King James Version

What Does Malachi 1:8 Mean?

Malachi 1:8 in the King James Version says “And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now...” — study this verse from Malachi chapter 1 with commentary, cross-references, and original Hebrew word analysis.

“And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts. for: Heb. to”

Malachi 1:8 · KJV

Context

6

A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?

7

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. offer: or, bring unto, etc

8

And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts. for: Heb. to

9

And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts. God: Heb. the face of God by: Heb. from your hand

10

Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand.

Read Malachi 1 full chapter

Commentary

KJV Study Commentary
And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts. God specifies the defective sacrifices: the blind (עִוֵּר, ivver), the lame (פִּסֵּחַ, pisseaḥ), and sick (חֹלֶה, ḥoleh) animals—all explicitly forbidden by Torah (Leviticus 22:20-24, Deuteronomy 15:21). The rhetorical question is it not evil? (הַאֵין רָע, ha'ein ra) emphasizes the obvious wickedness. רָע (ra) means evil, bad, wicked—not merely inappropriate but morally wrong.

God's devastating comparison follows: offer it now unto thy governor (הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ, hakrivehu na lefeḥatekha). פֶּחָה (peḥah, governor) refers to the Persian governor ruling Judah. Would the priests dare offer such defective gifts to their earthly ruler? Will he be pleased with thee, or accept thy person? (הֲיִרְצְךָ אוֹ הֲיִשָּׂא פָנֶיךָ, hayirtzekha o hayissa fanekha). Obviously not—human governors demand respect; how much more the King of heaven?

This argument exposes the priests' hypocrisy: they gave human authorities what they withheld from God. They feared man more than God, valued human approval above divine favor. This reversal of priorities characterizes all false worship—using God while serving self.

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Historical & Cultural Context

Persian governors controlled Judah during the post-exilic period. The priests, as intermediaries between Jewish community and Persian authority, understood protocol for approaching rulers. No one would insult a governor with defective gifts—doing so risked punishment. Yet these same priests insulted the sovereign LORD with blind, lame, and sick animals. Their hypocrisy revealed distorted priorities: they feared earthly consequences but not divine judgment. Jesus confronted similar hypocrisy in religious leaders who tithed herbs while neglecting justice and mercy (Matthew 23:23), who honored God with lips while hearts remained far from Him (Matthew 15:8).

Reflection Questions

  1. How does comparing our worship to what we'd offer human authorities expose our true priorities?
  2. In what areas might we fear man's disapproval more than God's, showing more respect to earthly powers than to our heavenly King?
  3. What does it reveal about our theology when we give God less than our best while reserving excellence for other pursuits?

Original Language Analysis

Hebrew · 22 words
וְכִֽי1 of 22
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

תַגִּ֛ישׁוּ2 of 22

“And if ye offer”

H5066

to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a woman; as an enemy, to attack; religious to worship; causati

עִוֵּ֤ר3 of 22

“the blind”

H5787

blind (literally or figuratively)

לִזְבֹּ֙חַ֙4 of 22

“for sacrifice”

H2076

to slaughter an animal (usually in sacrifice)

אֵ֣ין5 of 22
H369

a nonentity; generally used as a negative particle

רָ֑ע6 of 22

“is it not evil”

H7451

bad or (as noun) evil (natural or moral)

וְכִ֥י7 of 22
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

תַגִּ֛ישׁוּ8 of 22

“And if ye offer”

H5066

to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a woman; as an enemy, to attack; religious to worship; causati

פִּסֵּ֥חַ9 of 22

“the lame”

H6455

lame

וְחֹלֶ֖ה10 of 22

“and sick”

H2470

properly, to be rubbed or worn; hence (figuratively) to stroke (in flattering), entreat

אֵ֣ין11 of 22
H369

a nonentity; generally used as a negative particle

רָ֑ע12 of 22

“is it not evil”

H7451

bad or (as noun) evil (natural or moral)

הַקְרִיבֵ֨הוּ13 of 22

“offer”

H7126

to approach (causatively, bring near) for whatever purpose

נָ֜א14 of 22
H4994

'i pray', 'now', or 'then'; added mostly to verbs (in the imperative or future), or to interjections, occasionally to an adverb or conjunction

לְפֶחָתֶ֗ךָ15 of 22

“it now unto thy governor”

H6346

a prefect (of a city or small district)

הֲיִרְצְךָ֙16 of 22

“will he be pleased”

H7521

to be pleased with; specifically, to satisfy a debt

א֚וֹ17 of 22
H176

desire (and so probably in proverbs 31:4); hence (by way of alternative) or, also if

הֲיִשָּׂ֣א18 of 22

“with thee or accept”

H5375

to lift, in a great variety of applications, literal and figurative, absolute and relative

פָנֶ֔יךָ19 of 22

“thy person”

H6440

the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi

אָמַ֖ר20 of 22

“saith”

H559

to say (used with great latitude)

יְהוָ֥ה21 of 22

“the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

צְבָאֽוֹת׃22 of 22

“of hosts”

H6635

a mass of persons (or figuratively, things), especially reg. organized for war (an army); by implication, a campaign, literally or figuratively (speci

Study Guide

Historical Context

This verse is found in the book of Malachi. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Malachi 1:8 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Malachi 1:8 from Treasury of Scripture Knowledge

Deuteronomy 15:21Leviticus 22:19-25Hosea 8:13Jeremiah 14:10Psalms 20:3Malachi 1:13-14

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