The Expositor's Bible: The Book of the Twelve Prophets,...

[951] And added the words, lay it to your hearts: ἐν χειρὶ ἀγγέλοῦ αὐτοῦ θέσθε δὴ ἐπὶ τὰς καρδίας ὑμῶν. Bachmann (A. T. Untersuch., Berlin, 1894, pp. 109 ff.) takes this added clause as a translation of וְשִׂימוּ בַלֵּב, and suggests that it may be a corruption of an original וּשְׁמוֹ כָלֵב, and his name was Kaleb. But the reading וְשִׂימוּ בַלֵּב is not the exact equivalent of the Greek phrase.

[954] So (besides Calvin, who takes it as a title) even Hengstenberg in his Christology of the O. T., Ewald, Kuenen, Reuss, Stade, Rob. Smith, Cornill, Wellhausen, Kirkpatrick (probably), Wildeboer, Nowack. On the other side Hitzig, Vatke, Nägelsbach and Volck (in Herzog), Von Orelli, Pusey and Robertson hold it to be a personal name—Pusey with this qualification, “that the prophet may have framed it for himself,” similarly Orelli. They support their opinion by the fact that even the LXX. entitle the book Μαλαχιας; that the word was regarded as a proper name in the early Church, and that it is a possible name for a Hebrew. In opposition to the hypothesis that it was borrowed from chap. iii. 1, Hitzig suggests the converse that in the latter the prophet plays upon his own name. None of these critics, however, meets the objections to the name drawn from the peculiar character of the title and its relations to Zech. ix. 1, xii. 1. The supposed name of the prophet gave rise to the legend supported by many of the Fathers that Malachi, like Haggai and John the Baptist, was an incarnate angel. This is stated and condemned by Jerome, Comm. ad Hag. i. 13, but held by Origen, Tertullian and others. The existence of such an opinion is itself proof for the impersonal character of the name. As in the case of the rest of the prophets, Christian tradition furnishes the prophet with the outline of a biography. See (Pseud-)Epiphanius and other writers quoted above, p. 232.

[972] Vatke (contemporaneous with Nehemiah), Schrader, Keil, Kuenen (perhaps in second governorship of Nehemiah, but see above, p. 335, for a decisive reason against this), Köhler, Driver, Von Orelli (between Nehemiah’s first and second visit), Kirkpatrick, Robertson.

[978] iii. 22 Heb., iv. 4 Eng. Law of Moses and Moses My servant are found only in the Deuteronomistic portions of the Hexateuch and historical books and here. In P Sinai is the Mount of the Law. To the above may be added segullah, iii. 17, which is found in the Pentateuch only outside P and in Psalm cxxxv. 4. All these resemblances between “Malachi” and Deuteronomy and “Malachi’s” divergences from P are given in Robertson Smith’s Old Test. in the Jewish Church, 2nd ed., 425 ff.: cf. 444 ff.

[982] Herzfeld, Bleek, Stade, Kautzsch (probably), Wellhausen (Gesch., p. 125), Nowack before the arrival of Ezra, Cornill either soon before or soon after 458, Robertson Smith either before or soon after 445. Hitzig at first put it before 458, but was afterwards moved to date it after 358, as he took the overthrow of the Edomites described in chap. i. 2–5 to be due to a campaign in that year by Artaxerxes Ochus (cf. Euseb., Chron., II. 221).