Malachi is the last of the 12 books of the Minor Prophets in the Old Testament of the Bible.玛拉基是最后的12书籍的未成年人的先知，在旧约的圣经。 Malachi means "my messenger" in Hebrew, and few scholars believe that it is the actual name of the prophet.玛拉基手段， “我的信使”在希伯来文，和少数学者认为，它是实际的名称先知。 The prophet's themes include the ritual purity of sacrifices, the evils of mixed marriages and divorce, and the coming day of judgment.先知的主题包括礼仪的纯洁性的牺牲，邪恶的异族通婚离婚，和未来审判的日子。 The book, consisting of six oracles, is believed to have been written after the reconstruction of the Temple (516 BC) and before the reforms of Ezra and Nehemiah (c. 450 BC).这本书，构成6签，相信已被写入后，重建该庙（公元前516 ）和之前的改革，以斯拉和尼希米记（长450 BC ）的。
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Malachi, messenger or angel, the last of the minor prophets, and the writer of the last book of the Old Testament canon (Mal. 4:4, 5, 6).玛拉基， Messenger或天使，最后的未成年人的先知，与作家的最后一书旧约佳能（ mal. 4时04分， 5 ， 6 ） 。 Nothing is known of him beyond what is contained in his book of prophecies.什么是已知他超越什么是载在他的书中的预言。 Some have supposed that the name is simply a title descriptive of his character as a messenger of Jehovah, and not a proper name.有些人假定的名称，简直是标题描述他的性格作为一个信使的耶和华，而不是一个适当的名称。 There is reason, however, to conclude that Malachi was the ordinary name of the prophet.有原因，不过，作出结论，认为玛拉基是普通的名称先知。 He was contemporary with Nehemiah (comp. Mal. 2:8 with Neh. 13:15; Mal. 2:10-16 with Neh. 13:23).他是当代与尼希米记（ comp.仲裁法。 2时08分与neh 。 13时15分;仲裁法。 2:10-16与neh 。 13时23分） 。 No allusion is made to him by Ezra, and he does not mention the restoration of the temple, and hence it is inferred that he prophesied after Haggai and Zechariah, and when the temple services were still in existence (Mal. 1:10; 3:1, 10).没有典故，是向他提出的以斯拉，他并没有提及恢复庙宇，因此，这是推断，他预言后，哈和撒迦利亚书，当庙服务仍然存在， （ mal. 1时10分; 3 ： 1 ， 10 ） 。 It is probable that he delivered his prophecies about BC 420, after the second return of Nehemiah from Persia (Neh. 13:6), or possibly before his return.很可能，他发表了他的预言，约公元前420后，第二次返回尼希米记从波斯（ neh. 13时06分） ，或可能之前，他的回报。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The contents of the book are comprised in four chapters.的内容，这本书是由在四个章节。 In the Hebrew text the third and fourth chapters (of the AV) form but one.在希伯来文文本的第三和第四章（视听）的形式，但一。 The whole consists of three sections, preceded by an introduction (Mal. 1:1-5), in which the prophet reminds Israel of Jehovah's love to them.整个共分三节，在此之前一言（ mal. 1:1-5 ） ，其中先知提醒以色列的耶和华的爱给他们。 The first section (1:6-2:9) contains a stern rebuke addressed to the priests who had despised the name of Jehovah, and been leaders in a departure from his worship and from the covenant, and for their partiality in administering the law.第一部分（ 1:6-2:9 ）载有一项严厉训斥给祭司谁曾鄙视的名称耶和华，并一直领导人在偏离了他的崇拜和从该公约，并为他们的偏袒，在管理法。 In the second (2:9-16) the people are rebuked for their intermarriages with idolatrous heathen.在第二次（ 2:9-16 ）人民群众是责骂他们通婚与idolatrous heathen 。 In the third (2:17-4:6) he addresses the people as a whole, and warns them of the coming of the God of judgment, preceded by the advent of the Messiah.在第三次（ 2:17-4:6 ） ，他解决了人民作为一个整体，并警告他们的到来，神的判断，在此之前的来临，弥赛亚。 This book is frequently referred to in the New Testament (Matt. 11:10; 17:12; Mark 1:2; 9:11, 12; Luke 1:17; Rom. 9:13).这本书是经常提到，在新约圣经（ matt. 11时10分; 17时12分;马克1时02分; 9时11分， 12岁;路加福音1时17分;光碟。 9时13分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
This book is a continuous discourse, so that, properly speaking, there are no intervening events.这本书是一个持续不断的话语，因此，妥善来说，有没有干预事件。 The prophet is a contemporary of Nehemiah, following closely Zechariah and Haggai.先知是一种当代的尼希米记，紧随撒迦利亚书和哈。 The evidence of this is chiefly internal and gathered from two facts: (1) That the second temple was evidently in existence at the time, and (2) That the evils condemned by Nehemiah are those which he also condemns.有关这方面的证据主要是内部和搜集到的两个事实： （ 1 ）第二圣殿明显存在，在时间，及（ 2 ）表示，邪恶的谴责尼希米记是那些他还谴责。 This will appear as we proceed, but compare Malachi 1:7, 8; 2:11-16; 3:8-10 with the last chapter of Nehemiah, especially verses 10-14, 23-29.这将显示为我们进行，但比较玛拉基1时07分， 8 ; 2:11-16 ; 3:8-10与最后一章尼希米记，尤其是韵文10月14日， 23日至29日。 Following an outline by Willis J. Beecher, we have:以下大纲由威利斯j.伊丽莎白比，我们有：
Be careful not to read a wrong meaning into that reference to Esau, as though God caused him to be born simply to have an object on which He might exercise His hate, or as if that hate condemned the individual Esau to misery in this life and eternal torment beyond.小心，不要读错的含义纳入参考以扫，好像上帝使他出生的，只不过是有一个对象上，他可能行使他的仇恨，或作为，如果仇恨谴责个别以扫到的苦难在这生活和永恒的折磨之外。 The hate of Esau as an individual is simply set over against the choice of Jacob as the heir to the promised seed of Abraham.仇恨的以扫作为一个单独的只不过是一套超过反对的选择雅各布作为王位继承人所承诺的种子，石礼谦。 Esau did not inherit that promise, the blessing to the world did not come down in his line, but that of his brother Jacob, and yet Esau himself had a prosperous life; nor are we driven to the conclusion by anything the Bible says that he was eternally lost.以扫并没有继承的承诺，祝福世界上没有下来，在他的路线，但他的兄弟雅各，但以扫自己富足的生活;也不是我们驱车前往的结论，任何圣经上说，他是永远失去。
