Malachi 1:5
Parallel Verses
English Standard Version
Your own eyes shall see this, and you shall say, “Great is the LORD beyond the border of Israel!”

King James Bible
And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel.

American Standard Version
And your eyes shall see, and ye shall say, Jehovah be magnified beyond the border of Israel.

Douay-Rheims Bible
And your eyes shall see, and you shall say: The Lord be magnified upon the border of Israel.

English Revised Version
And your eyes shall see, and ye shall say, The LORD be magnified beyond the border of Israel.

Webster's Bible Translation
And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel.

Malachi 1:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This gave to the prophet a general explanation of the meaning of the vision; for the angel had told him that the house (or kingdom) of God would be built and finished by the Spirit of Jehovah, and the church of the Lord would accomplish its mission, to shine brightly as a candlestick. But there is one point in the vision that is not yet quite clear to him, and he therefore asks for an explanation in Zechariah 4:11-14. Zechariah 4:11. "And I answered and said to him, What are these two olive-trees on the right of the candlestick, and on the left? Zechariah 4:12. And I answered the second time, and said to him, What are the two branches (ears) of the olive-trees which are at the hand of the two golden spouts, which pour the gold out of themselves? Zechariah 4:13. And he spake to me thus: Knowest thou not what these are? and I said, No, my lord. Zechariah 4:14. Then said he, These are the two oil-children, which stand by the Lord of the whole earth." The meaning of the olive-trees on the right and left sides of the candlestick (‛al, over, because the olive-trees rose above the candlestick on the two sides) is not quite obvious to the prophet. He asks about this in Zechariah 4:11; at the same time, recognising the fact that their meaning is bound up with the two shibbălē hazzēthı̄m, he does not wait for an answer, but gives greater precision to his question, by asking the meaning of these two branches of the olive-trees. On שׁתּי the Masora observes, that the dagesh forte conjunct., which is generally found after the interrogative pronoun mâh, is wanting in the שׁ, and was probably omitted, simply because the שׁ has not a full vowel, but a sheva, whilst the ת which follows has also a dagesh. These branches of the olive-trees were beyad, "at the hand of" (i.e., close by, as in Job 15:23) the two golden tsanterōth, which poured the gold from above into the gullâh of the candlestick. Tsanterōth (ἁπ. λεγ.) is supposed by Aben Ezra and others to stand for oil-presses; but there is no further ground for this than the conjecture that the olive-trees could only supply the candlestick with oil when the olives were pressed. The older translators render the word by spouts or "channels" (lxx μυξωτήρες, Vulg. rostra, Pesh. noses). It is probably related in meaning to tsinnōr, channel or waterfall, and to be derived from tsâmar, to rush: hence spouts into which the branches of the olive-trees emptied the oil of the olives, so that it poured with a rush out of them into the oil vessel. The latter is obviously implied in the words hammerı̄qı̄m, etc., which empty out the gold from above themselves, i.e., the gold which comes to them from above. Hazzâbâbh, the gold which the tsanterōth empty out, is supposed by most commentators to signify the golden-coloured oil. Hofmann (Weiss. u. Erf. i.-344-5) and Kliefoth, on the contrary, understand by it real gold, which flowed out of the spouts into the candlestick, so that the latter was thereby perpetually renewed. But as the candlestick is not now for the first time in process of formation, but is represented in the vision as perfectly finished, and as the gold comes from the branches of the olive-trees, it is impossible to think of anything else than the oil which shines like gold. Accordingly the oil (yitsâr, lit., shining) is called zâhâbh, as being, as it were, liquid gold. Hence arises the play upon words: the spouts are of gold, and they pour gold from above themselves into the candlestick (Hitzig and Koehler).

