Ezechiel 18:8
Hath not lent upon usury, nor taken any increase: hath withdrawn his hand from iniquity, and hath executed true judgment between man and man:
Open Ezechiel 18:8 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- ad usuram non commodaverit, et amplius non acceperit : ab iniquitate averterit manum suam, et judicium verum fecerit inter virum et virum :
- Septuagint (Swete)
- καὶ τὸ ἀργύριον αὐτοῦ ἐπὶ τόκῳ οὐ δώσει καὶ πλεονασμὸν οὐ λήμψεται, καὶ ἐξ ἀδικίας ἀποστρέψει τὴν χεῖρα αὐτοῦ, κρίμα δίκαιον ποιήσει ἀνὰ μέσον ἀνδρὸς καὶ ἀνὰ μέσον τοῦ πλησίον αὐτοῦ,
- Hebrew (WLC)
- בַּנֶּ֣שֶׁךְ לֹֽא יִתֵּ֗ן וְתַרְבִּית֙ לֹ֣א יִקָּ֔ח מֵעָ֖וֶל יָשִׁ֣יב יָד֑וֹ מִשְׁפַּ֤ט אֱמֶת֙ יַֽעֲשֶׂ֔ה בֵּ֥ין אִ֖ישׁ לְאִֽישׁ
Haydock's commentary
Increase more than what he lent, on any pretext. (St. Jerome) (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Clement of Alexandria The Instructor, Chapter X. That the Same God, by the Same Word, Restrains from Sin by Threatening, and Saves Humanity by Exhorting
But there are myriads of injunctions to be found, whose aim is the attainment of what is good, and the avoidance of what is evil. “For there is no peace to the wicked, saith the Lord .” Wherefore by Solomon He commands the children to beware: “My son, let not sinners deceive thee, and go not after their ways; and go not, if they entice thee, saying, Come with us, share with us in innocent blood, and let us hide unjustly the righteous man in the earth; let us put him out of sight, all alive as he is into Hades.” This is accordingly likewise a prediction concerning the Lord’s passion. And by Ezekiel, the life supplies commandments: “The soul that sinneth shall die; but he that doeth righteousness shall be righteous. …
Clement of Alexandria The Stromata, or Miscellanies, Chapter XXII. Plato’s Opinion, that the Chief Good Consists in Assimilation to God, and Its Agreement with Scripture
Further, Plato the philosopher says that the end is twofold: that which is communicable, and exists first in the ideal forms themselves, which he also calls “the good;” and that which partakes of it, and receives its likeness from it, as is the case in the men who appropriate virtue and true philosophy. Wherefore also Cleanthes, in the second book, On Pleasure , says that Socrates everywhere teaches that the just man and the happy are one and the same, and execrated the first man who separated the just from the useful, as having done an impious thing. For those are in truth impious who separate the useful from that which is right according to the law. Plato himself says that happiness ( εὐδαιμονία ) is to possess rightly the dæmon, and that the ruling faculty of the soul is called the dæmon; and he terms happiness ( εὐδαιμονία ) the most perfect and complete good. …
St Cyprian Three Books of Testimonies Against the Jews, Testimony XLVIII
In the thirteenth Psalm: “He that hath not given his money upon usury, and has not received gifts concerning the innocent. He who doeth these things shall not be moved for ever.” Also in Ezekiel: “But the man who will be righteous, shall not oppress a man, and shall return the pledge of the debtor, and shall not commit rapine, and shall give his bread to the hungry, and shall cover the naked, and shall not give his money for usury.” Also in Deuteronomy: “Thou shalt not lend to thy brother with usury of money, and with usury of victuals.”