|Book||Book of Malachi|
|Christian Bible part||Old Testament|
|Order in the Christian part||39|
Malachi 4 is the fourth chapter of the Book of Malachi in the Hebrew Bible or the Old Testament of the Christian Bible.This book contains the prophecies spoken by the prophet Malachi, and is a part of the Book of the Twelve Minor Prophets.
Malachi is the last book of the Neviim contained in the Tanakh, canonically the last of the Twelve Minor Prophets. In the Christian ordering, the grouping of the Prophetic Books is the last section of the Old Testament, making Malachi the last book before The New Testament.
The Hebrew Bible, which is also called the Tanakh or sometimes the Mikra, is the canonical collection of Hebrew scriptures. These texts are almost exclusively in Biblical Hebrew, except for some Biblical Aramaic passages in the books of Daniel and Ezra. The Hebrew Bible is also the textual source for the Christian Old Testament. The form of this text that is authoritative for Rabbinic Judaism is known as the Masoretic Text (MT) and it consists of 24 books, while the translations divide essentially the same material into 39 books for the Protestant Bible.
The Old Testament is the first part of Christian Bibles, based primarily upon the Hebrew Bible, a collection of ancient religious writings by the Israelites believed by most Christians and religious Jews to be the sacred Word of God. The second part of the Christian Bible is the New Testament.
The original text was written in Hebrew language. This chapter is divided into 6 verses. Masoretic texts do not have chapter 4, as all six verses are contained within chapter 3.
Biblical Hebrew, also called classical Hebrew, is an archaic form of Hebrew, a Canaanite Semitic language spoken by the Israelites in the area known as Israel, roughly west of the Jordan River and east of the Mediterranean Sea. The term "Hebrew" was not used for the language in the Bible, which was referred to as שפת כנען or יהודית, but the name was used in Greek and Mishnaic Hebrew texts.
The Bible is a compilation of many shorter books written at different times by a variety of authors, and later assembled into the biblical canon. Since the early 13th century, most copies and editions of the Bible present all but the shortest of these books with divisions into chapters, generally a page or so in length. Since the mid-16th century editors have further subdivided each chapter into verses - each consisting of a few short lines or sentences. Sometimes a sentence spans more than one verse, as in the case of Ephesians 2:8–9, and sometimes there is more than one sentence in a single verse, as in the case of Genesis 1:2.
Malachi 3 is the third chapter of the Book of Malachi in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies spoken by the prophet Malachi, and is a part of the Book of the Twelve Minor Prophets.
The New King James Version (NKJV) is an English translation of the Bible first published in 1982 by Thomas Nelson. The New Testament was published in 1979, the Psalms in 1980, and the full Bible in 1982. It took seven years to complete. The anglicized edition was originally known as the Revised Authorized Version, but the NKJV title is now used universally.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes the Codex Cairensis (895), the Petersburg Codex of the Prophets (916), Aleppo Codex (10th century), Codex Leningradensis (1008).
The Masoretic Text is the authoritative Hebrew and Aramaic text of the 24 books of Tanakh for Rabbinic Judaism.
The Codex Cairensis is a Hebrew manuscript containing the complete text of the Hebrew Bible's Nevi'im (Prophets). It has traditionally been described as "the oldest dated Hebrew Codex of the Bible which has come down to us", but modern research seems to indicate an 11th-century date rather than the 895 CE date written into its colophon. It contains the books of the Former Prophets and Latter Prophets. It comprises 575 pages including 13 carpet pages.
Codex Babylonicus Petropolitanus, designated by Vp, is an old Masoretic manuscript of Hebrew Bible, especially the Latter Prophets. This codex contains the books of Isaiah, Jeremiah, Ezekiel, and the Minor Prophets, with both the small and the large Masora.
Some fragments containing parts of this chapter were found among the Dead Sea Scrolls (2nd century BC or later),including 4Q76 (4QXIIa) with extant verses 1–6.
The Dead Sea Scrolls are ancient Jewish religious manuscripts found in the Qumran Caves in the Judaean Desert, near Ein Feshkha on the northern shore of the Dead Sea. Scholarly consensus dates these scrolls from the last three centuries BCE and the first century CE. The texts have great historical, religious, and linguistic significance because they include the second-oldest known surviving manuscripts of works later included in the Hebrew Bible canon, along with deuterocanonical and extra-biblical manuscripts which preserve evidence of the diversity of religious thought in late Second Temple Judaism. Almost all of the Dead Sea Scrolls collection is currently under the ownership of the Government of the State of Israel, and housed in the Shrine of the Book on the grounds of the Israel Museum.
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BC. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century), Codex Sinaiticus (S; BHK: S; 4th century), Codex Alexandrinus (A; A; 5th century) and Codex Marchalianus (Q; Q; 6th century).
