a precedent as to inheritance. (Num. 36:7-9) They later presented themselves before Eleazar the priest and Joshua, cited Jehovah’s command, and were given “an inheritance in the midst of the brothers of their father.”—Josh. 17:3, 4.

2. A descendant of Manasseh whose mother was Hammolecheth. It is not stated whether this was a son or a daughter.—1 Chron. 7:17, 18.

MAHLI

(Mahʹli) [sick, weak, or perhaps, shrewd, cunning].

1. Levi’s grandson, a son of Merari and brother of Mushi. (Ex. 6:16, 19; 1 Chron. 6:19, 29; 24:26) Mahli was the father of Eleazar and Kish and the family head of the Mahlites. (Num. 3:20, 33; 1 Chron. 23:21; 24:28, 29) His descendant Sherebiah, referred to as “a man of discretion from the sons of Mahli,” returned to Jerusalem with Ezra.—Ezra 8:18.

2. A Levite, the son of Mushi, and hence the nephew of Merari’s son Mahli.—1 Chron. 6:47; 23:23; 24:26, 30.

MAHLITES

(Mahʹlites).

Levites who were descendants of Merari’s son Mahli.—Num. 3:17, 20, 33; 26:58.

MAHLON

(Mahʹlon) [sickly, invalid].

Son of Elimelech and Naomi. During a famine in the days of the Judges, he moved with his parents from Bethlehem in Judah to Moab. There Mahlon married the Moabitess Ruth, but died childless. (Ruth 1:1-5; 4:10) Ruth returned to Judah with her mother-in-law and, complying with the law of levirate marriage, married Boaz. (Ruth 4:9, 10; Deut. 25:5, 6) The resulting family line produced David and led to Jesus Christ.—Ruth 4:22; Matt. 1:5, 6, 16.

MAHOL

(Maʹhol) [dance].

One whose sons’ wisdom, though great, was not equal to King Solomon’s. (1 Ki. 4:31) Some view the designation “sons of Mahol” to mean an association of musicians or dancers.—Compare Psalm 150:4, where the same Hebrew word is rendered “circle dance.”

MAHSEIAH

(Mah·seiʹah) [Jehovah a refuge].

Ancestor of Jeremiah’s associate Baruch and of Seraiah the quartermaster.—Jer. 32:12; 51:59.

MAKAZ

(Maʹkaz) [cutting off, end].

A place under the jurisdiction of one of Solomon’s twelve deputies. (1 Ki. 4:7, 9) Makaz is often identified with Khirbet el-Mukheizin, some ten miles (16 kilometers) W-NW of the suggested location of Beth-shemesh.

MAKHELOTH

(Mak·heʹloth) [congregated throng].

One of Israel’s wilderness encampments. (Num. 33:25, 26) It is thought by some to be represented by Kuntillet Jaraya, about twenty miles (32 kilometers) N-NW of the Gulf of Aqabah.

MAKKEDAH

(Mak·keʹdah) (place of shepherds].

A royal Canaanite city in the Shephelah. It was in the cave of Makkedah that the five kings who had allied themselves against the Gibeonites hid and were then temporarily trapped until their execution. Thereafter this cave became their common tomb, and the Israelite army under Joshua captured the city of Makkedah and devoted it to destruction. At the time of the division of the Promised Land, Makkedah was granted to the tribe of Judah.—Josh. 10:5-29; 12:7, 8, 16; 15:20, 33, 41.

The exact site of Makkedah is unknown. It has been tentatively identified with Khirbet el-Kheishum, about a mile and a half (2.4 kilometers) N-NE of the suggested location of Azekah. Extensive ruins and nearby caves mark the site.

MAKTESH

(Makʹtesh) [a mortar].

Apparently a section of Jerusalem near the Fish Gate and the second quarter. At the time of Judah’s calamity the inhabitants of Maktesh were foretold to howl, since commercial activities would cease there.—Zeph. 1:1, 2, 10, 11.

The Hebrew word makh·teshʹ refers to a “mortar” (Prov. 27:22) or a “mortar-shaped hollow” (Judg. 15:19) and, therefore, some translations use “Mortar” instead of “Maktesh” as a proper name. (AT, JB, RS) The Targum identifies Maktesh with the Kidron Valley, the deep ravine along Jerusalem’s eastern wall. But this valley is not in the vicinity of the more westerly “Fish Gate” and the “second quarter.” For this reason Maktesh is generally thought to denote a part of the Central (or Tyropean) Valley, perhaps its upper portion.

MALACHI

(Malʹa·chi) [my messenger].

A Hebrew prophet and Bible writer. (Mal. 1:1) The Scriptures furnish no information as to his ancestry and personal life. What is known about him is revealed in the book bearing his name. He is therein shown to have been a man of great zeal for the name and worship of Jehovah.

In the name “Malachi” the final letter, “i,” is possibly an abbreviation of the divine name Jehovah. If so, it may have the same meaning as Malachijah, which is “Messenger [Angel] of Jehovah.”

