God showed his especial love towards the Jews, in that he chose their progenitor Jacob, rather than Esau. 7. Priests are reprehended, for not offering the best things in sacrifice. 10. The old sacrifices shall be rejected, and new far more excellent shall be offered in all nations.God shewed his especial loue towards the Iewes, in that he choise their progenitor Iacob, rather then Esau. 7. Priestes are reprehended, for not offering the best thinges in sacrifice. 10. The old sacrifices shal be reiected, and new farre more excellent shal be offered in al nations.✦
The onus: prophetic oracle / charge of the word of our Lord to Israel in the hand of Malachie.THE burden of the word of our Lord to Israel in the hand of Malachie.✦Onus verbi Domini ad Israël in manu Malachiæ.
2I have loved you, saith our Lord: and you have said: Wherein hast thou loved us? Was not Esau brother to Jacob, saith our Lord, and I loved Jacob,I haue loued you, sayth our Lord: & you haue sayd: Wherin hast thou loued vs? a Was not Esau brother to Iacob, sayth our Lord, and I loued Iacob,Dilexi vos, dicit Dominus, et dixistis : In quo dilexisti nos ? Nonne frater erat Esau Jacob ? dicit Dominus : et dilexi Jacob,
3but hated Esau? and I laid his mountains into a wilderness, and his inheritance unto the dragons of the desert.but hated Esau? and I layd his mountaines into a wildernes, & his inheritance vnto the dragons of the desert.Esau autem odio habui, et posui montes ejus in solitudinem, et hæreditatem ejus in dracones deserti.
4But if Idumea shall say: We are destroyed, but returning we will build the things that are destroyed: thus saith the Lord of exercituum: armies, not guests: These shall build, and I will destroy: and they shall be called the borders of impiety, and the people with whom our Lord is angry for ever.But if Idumea shal say: We are destroyed, but returning we wil build the thinges that are destroyed: thus sayth the Lord of hosts: These shal build, and I wil destroy: and they shal be called the borders of impietie, and the people with whom our Lord is angrie b for euer.✦Quod si dixerit Idumæa : Destructi sumus, sed revertentes ædificabimus quæ destructa sunt : hæc dicit Dominus exercituum : Isti ædificabunt, et ego destruam : et vocabuntur termini impietatis, et populus cui iratus est Dominus usque in æternum.
5And your eyes shall see: and you shall say: Our Lord be magnified upon the border of Israel.And your eyes shal see: and you shal say: Our Lord be magnified vpon the border of Israel.✦Et oculi vestri videbunt, et vos dicetis : Magnificetur Dominus super terminum Israël.
6The son honoureth the father, and the servant his lord: if then I be the father, where is my honour? and if I be the Lord, where is my fear: saith the Lord of hosts? To you O priests, that despise my name, and have said: Wherein have we despised thy name?The sonne honoureth the father, and the seruant his lord: if then I be the father, where is my honour? and if I be the Lord, where is my feare: sayth the Lord of hosts? To you ô priests, that despise my name, & haue sayd: Wherin haue we despised thy name?✦Filius honorat patrem, et servus dominum suum. Si ergo pater ego sum, ubi est honor meus ? et si Dominus ego sum, ubi est timor meus ? dicit Dominus exercituum. Ad vos, o sacerdotes, qui despicitis nomen meum, et dixistis : In quo despeximus nomen tuum ?
7You offer upon mine altar polluted bread: and you say: Wherein have we polluted thee? In that you say: The table of our Lord is contemptible.c You offer vpon myne altar polluted bread: and you say: Wherin haue we polluted thee? In that you say: The table of our Lord is contemptible.✦Offertis super altare meum panem pollutum, et dicitis : In quo polluimus te ? in eo quod dicitis : Mensa Domini despecta est.
