he who hasn’t lent to them with interest, hasn’t taken any increase from them, who has withdrawn his hand from iniquity, has executed true justice between man and man,
Parallel Translations
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he who hasn’t lent to them with interest, hasn’t taken any increase from them, who has withdrawn his hand from iniquity, has executed true justice between man and man,
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He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man,
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he that hath not given forth upon interest, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true justice between man and man,
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (23)
Passages linked to Ezekiel 18:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 22:25 “If you lend money to any of my people with you who is poor, you shall not be to him as a creditor. You shall not charge him interest.
- Zechariah 8:16 These are the things that you shall do: speak every man the truth with his neighbor. Execute the judgment of truth and peace in your gates,
- Leviticus 25:35-37 “ ‘If your brother has become poor, and his hand can’t support himself among you, then you shall uphold him. He shall live with you like an alien and a temporary resident. Take no interest from him or profit; but fear your God, that your brother may live among you. You shall not lend him your money at interest, nor give him your food for profit.
- Deuteronomy 23:19-20 You shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on interest. You may charge a foreigner interest; but you shall not your brother interest, that Yahweh your God may bless you in all that you put your hand to, in the land where you go in to possess it.
- Deuteronomy 1:16-17 I commanded your judges at that time, saying, “Hear cases between your brothers and judge righteously between a man and his brother, and the foreigner who is living with him. You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.”
- Deuteronomy 16:18-20 You shall make judges and officers in all your gates, which Yahweh your God gives you, according to your tribes; and they shall judge the people with righteous judgment. You shall not pervert justice. You shall not show partiality. You shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. You shall follow that which is altogether just, that you may live and inherit the land which Yahweh your God gives you.
- Psalms 15:5 he who doesn’t lend out his money for usury, nor take a bribe against the innocent. He who does these things shall never be shaken.
- Ezekiel 18:13 has lent with interest, and has taken increase from the poor; shall he then live? He shall not live. He has done all these abominations. He shall surely die. His blood will be on him.
- Ezekiel 18:17 who has withdrawn his hand from the poor, who hasn’t received interest or increase, has executed my ordinances, has walked in my statutes; he shall not die for the iniquity of his father. He shall surely live.
- Ezekiel 22:12 In you have they taken bribes to shed blood. You have taken interest and increase, and you have greedily gained of your neighbors by oppression, and have forgotten me,” says the Lord Yahweh.
- Leviticus 19:15 “ ‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your neighbor in righteousness.
- Leviticus 19:35 “ ‘You shall do no unrighteousness in judgment, in measures of length, of weight, or of quantity.
- 2 Samuel 22:24 I was also perfect toward him. I kept myself from my iniquity.
- Nehemiah 5:1-11 Then there arose a great cry of the people and of their wives against their brothers the Jews. For there were some who said, “We, our sons and our daughters, are many. Let us get grain, that we may eat and live.” There were also some who said, “We are mortgaging our fields, our vineyards, and our houses. Let us get grain, because of the famine.” There were also some who said, “We have borrowed money for the king’s tribute using our fields and our vineyards as collateral. Yet now our flesh is as the flesh of our brothers, our children as their children. Behold, we bring our sons and our daughters into bondage to be servants, and some of our daughters have been brought into bondage. It is also not in our power to help it, because other men have our fields and our vineyards.” I was very angry when I heard their cry and these words. Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I held a great assembly against them. I said to them, “We, after our ability, have redeemed our brothers the Jews that were sold to the nations; and would you even sell your brothers, and should they be sold to us?” Then they held their peace, and found not a word to say. Also I said, “The thing that you do is not good. Shouldn’t you walk in the fear of our God, because of the reproach of the nations our enemies? I likewise, my brothers and my servants, lend them money and grain. Please let us stop this usury. Please restore to them, even today, their fields, their vineyards, their olive groves, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that you are charging them.”
- Nehemiah 5:15 But the former governors who were before me were supported by the people, and took bread and wine from them, plus forty shekels of silver; yes, even their servants ruled over the people; but I didn’t do so, because of the fear of God.
- Job 29:7-17 when I went out to the city gate, when I prepared my seat in the street. The young men saw me and hid themselves. The aged rose up and stood. The princes refrained from talking, and laid their hand on their mouth. The voice of the nobles was hushed, and their tongue stuck to the roof of their mouth. For when the ear heard me, then it blessed me; and when the eye saw me, it commended me: Because I delivered the poor who cried, and the fatherless also, who had no one to help him, the blessing of him who was ready to perish came on me, and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me. My justice was as a robe and a diadem. I was eyes to the blind, and feet to the lame. I was a father to the needy. I researched the cause of him who I didn’t know. I broke the jaws of the unrighteous and plucked the prey out of his teeth.
- Proverbs 28:8 He who increases his wealth by excessive interest gathers it for one who has pity on the poor.
- Proverbs 31:8-9 Open your mouth for the mute, in the cause of all who are left desolate. Open your mouth, judge righteously, and serve justice to the poor and needy.”
- Isaiah 1:17 Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.”