Moreover, the particular reference is not so much to Esau as a man as to the national descendants of Esau, the Edomites, who had not only been carried into captivity as Israel had been, but whose efforts to rebuild their waste places would not be successful as in the case of Israel, because the divine purposes of grace lay in another direction.此外，特别提到是不是要以扫作为一名男子，以国家的后裔，以扫， edomites ，谁没有只进行到圈养的，因为以色列一直，但他们的努力，重建他们的废物的地方将不会成功的情况一样，以色列，因为神的恩典的目的在于在另一个方向。
Notice the strong argument against divorce found in verse 15.通知的强烈反对离婚的发现，在诗15 。 God made one wife for one man at the beginning though He had the power to make more, and He did this because of the godly seed He desired.上帝了一个妻子，一名男子在开始时，虽然他有权力作出更多，而他这样做是因为正直的种子，他想要的。 The third offense is that of skepticism, and as Beecher calls it, a bad skepticism, for there is a species of doubt which deserves compassionate treatment and which cannot be called evil in its spirit and motive.第三次进攻是怀疑，并作为伊丽莎白比呼吁，一个坏的怀疑，有一个种，无疑值得体恤的治疗和不能被称为邪恶，在它的精神和动机。 That, however, is hardly the kind of doubt now under consideration (See chapter 2:17). ，不过，是很难种无疑是现在正在审议的（见第一章2时17分） 。 This division closes, as does the division following, by a prediction "concerning a day in which the obedient and disobedient shall be differentiated and rewarded."这个师关闭，是否记名表决以下，由一个预测“关于天在其中听话和不听话，应加以区别和奖励” 。
This "day" we have often recognized as the "day of the Lord" still in the future both for Israel and the Gentile nations (3:1-4).这个“天” ，我们常常被承认为“主日”仍然在未来的两对以色列和联合国詹蒂莱（ 3:1-4 ） 。 Notice the partial fulfillment of verse 1 in the career of John the Baptist, as indicated in the words and context of Matthew 11:10; Mark 1:2; Luke 1: 76.通知部分完成一首诗，在职业生涯的施洗约翰所表明的那样的话和背景马太11时10分;马克1时02分;路加福音1 ： 76 。 But the concluding verses of the prediction show that a complete fulfillment must be ahead.但总结诗的预测表明，一个完整的实现，必须提前。 The offering of Judah and Jerusalem has not yet been so purified by divine judgments as to be pleasant unto the Lord as in the days of old, but it shall yet come to pass.提供犹大和耶路撒冷尚未纯化，使神圣的判决，要愉快所不欲，主作为，在天老，但它应在尚未来通过。
Questions 1. 问题 1 。 What is the peculiarity of this book?什么是特殊性，这本书？ 2. 2 。 Give the proof that Malachi is contemporary with Nehemiah.给予证明玛拉基是当代与尼希米记。 3. 3 。 How do you explain God's "hatred" of Esau?你怎么解释上帝的“仇恨” ，以扫？ 4. 4 。 What argument against divorce is found here?什么反对离婚，是在这里找到？ 5. 5 。 How do some interpret the prediction about Elijah?如何做一些解释，预测约利亚？
(Hebrew Mál'akhî), one of the twelve minor prophets. （希伯来文mál'akhî ） ，其中的12小先知。
I. PERSONAGE AND NAME一，人物名称
It is the last book of the collection of the twelve Minor Prophets which is inscribed with the name of Malachias.这是去年的书收集的12小先知，这是刻有姓名玛拉基亚亚。 As a result, the author has long been regarded as the last of the canonical prophets of the Old Testament.因此，作者长期以来一直被视为最后的典型的先知旧约。 All that is known of him, however, is summed up in the tenor of his preaching and the approximate period of his ministry.所有这是众所周知的他，但是，概括起来主要的基调，他的说教和近似期间，他的部。 The Jewish schools identified him quite early with the scribe Esdras.犹太学校确定了他不少早期与刀埃斯德拉斯。 This identification, which is without historical value and is based according to St. Jerome on an interpretation given to Mal., ii, 7, was at first probably suggested by the tradition which beheld in Esdras the intermediary between the prophets and the "great synagogue", whose foundation was attributed to him and to which he was considered to have transmitted the deposit of doctrine handed down by the prophets (Pirqe Abhôth, I, 2).这个鉴定，这是没有历史价值，而且是基于根据圣杰罗姆就解释给仲裁法。第一，二，七，是在第一，大概所提出的传统看到在埃斯德拉斯中介机构之间的先知和“伟大的犹太教堂“ ，其基础是由于他和他被认为是有转交存款学说的传世由先知（ pirqe abhôth ，我， 2 ） 。 The position of intermediary fully belonged to Esdras on the hypothesis that he was the last of the prophets and the first member of the "great synagogue".的立场，中介完全属于埃斯德拉斯就假设他是最后一个先知和第一位“伟大的犹太教堂” 。 The name Malachias figures at the head of the book in the Septuagint.名称玛拉基亚亚的数字，在头一书，在septuagint 。 The Alexandrine translator, however, did not understand Mal., i, 1, to contain the mention of the author's proper name; he translates the passage: "The word of the Lord by the hand of his Angel," so that he has evidently understood the Hebrew expression to be the common noun augmented by the suffix; he has, moreover, read Mál'akhô instead of Mál'akhî.该alexandrine翻译，不过，不明白仲裁法。 ，我， 1 ，控制提及作者的适当的名称，他通过翻译说： “这个词的主手，由他的天使” ，使他明显理解希伯来语的表达成为普通名词增强后缀;他，此外，阅读mál'akhô不是mál'akhî 。 We cannot say whether this reading and interpretation should not be considered as an effect of Jewish speculations concerning the identity of the author of the book with Esdras, or whether an interpretation of this kind was not at the foundation of the same speculation.我们不能说这是否读和解释不应该被视为一种效果犹太揣测，有关的身份，本书的作者与埃斯德拉斯，或是否解释这种当时并不在的基础，同时投机活动。 However that may be, the interpretation of the Septuagint found an echo among the ancient Fathers and ecclesiastical writers, and even gave rise, especially among the disciples of Origen, to the strangest fancies.不过，可能，解释该septuagint发现一回波之间的古代父亲和教会的作家，甚至产生了，尤其是其中的门徒，俄，最奇怪的中意。
