Malachi 1:4
Parallel Verses
English Standard Version
If Edom says, “We are shattered but we will rebuild the ruins,” the LORD of hosts says, “They may build, but I will tear down, and they will be called ‘the wicked country,’ and ‘the people with whom the LORD is angry forever.’”

King James Bible
Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever.

American Standard Version
Whereas Edom saith, We are beaten down, but we will return and build the waste places; thus saith Jehovah of hosts, They shall build, but I will throw down; and men shall call them The border of wickedness, and The people against whom Jehovah hath indignation for ever.

Douay-Rheims Bible
But if Edom shall say: We are destroyed, but we will return and build up what hath been destroyed: thus saith the Lord of hosts: They shall build up, and I will throw down: and they shall be called the borders of wickedness, and the people with whom the Lord is angry for ever.

English Revised Version
Whereas Edom saith, We are beaten down, but we will return and build the waste places; thus saith the LORD of hosts, They shall build, but I will throw down: and men shall call them The border of wickedness, and The people against whom the LORD hath indignation for ever.

Webster's Bible Translation
Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever.

Malachi 1:4 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 1:4 Parallel Commentaries

Treasury of Scripture Knowledge

but.

Isaiah 9:9,10 And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart...

James 4:13-16 Go to now, you that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain...

They shall build.

Job 9:4 He is wise in heart, and mighty in strength: who has hardened himself against him, and has prospered?

Job 12:14 Behold, he breaks down, and it cannot be built again: he shuts up a man, and there can be no opening.

Job 34:29 When he gives quietness, who then can make trouble? and when he hides his face, who then can behold him?...

Psalm 127:1 Except the LORD build the house, they labor in vain that build it: except the LORD keep the city, the watchman wakes but in vain.

Proverbs 21:30 There is no wisdom nor understanding nor counsel against the LORD.

Isaiah 10:4,15,16 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away...

Lamentations 3:37 Who is he that said, and it comes to pass, when the Lord commands it not?

Matthew 12:30 He that is not with me is against me; and he that gathers not with me scatters abroad.

The border.

Jeremiah 31:17 And there is hope in your end, said the LORD, that your children shall come again to their own border.

Ezekiel 11:10 You shall fall by the sword; I will judge you in the border of Israel; and you shall know that I am the LORD.

Amos 6:2 Pass you to Calneh, and see; and from there go you to Hamath the great: then go down to Gath of the Philistines...

The people.

Malachi 1:3 And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.

Psalm 137:7 Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof.

Isaiah 11:14 But they shall fly on the shoulders of the Philistines toward the west; they shall spoil them of the east together...

Isaiah 34:5,10 For my sword shall be bathed in heaven: behold, it shall come down on Idumea, and on the people of my curse, to judgment...

Isaiah 63:1-6 Who is this that comes from Edom, with dyed garments from Bozrah? this that is glorious in his apparel...

Lamentations 4:21,22 Rejoice and be glad, O daughter of Edom, that dwell in the land of Uz; the cup also shall pass through to you: you shall be drunken...

Ezekiel 25:14 And I will lay my vengeance on Edom by the hand of my people Israel...

Ezekiel 35:9 I will make you perpetual desolations, and your cities shall not return: and you shall know that I am the LORD.

Cross References
Isaiah 9:9
and all the people will know, Ephraim and the inhabitants of Samaria, who say in pride and in arrogance of heart:

Isaiah 9:10
"The bricks have fallen, but we will build with dressed stones; the sycamores have been cut down, but we will put cedars in their place."

Isaiah 34:5
For my sword has drunk its fill in the heavens; behold, it descends for judgment upon Edom, upon the people I have devoted to destruction.

Isaiah 34:10
Night and day it shall not be quenched; its smoke shall go up forever. From generation to generation it shall lie waste; none shall pass through it forever and ever.

Jeremiah 5:17
They shall eat up your harvest and your food; they shall eat up your sons and your daughters; they shall eat up your flocks and your herds; they shall eat up your vines and your fig trees; your fortified cities in which you trust they shall beat down with the sword."

Jeremiah 49:8
Flee, turn back, dwell in the depths, O inhabitants of Dedan! For I will bring the calamity of Esau upon him, the time when I punish him.

Jeremiah 49:20
Therefore hear the plan that the LORD has made against Edom and the purposes that he has formed against the inhabitants of Teman: Even the little ones of the flock shall be dragged away. Surely their fold shall be appalled at their fate.

Jump to Previous
Armies Beaten Border Build Desolate Edom Execrateth Forever Hosts Impoverished Indignation Places Shows Throw Waste Whereas Wicked Wickedness Wrath
Jump to Next
Armies Beaten Border Build Desolate Edom Execrateth Forever Hosts Impoverished Indignation Places Shows Throw Waste Whereas Wicked Wickedness Wrath
Links
Malachi 1:4 NIV
Malachi 1:4 NLT
Malachi 1:4 ESV
Malachi 1:4 NASB
Malachi 1:4 KJV

Malachi 1:4 Bible Apps
Malachi 1:4 Biblia Paralela
Malachi 1:4 Chinese Bible
Malachi 1:4 French Bible
Malachi 1:4 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Malachi 1:3
Top of Page
Top of Page