Book of Malachi
[8][9] The Catholic priest and historian Jerome suggests that this may be because Ezra is seen as an intermediary between the prophets and the "great synagogue."
According to the editors of the 1897 Easton's Bible Dictionary, some scholars believe the name "Malachi" is not a proper noun but rather an abbreviation of "messenger of Yah".
[12] Thus, there is substantial debate regarding the identity of the book's author and many assume that "Malachi" is an anonymous pen-name.
Other scholars, including the editors of the Catholic Encyclopedia, argue that the grammatical evidence leads us to conclude that Malachi is in fact a name, asserting: "We are no doubt in presence of an abbreviation of the name Mál'akhîyah, that is Messenger of Elohim.
"[13] Some scholars consider both Zechariah 9–14 and Malachi to be anonymous, which explains their placement at the end of the twelve minor prophets.
[12] Julius Wellhausen, Abraham Kuenen, and Wilhelm Gustav Hermann Nowack argue that Malachi 1:1 is a late addition, pointing to Zechariah 9:1 and 12:1.
The "angel" reading found an echo among the ancient Church Fathers and ecclesiastical writers, and even gave rise to the "strangest fancies", especially among the disciples of Origen.
The greatest clue as to its dating may lie in the fact that the Persian-era term for governor (Imperial Aramaic: פח, romanized: peḥ) is used in 1:8.
This points to a post-exilic (that is, after 538 BCE) date of composition both because of the use of the Persian period term and because Judah had a king before the exile.
[18] The Book of Malachi was written to correct what the author saw as the lax religious and social behavior of the Israelites – particularly the priests – in post-exilic Jerusalem.
One way in which this disrespect is made manifest is through the substandard sacrifices which Malachi claims are being offered by the priests.
According to this scheme, the book of Malachi consists of a series of disputes between Yahweh and the various groups within the Israelite community.
Some scholars have suggested that the book, as a whole, is structured along the lines of a judicial trial, a suzerain treaty or a covenant—one of the major themes throughout the Hebrew Scriptures.
Implicit in the prophet's condemnation of Israel's religious practices is a call to keep Yahweh's statutes.
In the second dispute, Malachi draws upon the Levitical Code (e.g. Leviticus 1:3) in condemning the priest for offering unacceptable sacrifices.
Malachi appears adamant that nationality is not a valid reason to terminate a marriage, "For I hate divorce, says the Lord .
In many places throughout the Hebrew Scriptures – particularly the Book of Hosea – Israel is figured as Yahweh's wife or bride.
Indeed, the fourth dispute asserts that judgment is coming in the form of a messenger who "is like refiner's fire and like fullers' soap .
In the light of what Malachi understands to be an imminent judgment, he exhorts his audience to "Remember the teaching of my servant Moses, that statutes and ordinances that I commanded him at Horeb for all Israel" (4:4; 3:22, MT).
Although many Christians believe that the messianic prophecies of the Book of Malachi have been fulfilled in the life of Jesus, most Jews continue to await the coming of the prophet Elijah who will prepare the way for the Lord.