A large number of modern authors likewise refuse to see in Mál'akhî the proper name of the author.一大批现代作家同样拒绝见在mál'akhî适当的作者名称。 They point out that in Mal., iii, 1, the Lord announces: "Behold I send my angel (mál'akhî)...".他们指出，在仲裁法，三，一，主宣布： “看哪传送我的天使（ mál'akhî )...". According to them, it is from this passage that the name Mál'akhî was borrowed by a more recent author, who added the inscription to the book (i, 1).据他们说，正是从这个通道的名称mál'akhî是借来的，由更近期的作者，谁补充，题词，以这本书（一， 1 ） 。 But, in the first place, this epithet Mál'akhî could not have the same value in i, 1, as in iii, 1, where it is the noun augmented by the suffix (my angel).但是，摆在首位，这epithet mál'akhî不能有相同的价值，在我1 ，在三，一，它是名词增强由后缀（我的天使） 。 For in i, 1, the Lord is spoken of in the third person, and one would expect the noun with the suffix of the third person, as in fact is given in the Septuagint (his angel).为在我1 ，耶和华是谈到在第三人，人们会期望的名词与后缀的第三人，在事实是，由于在该septuagint （他的天使） 。 The messenger of the Lord is moreover announced in iii, 1, to arrive thereafter (cf. iv, 5; Hebrew text, iii, 23); consequently no one could have imagined that this same messenger was the author of the book.信使耶和华是另外宣布，在三，一，以达成此后（参见四，五;希伯来文，三， 23 ） ;因此，没有人能够想象，这相同的信使是本书的作者。 There would remain the hypothesis that Mál'akhî in i, 1, should be understood as a qualifying word signifying angelicus --- ie he who was concerned with the angel, who prophesied on the subject of the angel (iii, 1).有将仍然是假设，即mál'akhî在I ， 1 ，应该被理解为一修饰词，标志着安杰利卡斯---即他谁关注与天使，谁预言关于这一主题的天使（三， 1 ） 。 This explanation, however, is too far-fetched.这个解释，不过，太远牵强。 It is at least more probable that Mál'akhî in i, 1, should be understood as the proper name of the author, or as a title borne historically by him and equivalent to a proper name.这是至少有更多的可能mál'akhî在I ， 1 ，应该被理解为适当的名称，作者，或作为一种所有权证明，历史上由他和相当于一个适当的名称。 We are no doubt in presence of an abbreviation of the name Mál'akhîyah, that is "Messenger of Yah".我们毫无疑问，在场的缩写名称mál'akhîyah ，即是“信使yah ” 。
II.二。 CONTENTS OF THE BOOK的内容，这本书
The Book of Malachias in the Hebrew comprises three chapters.这本书的玛拉基亚亚在希伯来文组成的3个章节。 In the Greek Bible and in the Vulgate in contains four, chapter iii, 19 sqq., of the Hebrew forming a separate chapter.在希腊的圣经，以及在武加大在包含四个，第三章， 19 sqq 。 ，希伯来文的形成单独的一章。 The book is divided into two parts, the first extending from i, 2, to ii, 16, and the second from ii, 17, to the end.这本书分为两部分，第一部分从我二，二， 16 ，和第二次从二， 17 ，到去年底。 In the first the prophet first inveighs against the priests guilty of prevarication in their discharge of the sacrificial ritual, by offering defective victims (i, 6-ii, 4), and in their office of doctors of the Law (ii, 5-9).在第一先知第一inveighs对祭司犯推诿在其放电的祭祀仪式，通过提供有缺陷的受害者（一，六-二， 4 ） ，并在其办公室的医生，法律（二， 5月9日） 。 He then accuses the people in general, condemning the intestine divisions, the mixed marriages between Jews and Gentiles (ii, 10-12), and the abuse of divorce (ii, 13-16).然后，他指责的人一般，谴责肠进行记名表决时，异族通婚之间的犹太人和外邦人（二， 10月12日） ，和滥用离婚（第二组， 13-16 ） 。 The second part contains a discourse full of promise.第二部分包含一个话语充满希望。 To a first complaint concerning the impunity which the wicked enjoy (ii, 17), Yahweh replies that the Lord and the angel of the New Testament are about to come for the purpose of purifying the sons of Levi and the entire nation (iii, 1-5); if the people are faithful to their obligations, especially with respect to the tithes, they will be loaded with Divine blessings (iii, 6-12).第一个投诉有关的有罪不罚恶人享受（二， 17 ） ，雅巍答复说，耶和华的天使新约圣经是约来的目的，净化的儿子利维和整个民族的（三， 1 -5 ） ;如果人民群众是忠实履行其义务，尤其是与尊重向tithes ，他们会被载入与神的祝福（三， 6月12日） 。 To a second complaint concerning the afflictions that fall to the lot of the just, while the wicked succeed in everything (iii, 13), Yahweh gives answer that on the day of his justice the good will take a glorious revenge (iii, 14 sqq.).到第二次投诉有关疾病属于向很多的正义，而恶人得逞，一切（三， 13 ） ，雅巍给予的答案，就在天他的正义的良好意愿，采取了光辉的复仇（三， 14 sqq ） 。 The book closes with a double epilogue; the first recalls the remembrance of Moses, and the laws promulgated on Mount Horeb (iv, 4; Hebrew text, iii, 22); the second announces the coming of Elias before the day of Yahweh (iv, 5-6; Heb., iii, 23-24).这本书闭幕双重尾声;第一回顾纪念摩西，和颁布的法律对山horeb （四，四;希伯来文，三， 22 ） ;第二次宣布的到来，埃利亚斯前一天雅巍（四， 5月6日; heb ，三， 23-24 ） 。 The unity of the book taken as a whole is unquestionable; but many critics consider as the addition of another hand either both the epilogues or at least the second.团结，这本书作为一个整体是不可置疑的，但是许多评论家认为，作为增补另一方面要么都epilogues或至少是第二次。 There is indeed no connexion between these passages and what goes before, but from this consideration alone no certain conclusion can be drawn.确有没有Connexion公司之间的这些通道和什么之前，但是从这样的考虑，仅没有一定的结论，可以得出。
III.三。 DATE OF COMPOSITION日期组成
The opinion brought forward some time ago, that the book of Malachias was composed in the second century BC, has received no support.意见提出了前一段时间，这本书的玛拉基亚亚组成，在西元前二世纪，没有收到任何支持。 Critics are practically agreed in dating the book from about the middle of the fifth century BC The text itself does not furnish any explicit information, but many indications are in favour of the assigned date:评论家们几乎一致约会的这本书由约中，公元前五世纪的文本本身并没有提供任何明确的信息，但许多迹象显示，在赞成的分配日期：
(a) mention of the Peha (i, 8), as the political head of the people takes us back to the Persian period; the title of Peha was indeed that borne by the Persian governor especially at Jerusalem (Haggai 1:1; Ezra 5:14; Nehemiah 5:14-15); （一）提的peha （一， 8 ） ，作为政治领导人民群众需要我们倒退到波斯时期;标题peha确实认为，由波斯总督，尤其是在耶路撒冷（哈1:1 ;以斯拉5时14分;尼希米记5:14-15 ） ;
(b) the book was not composed during the first years that followed the return from the Babylonian captivity, because not only the Temple exists, but relaxation in the exercise of worship already prevails (Malachi 1:6 sqq.); （二）本书是不是组成在头几年之后返回从巴比伦圈养的，因为不只是庙的存在，但放宽在这次演习中的崇拜已经盛行（玛拉基1时06 sqq ） ;
