Office of St Benedict on Tuesday - Readings for November

In November, the old Votive Office of St Benedict used the ferial readings of the Office for the first reading.  The current rubric is to combine the ferial readings when replacing the third with that of a saint, so I imagine that was done in previous versions of the breviary as well.

Accordingly, on Tuesday November 8 2016, the first reading would be Daniel 3:14-24, and on November 15, Joel 1:1-11.

Appropriately for the season, the votive Office then uses Chapter 37 of St Gregory's Life of the saint, which deals with St Benedict's death, for the second and third readings, as set out below:

Reading 2: In the year that was to be his last, the man of God foretold the day of his holy death to a number of his disciples. In mentioning it to some who were with him in the monastery, he bound them to strict secrecy. Some others, however, who were stationed elsewhere he only informed of the special sign they would receive at the time of his death.  Six days before he died, he gave orders for his tomb to be opened. Almost immediately he was seized with a violent fever that rapidly wasted his remaining energy. Each day his condition grew worse until finally, on the sixth day, he had his disciples carry him into the chapel where he received the Body and Blood of our Lord to gain strength for his approaching end. Then, supporting his weakend body on the arms of his brethren, he stood with his hands raised to heaven and, as he prayed, breathed his last.

That day two monks, one of them at the monastery, the other some distance away, received the very same revelation.  They both saw a magnificent road covered with rich carpeting and glittering with thousands of lights. From his monastery it stretched eastward in a straight line until it reached up into heaven. And there in the brightness stood a man of majestic appearance, who asked them, "Do you know who passed this way?" "No," they replied. "This, he told them, is the road taken by blessed Benedict, the Lord's beloved, when he went to heaven." Thus, while the brethren who were with Benedict witnessed his death, those who were absent knew about it through the sign he had promised them. His body was laid to rest in the Chapel of St. John the Baptist, which he had built to replace the altar of Apollo.

Office of St Benedict on Tuesday: Readings for October

Over at Saints Will Arise blog, I've been describing the old votive Office of St Benedict that was traditionally said on Tuesdays without feasts (outside of Advent and Lent etc).

The readings for that Office at Matins in October are set out below.

Reading 1 (2 Corinthinas 12: 1-9): If we are to boast (although boasting is out of place), I will go on to the visions and revelations the Lord has granted me.  There is a man I know who was carried out of himself in Christ, fourteen years since; was his spirit in his body? I cannot tell. Was it apart from his body? I cannot tell; God knows. This man, at least, was carried up into the third heaven.  I can only tell you that this man, with his spirit in his body, or with his spirit apart from his body, God knows which, not I, was carried up into Paradise, and heard mysteries which man is not allowed to utter. That is the man about whom I will boast; I will not boast about myself, except to tell you of my humiliations. It would not be vanity, if I had a mind to boast about such a man as that; I should only be telling the truth. But I will spare you the telling of it; I have no mind that anybody should think of me except as he sees me, as he hears me talking to him. And indeed, for fear that these surpassing revelations should make me proud, I was given a sting to distress my outward nature, an angel of Satan sent to rebuff me.  Three times it made me entreat the Lord to rid me of it; but he told me, My grace is enough for thee; my strength finds its full scope in thy weakness. More than ever, then, I delight to boast of the weaknesses that humiliate me, so that the strength of Christ may enshrine itself in me.

Reading 2 (St Gregory Dialogues 2:35): The man of God, Benedict, being diligent in watching, rose early before the time of matins (his monks being yet at rest) and came to the window of his chamber where he offered up his prayers to almighty God. Standing there, all of a sudden in the dead of the night, as he looked forth, he saw a light that banished away the darkness of the night and glittered with such brightness that the light which shone in the midst of darkness was far more clear than the light of the day.

During this vision a marvelously strange thing followed, for, as he himself afterward reported, the whole world, gathered together, as it were, under one beam of the sun, was presented before his eyes. While the venerable father stood attentively beholding the brightness of that glittering light, he saw the soul of Germanus, Bishop of Capua, in a fiery globe, carried up by Angels into heaven.

Then, desiring to have some witness of this notable miracle, he called Servandus the Deacon with a very loud voice two or three times by his name. Servandus, troubled at such an unusual crying out by the man of God, went up in all haste.  Looking out the window he saw nothing else but a little remnant of the light, but he wondered at so great a miracle.