- Isaiah 33:15 He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of blood, and shuts his eyes from looking at evil—
- Jeremiah 15:10 Woe is me, my mother, that you have borne me, a man of strife, and a man of contention to the whole earth! I have not lent, neither have men lent to me; yet every one of them curses me.
- Jeremiah 22:15-16 “Should you reign, because you strive to excel in cedar? Didn’t your father eat and drink, and do justice and righteousness? Then it was well with him. He judged the cause of the poor and needy; so it was well, then. Wasn’t this to know me?” says Yahweh.
- Zechariah 7:9-10 “Thus has Yahweh of Armies spoken, saying, ‘Execute true judgment, and show kindness and compassion every man to his brother. Don’t oppress the widow, nor the fatherless, the foreigner, nor the poor; and let none of you devise evil against his brother in your heart.’
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Trapp 1656 · Public Domain Eze 18:8 He [that] hath not given forth upon…
Eze 18:8 He [that] hath not given forth upon usury, neither hath taken any increase, [that] hath withdrawn his hand from iniquity, hath executed true judgment between man and man,
Ver. 8. He that hath not given forth upon usury.] Of this sin, see what I have said elsewhere. {Exo 22:25 Psa 15:5 Neh 5:10}
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Neither hath taken any increase.] Interest we call it now, after the French, who first helped us to that fine word. {a} But let the patrons of usury consider that what distinctions soever they bring for it, God alloweth here of no usury, but condemneth both Neshec the biting, and Tarbith the toothless usury, as equally naught.
That hath withdrawn his hand from iniquity.] Whether it be injury to another, revenge, raking together riches of unrighteousness, reaching after honours, &c.
Hath executed true judgment.] Without partiality or passion, whether he be a judge or an arbitrator.
{a} Nihil interest inter funas et foenus; nihil inter mortem distat et sortem. - Ambros.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Given forth; lent or put into another’s hand, on…
Given forth; lent or put into another’s hand, on condition of returning not the same, or equal value, but much more.
Upon usury; biting usury, (as the word implieth,) which no doubt is prohibited because of the injury it doth to the borrower, and the undue gain it brings to the lender. A rigorous imposing conditions of gain for the loan of money or goods, and exacting them without respect to the condition of the borrower, whether he gain or lose; whether poverty occasioned his borrowing, or whether visible likelihood of gain by employing the borrowed goods; which sort of usury is against both the law of charity, as well as against the express will of God, who prohibits it, Exo 22:25; Lev 25:35-37; Deu 23:19,20.
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Any is not in the Hebrew, though interpreters here insert it for the greater emphasis and weight. This
increase here mentioned is by the critics in the Hebrew said to be either a receiving of the borrower some gratuity for lending that, for which the borrower must pay use also; a kind of oppression too common among us, called procuration, or continuation; or else when the buyer is required to increase the price, or return the thing he bought, which growing dearer than at the time he received it, proves an oppression to him. And this I suppose was usual among the covetous traders, who sold and gave day for payment; but if the commodity grew dearer, they exacted the thing again, or the increased price.
That hath withdrawn his hand from iniquity: this I think is not here to be taken in the larger sense, as if it referred to all iniquity, but in a restrictive sense, and as it refers to the iniquity and injustice of lenders and sellers; he that with care and conscience hath withdrawn his hand from all indirect or direct ways of forbidden usury.
Hath executed true judgment between man and man: this refers to this particular case of usury and taking increase; as if the prophet would make every man judge of the case ere he takes any thing, and requires him to judge according to truth, whether any, or how much, may be expected and received, whether no wrong be to the lender or borrower in the case. And so the whole will amount to this, he that in his lending hath truly weighed the borrower’s case, and used him with kindness as he would be used himself, this man is no usurer.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain If he beget a son that is a robber,…
If he beget a son that is a robber, a shedder of blood,.... But if this just man beget a son that is a thief and a murderer, as he may; for grace is not conveyed by natural generation, though sin is: a good man has often bad children, even such as are guilty of capital crimes, as a "robber", a "highwayman", a "breaker up", or "through", as the word (e) signifies; one that breaks through walls, and into houses, and breaks through all the laws of God and man; and sticks not to shed innocent blood in committing his thefts and robberies, as these sins often go together; such an one was Barabbas, whose name signifies the son of a father, and perhaps his father might be a good man:
and that doeth the like to any one of these things; or that does anyone of these things, whether theft or murder.
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(e) "effractorem", Montanus, Vatablus, Junius & Tremellius, Polanus, Piscator, Grotius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Increase - Illegal interest. Iniquity - Injustice of every…
Increase - Illegal interest. Iniquity - Injustice of every kind.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8.
Verse 8.
10. Hath not given forth upon usury] בנשך לא יתן beneshech lo yitten. נשך nasach signifies to bite; usury is properly so termed, because it bites into and devours the principal. Usury signifies, with us, exacting unlawful interest for money; and taking the advantage of a man's necessities to advance him cash on exorbitant profit. This bites the receiver in his property, and the lender in his salvation.