(c) on the other hand it is hardly probable that the discourses of Malachias are of later date than Nehemias. （三）在另一方面，这是难以可能的话语的玛拉基亚亚是稍后日期比内赫米亚斯。 In the great assembly which was held during the first sojourn of Nehemias at Jerusalem, among other engagements, the people had taken that of paying the tithes regularly (Nehemiah 10:38), and history testifies that in this respect the adopted resolutions were faithfully carried out, although in the distribution of the tithes the Levites were unjustly treated (Nehemiah 13:5, 10, 13).在伟大的集会期间，举行了第一次逗留内赫米亚斯在耶路撒冷，除其他外接触，人已采取支付tithes定期（尼希米记10时38分） ，历史证明，在这方面，通过了各项决议，分别为忠实履行指出，虽然在分配的tithes利被不公正地对待（尼希米记13时05分， 10 ， 13 ） 。 Now Malachias complains not of the injustice of which the Levites were the object, but of the negligence on the part of the people themselves in the payment of the tithes (iii, 10).现在玛拉基亚亚抱怨不公平，其中利分别为对象，但该疏忽，部分人民自己，在支付该tithes （三， 10 ） 。 Again, Malachias does not regard mixed marriages as contrary to a positive engagement, like that which was taken under the direction of Nehemias (Nehemiah 10:30); he denounces them on account of their unhappy consequences and of the contempt which they imply for the Jewish nationality (Malachi 2:11, 12);再次，玛拉基亚亚并不把异族通婚的作为，相反，以积极的接触一样，这是下采取的方向，内赫米亚斯（尼希米记10:30 ） ;他谴责他们就到他们的不愉快后果和蔑视，这意味着他们为犹太人国籍（玛拉基2点11 ， 12 ） ;
(d) it is not even during the sojourn of Nehemias at Jerusalem that Malachias wrote his book. （四） ，这是不是即使在逗留内赫米亚斯在耶路撒冷说，玛拉基亚亚写他的著作。 Nehemias was Peha, and he greatly insists upon his disinterestedness in the exercise of his functions, contrary to the practices of his predecessors (Nehemiah 5:14 sqq.); but Malachias gives us to understand that the Peha was severely exacting (i, 8);内赫米亚斯是peha ，他非常坚持他的无私在行使其职能，相反的做法，他的前任（尼希米记5时14分sqq ） ;玛拉基亚亚，但让我们明白了peha严重严格的（我， 8 ） ;
(e) The date of composition can only fall within some short time before the mission of Nehemias. （五）日期组成只能属于一些短期的时间之前的使命内赫米亚斯。 The complaints and protestations to which this latter gives expression (Nehemiah 2:17; 4:4 sq.; 5:6, sqq., etc.) are like an echo of those recorded by Malachias (iii, 14, 15).投诉及抗议而这后者，体现了（尼希米记2时17分; 4时04平方米; 5时06分， sqq 。等）是一样的回声，这些记录玛拉基亚亚（三， 14 ， 15 ） 。 The misfortune that weighted so heavily upon the people in the days of Malachias (iii, 9 sqq.) were still felt during those of Nehemias (Nehemiah 5:1 sqq.).不幸表示，加权如此严重后，人在的日子玛拉基亚亚（三，九sqq ）仍认为，在这些内赫米亚斯（尼希米记5:1 sqq ） 。 Lastly and above all, the abuses condemned by Malachias, namely, the relaxation in religious worship, mixed marriages and the intestine divisions of which they were the cause (Malachi 2:10-12; cf. Nehemiah 6:18), the negligence in paying the tithes, were precisely the principal objects of the reforms undertaken by Nehemias (Nehemiah 10:31, 33, sqq., 10:38 sqq.).最后和最重要的是，滥用谴责玛拉基亚亚，即放宽在宗教崇拜，异族通婚和肠道师，他们的事业（玛拉基2:10-12 ;比照尼希米记6时18分） ，疏忽，在支付tithes ，正是主要对象的改革，由内赫米亚斯（尼希米记10时31分， 33 ， sqq ， 10时38 sqq ） 。 As the first mission of Nehemias falls in the twentieth year of Artaxerxes I (Nehemiah 2:1), that is in 445 BC, it follows that the composition of the Book of Malachias may be placed about 450 BC作为第一任务，内赫米亚斯跌倒在第二十届，今年的artaxerxes我（尼希米记2:1 ） ，即是在445年，这意味着组成的这本书的玛拉基亚亚可放在约有450名卑诗省
IV.四。 IMPORTANCE OF THE BOOK的重要性，这本书
The importance lies (1) in the data which the book furnishes for the study of certain problems of criticism concerning the Old Testament, and (2) in the doctrine it contains.的重要性在于（ 1 ）在数据，这本书提供了用于研究的某些问题的批评，有关旧约圣经，和（ 2 ）在理论内容。
(1) For the study of the history of the Pentateuch, it is to be remarked that the Book of Malachias is directly connected with Deuteronomy, and not with any of those parts of the Pentateuch commonly designated under the name of priestly documents. （ 1 ）为研究历史的pentateuch ，这是必须的话，这本书的玛拉基亚亚是直接与申命记，而不是与任何的那些部分该pentateuch共同指定的名义下， priestly文件。 Thus Mal., i, 8, where the prophet speaks of the animals unfit for sacrifice, brings to mind Deut., xv, 21, rather than Lev., xxii, 22 sq.; the passage in Mal., ii, 16, relating to divorce by reason of aversion, points to Deut., xxiv, 1.因此，仲裁法。 ，我， 8 ，如果先知说，该动物不适宜的牺牲，使我想起deut ，十五，二十一，而非列弗，二十二， 22平方米;通过在仲裁法。第一，二， 16 ，有关离婚的理由反感，点deut ，二十四， 1 。 What is even more significant is that, in his manner of characterizing the Tribe of Levi and its relations with the priesthood, Malachias adopts the terminology of Deuteronomy; in speaking of the priests, he brings into evidence their origin not from Aaron but from Levi (ii, 4, 5 sqq.; iii, 3 sq.).什么是更重要的是，在他的方式表征部落利维和的关系，与神职人员，玛拉基亚亚采用的名词术语申命记;在谈到祭司，他带来到的证据，其来源不是从阿伦，但由利维（第二， 4 ， 5 sqq 。 ;三， 3平方米） 。 Consequently, it would be an error to suppose that in this respect Deuteronomy represents a point of view which in the middle of the fifth century was no longer held.因此，这将是一个错误的假设，在这方面，申命记代表的角度来看，其中在中东的第五世纪已不再举行。 Let us add that the first of the two epilogues, with which the book concludes (iv, 4; Hebrew text, iii, 32), is likewise conceived in the spirit of Deuteronomy.让我们补充一点，首先两个epilogues ，与这本书的结论（四，四;希伯来文，三， 32岁） ，同样是在构思的精神，申命记。