MALACHI, BOOK OF

The final book of the Hebrew Scriptures in modern English Bibles. In the traditional Jewish canon, it is placed last among the writings of the so-called “Minor Prophets,” but before the Writings (Hagiographa). It constitutes a pronouncement of Jehovah regarding Israel by means of Malachi.—Mal. 1:1; see MALACHI.

CIRCUMSTANCES IN MALACHI’S TIME

At the time Malachi prophesied, a deplorable situation existed among the priests. Contrary to the Law, they were accepting lame, blind and sick animals for sacrifice on Jehovah’s altar. (Mal. 1:8; Lev. 22:19; Deut. 15:21) They failed to give proper direction and instruction to the people, causing many to stumble. (Mal. 2:7, 8) When judging matters, they showed partiality. (Mal. 2:9) All this had a bad effect on the Israelites in general, causing them to view Jehovah’s service as being of little value. (Mal. 3:14, 15) This is apparent from the fact that the Israelites did not support the temple by paying their tithes. So far had they fallen from their devotion to Jehovah that apparently they were divorcing their wives to marry women worshiping false gods. Also, sorcery, adultery, lying, fraud and oppression came to exist among the Israelites. (Mal. 2:11, 14-16; 3:5, 8-10) For this reason Jehovah gave advance warning of his coming to his temple for judgment. (Mal. 3:1-6) At the same time he encouraged wrongdoers to repent, saying: “Return to me, and I will return to you.”—Mal. 3:7.

TIME OF COMPOSITION

Internal evidence provides a basis for dating the completion of the book of Malachi. It was written after the Babylonian exile, for the Israelites were under the administration of a governor. Worship was carried on at the temple, indicating that it had been rebuilt. (Mal. 1:7, 8; 2:3, 13; 3:8-10) This points to a period later than that of Haggai (520 B.C.E.) and Zechariah (520-518 B.C.E.), as these prophets were active in urging the Israelites to complete the temple. (Ezra 5:1, 2; 6:14, 15) Israel’s neglect of true worship and its failure to adhere to God’s law appear to fit conditions existing when Nehemiah again arrived at Jerusalem sometime after the thirty-second year of King Artaxerxes (c. 443 B.C.E.). (Compare Malachi 1:6-8; 2:7, 8, 11, 14-16; Nehemiah 13:6-31.) Therefore, like the book of Nehemiah, the book of Malachi may well have been committed to writing after 443 B.C.E.

HARMONY WITH OTHER BIBLE BOOKS

This book is in full agreement with the rest of the Scriptures. The apostle Paul quoted from Malachi 1:2, 3 when illustrating that God’s choosing depends, “not upon the one wishing nor upon the one running, but upon God, who has mercy.” (Rom. 9:10-16) Jehovah is identified as the Creator (Mal. 2:10; compare Psalm 100:3; Isaiah 43:1; Acts 17:24-26) and a just, merciful and unchangeable God who does not leave deliberate wrongdoing unpunished. (Mal. 2:2, 3, 17; 3:5-7, 17, 18; 4:1; compare Exodus 34:6, 7; Leviticus 26:14-17; Nehemiah 9:17; James 1:17.) The importance of God’s name is stressed. (Mal. 1:5, 11, 14; 4:2; compare Deuteronomy 28:58, 59; Psalm 35:27; Micah 5:4.) And encouragement is given to remember the law of Moses.—Mal. 4:4.

The book also directed Israel’s attention to the coming of the Messiah and the day of Jehovah. While it is pointed out that Jehovah would send forth the one called “my messenger,” this one would be only the forerunner of the still greater “messenger of the covenant” who would accompany Jehovah. (Mal. 3:1) The inspired accounts of Matthew (11:10-14; 17:10-13), Mark (9:11-13) and Luke (1:16, 17, 76) combine to identify Jesus’ forerunner John the Baptist as the “messenger” and the “Elijah” initially meant at Malachi 3:1 and 4:5, 6.

OUTLINE OF CONTENTS

I. Jehovah’s love for Jacob not responded to properly by Israelites (1:1-14)

A. Jehovah’s accepting Jacob and rejecting Esau constituted proof of his love for His people (1:1-5)

B. Presentation of inferior sacrifices on part of priests dishonors God (1:6-14)

II. Priests and people censured for wrongdoing and notified about coming of Lord and messenger of covenant to temple for judgment (2:1–3:18)

A. Priests fail in keeping covenant of Levi and instructing people in way of righteousness (2:1-9)

B. People deal treacherously, becoming guilty of unjust divorcing (2:10-17)

C. Jehovah announces purpose to send his messenger, also his own coming to temple with the “messenger of the covenant” (3:1-18)

1. Coming to result in cleansing of sons of Levi and adverse judgment against wrongdoers (3:1-5)

2. Opportunity for repentance before judgment starts; judgment to make distinction between righteous one and wicked one clear (3:6-18)

III. Jehovah’s day to be preceded by coming of Elijah (4:1-6)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 172-175.

MALCAM

(Malʹcam) [their king].