Koine Greek, also known as Alexandrian dialect, common Attic, Hellenistic or Biblical Greek, was the common supra-regional form of Greek spoken and written during the Hellenistic period, the Roman Empire, and the early Byzantine Empire, or late antiquity. It evolved from the spread of Greek following the conquests of Alexander the Great in the fourth century BC, and served as the lingua franca of much of the Mediterranean region and the Middle East during the following centuries. It was based mainly on Attic and related Ionic speech forms, with various admixtures brought about through dialect levelling with other varieties.
The Septuagint is the earliest extant Koine Greek translation of the Hebrew scriptures. It is estimated that the first five books of the Hebrew Bible, known as the Torah or Pentateuch, were translated in the mid-3rd century BCE and the remaining texts were translated in the 2nd century BCE. The Septuagint was the Koine Greek translation of the Hebrew Old Testament and was in wide use by the time of Jesus and Paul of Tarsus because most Jews could no longer read Hebrew. For this reason it is quoted more often than the Hebrew Old Testament in the New Testament, particularly in the Pauline epistles, by the Apostolic Fathers, and later by the Greek Church Fathers.
The Codex Vaticanus is regarded as the oldest extant manuscript of the Greek Bible, one of the four great uncial codices. The Codex is named after its place of conservation in the Vatican Library, where it has been kept since at least the 15th century. It is written on 759 leaves of vellum in uncial letters and has been dated palaeographically to the 4th century.
After the glad tidings, Malachi, and the Old Testament in him, ends with words of awe, telling us of the consequence of the final hardening of the heart; the eternal severance, when the unending end of the everlasting Gospel itself shall be accomplished, and its last grain shall be gathered into the garner of the Lord.
This chapter states "Elijah the prophet" not "Elijah the Tishbite" for it is in his official, not his personal capacity, that his coming is here predicted. In this sense, John the Baptist was an Elijah in spirit ( Luke 1:16, 17 ), but not the literal Elijah.
The Archangel Gabriel interprets this for us, to include the sending of "John the Immerser" (John the Baptist). Luke 1:17 to Zechariah the priest, John's father, that he shall "go before" the Lord "in the spirit and power of Elias," but describes his mission in the characteristic words of Malachi (Malachi 4:5), "to turn the hearts of the fathers to the children:" and those other words also, "and the disobedient to the wisdom of the just," perhaps represent the sequel in Malachi, "and the hearts of the children to the fathers;" for their hearts could only be so turned by conversion to God, whom the fathers, patriarchs and prophets, knew, loved and served; and whom they served in name only.For he not only says
When John the Baptist was asked, "Art thou Elias?" ( John 1:21 ), he answered, "I am not." "Art thou that prophet?" "No." In denying that he was Elias, denied only, that he was that great prophet himself. Though knowing from the angel's announcement to his father that he was referred to by Malachi 4:5 ( Luke 1:17 ), whence he wore the costume of Elijah, yet knew by inspiration that he did not exhaustively fulfil all that is included in this prophecy: that there is a further fulfilment (compare Malachi 3:1).
Our Lord, in saying Matthew 11:14 , "This is Elias, which was for to come Matthew 17:12 that Elias is come already and they knew him not, but have done unto him whatsoever they listed," met the error of the scribes, that He could not be the Christ, because Elias was not yet come. When He says in Matthew 17:11 , "Elias truly shall first come and restore all things," He implies a coming of Elijah, other than that of John the Baptist, since he was already martyred, and all things were not yet restored. This must also be the fullest fulfillment. "For the great and terrible Day of the Lord" is the Day of Judgment, of which all earthly judgments, however desolating, (as the destruction of Jerusalem) are but shadows and earnests. Before our Lord's coming all things looked on to His first coming, and, since that coming, all looks on to the second, which is the completion of the first and of all things in time.