8If you offer the blind to be immolandum: offered in sacrifice, is it not evil? and if you offer the lame and the feeble is it not evil? offer it to thy duci: governor / leader, not a king's son if it shall please him, or if he will receive thy face, saith the Lord of hosts.If you offer the blind to be immolated, is it not euil? and if you offer the lame and the feble is it not euil? offer it d to thy prince if it shal please him, or if he wil receiue thy face, sayth the Lord of hosts.✦Si offeratis cæcum ad immolandum, nonne malum est ? et si offeratis claudum et languidum, nonne malum est ? offer illud duci tuo, si placuerit ei, aut si susceperit faciem tuam, dicit Dominus exercituum.
9And now beseech ye the face of God, that he may have mercy on you (for by your hand hath this been done) if by any means he will receive your faces, saith the Lord of hosts.And now besech ye the face of God, that he may haue mercie on you (for by your hand hath this bene done) if by any meanes he wil receiue your faces, saith the Lord of hosts.✦Et nunc deprecamini vultum Dei ut misereatur vestri (de manu enim vestra factum est hoc), si quomodo suscipiat facies vestras, dicit Dominus exercituum.
10Who is there among you, that will shut the doors, and will kindle fire on my altar for naught? I have no will in you, saith the Lord of hosts: and munus: offering / oblation, not a present I will not receive of your hand.Who is there among you, that wil shut the doores, & wil kindle fire on my altar for naught? I haue no wil in you, sayth the Lord of hosts: and gift I wil not receiue of your hand.¶✦Quis est in vobis qui claudat ostia, et incendat altare meum gratuito ? non est mihi voluntas in vobis, dicit Dominus exercituum, et munus non suscipiam de manu vestra.
11For from the rising of the sun even to the going down, great is my name among the Gentiles, and in every place there is sacrificing, and there is offered to my name a clean oblatio: offering / sacrifice: because my name is great among the Gentiles, saith the Lord of hosts.For from the rising of the sunne euen to the going downe, great is my name among the Gentils, & in euerie place there is sacrificing, and there is offered to my name a cleane oblation: because my name is great among the Gentils, sayth the Lord of hosts.¶✦Ab ortu enim solis usque ad occasum, magnum est nomen meum in gentibus, et in omni loco sacrificatur : et offertur nomini meo oblatio munda, quia magnum est nomen meum in gentibus, dicit Dominus exercituum.
12And you have polluted it in that you say: The table of our Lord is contaminated: and that which is laid thereupon, is contemptible with the fire, that devoureth it.And you haue polluted it in that you say: The table of our Lord is contaminated: and that which is layd therupon, is contemptible with the fyre, that deuoureth it.✦Et vos polluistis illud in eo quod dicitis : Mensa Domini contaminata est, et quod superponitur contemptibilis est, cum igne qui illud devorat.
13And you have said: Lo of labore: toil / weariness, and you exsufflastis: blew upon it in scorn / snuffed at at it, saith the Lord of hosts, and you brought in of rapinis: plunder / what was seized the lame; and the sick, and brought in a gift: Why, shall I receive it of your hand, saith our Lord?And you haue sayd: Loe of labour, and you puffed at it, sayth the Lord of hosts, and you brought in e of robberies f the lame; & the sicke, and brought in a gift: Why, shal I receiue it of your hand, sayth our Lord?✦Et dixistis : Ecce de labore, et exsufflastis illud, dicit Dominus exercituum : et intulistis de rapinis claudum et languidum, et intulistis munus : numquid suscipiam illud de manu vestra ? dicit Dominus.
14Cursed is the deceitful, that hath in his flock a male, and making a vow immolateth the feeble to our Lord: because I am a great King, saith the Lord of hosts, and my name is dreadful among the Gentiles.Cursed is the deceitful, that hath in his flocke a male, and making a vow immolateth the feeble to our Lord: because I am a great King, sayth the Lord of hosts, and my name is dreadful among the Gentils.✦Maledictus dolosus qui habet in grege suo masculum, et votum faciens immolat debile Domino : quia rex magnus ego, dicit Dominus exercituum, et nomen meum horribile in gentibus.
