob whom I have chosen, the seed of Abraham my friend...

Isaiah 43:4 Since you were precious in my sight, you have been honorable, and I have loved you: therefore will I give men for you...

Jeremiah 31:3 The LORD has appeared of old to me, saying, Yes, I have loved you with an everlasting love...

Romans 11:28,29 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes...

Wherein.

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 2:17 You have wearied the LORD with your words. Yet you say, Wherein have we wearied him? When you say...

Malachi 3:7,8,13,14 Even from the days of your fathers you are gone away from my ordinances, and have not kept them. Return to me, and I will return to you...

Jeremiah 2:5,31 Thus said the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity...

Luke 10:29 But he, willing to justify himself, said to Jesus, And who is my neighbor?

yet I.

Genesis 25:23 And the LORD said to her, Two nations are in your womb, and two manner of people shall be separated from your bowels...

Genesis 27:27-30,33 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See...

Genesis 28:3,4,13,14 And God Almighty bless you, and make you fruitful, and multiply you, that you may be a multitude of people...

Genesis 32:28-30 And he said, Your name shall be called no more Jacob, but Israel: for as a prince have you power with God and with men...

Genesis 48:4 And said to me, Behold, I will make you fruitful, and multiply you, and I will make of you a multitude of people...

Romans 9:10-13 And not only this; but when Rebecca also had conceived by one, even by our father Isaac...

Cross References
John 15:12
"This is my commandment, that you love one another as I have loved you.

Romans 9:13
As it is written, "Jacob I loved, but Esau I hated."

Genesis 25:23
And the LORD said to her, "Two nations are in your womb, and two peoples from within you shall be divided; the one shall be stronger than the other, the older shall serve the younger."

Deuteronomy 4:37
And because he loved your fathers and chose their offspring after them and brought you out of Egypt with his own presence, by his great power,

Deuteronomy 7:8
but it is because the LORD loves you and is keeping the oath that he swore to your fathers, that the LORD has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.

Deuteronomy 23:5
But the LORD your God would not listen to Balaam; instead the LORD your God turned the curse into a blessing for you, because the LORD your God loved you.

Deuteronomy 33:3
Yes, he loved his people, all his holy ones were in his hand; so they followed in your steps, receiving direction from you,

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