The man of God told him all that he had seen in due order. In the the town of Cassino, he commanded the religious man, Theoprobus, to dispatch someone that night to the city of Capua, to learn what had become of Germanus their Bishop. This being done, the messenger learned that the reverent prelate had departed this life. Enquiring curiously the time, the messenger discovered that he died at the very instant in which the man of God beheld him ascending up to heaven.

Reading 3 (Dialogues continued): Assure yourself, Peter, of that which I speak. All creatures are, as it were, nothing to that soul that beholds the Creator. For though it sees but a glimpse of that light which is in the Creator, yet all things that are created seem very small.

By means of that supernatural light, the capacity of the inward soul is enlarged, and is so extended in God, that it is far above the world. The soul of one who sees in this manner, is also above itself; for being rapt up in the light of God, it is inwardly in itself enlarged above itself. When it is so exalted and looks downward, it comprehends how little all creation is. The soul, in its former baseness, could not so comprehend.

The man of God, therefore, who saw the fiery globe, and the Angels returning to heaven, could, no doubt, not see those things but in the light of God. What marvel is it, then, that he who saw the world gathered together before him -- rapt up in the light of his soul -- was at that time out of the world? Although we say that the world was gathered together before his eyes, yet it is not that heaven and earth were drawn into any lesser room than they are of themselves.

The soul of the beholder was more enlarged, rapt in God, so that it might see without difficulty that which is under God.  Therefore, in that light which appeared to his outward eyes, the inward light which was in his soul ravished the mind of the beholder to supernatural things  and showed him how small all earthly things are.

Introduction to the Epistle to the Hebrews/1

Today, an introduction to a series of posts aimed at supporting lectio divina on the epistle to the Hebrews, drawing mainly on the Commentary of St Thomas Aquinas.

Why read Hebrews?

Fr Hunwicke recently posted a rather sad piece on the failure of Catholics to appreciate the reality and importance of the sacrifice of the Mass.

Personally I think the problem is not just the Mass (central though that is) but a broader issue around our understanding of suffering and sacrifice (viz Arianism is alive and well in our day), not to mention Christology (viz Arianism is alive and well!).  Certainly in my own theological degree the topics of sacrifice and atonement, and their relevance to everyday Christian practice were topics jumped over pretty lightly indeed, and several years later I'm still trying to fill in gaps in my understanding.

In large part I suspect the problem stems from our reluctance to read and engage with the Old Testament thoroughly, and understand the way it foreshadows and teaches us the foundations for the New.  That continuity is of course a key theme in Acts, which I've just finished working through here with the help of St John Chrysostom, but it is most developed in the Epistle to the Hebrews, and so I thought it might make a suitable next subject for lectio.

Authorship and date

The Epistle to the Hebrews is traditionally attributed to St Paul, supported by the testimony of Clement of Rome.  Doubt about his authorship started in the third century, mainly because the style of the Greek is much more polished than his other epistles.

St Thomas Aquinas comments for example that:

... it should be noted that before the Council of Nicaea, some doubted that this was one of Paul’s epistles for two reasons: first, because it does not follow the patters of the other epistles. For there is no salutation and no name of the author. Secondly, it does not have the style of the others; indeed, it is more elegant. Furthermore, no other work of Scripture proceeds in such an orderly manner in the sequence of words and sentences as this one. Hence, they said that it was the work of Luke, the evangelist, or of Barnabas or Pope Clement. For he wrote to the Athenians according to this style.

Nevertheless, the old doctors, especially Dionysius and certain others, accept the words of this epistle as being Paul’s testimony. Jerome, too, acknowledges it as Paul’s epistle.

St Thomas provides some arguments to counter the virtual consensus of modern scholars against Pauline authorship:

To the first argument, therefore, one may respond that there are three reasons why Paul did not write his name: first, because he was not the apostle of the Jews but of the Gentiles: ‘He who wrought in Peter to the apostleship of the circumcision, wrought in me also among the Gentiles’ (Gal. 2:8); consequently, he made no mention of his apostleship at the beginning of this epistle, because he was unwilling to speak of it except to the Gentiles. Secondly, because his name was odious to the Jews, since he taught that the observance of the Law were no longer to be kept, as is clear from Acts (15:2). Consequently, he concealed his name, lest the salutary doctrine of this epistle go for naught. Thirdly, because he was a Jew: ‘They are Hebrews: so am I’ (2 Cor. 11:22). And fellow countrymen find it hard to endure greatness in their own: ‘A prophet is not without honor, save in his own country and in his own house’ (Mt. 13:57).

