Amos 5:25

5:25 You did not bring me ¹  sacrifices and grain offerings during the forty years you spent in the wilderness, family ²  of Israel.

Malachi 1:13-14

1:13 You also say, ‘How tiresome it is.’ You turn up your nose at it,” says the Lord who rules over all, “and instead bring what is stolen, lame, or sick. You bring these things for an offering! Should I accept this from you?” ³  asks the Lord. 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.”

Malachi 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 

[5:25]  ¹ tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The Lord places a higher priority on justice than he does on empty ritual.

[5:25]  ² tn Heb “house.”

[1:13]  ³ tn Heb “from your hand,” a metonymy of part (the hand) for whole (the person).

[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).