As Moses in Malachi 4:4 represents the law, so Elijah represents the prophets. The Jews always understood it of the literal Elijah. Their saying is, "Messiah must be anointed by Elijah." Matthew 17:10 , "Why then say the scribes that Elias must first come." Christ himself confirms this opinion by answering, "Elias truly shall first come, and restore all things." He cannot be referring here to John the Baptist, because he uses the future tense; and when he goes on to say that "Elias is come already," he is referring to what was past, and he himself explains that he means John, who was announced to come in the spirit and power of Elias ( Luke 1:17 ), but of whom it could not be said that he "restored all things."There seems to be no valid reason for not holding the literal sense of the words, and seeing in them a promise that Elijah the prophet, who was taken alive from the earth, shall at the last day come again to carry out God's wise purposes. That this was the view adopted by the Jews in all ages we see by the version of the LXX., who have here, "Elijah the Tishbite;" by the allusion in Ecclus. 48:10; and by the question of our Lord's disciples in
As there is another consummating advent of Messiah Himself, so also of His forerunner Elijah; perhaps in person, as at the transfiguration ( Matthew 17:3 ; compare Matthew 17:11 ). He in his appearance at the transfiguration in that body on which death had never passed is the forerunner of the saints who shall be found alive at the Lord's second coming. Revelation 11:3 may refer to the same witnesses as at the transfiguration, Moses and Elijah; Revelation 11:6 identifies the latter (compare 1 Kings 17:1 ; James 5:17 ). Even after the transfiguration Jesus ( Matthew 17:11 ) speaks of Elijah's coming "to restore all things" as still future, though He adds that Elijah (in the person of John the Baptist) is come already in a sense (compare Acts 3:21 ). However, the future forerunner of Messiah at His second coming may be a prophet or number of prophets clothed with Elijah's power, who, with zealous upholders of "the law" clothed in the spirit of "Moses," may be the forerunning witnesses alluded to here and in Revelation 11:2-12 . The words "before the … dreadful day of the Lord," show that John cannot be exclusively meant; for he came before the day of Christ's coming in grace, not before His coming in terror, of which last the destruction of Jerusalem was the earnest ( Malachi 4:1 ; Joel 2:31 ).
As John the Baptist came, in the spirit and power of Elias, before His first coming, so, before the second coming, Elijah should come in person, as Jews and Christians have alike expected. This has been the Christian expectation from the first.
Whether Elijah is one of the two witnesses spoken of in the Apocalypse, is obviously a distinct question. Of commentators on the Apocalypse, Arethas remarks that as to Elijah, there is clear testimony from Holy Scripture, this of Malachi; but that, with regard to Enoch, we have only the fact of his being freed from death by translation, and the tradition of the Church. John Damascene fixed the belief in the Eastern Church. In the West, Bede e. g., who speaks of the belief that the two witnesses were Elijah and Enoch, as what was said by "some doctors," takes our Lord's declaration, that Elijah shall return, in its simple meaning. (on Matthew 17:11; Mark 9) Yet it was no matter of faith. When the belief as to a personal Antichrist was changed by Luther and Calvin, the belief of a personal forerunner of Christ gave way also.
The same opinion is found in the Revelation ( Revelation 11:3, 6 ), where one of the witnesses is very commonly supposed to be Elijah. It is argued by Keil, Reinke, and others, that, as the promise of King David in such passages as Jeremiah 30:9 ; Ezekiel 34:23 ; Ezekiel 37:24 ; Hosea 3:5 , etc., cannot imply the resurrection of David and his return to earth, so we cannot think of an actual reappearance of Elijah himself, but only of the coming of some prophet with his spirit and power. But, as Knabenbauer points out, for the attribution of the name David to Messiah, long and careful preparation had been made; e.g. by his being called "the rod of Jesse," the occupant of David's throne, etc.; and all who heard the expression would at once understand the symbolical application, especially as David was known to have died and been buried. But when they found Malachi speaking of the reappearance of "Elijah the prophet," who, as they were well aware, had never died, of whose connection with the coming Messenger they had never heard, they could not avoid the conclusion to which they came, viz. that before the great day of judgment Elias should again visit the earth in person.
Elijah or latinized form Elias was, according to the Books of Kings in the Hebrew Bible, a prophet and a miracle worker who lived in the northern kingdom of Israel during the reign of King Ahab. In 1 Kings 18, Elijah defended the worship of the Hebrew God over that of the Canaanite deity Baal. God also performed many miracles through Elijah, including resurrection, bringing fire down from the sky, and entering Heaven alive "by fire". He is also portrayed as leading a school of prophets known as "the sons of the prophets". Following his ascension, Elisha, his disciple and most devoted assistant took over his role as leader of this school. The Book of Malachi prophesies Elijah's return "before the coming of the great and terrible day of the LORD", making him a harbinger of the Messiah and of the eschaton in various faiths that revere the Hebrew Bible. References to Elijah appear in Ecclesiasticus, the New Testament, the Mishnah and Talmud, the Quran, the Book of Mormon, the Doctrine and Covenants, and Bahá'í writings.
John the Baptist was a Jewish itinerant preacher in the early first century AD. Other titles for John include John the Forerunner in Eastern Christianity, John the Immerser in some Baptist traditions and "the prophet John (Yaḥyā)" in Islam. He is sometimes alternatively called John the Baptizer.
In religion, a prophet is an individual who is regarded as being in contact with a divine being and is said to speak on that entity's behalf, serving as an intermediary with humanity by delivering messages or teachings from the supernatural source to other people. The message that the prophet conveys is called a prophecy.
The Second Coming is a Christian and Islamic belief regarding the future return of Jesus after his ascension to heaven about two thousand years ago. The idea is based on messianic prophecies and is part of most Christian eschatologies.