To the second argument the answer might be given that the style is more elegant, because even though he knew many languages: ‘I speak with all your tongues’ (1 Cor. 14:18), he knew the Hebrew language better than the others, for it was his native tongue, the one in which he wrote this epistle. As a result, he could write more ornately in his own idiom than in some other language; hence, he says: ‘For though I be rude in speech, yet not in knowledge’ (2 Cor. 11:6). But Luke, who was a skillful writer, translated this ornate Hebrew into Greek.

Regardless of authorship, most accept that it was written early, possibly around 63-64 AD.

Length and structure

Hebrews has thirteen chapters, and there are various ways of dividing them.

Modern scholars tend to divide it into five parts: Christ's pre-existence; his superiority over the angels; his superiority over Moses; Christ's priesthood; his sacrifice compared to the sacrifices of the Old Law.

Commentaries

While Hebrews is a text that really does benefit from the insights of modern scholarship, particularly from the Dead Sea Scrolls and related literature (and I'll try and provide a few comments and links on this here and there), there are two key commentaries from the Fathers and Doctors that are available online and well worth reading.

The first is by St John Chrysostom.  His commentary on Hebrews focuses above all on the idea of redemptive suffering.  He sees the Epistle as a document of encouragement for Jewish converts:

...that they might not think themselves forsaken..that they should bear nobly whatever befalls them; the other, that they should look assuredly for their recompense. For truly He will not overlook those with Abel and the line of unrewarded righteous following him.

Chrysostom also focuses on St Paul's use of the Old Testament as proof of the Resurrection:

But he speaks much of both the New and the Old Covenant; for this was useful to him for the proof of the Resurrection. Lest they should disbelieve that [Christ] rose on account of the things which He suffered, he confirms it from the Prophets, and shows that not the Jewish, but ours are the sacred [institutions]. 

St Thomas Aquinas argues that the focus of the Epistle is "Christ’s grandeur to show the superiority of the New Testament over the Old", "what unites the members to the head, namely, faith".  His Prologue to his commentary on Hebrews provides an exposition of Christ's transcendence by way of introduction to the text, and I'll post some of that tomorrow.

My approach

I plan to use extracts from St Thomas' commentary by way of a change of pace (though we won't entirely abandon Chrysostom, since St Thomas frequently quotes him) in terms of material to support close reading, study and meditation on the text.

I will be using the translation of the text by Fabian R. Larcher, O.P (provided over at the Dominican Priory website linked to above).

Both St Thomas' and St John's commentaries are quite long: Chrysostom's for example, averages about three homilies per chapter (compared to around two for each chapter of Acts); and  the Dominican Priory website divides St Thomas' text into 52 separate sections.

For this reason, I'm going to be moving fairly slowly through the text.  I'll also plan on inserting in any key Old Testament texts (particularly those likely to be less familiar).

All the same, I do plan on editing rather heavily, and cutting out a lot of the Commentary, so I would encourage you to go and read the full commentary (and that of St John) if you have time.

I&II Kings (aka I&II Samuel)

The prophet Samuel
Russian c17th

From the Second Sunday after Pentecost, the Matins readings (on Sundays in the Benedictine Office) work through I&II Kings (or I&II Samuel depending on which Bible you are using), so herewith a short introduction to it.

**I should note as an aside that, as foreshadowed a few weeks ago, I plan to start posting on Hebrews from next week.

Importance of Kings

Kings doesn't get much of a run in the traditional Mass lectionary - its sole entry as far as I can find is on Monday after the fourth Sunday of Lent (2 Kings 3:16-28).

But it is extremely important in terms of the history of Israel, covering the period roughly about 1070 - 970 BC, and includes some key 'types' of Jesus, including in the nativity story of Samuel, as well, of course, as in the life and promises made to King David.

About 1&2 Kings

Kings comes immediately after Ruth in the Bible.  I  Kings has 31 chapters; II Kings has 24.

