English Standard Version
By offering polluted food upon my altar. But you say, ‘How have we polluted you?’ By saying that the LORD’s table may be despised.
King James Bible
Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.
American Standard Version
Ye offer polluted bread upon mine altar. And ye say, Wherein have we polluted thee? In that ye say, The table of Jehovah is contemptible.
To you, O priests, that despise my name, and have said: Wherein have we despised thy name? You offer polluted bread upon my altar, and you say: Wherein have we polluted thee? In that you say: The table of the Lord is contemptible.
English Revised Version
Ye offer polluted bread upon mine altar. And ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.
Webster's Bible Translation
Ye offer polluted bread upon my altar? and ye say, In what have we polluted thee? In that ye say, The table of the LORD is contemptible.
Malachi 1:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Zechariah 5:1. "And I lifted up my eyes again, and saw, and behold a flying roll. Zechariah 5:2. And he said to me, What seest thou? And I said, I see a flying roll; its length twenty cubits, and its breadth ten cubits. Zechariah 5:3. And he said to me, This is the curse that goeth forth over the whole land: for every one that stealeth will be cleansed away from this side, according to it; and every one that sweareth will be cleansed away from that side, according to it. Zechariah 5:4. I have caused it to go forth, is the saying of Jehovah of hosts, and it will come into the house of the thief, and into the house of him that sweareth by my name for deceit: and it will pass the night in the midst of his house, and consume both its beams and its stones." The person calling the prophet's attention to the vision, and interpreting it, is the angelus interpres. This is not specially mentioned here, as being obvious from what goes before. The roll (book-scroll, megillâh equals megillath sēpher, Ezekiel 2:9) is seen flying over the earth unrolled, so that its length and breadth can be seen. The statement as to its size is not to be regarded as "an approximative estimate," so that the roll would be simply described as of considerable size (Koehler), but is unquestionably significant. It corresponds both to the size of the porch of Solomon's temple (1 Kings 6:3), and also to the dimensions of the holy place in the tabernacle, which was twenty cubits long and ten cubits broad. Hengstenberg, Hofmann, and Umbreit, following the example of Kimchi, assume that the reference is to the porch of the temple, and suppose that the roll has the same dimensions as this porch, to indicate that the judgment is "a consequence of the theocracy" or was to issue from the sanctuary of Israel, where the people assembled before the Lord. But the porch of the temple was neither a symbol of the theocracy, nor the place where the people assembled before the Lord, but a mere architectural ornament, which had no significance whatever in relation to the worship. The people assembled before the Lord in the court, to have reconciliation made for them with God by sacrifice; or they entered the holy place in the person of their sanctified mediators, the priests, as cleansed from sin, there to appear before God and engage in His spotless worship. The dimensions of the roll are taken from the holy place of the tabernacle, just as in the previous vision the candlestick was the mosaic candlestick of the tabernacle. Through the similarity of the dimensions of the roll to those of the holy place in the tabernacle, there is no intention to indicate that the curse proceeds from the holy place of the tabernacle or of the temple; for the roll would have issued from the sanctuary, if it had been intended to indicate this. Moreover, the curse or judgment does indeed begin at the house of God, but it does not issue or come from the house of God. Kliefoth has pointed to the true meaning in the following explanation which he gives: "The fact that the writing, which brings the curse upon all the sinners of the earth, has the same dimensions as the tabernacle, signifies that the measure will be meted out according to the measure of the holy place;" and again, "the measure by which this curse upon sinners will be meted out, will be the measure of the holy place." With this measure would all sinners be measured, that they might be cut off from the congregation of the Lord, which appeared before God in the holy place.