Zechariah is a figure in the New Testament Bible and the Quran, hence venerated in Christianity and Islam. In the Bible, he is the father of John the Baptist, a priest of the sons of Aaron in the Gospel of Luke (1:67-79), and the husband of Elizabeth who is a relative of the Virgin Mary.
The Last Judgment or The Day of the Lord is part of the eschatological world view of the Abrahamic religions and in the Frashokereti of Zoroastrianism.
The Messiah in Judaism is a savior and liberator figure in Jewish eschatology, who is believed to be the future redeemer of the Jewish people. The concept of messianism originated in Judaism, and in the Hebrew Bible, a messiah is a king or High Priest traditionally anointed with holy anointing oil. However, messiahs were not exclusively Jewish, as the Hebrew Bible refers to Cyrus the Great, king of Persia, as a messiah for his decree to rebuild the Jerusalem Temple.
The Church of Christ with the Elijah Message, also known as The Church of Christ With the Elijah Message, Established Anew 1929, is a denomination of the Latter Day Saint movement, headquartered in Jackson County, Missouri. It split from the Church of Christ in 1943 in a dispute over claimed revelations given to its founder William A. Draves. Draves, an elder in the Fettingite group, claimed to be receiving messages from an angelic being who identified himself as John the Baptist—the same person who had allegedly appeared to Fettingite founder Otto Fetting, a former apostle of the Temple Lot Church of Christ. While many Fettingites accepted these new missives, some did not, leading Draves to form his own church. His adherents claim it to be the sole legitimate continuation of Fetting's organization, as well as that of the Temple Lot church. As of 1987, the church had approximately 12,500 adherents spread between Africa, Europe, Asia, Australia and the Americas.
In religion, a false prophet is one who falsely claims the gift of prophecy or divine inspiration, or to speak for God, or who makes such claims for evil ends. Often, someone who is considered a "true prophet" by some people is simultaneously considered a "false prophet" by others, even within the same religion as the "prophet" in question. In a wider sense, it is anyone who, without having it, claims a special connection to the Deity and sets himself up as a source of spirituality, as an authority, preacher, or teacher. Analogously, the term is sometimes applied outside religion to describe someone who fervently promotes a theory that the speaker thinks is false.
Manuel De Lacunza, S.J. was a Jesuit priest who used the pseudonym Juan Josafat Ben-Ezra in his main work on the interpretation of the prophecies of the Bible, which was entitled The Coming of the Messiah in Majesty and Glory.
Entering heaven alive is a belief held in various religions. Since death is the normal end to an individual's life on Earth and the beginning of afterlife, entering heaven without dying first is considered exceptional and usually a sign of a deity's special recognition of the individual's piety.
The New Testament frequently cites Jewish scripture to support the claim of the Early Christians that Jesus is the Messiah, and to support faith in Jesus as the Christ and his imminent expected Second Coming. The majority of these quotations and references are taken from the Book of Isaiah, but they range over the entire corpus of Jewish writings. Jews do not regard any of these as having been fulfilled by Jesus, and in some cases do not regard them as messianic prophecies at all. According to modern scholars, there are no Old Testament prophecies about Jesus, since these either were not prophecies or the verses do not explicitly refer to the Messiah.
The concept of a prewrath rapture is one of several premillennial views on the end times events among some evangelical Christians, and states that Christians will be raptured at the end of a time called the Great Tribulation, and before The Day of the Lord. The prewrath position emphasizes the biblical distinction between Satan's wrath in the Great Tribulation and the wrath of God.
Members of The Church of Jesus Christ of Latter-day Saints believe that there will be a Second Coming of Jesus Christ to the earth sometime in the future. The LDS Church and its leaders do not make predictions of the actual date of the Second Coming.
In Christian eschatology, the Antichrist or anti-Christ is someone recognized as fulfilling the Biblical prophecies about one who will oppose Christ and substitute himself in Christ's place before the Second Coming.
The Ahmadiyya movement in Islam has relationships with a number of other religions. Ahmadiyya consider themselves to be Muslim, but are not regarded as Muslim by mainstream Islam.
James 5 is the fifth chapter of the Epistle of James in the New Testament of the Christian Bible. The author identifies himself as "James, a servant of God and of the Lord Jesus Christ" and the epistle is traditionally attributed to James the brother of Jesus, written in Jerusalem between 48–61 CE, although there are charges that it is a pseudographical work written after 61 CE. This chapter contains a warning to the rich and an exhortation to be patient until the coming of the Lord.
Zechariah 8 is the eighth chapter of the Book of Zechariah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Zechariah, and is a part of the Book of the Twelve Minor Prophets. This chapter contains a continuation of the subject in the seventh chapter.