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11. Neither hath taken any increase] In lending has not required more than was lent; and has not taken that product of the cash lent, which was more than the value for its use. This may be a part of the tenth article.
12. That hath withdrawn his hand from iniquity] Never associates with those who act contrary to justice and equity; his hand or influence being never found among evil workers.
13. Hath executed true judgment between man and man] Being neither swayed by prejudice, fear, nor favour.
These thirteen points concern his social and civil relations.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Usury - is the profit exacted for the loan…
Usury - is the profit exacted for the loan of money, “increase” that which is taken for goods; both are forbidden Lev 25:36; Deu 23:19. The placing out of capital at interest for commercial purposes is not taken into consideration. The case is that of money lent to a brother in distress.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Increase more than what he lent, on any pretext.…
Increase more than what he lent, on any pretext. (St. Jerome) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain usury--literally, "biting." The law forbade the Jew to take…
usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Exo 22:25; Deu 23:19-20; Neh 5:7; Psa 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.
increase--in the case of other kinds of wealth; as "usury" refers to money (Lev 25:36).
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withdrawn . . . hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.
judgment--justice.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 8. References, Exo_22:25; Lev_25:36-37; Deu_1:16; Deu_23:19.
8. References, Exo_22:25; Lev_25:36-37; Deu_1:16; Deu_23:19.
Usury — Any interest charged to Hebrews was prohibited by the law, and therefore was usury in the modern sense of illegal interest. “A brother who would not help a brother to a loan without interest was not thought worthy of the name.” The “increase” forbidden seems to have been any profit on the sale of goods beyond the cost of production as measured by the maintenance of the worker and his family (Plumptre). The money-making spirit was not encouraged by the Mosaic legislation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. On usury cf. the humane law, Lev_25:35-37. The…
8. On usury cf. the humane law, Lev_25:35-37. The case supposed is that of lending to the poor, Exo_22:25; Deu_23:20.
executed true judgment] When acting as judge, or as umpire between man and man.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) Given forth upon usury.—In Scripture usury does not…
(8) Given forth upon usury.—In Scripture usury does not mean excessive interest, as often in modern legislation, but any interest at all. This was strictly forbidden in the law to be taken of any Hebrew, though allowed, without limit as to amount, from foreigners. It had nothing to do with the regulation of commercial transactions, but was simply a law of kindness to a fellow member of the same household of faith in a primitive state of society. The Israelite was to lend freely to his impoverished neighbour to assist him, but without any expectation of gain for himself.
Executed true judgment.—This applies, of course, especially and directly to judicial sentences, but extends also to all cases in which one is brought to intervene in any way in transactions between others. What is required is absolute fairness, truthfulness, and integrity in the constant transactions of man with man.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He that hath not given forth his money upon…
He that hath not given forth his money upon usury. The word "usury," we must remember, is used, not, as with us, for exorbitant interest above the market rate, but for interest of any kind. This was allowed in commercial dealings with foreigners, (Deu_23:20) but was altogether forbidden in the ease of loans to Israelites. (Lev_25:35, Lev_25:37; Deu_23:19; Isa_24:2) The principle implied in this distinction was that, although it was, on strict principles of justice, allowable to charge for the use of money, as for the use of lands or the hire of cattle, Israel, as a people, was under the higher law of brotherhood. If money was to be lent at all, it was to be lent as to a brother in went (Mat_5:42; Luk_6:35) for the relief of his necessities, and not to make profit. A brother who would not help a brother by a loan without interest was thought unworthy of the name. The ideal of the social polity of Israel was that it was to consist of a population of small freeholders, bound together by ties of mutual help a national friendly society, rather than of traders and manufacturers; and hence the whole drift of its legislation tended to repress the money making spirit which afterwards became specially characteristic of its people, and ate like a canker into its life. The distinction between the two words seems to be that "usury" represents any interest on money; and "increase," any profit on the sale of goods beyond the cost of production, as measured by the maintenance of the worker and his family. To buy in the cheapest market and sell in the dearest was not to be the rule in a nation of brothers, and it was wiser to forbid it altogether rather than to sanction what we call a "reasonable rate" of interest or profit. Hath executed true judgment. The last special feature in the description of the righteous man is that he is free from the judicial corruption which has always been the ineradicable evil of Eastern social life. (1Sa_8:3 1Sa_12:3; Amo_5:12; Isa_33:15)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Yahweh continues to describe the actions of the righteous man.
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interest
This word refers to the money paid by a person to use borrowed money. However, some modern versions interpret "any interest" in this passage as "too much interest."
establishes faithfulness between people
This means that he judges fairly the disputes that may arise between people.
that man walks in my statutes
Yahweh speaks of a person obeying his statutes as if the statutes were a path in which the person walks. AT: "that man obeys my statutes" (See: Metaphor)
translationWords
profit
just
walk
statute
righteous
Lord Yahweh
declare
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 18:8 Lending money with interest to those in need…
18:8 Lending money with interest to those in need was outlawed because of the temptation it presented to abuse the borrower (see Exod 22:25).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.