Jewish tradition held it to have been written by Samuel, whose story it sets out, with additions by the prophets Gad and Nathan.  Certainly conservative scholars have generally dated it to the reign of Kings David and Solomon circa 1000-930BC.  But of course modern(ist) scholars dispute this, suggesting it was probably written around  630-540 BC.

The storyline starts with the conception of Samuel by Hannah after her pleading with God at the shrine of Silo.  Samuel becomes a judge and prophet, but inaugurates the monarchy with his anointing of Saul and then David.  Much of the first book then deals with the conflicts between the two.  Book II mainly deals with reign of David, up to death of Absalom.

Some of its key themes include God as the Lord of history, working his will through fallible and sinful human beings; the model of friendship provided by Jonathan and David; the effects of sin; and the dependence of a nation’s happiness on its leaders’ personal holiness

Some of its most important moments include:

• Hannah’s song of praise, which is the key source text for the Magnificat (2 Kings 2:1-10), said in the Benedictine Office on Wednesday's at Lauds (ferial canticle);
• Samuel's vocation story (1 Samuel 3);
• the loss of the Ark of the covenant to the Philistines, and subsequent punishment of the priests of Silo (I Kings  4-6);
• the promise to David that his descendants will rule forever (2 Kings 7);
• David's adultery with Bathsheba, and subsequent repentance (2 Kings 11).

Structure

I Kings starts off with the story of the priest Eli and Samuel, moves to the establishment of the monarchy, and from chapter 13 onwards deals with the conflict between David and Saul.  Book II is primarily concerned with David, and conflict within his house (chapters 9-20).

I&II Kings in the Matins lectionary

In the Benedictine Office (unlike the Roman), I&II Kings is read over the period when there are no weekday readings, and so the readings set are for Sundays only:

Second Sunday after Pentecost: 1 Kings (I Samuel) 1:1-11
Third Sunday after Pentecost: 1 Kings (I Samuel) 9:18-10:1
Fourth Sunday after Pentecost: 1 Kings (I Samuel) 17:1-16
Fifth Sunday after Pentecost: 2 Kings (II Samuel) 1:1-15
Sixth Sunday after Pentecost: 2 Kings (II Samuel) 12:1-16.

Scriptural readings at Matins in the Benedictine Office

For those wanting to plan out their lectio divina, here is a listing of the Scriptural readings covered at Matins in the Benedictine Office.

It only covers non-Gospel Scriptural readings - for full lists of the readings see the more detailed posts for the various liturgical seasons.  In the Benedictine Office there are no weekday readings during summer.

The main point to note is that the readings do not cover the entire Bible. The Matins cycle does of course have to be considered in conjunction with the Epistles read at Mass, and the texts set for feasts (including of the saints).  All the same:

• some books are not read at all, or get only one or two readings (generally for feasts) - the books of the Pentateuch other than Genesis, Chronicles (Parahelion), Acts, and Revelations in particular get short shrift;
• even those that are included can be omitted depending on the number of weeks after Epiphany and Pentecost;
• the readings typically select out a few verses from the opening chapters of many books, they don't cover the full chapter or book; and
• some receive a quite disproportionate amount of time on the face of it (Maccabees for example, compared to the Wisdom books).

In a monastery of course, the Matins readings would be supplemented by table readings during meals, readings after Vespers and the monk's own lectio divina.

Advent: Isaiah

Advent 1
Sunday: Isaiah 1:1-11
Monday: Isaiah 1: 16-28)
Tuesday: Isaiah 2:1-9
Wednesday: Isaiah 3:1-11
Thursday: Isaiah 4: 1-7
Friday: Isaiah 6:1-10
Saturday: Isaiah 7:1-15

Advent 2

Sunday: Isaiah 11:1-13
Monday: Isaiah 13: 1-11
Tuesday: Isaiah 14:1-15
Wednesday: Isaiah 16:1-8
Thursday: Isaiah 19: 1-13
Friday: Isaiah 24:1-16a
Saturday: Isaiah 25:1-4a, 4b-7, 8-12

Advent 3

Sunday: Isaiah 26:1-14

Monday: Isaiah 28:1-18a

Tuesday: Isaiah 30 18-28
Wednesday (Ember Day)
Thursday: Isaiah 33:1-17
Friday: Ember Day
Saturday: Ember Day

