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PARALLEL HISTORY BIBLE - Ezekiel 33:8
CHAPTERS: Ezekiel 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33
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LXX- Greek Septuagint - Ezekiel 33:8 εν 1722 1520 τω 3588 ειπαι με 3165 τω 3588 αμαρτωλω 268 θανατω 2288 θανατωθηση και 2532 μη 3361 λαλησης του 3588 φυλαξασθαι τον 3588 ασεβη 765 απο 575 της 3588 οδου 3598 αυτου 847 αυτος 846 ο 3588 3739 ανομος 459 τη 3588 ανομια 458 αυτου 847 αποθανειται 599 5695 το 3588 δε 1161 αιμα 129 αυτου 847 εκ 1537 της 3588 χειρος 5495 σου 4675 εκζητησω
Douay Rheims Bible When I say to the wicked: O wicked man, thou shalt surely die: if thou dost not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at thy hand.
King James Bible - Ezekiel 33:8 When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand.
World English Bible When I tell the wicked, O wicked man, you shall surely die, and you don't speak to warn the wicked from his way; that wicked man shall die in his iniquity, but his blood will I require at your hand.
Early Church Father Links Anf-07 ix.ix.ii Pg 42, Anf-09 xvi.ii.vi.xxx Pg 19, Npnf-110 iii.LXXVIII Pg 80, Npnf-207 iii.iv Pg 158
World Wide Bible Resources
Ezekiel 33:8
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.lxxxii Pg 2
Ezek. iii. 17, 18, 19. And on this account we are, through fear, very earnest in desiring to converse [with men] according to the Scriptures, but not from love of money, or of glory, or of pleasure. For no man can convict us of any of these [vices]. No more do we wish to live like the rulers of your people, whom God reproaches when He says, ‘Your rulers are companions of thieves, lovers of bribes, followers of the rewards.’2275 2275
Anf-01 vi.ii.vi Pg 26
Ezek. xi. 19, Ezek. xxxvi. 26. because He1518 1518
Anf-02 vi.iii.i.x Pg 28.1
Anf-02 vi.iv.ii.xxii Pg 6.1
Anf-01 viii.iv.cxl Pg 6
Ezek. xviii. 20. And again Isaiah says: ‘They shall look on the carcases2487 2487 Literally, “limbs.” of them that have transgressed: their worm shall not cease, and their fire shall not be quenched; and they shall be a spectacle to all flesh.’2488 2488
Anf-01 ix.vii.xxiv Pg 2
Gen. ii. 16, 17. he then, lying against the Lord, tempted man, as the Scripture says that the serpent said to the woman: “Has God indeed said this, Ye shall not eat from every tree of the garden?”4649 4649
Anf-03 iv.ix.ii Pg 6
See Gen. ii. 16, 17; iii. 2, 3. Which law had continued enough for them, had it been kept. For in this law given to Adam we recognise in embryo1142 1142 Condita. all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself;1143 1143
Anf-03 v.iv.iii.iv Pg 23
Gen. ii. 17. For it was a most benignant act of His thus to point out the issues of transgression, lest ignorance of the danger should encourage a neglect of obedience. Now, since2760 2760 Porro si. it was given as a reason previous to the imposition of the law, it also amounted to a motive for subsequently observing it, that a penalty was annexed to its transgression; a penalty, indeed, which He who proposed it was still unwilling that it should be incurred. Learn then the goodness of our God amidst these things and up to this point; learn it from His excellent works, from His kindly blessings, from His indulgent bounties, from His gracious providences, from His laws and warnings, so good and merciful.
Anf-03 iv.xi.l Pg 3
Gen. ii. 17. [Not ex natura, but as penalty.] such is the contract with everything which is born: so that even from this the frigid conceit of Epicurus is refuted, who says that no such debt is due from us; and not only so, but the insane opinion of the Samaritan heretic Menander is also rejected, who will have it that death has not only nothing to do with his disciples, but in fact never reaches them. He pretends to have received such a commission from the secret power of One above, that all who partake of his baptism become immortal, incorruptible and instantaneously invested with resurrection-life. We read, no doubt, of very many wonderful kinds of waters: how, for instance, the vinous quality of the stream intoxicates people who drink of the Lyncestis; how at Colophon the waters of an oracle-inspiring fountain1783 1783 Scaturigo dæmonica. affect men with madness; how Alexander was killed by the poisonous water from Mount Nonacris in Arcadia. Then, again, there was in Judea before the time of Christ a pool of medicinal virtue. It is well known how the poet has commemorated the marshy Styx as preserving men from death; although Thetis had, in spite of the preservative, to lament her son. And for the matter of that, were Menander himself to take a plunge into this famous Styx, he would certainly have to die after all; for you must come to the Styx, placed as it is by all accounts in the regions of the dead. Well, but what and where are those blessed and charming waters which not even John Baptist ever used in his preministrations, nor Christ after him ever revealed to His disciples? What was this wondrous bath of Menander? He is a comical fellow, I ween.1784 1784 It is difficult to say what Tertullian means by his “comicum credo.” Is it a playful parody on the heretic’s name, the same as the comic poet’s (Menander)? But why (was such a font) so seldom in request, so obscure, one to which so very few ever resorted for their cleansing? I really see something to suspect in so rare an occurrence of a sacrament to which is attached so very much security and safety, and which dispenses with the ordinary law of dying even in the service of God Himself, when, on the contrary, all nations have “to ascend to the mount of the Lord and to the house of the God of Jacob,” who demands of His saints in martyrdom that death which He exacted even of His Christ. No one will ascribe to magic such influence as shall exempt from death, or which shall refresh and vivify life, like the vine by the renewal of its condition. Such power was not accorded to the great Medea herself—over a human being at any rate, if allowed her over a silly sheep. Enoch no doubt was translated,1785 1785
Anf-01 ix.vii.xxiv Pg 5
Gen. iii. 4. In the first place, then, in the garden of God he disputed about God, as if God was not there, for he was ignorant of the greatness of God; and then, in the next place, after he had learned from the woman that God had said that they should die if they tasted the aforesaid tree, opening his mouth, he uttered the third falsehood, “Ye shall not die by death.” But that God was true, and the serpent a liar, was proved by the result, death having passed upon them who had eaten. For along with the fruit they did also fall under the power of death, because they did eat in disobedience; and disobedience to God entails death. Wherefore, as they became forfeit to death, from that [moment] they were handed over to it.
Anf-02 vi.iv.i.xix Pg 15.1
Treasury of Scriptural Knowledge, Chapter 33VERSE (8) - :14; 18:4,10-13,18,20 Ge 2:17; 3:4 Pr 11:21 Ec 8:13 Isa 3:11
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