The flight of the roll symbolized the going forth of the curse over the whole land. כּל־הארץ is rendered by Hofmann, Neumann, and Kliefoth "the whole earth," because "it evidently signifies the whole earth in v. Zechariah 4:10, Zechariah 4:14, and Zechariah 6:5" (Kliefoth). But these passages, in which the Lord of the whole earth is spoken of, do not prove anything in relation to our vision, in which כּל־הארץ is unmistakeably limited to the land of Canaan (Judah) by the antithesis in Zechariah 5:11, "the land of Shinar." If the sinners who are smitten by the curse proceeding over כּל־הארץ are to be carried into the land of Sinar, the former must be a definite land, and not the earth as the sum of all lands. It cannot be argued in opposition to this, that the sin of the land in which the true house of God and the true priesthood were, was wiped away by expiation, whereas the sin of the whole world would be brought into the land of judgment, when its measure was concluded by God; for this antithesis is foreign not only to this vision, but to the Scriptures universally. The Scriptures know nothing of any distribution or punishment of sins according to different lands, but simply according to the character of the sinners, viz., whether they are penitent or hardened. At the same time, the fact that כּל־הארץ denotes the whole of the land of Israel, by no means proves that our vision either treats of the "carrying away of Israel into exile," which had already occurred (Ros.), or "sets before them a fresh carrying away into exile, and one still in the future" (Hengstenberg), or that on the coming of the millennial kingdom the sin and the sinners will be exterminated from the whole of the holy land, and the sin thrown back upon the rest of the earth, which is still under the power of the world (Hofmann). The vision certainly refers to the remote future of the kingdom of God; and therefore "the whole land" cannot be restricted to the extent and boundaries of Judaea or Palestine, but reaches as far as the spiritual Israel or church of Christ is spread over the earth; but there is no allusion in our vision to the millennial kingdom, and its establishment within the limits of the earthly Canaan. The curse falls upon all thieves and false swearers. הנּשׁבּע in Zechariah 5:3 is defined more precisely in Zechariah 5:4, as swearing in the name of Jehovah for deceit, and therefore refers to perjury in the broadest sense of the word, or to all abuse of the name of God for false, deceitful swearing. Thieves are mentioned for the sake of individualizing, as sinners against the second table of the decalogue; false swearers, as sinners against the first table. The repetition of מזּה כּמוה points to this; for mizzeh, repeated in correlative clauses, signifies hinc et illinc, hence and thence, i.e., on one side and the other (Exodus 17:12; Numbers 22:24; Ezekiel 47:7), and can only refer here to the fact that the roll was written upon on both sides, so that it is to be taken in close connection with כּמוה: "on this side ... and on that, according to it" (the roll), i.e., according to the curse written upon this side and that side of the roll. We have therefore to picture the roll to ourselves as having the curse against the thieves written upon the one side, and that against the perjurers upon the other. The supposition that mizzeh refers to כּל־הארץ is precluded most decidedly, by the fact that mizzeh does not mean "thence," i.e., from the whole land, but when used adverbially of any place, invariably signifies "hence," and refers to the place where the speaker himself is standing. Moreover, the double use of mizzeh is at variance with any allusion to hâ'ârets, as well as the fact that if it belonged to the verb, it would stand after כּמוה, whether before or after the verb. Niqqâh, the niphal, signifies here to be cleaned out, like καθαρίζεσωαι in Mark 7:19 (cf. 1 Kings 14:10; Deuteronomy 17:12). This is explained in Zechariah 5:4 thus: Jehovah causes the curse to go forth and enter into the house of the thief and perjurer, so that it will pass the night there, i.e., stay there (lâneh third pers. perf. of lūn, from lânâh, to be blunted, like zûreh in Isaiah 59:5, and other verbal formations); it will not remain idle, however, but work therein, destroying both the house and sinners therein, so that beams and stones will be consumed (cf. 1 Kings 18:38). The suffix in כּלּתּוּ (for כּלּתהוּ, cf. Ges. 75, Anm. 19) refers to the house, of course including the inhabitants. The following nouns introduced with ואת are in explanatory apposition: both its beams and its stones. The roll therefore symbolizes the curse which will fall upon sinners throughout the whole land, consuming them with their houses, and thus sweeping them out of the nation of God.
Treasury of Scripture Knowledge
Ye offer, etc. or, Bring unto my, etc. polluted.
And the priest shall burn it on the altar as a food offering to the LORD.
They shall be holy to their God and not profane the name of their God. For they offer the LORD's food offerings, the bread of their God; therefore they shall be holy.
You shall sanctify him, for he offers the bread of your God. He shall be holy to you, for I, the LORD, who sanctify you, am holy.
an altar of wood, three cubits high, two cubits long, and two cubits broad. Its corners, its base, and its walls were of wood. He said to me, "This is the table that is before the LORD."
They shall enter my sanctuary, and they shall approach my table, to minister to me, and they shall keep my charge.
When you offer blind animals in sacrifice, is that not evil? And when you offer those that are lame or sick, is that not evil? Present that to your governor; will he accept you or show you favor? says the LORD of hosts.
But you profane it when you say that the Lord's table is polluted, and its fruit, that is, its food may be despised.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.