The examination of the Book of Malachias may be brought to bear on the solution of the question as to whether the mission of Esdras, related in I Esd., vii-x, falls in the seventh year of Artaxerxes I (458 BC), that is to say, thirteen years before the first mission of Nehemias, or in the seventh year Artaxerxes II (398 BC), and therefore after Nehemias.考试的这本书的玛拉基亚亚可能带来的负对解决问题，至于是否使命埃斯德拉斯，有关在I公共服务电子化计划，七- X的，跌倒在第七年artaxerxes我（ 458 BC ）的，即是说，十三年前的第一使命内赫米亚斯，或在第七个年头artaxerxes第二（ 398 BC ）的，因此，后内赫米亚斯。 Immediately after his arrival in Jerusalem, Esdras undertakes a radical reform of the abuse of mixed marriages, which are already considered contrary to a positive prohibition (Ezra 10).后，立即他在抵达耶路撒冷，埃斯德拉斯进行了彻底改革的滥用异族通婚，这是已经考虑到相反的积极禁止（以斯拉10 ） 。 He tells us also that, supported by the authority of the King of Persia and with the co-operation of the governors beyond the river, he laboured with full success to give to religious worship all its splendour (Ezra 7:14, 15, 17, 20-8:36).他告诉我们还指出，支持的权威，国王的波斯和与合作，运作省长超出了河，他辛劳与取得圆满成功给宗教崇拜其所有的辉煌（以斯拉7点14 ， 15 ， 17 ， 20-8:36 ） 。 And nothing whatever justifies the belief that the work of Esdras had but an ephemeral success, for in that case he would not in his own memoirs have related it with so much emphasis without one word of regret for the failure of his effort.并没有什么理由相信，工作埃斯德拉斯了，但一个短暂的成功，在这种情况下，他不会在自己的回忆录中有相关的，它有这么多强调，没有一个字的遗憾的失败，他的努力。 Can data such as these be reconciled with the supposition that the state of affairs described by Malachias was the immediate outcome of the work of Esdras related in I Esd., vii-x?可以的数据，如这些调和与假定的事务状况所描述的玛拉基亚亚是即时的工作成果埃斯德拉斯有关在I公共服务电子化计划，七- X的？
(2) In the doctrine of Malachias one notices with good reason as worthy of interest the attitude taken by the prophet on the subject of divorce (ii, 14-16). （ 2 ）在教义玛拉基亚亚一告示，有很好的理由是值得的利益采取的态度先知关于这一主题的离婚（第二组， 14-16 ） 。 The passage in question is very obscure, but it appears in v. 16 that the prophet disapproves of the divorce tolerated by Deut., xxvi, 1, viz., for cause of aversion.通过在的问题是非常模糊，但它出现在五， 16先知不赞成离婚容忍deut ， 26 ， 1 ，即，为事业的反感。
The Messianic doctrine of Malachias especially appeals to our attention.该弥赛亚的教义玛拉基亚亚特别是呼吁我们的注意。 In Mal.在仲裁法。 iii, 1, Yahweh announces that he will send his messenger to prepare the way before Him.三， 1 ，雅巍宣布，他将派遣他的使者准备的方式在他面前。 In the second epilogue of the book (iv, 5, 6; Heb., text, iii, 23 sq.), this messenger is identified with the prophet Elias.在第二尾声的这本书（四，五，六; heb 。文字，三， 23平方米） ，这Messenger是确定与先知埃利亚斯。 Many passages in the New Testament categorically interpret this double prophecy by applying to John the Baptist, precursor of our Lord (Matthew 11:10, 14; 17:11-12; Mark 9:10 sqq.; Luke 1:17).许多通道，在新约圣经明确地解释这种双重的预言应用到施洗约翰，前体我们的主（马太11时10分，第14条; 17:11-12 ;马克9时10分sqq 。 ;路加福音1时17分） 。 The prophecy of Malachias, iii, 1, adds that, as soon as the messenger shall have prepared the way, "the Lord, whom you seek, and the angel of the testament, whom you desire," will come to His temple.预言的玛拉基亚亚，三，一，补充说，当信使应准备的方式， “主啊，你要求的人，和天使遗嘱，其中你的愿望， ”会来他的庙。 The Lord is here identified with the angel of the testament; this is evident from the construction of the phrase and from the circumstance that the description of the mission of the angel of the testament (vv. 2 sq.) is continued by the Lord speaking of Himself in the first person in v. 5.耶和华是在这里发现的天使遗嘱，这是显而易见的，从建设的短语和从的情况下描述的使命，天使遗嘱（ vv. 2平方米） ，是继续由勋爵发言在自己的第一人，在五，五。
A particularly famous passage is that of Mal., i, 10-11.一个特别著名的通过是对仲裁法。 ，我10月11日。 In spite of a difficulty in the construction of the phrase, which can be avoided by vocalizing one word otherwise than the Massoretes have done (read miqtar, Sept. thymiama, instead of muqtar in verse 11), the literal sense is clear.尽管在一个困难，在建设的短语，这可避免vocalizing一个字，否则比massoretes做（阅读miqtar ，九月thymiama ，而不是muqtar在新诗11 ） ，字面意义是显而易见的。 The principal question is to know what is the sacrifice and pure offering spoken of in v. 11.主要问题是要知道什么是牺牲和纯提供发言的在五， 11 。 A large number of non-Catholic exegetes interpret it of the sacrifices actually being offered from east to west at the time of Malachias himself.大批非天主教exegetes将它解释的牺牲，实际上所提供的由东到西，在时间的玛拉基亚亚自己。 According to some, the prophet had in view the sacrifices offered in the name of Yahweh by the proselytes of the Jewish religion among all the nations of the earth; others are more inclined to the belief that he signifies the sacrifices offered by the Jews dispersed among the Gentiles.据对一些人来说，先知曾在检视的牺牲所提供的名称雅巍由proselytes的犹太宗教之间的所有国家的地球;他人更倾向于相信他标志的牺牲所提供的犹太人分散在外邦人。 But in the fifth century BC neither the Jews dispersed among the Gentiles nor the proselytes were sufficiently numerous to justify the solemn utterances used by Malachias; the prophet clearly wants to insist on the universal diffusion of the sacrifice which he has in view.但在公元前五世纪，无论是犹太人分散在外邦人的，也不是proselytes ，足以无数的理由庄严的话语所使用的玛拉基亚亚;先知清楚，要坚持对世界扩散的牺牲，他在检视。 Hence others, following the example of Theodore of Mopsuestia, think they can explain the expression in v. 11 as referring to the sacrifices offered by the pagans to their own gods or to the Supreme God; those sacrifices would have been considered by Malachias as materially offered to Yahweh, because in fact Yahweh is the only true God.因此，其他人，以下的例子，西奥多的摩普绥提亚，认为他们可以解释的表达，在五， 11指的牺牲，所提供的异教徒，以自己的神，或向最高法院上帝;那些牺牲，会被认为是由玛拉基亚亚作为重大提供给雅巍，因为在事实上，雅巍是独一的真神。 