The angel having expressed his astonishment at the prophet's ignorance, as he does in Zechariah 4:5, gives this answer: These (the two bushes of the olive-tree, for which the olive-trees stood there) are the two benē yitshâr, sons of oil, i.e., endowed or supplied with oil (cf. Isaiah 5:1), which stand by the Lord of the whole earth, namely as His servants (on ‛âmad ‛al, denoting the standing posture of a servant, who rises above his master when seated, see 1 Kings 22:19, also Isaiah 6:2). The two children of oil cannot be the Jews and Gentiles (Cyril), or Israel and the Gentile world in their fruitful branches, i.e., their believing members (Kliefoth), because the candlestick is the symbol of the church of the Lord, consisting of the believers in Israel and also in the Gentile world. This is just as clear as the distinction between the olive-trees and the candlestick, to which they conduct the oil. Others think of the prophets Haggai and Zechariah (J. D. Mich., Hofm., Baumg., etc.); but although there is no force in Koehler's objection, that in that case there would be a double order of prophets in Israel, since two prophets, both influenced by the Spirit of God, would not imply a double order of prophets, this explanation is decidedly precluded by the fact that two mortal men could not convey to the church for all ages the oil of the Spirit of God. The two sons of oil can only be the two media, anointed with oil, through whom the spiritual and gracious gifts of God were conveyed to the church of the Lord, namely, the existing representatives of the priesthood and the regal government, who were at that time Joshua the high priest and the prince Zerubbabel. These stand by the Lord of the whole earth, as the divinely appointed instruments through whom the Lord causes His Spirit to flow into His congregation. Israel had indeed possessed both these instruments from the time of its first adoption as the people of Jehovah, and both were consecrated to their office by anointing. So far the fact that the olive-trees stand by the side of the candlestick does not appear to indicate anything that the prophet could not have interpreted for himself; and hence the astonishment expressed in the question of the angel in Zechariah 4:13. Moreover, the vision was not intended to represent an entirely new order of things, but simply to show the completion of that which was already contained and typified in the old covenant. The seven-armed candlestick was nothing new in itself. All that was new in the candlestick seen by Zechariah was the apparatus through which it was supplied with oil that it might give light, namely, the connection between the candlestick and the two olive-trees, whose branches bore olives like bunches of ears, to supply it abundantly with oil, which was conveyed to each of its seven lamps through seven pipes. The candlestick of the tabernacle had to be supplied every day with the necessary oil by the hands of the priests. This oil the congregation had to present; and to this end the Lord had to bestow His blessing, that the fruits of the land might be made to prosper, so that the olive-tree should bear its olives, and yield a supply of oil. But this blessing was withdrawn from the nation when it fell away from its God (cf. Joel 1:10). If, then, the candlestick had two olive-trees by its side, yielding oil in such copious abundance, that every one of the seven lamps received its supply through seven pipes, it could never fail to have sufficient oil for a full and brilliant light. This was what was new in the visionary candlestick; and the meaning was this, that the Lord would in future bestow upon His congregation the organs of His Spirit, and maintain them in such direct connection with it, that it would be able to let its light shine with sevenfold brilliancy.

Malachi 1:5 Parallel Commentaries

Treasury of Scripture Knowledge

your.

Deuteronomy 4:3 Your eyes have seen what the LORD did because of Baalpeor: for all the men that followed Baalpeor...

Deuteronomy 11:7 But your eyes have seen all the great acts of the LORD which he did.

Joshua 24:7 And when they cried to the LORD, he put darkness between you and the Egyptians, and brought the sea on them, and covered them...

1 Samuel 12:16 Now therefore stand and see this great thing, which the LORD will do before your eyes.

2 Chronicles 29:8 Why the wrath of the LORD was on Judah and Jerusalem, and he has delivered them to trouble, to astonishment, and to hissing...

Luke 10:23,24 And he turned him to his disciples, and said privately, Blessed are the eyes which see the things that you see...

The Lord.

Psalm 35:26,27 Let them be ashamed and brought to confusion together that rejoice at my hurt...

Psalm 58:10,11 The righteous shall rejoice when he sees the vengeance: he shall wash his feet in the blood of the wicked...

Psalm 83:17,18 Let them be confounded and troubled for ever; yes, let them be put to shame, and perish...

Ezekiel 38:16,23 And you shall come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days...

Ezekiel 39:21,22 And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed...

from. or, upon. Heb. from upon.

Cross References
Psalm 35:27
Let those who delight in my righteousness shout for joy and be glad and say evermore, "Great is the LORD, who delights in the welfare of his servant!"

Ezekiel 39:9
"Then those who dwell in the cities of Israel will go out and make fires of the weapons and burn them, shields and bucklers, bow and arrows, clubs and spears; and they will make fires of them for seven years,

Micah 5:4
And he shall stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they shall dwell secure, for now he shall be great to the ends of the earth.

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