Malachi 2:13
And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.
Original Language Analysis
שֵׁנִ֣ית
again
H8145
שֵׁנִ֣ית
again
Strong's:
H8145
Word #:
2 of 18
properly, double, i.e., second; also adverbially, again
תַּֽעֲשׂ֔וּ
And this have ye done
H6213
תַּֽעֲשׂ֔וּ
And this have ye done
Strong's:
H6213
Word #:
3 of 18
to do or make, in the broadest sense and widest application
כַּסּ֤וֹת
covering
H3680
כַּסּ֤וֹת
covering
Strong's:
H3680
Word #:
4 of 18
properly, to plump, i.e., fill up hollows; by implication, to cover (for clothing or secrecy)
אֶת
H853
אֶת
Strong's:
H853
Word #:
6 of 18
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
יְהוָ֔ה
of the LORD
H3068
יְהוָ֔ה
of the LORD
Strong's:
H3068
Word #:
8 of 18
(the) self-existent or eternal; jeho-vah, jewish national name of god
מֵאֵ֣ין
H369
ע֗וֹד
H5750
ע֗וֹד
Strong's:
H5750
Word #:
12 of 18
properly, iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more
פְּנוֹת֙
insomuch that he regardeth
H6437
פְּנוֹת֙
insomuch that he regardeth
Strong's:
H6437
Word #:
13 of 18
to turn; by implication, to face, i.e., appear, look, etc
הַמִּנְחָ֔ה
not the offering
H4503
הַמִּנְחָ֔ה
not the offering
Strong's:
H4503
Word #:
15 of 18
a donation; euphemistically, tribute; specifically a sacrificial offering (usually bloodless and voluntary)
וְלָקַ֥חַת
any more or receiveth
H3947
וְלָקַ֥חַת
any more or receiveth
Strong's:
H3947
Word #:
16 of 18
to take (in the widest variety of applications)
Historical Context
The practice appears to be economically motivated 'trading up'—divorcing faithful Jewish wives (often mothers of grown children, per v. 15) to form advantageous alliances with wealthier pagan families. The social disruption was severe: abandoned women had few means of support in ancient society. Their only recourse was to come to the temple and appeal to God as defender of widows and orphans (Exodus 22:22-24).
Questions for Reflection
- How does God's rejection of worship from covenant-breakers challenge contemporary worship culture that ignores relational sin?
- In what ways do the 'tears of the oppressed' cover God's altar today, making corporate worship unacceptable?
- Why does injustice toward the vulnerable (divorced wives) take precedence over ritual correctness in God's evaluation?
Analysis & Commentary
And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out—the second indictment addresses the consequences of the first. Having divorced their Jewish wives (v. 14) to marry pagan women (v. 11), the guilty men now bring their abandoned wives' lamentations to the temple. The divorced women come weeping before God's altar, their tears literally covering it—a powerful image of injustice crying out to heaven, like Abel's blood (Genesis 4:10).
Insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand—לִפְנוֹת אֶל־הַמִּנְחָה (lifnot el-haminchah, to turn toward the offering) is denied. God refuses to accept sacrifices from men who've broken covenant with their wives. The רָצוֹן (ratson, favor/good will) required for acceptable worship is withdrawn. This is covenant lawsuit: the women's tears testify against their husbands, and God sides with the oppressed.