But it appears inconceivable that Yahweh should, by means of Malachias, have looked upon as "pure" and "offered to his name" the sacrifices offered by the Gentiles to this or that divinity; especially when one considers the great importance Malachias attaches to the ritual (i, 6 sqq., 12 sqq.; iii, 3 sq.) and the attitude he takes towards foreign peoples (i, 2 sqq.; ii, 11 sq.).但似乎是不可思议的雅巍应，手段玛拉基亚亚，看过后，作为“纯”和“提供给他的名字”的牺牲所提供的外邦人，以这个或那个神，特别是当一个人认为非常重要的玛拉基亚亚重视向仪式（一，六sqq ， 12 sqq 。 ;三， 3平方米）和态度，他对外国人民（一，二sqq 。 ;二， 11平方米） 。 The interpretation according to which chap.释义根据该条第一章。 i, 11, concerns the sacrifices in vogue among the Gentiles at the epoch of Malachias himself fails to recognize that the sacrifice and the pure offering of v. 11 are looked upon as a new institution succeeding the sacrifices of the Temple, furnishing by their very nature a motive sufficient to close the doors of the house of God and extinguish the fire of the altar (v. 10).我11 ，关注的牺牲，在流行之间的外邦人在具有划时代意义的玛拉基亚亚自己不承认的牺牲和纯提供的五一十一顷看作为一个新的机构接替牺牲庙，提供他们非常本质上是一个动机，足够以关闭大门的众院上帝和灭火的祭坛（五10 ） 。 Consequently v. 11 must be considered as a Messianic prophecy.因此，五，十一，必须被视为一种弥赛亚的预言。 The universal diffusion of the worship of Yahweh is always proposed by the prophets as a characteristic sign of the Messianic reign.世界扩散的崇拜雅巍始终是所提出的先知，作为一个特征签署的弥赛亚的统治。 That the phrase is construed in the present tense only proves that here, as on other occasions, the prophetic vision contemplates its object absolutely without any regard to the events that should go before its accomplishment.这一短语视为是在目前的紧张，只有证明，在这里，正如在其他场合，先知的视野考虑作出它的对象，绝对没有任何方面的事件，应距离其成就。 It is true that Mal., iii, 3-4, says that after the coming of the angel of the testament the sons of Levi will offer sacrifices in justice, and that the sacrifice of Juda and Jerusalem will be pleasing to the Lord.这是事实仲裁法，三， 3月4日说，之后，未来的天使遗嘱的儿子利维将提供牺牲，正义，和牺牲juda和耶路撒冷将是令人高兴的上帝。 But the new institutions of the Messianic reign might be considered, either inasmuch as they were the realization of the final stage in the development of those of the Old Testament (and in this case they would naturally be described by the help of the images borrowed from the latter), or inasmuch as they implied the cessation of those of the Old Testament in their proper form.但新机构的弥赛亚的统治可能会考虑，无论是因为他们实现的最后一个阶段的发展，那些旧约（在此情况下，他们自然会形容的帮助下，借来的图像从后者） ，或因为它们意味着停止那些旧约在其适当的形式。 In Mal., iii, 3-4, the religious institutions of the Messianic reign are considered from the former point of view, because the language is consolatory; in Mal, i, 10, 11, they are considered from the latter point of view, because the language here is menacing.在仲裁法，三， 3月4日，宗教机构的弥赛亚的统治被认为是来自前的角度来看，因为语言是consolatory ;在仲裁法，我， 10 ， 11 ，它们被认为是从后者的角度来看， ，因为语言在这里是威胁。
Certain authors, while admitting the Messianic character of the passage, think that it should be interpreted not of a sacrifice in the strict sense of the word, but of a purely spiritual form of devotion.某些作者，而承认弥赛亚的性质通过，认为这应解释为不是一个牺牲在严格意义上的字，而是一个纯粹的精神形式的奉献精神。 However, the terms employed in v. 11 express the idea of a sacrifice in the strict sense.不过，条款受聘于五， 11表达的思想，牺牲在严格意义上。 Moreover, according to the context, the censured sacrifices were not considered impure in their quality of material sacrifices, but on account of the defects with which the victims were affected; it is consequently not on account of an opposition to material sacrifices that the offering spoken of in v. 11 is pure.此外，根据该背景下，谴责的牺牲，并不被视为不纯，在其质量的物质牺牲，但对帐户的缺陷与受害人受影响的，它是不会因此就交代反对物质的牺牲提供发言在五，十一，是纯。 It is an altogether different question whether or not the text of Malachias alone permits one to determine in a certain measure the exact form of the new sacrifice.这是一个完全不同的问题，是否或不文玛拉基亚亚单独许可证的一，以确定在一定的措施的确切形式，新的牺牲。 A large number of Catholic exegetes believe themselves justified in concluding, from the use of the term minhah in v. 11, that the prophet desired formally to signify an unbloody sacrifice.大量的天主教exegetes相信自己在合理的结论，从一词的使用， minhah在五，十一，即先知理想的正式标志一unbloody牺牲。 The writer of the present article finds it so much the more difficult to decide on this question, as the word minhah is several times employed by Malachias to signify sacrifice in the generic sense (i, 13; ii, 12, 13; iii, 3, 4, and in all probability, i, 10).作者本文章认为这么多，更难以决定在这个问题上，作为一词minhah几倍，所聘用的玛拉基亚亚意味着牺牲，在一般意义上（一， 13 ;二，十二，十三;三，三， 4 ，在所有的概率，我10 ） 。 For the rest, the event has shown how the prophecy was to be realized.为休息，事件显示，如何预言得以实现。 It is of the Eucharistic sacrifice that Christian antiquity has interpreted the passage of Malachias (cf. Council of Trent, Sess. XXII, 1).这是圣体圣事的牺牲基督教古物的解释，通过玛拉基亚亚（参见理事会特伦特， sess 。二十二， 1 ） 。
Publication information Written by A. Van Hoonacker.出版的资料，写的答：凡hoonacker 。 Transcribed by Thomas J. Bress.转录由托马斯j. bress 。 The Catholic Encyclopedia, Volume IX.天主教百科全书，体积九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
Bibliography参考书目
TORREY, The Prophecy of Malachi in Journal of Soc.多利松，玛拉基的预言，在杂志的SoC 。 for Biblical Lit.为圣经发亮。 (1898), pp. （ 1898 ） ，页。 1 sqq.; PEROWNE, Book of Malachi (Cambridge, 1896); REINKE, Der Prophet Maleachi (1856). 1 sqq 。 ;扫，玛拉基书（剑桥， 1896 ） ; reinke ，明镜先知马勒阿希（ 1856 ） 。 Consult also Commentaries on te Minor Prophets by SMITH (1900); DRIVER (Nahum-Malachi; Century Bible); KNABENBAUER (1886); WELLHAUSEN (1898); NOWACK (1904); MARTI (1904); VAN HOONACKER (1908); also Introductions to the Old Testament (see AGGEUS.)谘询也评论，特小先知，由史密斯（ 1900 ） ;驱动程序（ nahum -玛拉基;世纪的圣经） ; knabenbauer （ 1886年） ;浩（ 1898 ） ; nowack （ 1904 ） ;马蒂（ 1904 ） ;车hoonacker （ 1908年） ;也介绍旧约（见aggeus ） 。
