- To whom is the prophet addressing himself in this chapter?
- Why the threat to the Kohanim (Malachi 2:2)?
- For what reason would dung be flung on the face of the Kohanim?
- Malachi 2:6 indicates what the condition of the Kohanim (and the Levitical group overall) had been — and what is the implication as to the “current status”?
- Is the role of the Kohen, then, primarily that of a karban supervisor or, rather, that of a teacher and a moral/ethical advisor?
- Indeed, what does the refrain imply with the phrasing “he is a malakh of God”?
- What would Malachi 2:8 imply as to the conduct of these Kohanim in the time of the prophet?
- Malachi 2:10 sets forth an assertion which has been repeated again and again in just about all religious literature; what is that assertion?
- Would the pattern of karbanot as described in Malachi 2:12-13 appear to be satisfactory to the prophet?
- How have the Kohanim and/or the residents of Judea “rebelled against the wife of their youth”?
- Are Malachi 2:15-16 a denunciation of divorce practices?
- Is Malachi 2:16, as well, a reversion of the legislation in the TorahRefers to the first five books of the Hebrew Bible, the Tanakh, also called the Five Books of Moses, Pentateuch or the Hebrew equivalent, Humash. This is also called the Written Torah. The term may also refer to teachings that expound on Jewish tradition. Read more regarding divorce?
- Or, reading Malachi 2:17, is this particular observation merely an exemplification of “evil conduct” and the rationalization of the Kohanim who state (as the text clearly has it) “whoever does evil is good in God’s eyes” — a total rejection of the God of justice?
