Malachi 1:9 presents the interpreter or exegete with unexpected difficulties. A number of these difficulties are treated in this article: problems pertaining to the translation of the text in Afrikaans, text-critical problems, the problem of the identity of the speaker(s); the question of whether the text should be interpreted as ironic or not. The investigation resulted in the following: The weaknesses of current translations of the text are pointed out and a new translation in Afrikaans is proposed. Text-critical questions are treated and it is found that there is no compelling reason to alter the text. The speaker is identified as the prophet and not the priests or the people. Finally, it is indicated that there is no need to understand the text ironically; it is rather a serious appeal by the prophet directed to the priests.
Malachi 4:4−6 (Heb 3:22−24) occupies a special place in the canon of Scriptures. In Malachi 4:4−6 (Heb 3:22−24) not only the book of Malachi comes to a close but the whole of the Prophets (Nebi’im), and the second part of the Hebrew Bible. In the Christian Bible the book of Malachi is the last book in the Old Testament, which is concluded with this passage, before one turns to the New Testament. In this article it was argued the these three verses serve not only as the conclusion to the book of Malachi but also as a fitting close to the second part of the Hebrew Bible. It also serves as a link to both the Pentateuch as the first part, and the Psalms as the third part, of the Hebrew canon of Scriptures. In this sense Malachi 4:4−6 (Heb 3:22−24) can be viewed as a point of convergence in the Old Testament or Hebrew Bible.
Who and what are being judged – and why? Once again Malachi 2:10-16 It has been said many times that Malachi 2:10-16 belongs to one of the most difficult parts not only in the book of Malachi, but in the Old Testament as a whole. The question put is suggested in the title: who are the people addressed by the prophet? What are the accusations levelled against them? Why did the prophet deem it something that has to be judged? The paper argues that two different groups of people are addressed: unmarried Judean men wishing to marry foreign women and married Judean men wishing to divorce their wives. The reason why they are accused, is because of the unforeseen social and religious consequences such marriages might have on Judean society. The reason why Judean men want to marry foreign women is most probably to better their social and financial standing in society.
The aim of this paper is to focus on the portrayal of Abraham in the letter to the Galatians and the book of Genesis respectively and to put it in perspective. What are the similarities and differences in the portrayal of Abraham in the Biblical books of Galatians and Genesis respectively? Three promises are made to Abraham in Genesis 12:1-3: land, progeny and blessing. It is interesting that, in each one of the passages investigated, emphasis is laid mainly (but not exclusively) on one of the promises. In Genesis 12-25, attention is paid to the promise of land and on Abraham as a blessing to the nations, but the emphasis is mainly on the problem of progeny. When Abraham resurfaces in the exilic time, the promise of the land seems to be the primary focus. In Galatians 3, the main emphasis is on blessing as the third part of the promises made to Abraham.
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