Maleakhi 1:8

1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, ¹  is that not wrong as well? Indeed, try offering them ²  to your governor! Will he be pleased with you ³  or show you favor?” asks the Lord who rules over all.

Maleakhi 1:14

1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” ⁴  says the Lord who rules over all, “and my name is awesome among the nations.”

Maleakhi 3:8

3:8 Can a person rob ⁵  God? You indeed are robbing me, but you say, ‘How are we robbing you?’ In tithes and contributions! ⁶ 

Markus 11:17

11:17 Then he began to teach ⁷  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ⁸  But you have turned it into a den ⁹  of robbers!” ¹⁰ 

[1:8]  ¹ sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).

[1:8]  ² tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).

[1:8]  ³ tc The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ, hayirtsehu, a reading followed by NAB) rather than “with you” of the MT (הֲיִרְצְךָ, hayirtsÿkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ (fanekha, “receive you,” which the present translation renders as “show you favor”).

[1:14]  ⁴ sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the Lord.

[3:8]  ⁵ tc The LXX presupposes an underlying Hebrew text of עָקַב (’aqav, “deceive”), a metathesis of קָבַע (qava’, “rob”), in all four uses of the verb here (vv. 8-9). The intent probably is to soften the impact of “robbing” God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions).

[3:8]  ⁶ sn The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21-24).

[11:17]  ⁷ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ⁸ sn A quotation from Isa 56:7.

[11:17]  ⁹ tn Or “a hideout” (see L&N 1.57).

[11:17]  ¹⁰ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.