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 The emphasis rests upon tehōrâh, pure, i.e., according to the requirements of the law, in contrast to sacrifices polluted by faulty animals, such as the priests of that day were accustomed to offer. In the allusion to the worship, which would be paid by all nations to the name of the Lord, there is an intimation that the kingdom of God will be taken from the Jews who despise the Lord, and given to the heathen who seek God. This intimation forms the basis for the curse pronounced in Mal 1:14 upon the despisers of God, and shows “that the kingdom of God will not perish, when the Lord comes and smites the land with the curse (Mal 4:6), but that this apparent death is the way to true life” (Hengstenberg). To this allusion to the attitude which the heathen will assume towards Jehovah when He reveals His name to them, the prophet appends as an antithesis in Mal 1:12, Mal 1:13 a repetition of the reproof, that the priests of Israel desecrate the name of the Lord by that contempt of His name, which they display by offering faulty animals in sacrifice. Mal 1:12 is only a repetition of the rebuke in v.7. חלּל is really equivalent to בּזה שׁם and גּאל in Mal 1:6 and Mal 1:7, and מגאל to נבזה in Mal 1:7, which occurs in the last clause of Mal 1:12 as synonymous with it. The additional words וניבו וגו serve to strengthen the opinion expressed by the priests concerning the table of the Lord. ניבו is placed at the head absolutely, and is substantially resumed in אכלו. ניב, proventus, produce, income; the suffix refers to shulchan Yehōvâh (the table of the Lord). The revenue of the table of the Lord, i.e., of the altar, consisted of the sacrifices offered upon it, which are also called its food. The assumption is an erroneous one, that the sentence contains any such thought as