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
Contents.内容。
Prophetic Tone.先知的语调。
-In Rabbinical Literature: -在犹太教文献：
-Critical View:关键的看法：
-Biblical Data: -圣经的数据：
The Book of Malachi is the last in the canon of the Old Testament Prophets.该玛拉基书是最后一次在佳能的旧约先知。 It has three chapters in the Masoretic text, while in the Septuagint, the Vulgate, and the Peshiṭta it has four.它有三个章节，在masoretic文本，而在septuagint ，武加大，以及peshiṭta它有四个。 The King James Version also, following the latter versions, has four chapters.国王詹姆斯版本的同时，继后者的版本，有四个章节。 As in the books of Isaiah, Lamentations, and Ecclesiastes, the last verse in the Masoretic text is a repetition of the last verse but one.作为在帐簿以赛亚书，悲叹，传道书，最后诗，在masoretic文本是重复过去，但一首诗。 The style of the book is more prosaic than that of any of the other prophetical books; the parallelism met with in the others is here less pronounced, and the imagery often lacks force and beauty.的作风，这本书是更平淡，比任何其他prophetical书籍;并行会见了在其他的是在这里不太明显，和意象往往缺乏力量和美感。 The method of treatment is rather novel; it approaches the teaching method of the schools; Cornill speaks of it as "casuistic-dialectic."治疗方法是相当新颖，它的方法教学方法的学校; cornill讲它是“诡辩-辩证” 。 Thus the prophet first states his proposition; then he follows with remonstrances that might be raised by those he addresses; finally he reasserts his original thesis (comp. i. 2 et seq., 6 et seq.; ii. 13 et seq., 17; iii. 8, 13 et seq.).因此，先知，他的第一批国家命题;然后，他与remonstrances如下可能提出那些他地址;最后，他重申他原来的论文（ comp.一，二等法律，六等法律。 ;二， 13条及以下各条， 17 ;三，八，十三条及以下各条） 。 This form adds vividness to the argument.这种形式，以增加生动的论据。 The book may be divided into three sections-(1) i.这本书可分为三个部分- （ 1 ）一。 1-ii. 1 -二。 9; (2) ii.九; （ 2 ）二。 10-17; (3) iii. 10月17日; （ 3 ）三。 (AV iii. and iv.), the divisions given being those of the Masoretic text. （三的AV和四） ，进行记名表决时给予被那些该masoretic文本。
Contents.内容。
Ch.的CH 。 i.我。 2-ii. 2 -二。 9 represent Yhwh as Ruler and loving Father. 9代表yhwh作为的统治者和爱好的父亲。 It opens with a tender allusion to the love shown by Yhwh to Judah in the past; yet Judah acted faithlessly, deserting its benefactor.开放与投标提到的爱情所表现出yhwh到犹大，在过去，但犹大担任faithlessly ，遗弃它的恩人。 Malachi then addresses himself to the priests, those who are to lead the people in the way of Yhwh.玛拉基地址，然后把自己的神父，那些谁是带领人民群众的方式yhwh 。 He castigates them for being derelict in their duty by offering on Yhwh's altars polluted bread and animals that have blemishes.他castigates他们被弃置在他们的职责，提供对yhwh的神坛污染的面包和动物有污点。 By doing so they show that they despise Yhwh (i. 6-10).由他们这样做显示他们鄙视yhwh （一， 6月10日） 。 But Yhwh can do without their worship, for the time will come when the whole heathen world will worship Him (i. 11-14).但yhwh可以做的没有他们的崇拜，对于时间会来当整个世界将heathen崇拜他（一， 11月14日） 。 If the priests will not heed the admonition, dire punishment will be visited upon them (ii. 1-8).如果牧师将不会听从警，自励，可怕的惩罚将访问后，他们（ ii. 1月8日） 。
Ch.的CH 。 ii.二。 10-17 speaks of Yhwh as the supreme God and Father of all, and inveighs against those who had left their Jewish wives and married heathen women. 10月17日谈到yhwh作为最高上帝和所有的父亲，和inveighs对那些谁离开了他们的犹太妻子和已婚妇女heathen 。
Ch.的CH 。 iii.三。 (AV iii. and iv.) speaks of Yhwh as the righteous and final Judge. （三的AV和四）谈到yhwh作为正义的最后判断。 It begins with the announcement that the messenger of Yhwh will come to prepare the way for Him by purifying the social and religious life (1-4).它首先宣布信使yhwh会来准备的方式为他净化社会和宗教生活（ 1-4 ） 。 Yhwh will call to judgment all those who have transgressed the moral law and have been lax in the observance of the ritual; He invites all who have gone astray to return to Him and receive His blessings (5-15). yhwh将呼吁所有这些判断，谁也transgressed的道德法，并已松懈，在遵守仪式，他请所有谁已误入歧途返回他并接受他的祝福（ 5-15 ） 。 The faithful will be blessed, while those who persist in disobeying the law of God will be punished (16-21).忠实地将有福了，而那些坚持谁在遵守法律的上帝将受到惩罚（ 16-21 ） 。 The book closes with a final exhortation to the godly.这本书结束与最后告诫正直。
Prophetic Tone.先知的语调。
Malachi, as opposed to the other prophetical books, lays much stress upon ceremonial observance (i. 6 et seq., 13 et seq.; iii. 7 et seq., 22): the priest is Yhwh's messenger (ii. 7, iii. 3 et seq.), and the law of Moses, with its statutes and observances, must be strictly observed (iii. 22).玛拉基，作为反对其他prophetical书籍，奠定了很大的压力后，典礼遵守（一6条及以下各条， 13条及以下各条。 ;三，七等法律， 22 ） ：神父是yhwh的信使（ ii.七，三。 3等及以下各段） ，以及法律，郑慕智，其章程和庆祝活动，必须严格遵守（ iii. 22 ） 。 Yet he is not a formalist; the book breathes the genuine prophetic spirit.然而，他并不是一个形式主义;图书呼吸真正的先知的精神。 Thus, from the idea of the brotherhood of all Israelites he deduces the social duties which they owe to one another (ii. 10).因此，从构思，穆斯林兄弟会的所有以色列人，他推导出社会的职责，他们应该到另一个（ ii. 10 ） 。 Ceremonial observance is of value in his eyes only so long as it leads to spiritual service.典礼遵守的价值在他眼中只有这样，只要它导致的精神服务。 In scathing language he lays bare the moral degeneracy of his time, a time given over to adultery, false swearing, oppression of the hireling and the widow and the fatherless (iii. 5 et seq.).在尖刻的语言，他暴露了道德简他的时间，时间超过通奸，虚假宣誓就职，压迫的hireling和的遗孀和父亲（ iii. 5条及以下各条） 。 Especially severe is he toward those who had entered into wedlock with heathen women (ii. 11-16).特别严重的是，他对那些谁已进入非婚生子女与heathen妇女（ ii. 11月16日） 。