Annotationsfrom the original 1609 Douay Old Testament
10I have no will in you. Many Prophets (as we have often noted) did foreshew the rejection of the Jews, and vocation of the Gentiles: but none more plainly than this here; by whom God expressly saith: I have no will in you: and I will not receive gift of your hand. The reason is also explicated in this chapter, because God most peculiarly loving them, they were still ungrateful, and despised him, committing sins upon sins And therefore in their place, he would bring in the Gentiles: and that not any one, or few nations, but all from the rising of the sun, to the going down thereof, should sooner or later come into his Church.I haue no wil in you. Manie Prophets (as we haue often noted) did foreshew the reiection of the Ievves, and vocation of the Gentils: but none more plainly then this here; by whom God expresly sayth: I haue no wil in you: and I wil not receiue gift of your hand. The reason is also explicated in this chapter, because God most peculiarly louing them, they were stil vngratful, and dispised him, committing sinnes vpon sinnes And therfore in their place, he would bring in the Gentils: and that not anie one, or few nations, but al from the rising of the sunne, to the going downe therof, should sowner or later come into his Church.
11In every place there is sacrificing. God not only changed, and multiplied his people, but also changed, and bettered his Sacrifice. For in place of sacrificing cattle, birds, and other weak and poor creatures, which were not able to purge sins, and were also polluted oftentimes by the sins of them that offered the same, God here promiseth a most effectual, pure, and excellent daily Sacrifice, to continue perpetually in all places of his Church, that can not be polluted. Which accordingly our Blessed Redeemer and Saviour instituted, of his own body and blood, in the forms of bread and wine. As all ancient Fathers prove, by this place amongst others. So S. Justinus Martyr teacheth, in dialogo cum Triphone. S. Cyprian. li 1. c. 18. adversus Judæos: S. Damascen. li 4. c. 14 de fide Orthodoxa. S. Jerom, S. Theodoret, and S. Cyril in their commentaries upon this place. S. Augustin li 18. c. 35. de civit. S. Chrysostom in Ps. 95. and Orat. 2. contra Judæos. shewing plainly, and urging the Jews, and all oppugners of this Catholic belief and doctrine, that this prophecy is no otherwise fulfilled, but in the daily Sacrifice of the Church. For that here is prophecied another Sacrifice, distinct and different from the Jews sacrifices: neither were sacrifices offered in all the world, neither could be ordinarily offered out of Jerusalem. But of this most sacred Mystery, and particularly that it is here prophecied, there is so much published by ancient and late writers, that more needeth not to be here added.In euerie place there is sacrificing. God not only changed, and multiplied his people, but also changed, and bettered his Sacrifice. For in place of sacrificing cattel, birdes, and other weake and poore creatures, which were not able to purge sinnes, and were also polluted oftentimes by the sinnes of them that offered the same, God here promiseth a most effectual, pure, & excellent daylie Sacrifice, to continew perpetually in al places of his Church, that can not be polluted. Which accordingly our Blessed Redemer and Sauiour instituted, of his owne bodie and bloud, in the formes of bread and wine. As al ancient Fathers proue, by this place amongst others. So S. Iustinus Martyr teacheth, in dialogo cum Triphone. S. Cyprian. li 1. c. 18. aduersus Iudæos: S. Damascen. li 4. c. 14 de fide Orthodoxa. S. Ierom, S. Theodoret, and S. Cyril in their commentaries vpon this place. S. Augustin li 18. c. 35. de ciuit. S. Chrysostom in Ps. 95. and Orat. 2. contra Iudæos. shewing plainly, and vrging the Ievves, and al oppugners of this Catholique beleefe and doctrine, that this prophecie is no otherwise fulfilled, but in the daylie Sacrifice of the Church. For that here is prophecied an other Sacrifice, distinct and different from the Ievves sacrifices: neither were sacrifices offered in al the world, neither could be ordinarily offered out of Ierusalem. But of this most sacred Mysterie, and particularly that it is here prophecied, there is so much published by ancient and late writers, that more nedeth not to be here added.
The reading text follows the 1582 first edition.