1. A Benjamite and a son of Shaharaim by his wife Hodesh.—1 Chron. 8:1, 8, 9.

2. The principal idol god of the Ammonites (2 Sam. 12:30; 1 Chron. 20:1, 2), also called Malcham. (Jer. 49:1, 3; Zeph. 1:5) Possibly the same as Milcom, Molech and Moloch.—1 Ki. 11:5, 7; Acts 7:43.

MALCHAM

(Malʹcham) [their king].

Thought to be the same as the Ammonite god Milcom or Molech. (Also called “Malcam,” at 1 Chronicles 20:1, 2.) Malcham is mentioned at Jeremiah 49:1, 3 in connection with the sons of Ammon, and the name in the Masoretic text differs from Milcom, “the disgusting thing of the Ammonites,” only in the vowel-pointing of the Hebrew. (1 Ki. 11:5) Contrary to the instruction given at Joshua 23:7, the Jews began making sworn oaths by Malcham. (Zeph. 1:5) It must be determined from context when the Hebrew should be rendered as the name of the god and when as “their king.”—Amos 1:15; see MOLECH.

MALCHIEL

(Malʹchi·el) [God is king, or, my king is God].

Grandson of Asher and a son of Beriah. (Gen. 46:17) He is called “the father of Birzaith” (1 Chron. 7:31) and was a family head in Israel.—Num. 26:45.

MALCHIELITES

(Malʹchi·el·ites).

A family of Asherites that descended from Malchiel.—Num. 26:44, 45.

MALCHIJAH

(Mal·chiʹjah) [Jehovah is king].

1. A Levite who descended from Gershom and who was an ancestor of the Levitical musician Asaph.—1 Chron. 6:39-43.

2. Descendant of Aaron and head of the fifth of the twenty-four divisions of priests organized by David.—1 Chron. 24:1, 9.

3. A priest and the father of Pashhur.—1 Chron. 9:12; Neh. 11:12; Jer. 21:1; 38:1.

4. “The son of the king” into whose cistern Jeremiah was thrown. (Jer. 38:6) According to the Hebrew Masoretic text, his name is Mal·ki·yaʹhu, meaning “Yah is King,” or, “King of Yah.”

5. An Israelite “of the sons of Parosh” among those accepting foreign wives but dismissing them in Ezra’s day.—Ezra 10:25, 44.

6. Another Israelite “of the sons of Parosh” among those sending their foreign wives away. (Ezra 10:25, 44) The Septuagint Version reads “Hashabiah” instead of “Malchijah” here.

7. A man of Israel “of the sons of Harim” who was among those sending away foreign wives and sons in Ezra’s time.—Ezra 10:31, 44.

8. An Israelite, “the son of Harim.” Along with Hasshub, he repaired a section of Jerusalem’s wall and the Tower of the Bake Ovens after the return from Babylonian exile. (Neh. 3:11) He may be the same person as No. 7.

9. Son of Rechab and prince of the district of Beth-haccherem who repaired the Gate of the Ashheaps during Nehemiah’s governorship.—Neh. 3:14.

10. Member of the goldsmith guild who repaired part of Jerusalem’s wall in Nehemiah’s day.—Neh. 3:31.

11. A priest who stood at Ezra’s left hand when the copyist read the law before the Israelites in reestablished Jerusalem.—Neh. 8:4.

12. One of the priests, or the forefather of one, who attested by seal the “trustworthy arrangement” during Nehemiah’s governorship.—Neh. 9:38–10:3.

13. A priest who participated in the inauguration ceremonies for Jerusalem’s wall as rebuilt under Nehemiah’s supervision. (Neh. 12:40-42) He may be the same person as No. 11.

MALCHIRAM

(Mal·chiʹram) [my king (i.e., Jehovah) is high].

One of the sons of King Jeconiah (Jehoiachin) as a prisoner in Babylon.—1 Chron. 3:17, 18.

MALCHI-SHUA

(Malʹchi-shuʹa) [my king saves, or, my king (i.e., Jehovah) is opulence].

One of King Saul’s sons. (1 Sam. 14:49; 1 Chron. 8:33; 9:39) He was struck down in battle by the Philistines at Mount Gilboa (1 Sam. 31:2; 1 Chron. 10:2) and his corpse (along with those of his brothers Jonathan and Abinadab and that of his father Saul) was fastened by the Philistines on the wall of Beth-shan. However, valiant men of Israel retrieved the bodies, burned them in Jabesh and buried their bones there.—1 Sam. 31:8-13.

MALCHUS

(Malʹchus) [Gr., Malʹkhos, from Heb., meʹlekh, king, or mal·lukhʹ, counselor].

The high priest’s slave who accompanied Judas Iscariot and the crowd to Gethsemane, where Christ was arrested. Peter struck off Malchus’ right ear with a sword (John 18:10; Matt. 26:51; Mark 14:47), but Jesus miraculously healed it. (Luke 22:50, 51) Another slave of the high priest Caiaphas, a relative of Malchus,