The conditions that existed under his predecessors Haggai and Zechariah seem to have existed at the time of Malachi.的条件下，存在他的前任哈和撒迦利亚书似乎都存在于时间玛拉基。 The Exile is a matter of the past; the Temple is built, and sacrifices are being offered (i. 10, iii. 1-10).流亡是一个关乎过去;庙是建，和牺牲，现正提供（一10 ，三， 1月10日） 。 Malachi describes most faithfully the temper of his generation.玛拉基介绍了最忠实地磨炼他的一代。 The people had strayed away from Yhwh, and sought, by an assumption of indifference and by mockery, to hide their restlessness.人民群众已经偏离yhwh ，并要求，由一个假设的冷漠和嘲弄，以隐瞒他们的焦躁情绪。 The exiles had been disillusioned when they found the land of their fathers a wilderness.流亡者已经幻灭时，他们发现，土地，他们父辈来自野外。 Drought, locusts, failure of harvests (iii. 10 et seq.) had deepened their discontent.旱灾，蝗灾，失败的丰收（ iii. 10条及以下各条） 。加深了他们的不满。 Yhwh's sanctuary had been rebuilt, but still their condition did not improve; they were growing impatient and were asking for proofs of Yhwh's love (iii. 13 et seq.). yhwh的庇护所已经重建，但仍有其条件没有改善，他们越来越不耐烦，并要求证明yhwh的爱（ iii. 13条及以下各条） 。 Under the pressure of these unfavorable circumstances, priests and people neglected to show Yhwh the honor due to Him (i. 2 et seq.).的压力下，这些不利的情况下，司铎和人忽视，以显示yhwh的荣誉，由于他（一，二等法律） 。 Malachi lays stress upon the inevitableness of the Day of Judgment, the coming of which would prove to the skeptical that devotion and fear of God are not in vain, but will be rewarded.玛拉基强调后inevitableness的一天判断，未来其中将被证明是向持怀疑态度的热诚和恐惧的是上帝不是徒劳的，反而会得到回报。 The messenger of Yhwh and the Last Judgment form the closing theme of Malachi's prophecy.信使yhwh和最后的审判形式闭幕的主题玛拉基的预言。 The messenger will come in the person of Elijah, who will regenerate the people and restore them to union with Yhwh.信差会在来的人利亚，谁再生人民和恢复他们联盟与yhwh 。
-In Rabbinical Literature: -在犹太教文献：
Malachi is identified with Mordecai by R. Naḥman and with Ezra by Joshua b.玛拉基是确定与mordecai的R. naḥman ，并与以斯拉由约书亚乙 Ḳarḥa (Meg. 15a). ḳarḥa （ meg. 15A条） 。 Jerome, in his preface to the commentary on Malachi, mentions that in his day the belief was current that Malachi was identical with Ezra ("Malachi Hebræi Esdram Existimant").杰罗姆，他在序言中评注玛拉基，提到他在天的信念，是目前认为玛拉基是一致的，与以斯拉（ “玛拉基hebræi esdram existimant ” ） 。 The Targum of Jonathan ben Uzziel to the words "By the hand of Malachi" (i. 1) gives the gloss "Whose name is called Ezra the scribe."该尔的乔纳森本uzziel ，以改为“由手玛拉基” （一1 ）给出了光泽“的名字是所谓的以斯拉该刀” 。 According to Soṭah 48b, when Malachi died the Holy Spirit departed from Israel.据soṭah 48b ，当玛拉基死亡圣灵离开以色列。 According to RH 19b, he was one of the three prophets concerning whom there are certain traditions with regard to the fixing of the Jewish almanac.据铑19B条，他是其中的3先知有关，其中有一些传统方面的确定犹太年历。 A tradition preserved in pseudo-Epiphanius ("De Vitis Proph.") relates that Malachi was of the tribe of Zebulun, and was born after the Captivity.一个传统，保存在伪埃皮法尼乌斯（ “时点葡萄proph 。 ” ）表示，玛拉基是该部落的西布伦，并于出生后获释。 According to the same apocryphal story he died young, and was buried in his own country with his fathers.根据同一猜测的故事，他早逝，被安葬在他自己的国家与他的父亲。
-Critical View:关键的看法：
The name is not a "nomen proprium"; it is generally assumed to be an abbreviation of (="messenger of Yhwh"), which conforms to the Μαλαχίας of the Septuagint and the "Malachias" of the Vulgate.名称是不是一个“名字proprium ” ;人们普遍假设为1的缩写（ = “信使yhwh ” ） ，符合该μαλαχίας的septuagint和“玛拉基亚亚”的武加大。 The Septuagint superscription is ὲν χειρὶ ἀγγήλου αὐτοῦ, for .该septuagint superscription是ὲν χειρὶ ἀγγήλου αὐτοῦ ，为。 Wellhausen, Kuenen, and Nowack consider ch.浩， kuenen ， nowack考虑的CH 。 i.我。 1 a late addition, pointing to Zech.一晚此外，指着撒加利亚。 ix.九。 1, xii.一，第十二章。 1. 1 。 Cornill states that Zech. cornill国撒加利亚。 ix.-xiv. ix. - 14 。 and Malachi are anonymous, and were, therefore, placed at the end of the prophetical books.和玛拉基是匿名的，并且，因此，放置在结束对prophetical书籍。 Mal.仲裁法。 iii.三。 1 shows almost conclusively that the term was misunderstood, and that the proper name originated in amisconception of the word. 1显示，几乎得出结论，该术语被误解，并适当的名称起源于amisconception的Word 。 The consensus of opinion seems to point to 432-424 BC as the time of the composition of the book.共识的意见，似乎指向公元前432-424作为的时候，组成这本书。 This was the time between the first and second visits of Nehemiah to Jerusalem.这是时间之间的第一次和第二次访问尼希米记到耶路撒冷。 Some assert that the book was written before 458 BC, that is, before the arrival of Ezra in Jerusalem.一些断言，这本书的书面前458年，即是抵达前以斯拉在耶路撒冷。
Isidore Singer, Adolf Guttmacher伊西多尔的歌手，阿道夫古特马赫
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
Boehme, in Stade's Zeitschrift, vii.伯梅，在比赛的zeitschrift ，第七章。 210 et seq.; Driver, Introduction: D. Knobel, Prophetismus der Hebräer, i. 210条及以下各条。 ;司机，导言：四knobel ， prophetismus明镜hebräer ，一。 386, Breslau, 1837; Bleek, Introduction to the Old Testament, 2d ed., i. 386 ，布雷斯劳， 1837年; bleek ，介绍了旧约，二维版，一。 357; Cornill, Einleitung in das Alte Testament, pp. 357 ; cornill ， einleitung在澳门更改及证明，聚丙烯。 205 et seq., Freiburg, 1896; Cornill, The Prophets of Israel, p. 205条及以下各条，弗赖堡， 1896年; cornill ，以色列的先知，第 158, Chicago, 1895.SAG 158 ，芝加哥， 1895.sag
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