As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity.

As for his father, because he oppressed and offered violence to his brother, and wrought evil in the midst of his people, behold he is dead in his own iniquity.

As for his father, because he practised oppression, exercised robbery upon his brother, and did what was not good among his people, behold, he shall die in his iniquity.

As for his father, because he cruelly oppressed, stripped his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity.

His father, because he used oppression, Did violently Plunder a brother, And that which is not good did in the midst of his people, And lo, he is dying in his iniquity.

As for his father, because he was cruel, took goods by force, and did what is not good among his people, truly, death will overtake him in his evil-doing.

As for his father, because he cruelly oppressed, committed robbery on his brother, and did that which is not good among his people, behold, he dieth for his iniquity.

As for his father, because he oppressed and did violence to his brother, and worked evil in the midst of his people, behold, he has died by his own iniquity.

Pater ejus quia opprimendo oppressit, et rapuit praedam a fratre, et quod non est bonum fecit in medio populi sui: ecce is morietur iniquitate sua.

He inculcates the same thing more at length, not for the sake of ornament so much as to refute that impious saying in which the Israelites so perniciously persisted. Since then it was difficult to tear from their minds what was so deeply rooted in them, the Prophet often exclaims that no one was punished except he deserved it for his crimes. He adds in the next verse what seems superfluous and absurd: for the Israelites did not contend with God for sparing the innocent: but here Ezekiel represents them speaking as if they wished the innocent son to be punished equally with the wicked father. But he does not mean that they contended about the right, but about the fact, as we usually say. For since they were imbued with that error, that punishments extended beyond the criminals, on the other hand he pronounces that the just were not absolved by their own goodness, if they sprang from impious parents, although the people supposed so; for they were buried under their own depraved judgment, otherwise they must have perceived that justice is never deprived by God of its reward of life.

As for his father,.... It shall be otherwise with him:
because he cruelly oppressed; or, "oppressed an oppression"; or, "with an oppression" (i); oppressed the poor, and had no mercy on them, but used them in the most rigorous manner:
spoiled his brother by violence; took away the spoil of his brother; spoiled him of his substance; did injury to his person and property, and all the mischief that lay in his power:
and did that which is not good among his people; neighbours, citizens, and countrymen; did nothing which was good, as he ought to have done; but everything that was bad, which he should not have done:
lo, even he shall die in his iniquity: and for it; it shall not be forgiven him; he shall be punished for it with death, with the death of affliction; and with corporeal death, as a punishment for sin; and with eternal death, dying in his sins, and in a state of impenitence. These instances, put every way, most clearly show the equity of God; the justness of his proceedings in providence; and how inapplicable the proverb in Ezekiel 18:2 was to them; and that such that sin, and continue therein, shall die for their own iniquities, and not for the sins of others.
(i) "oppressit oppressionem", Pagninus, Montanus; "oppressit oppressione", Vatablus, Junius & Tremellius.