Advent 4

Sunday: Isaiah 35:1-10; 41: 1-4
Monday: Isaiah 41:8-10, 11-13; 14-16
Tuesday: Isaiah 42:1-13
Wednesday: Isaiah 51:1-8
Thursday: Isaiah 64:1-11
Friday: Isaiah 66:5-16

Christmastide: Romans

Christmas Day: Isaiah 9:1-6; 40:1-8; 52:1-6

Sunday in the Octave of Christmas: Romans 1: 1-19

St Stephen (Dec 26): Acts 6:1-10; 7:54-60a

St John (Dec 27): 1 John 1:1-5a

Holy Innocents (Dec 28): Jeremiah 31:1-23

1 January (Octave of the Nativity): Romans 4 1-17
2 January: Romans 5: 1-12
3 January: Romans 6:1-18
4 January: Romans 7:1-9
5 January: Romans 8:1-11
Feast of the Epiphany (Jan 6): Isaiah 55:1-4; 60:1-6;61: 10-11; 62:1
7 January: Romans 9:1-16
8 January: Romans 12:1-16
9 January: Romans 13:1-10
10 January: Romans 14:1-13
11 January: Romans 15:1-16
12 January: Romans 15:17-27
13 January: Baptism of Our Lord (generally of the date but displaced by the Sunday)

Epiphanytide: Epistles of St Paul

First week after Epiphany

Sunday: 1 Corinthians I: 1-13
Monday: 1 Corinthians 2: 1-13
Tuesday: 1 Corinthians 5: 1-11
Wednesday: 1 Corinthians 6: 1-18
Thursday: 1 Corinthians 7: 1-14
Friday: 1 Corinthians 13: 1-13
Saturday: 1 Corinthians 16: 1-14

Second week after Epiphany

Sunday: 2 Corinthians 1: 1-5, 6-7, 8-11, 12-13
Monday: 2 Corinthians 3: 1-3, 4-8, 9-14
Tuesday: 2 Corinthians 5: 1-4, 6-10, 11-15
Wednesday:2 Corinthians 7: 1-3, 4-7, 8-10
Thursday: 2 Corinthians 10: 1-3, 4-9, 10-12
Friday:2 Corinthians 12: 1-4, 5-9, 9-11
Saturday: 2 Corinthians 13: 1-4, 5-9, 10-13

Third week after Epiphany

Sunday: Galatians 1: 1-5; 6-8, 9-10, 11-14
Monday: Galatians 3
Tuesday: Galatians 5
Wednesday: Ephesians 1
Thursday: Ephesians 4
Friday: Ephesians 5
Saturday: Ephesians 5

Fourth week after Epiphany

Sunday:  Philippians 1
Monday: Philippians 4
Tuesday: Colossians 1
Wednesday: Colossians 3
Thursday: 1 Thessalonians 1
Friday: 1 Thessalonians 4
Saturday: 2 Thessalonians 1

Fifth Week after Epiphany

Sunday:  1 Timothy 1
Monday: 1 Timothy 3
Tuesday: 2 Timothy 1
Wednesday: 2 Timothy 3
Thursday: Titus 1
Friday: Titus 3
Saturday: Philemon

Sixth Week after Epiphany

Sunday:  Hebrews 1
Monday: Hebrews 3
Tuesday: Hebrews 4
Wednesday: Hebrews 6
Thursday: Hebrews 7
Friday: Hebrews 11
Saturday: Hebrews 13

Septuagesimatide: Genesis

Septuagesima Sunday: Genesis 1:1-26
Monday after Septuagesima Sunday: Genesis 1:27-31; 2: 1-10
Tuesday: Genesis 2:1-24
Wednesday: Genesis 3:1-20
Thursday: Genesis 4:1-16
Friday: Genesis 4:17-26; 5:1-5
Saturday: Genesis 5:15-31

Sexagesima Sunday: Genesis 5:32, 6:1-15
Monday after Sexagesima Sunday: Genesis 7: 1-5& 10-14&17
Tuesday: Genesis 8:1-4; 5-9; 10-13
Wednesday: Genesis 8:1 -22; 9:1-6
Thursday: Genesis 9:12-29
Friday: Genesis 10:1-6; 11:1-8
Saturday: Genesis 11:10--30

Quinquagesima Sunday: Genesis 12: 1-19
Monday after Quinquagesima Sunday: Genesis 13:1-16
Tuesday: Genesis 14: 8-20

Lent

First Sunday of Lent: 2 Corinthians 6:1-9
Sunday II in Lent:  Genesis 27:1-29
Third Sunday of Lent: Genesis 37:2-25
Fourth Sunday in Lent: Exodus 3:1-15

Passiontide and Holy Week: Jeremiah; Lamentations

First Passion Sunday:  Jeremiah 1: 1-19
Palm Sunday: Jeremiah 2:12-32
Holy Tuesday: Jeremiah 11:1520; 12: 1-11
Holy Wednesday: Jeremiah 17:13-18; 18: 13-23
Maundy Thursday: Lamentations 1: 1-14
Good Friday: Lamentations 2: 8-15; 3: 1-9
Holy Saturday: Lamentations 3:22-30;4:1-6; 5:1-11

Eastertide

Easter Sunday:  Romans 6: 2-13
Low Sunday: Colossians 3: 1-17
Second Sunday after Easter: Acts 1: 1-26
Third Sunday after Easter: Revelation 1:1-19
Fourth Sunday after Easter: St James 1:1-16
Fifth Sunday after Easter: 1 Peter 1: 1-9

Feast of the Ascension: Acts 1: 1-14
Sunday after the Ascension: 1 John 1:1-10; 2: 1-6
Pentecost Sunday: Acts 2: 1-21

Trinity Sunday: Isaiah 6:1-12
Corpus Christi: 1 Corinthians 11:20-32

[NB Readings are of the month from the first Sunday of August]

After Pentecost: 1&2 Samuel; 1&2 Kings

Second Sunday after Pentecost: 1 Kings (I Samuel) 1:1-11
Sacred Heart: Jeremiah 24:5-7; 30: 18-19, 21-24; 31:1-3; 31-33
Third Sunday after Pentecost: 1 Kings (I Samuel) 9:18-10:1
Fourth Sunday after Pentecost: 1 Kings (I Samuel) 17:1-16
Fifth Sunday after Pentecost: 2 Kings (II Samuel) 1:1-15
Sixth Sunday after Pentecost: 2 Kings (II Samuel) 12:1-16
Seventh Sunday after Pentecost: 3 Kings (I Kings) 1:1-15
Eighth Sunday after Pentecost: 3 Kings (I Kings) 9:1-14
Ninth Sunday after Pentecost: 4 Kings (II Kings): 1:1-10)
Tenth Sunday after Pentecost: 4 Kings (II Kings) 9: 29-10:7
Eleventh Sunday after Pentecost: 4 Kings (II Kings) 20:1-11

[NB Number of Sundays in the month depends on the calendar year]

August: Proverbs, Ecclesiasticus, Wisdom, Sirach

First Sunday of August: Proverbs 1: 1-22
Second Sunday of August: Ecclesiastes 1:1-17
Third Sunday of August: Wisdom 1: 1-13
Fourth Sunday of August: Ecclesiasticus (Sirach) 1:1-16
Fifth Sunday of August: Ecclesiasticus 5:1-16

September: Job, Tobit, Judith and Esther

First Sunday in September: Job 1:1-11
Second Sunday in September: Job 9:1-17
Third Sunday in September: Tobit 1:1-15
Fourth Sunday in September: Judith 1:1-12: 2:1-3
Fifth Sunday in September: Esther 1:1-9

October: 1&II Maccabees

First Sunday in October: 1 Maccabees 1:1-16
Second Sunday in October: 1 Maccabees 4:36-51
Third Sunday in October: 1 Maccabees 9:1-20
Fourth Sunday in October: 2 Maccabees 1: 1-22

November: Ezekiel, Daniel and Minor Prophets

First Sunday in November: Ezekiel 1: 1-12
[weekday readings: Ezekiel 2, 3, 7, 14, 15, 19]
Second Sunday in November: always omitted
Third Sunday in November: Daniel 1:1-15
[weekdays: Daniel 2, 3, 4,5,6,9]
Fourth Sunday in November: Hosea 1:1-11
[Weekdays: Hosea 4; Joel 1, 3; Amos, Abdias (Obadiah), Jonah]
Fifth Sunday in November: Micah 1:1-9
[Weekdays: Nahum 1; Habacuc 1; Sophonias (Zeppaniah) 1; Aggaeus (Haggai) 1; Zachariah 1; Malachias 1]