Ezekiel 35:6

KJV

Therefore, [as] I live, saith the Lord GOD, I will prepare thee unto blood, and blood shall pursue thee: sith thou hast not hated blood, even blood shall pursue thee.

KJV (with Strong's)

Therefore, as I live {H2416}, saith {H5002} the Lord {H136} GOD {H3069}, I will prepare {H6213} thee unto blood {H1818}, and blood {H1818} shall pursue {H7291} thee: sith {H518} thou hast not hated {H8130} blood {H1818}, even blood {H1818} shall pursue {H7291} thee.

Complete Jewish Bible

Therefore, as I live,' Adonai ELOHIM swears, 'I will prepare you for blood. Blood will pursue you. You intensely hate your own blood [relatives]; therefore blood will pursue you.

Berean Standard Bible

therefore as surely as I live, declares the Lord GOD, I will give you over to bloodshed and it will pursue you. Since you did not hate bloodshed, it will pursue you.

American Standard Version

therefore, as I live, saith the Lord Jehovah, I will prepare thee unto blood, and blood shall pursue thee: since thou hast not hated blood, therefore blood shall pursue thee.

Commentary

### SUMMARY
Ezekiel 35:6 delivers a severe divine pronouncement of judgment against Mount Seir, representing the nation of Edom. This verse underscores God's solemn oath to bring a relentless pursuit of bloodshed upon Edom, directly linking their fate to their own unrepentant affinity for violence and their historical animosity towards Israel. It highlights the principle of divine retribution, where Edom's failure to abhor violence will result in their own bloody demise, demonstrating the certainty and justice of God's judgment.

### CONTEXT
* **Literary Context:** Ezekiel 35 is part of a larger section of prophecies against foreign nations ([Ezekiel 25](/ezekiel/25 "Ezekiel 25 - Prophecies Against Foreign Nations")-[Ezekiel 32](/ezekiel/32 "Ezekiel 32 - Prophecy Against Egypt")), which precedes the prophecies of Israel's restoration ([Ezekiel 33](/ezekiel/33 "Ezekiel 33 - Ezekiel as Watchman")-[Ezekiel 48](/ezekiel/48 "Ezekiel 48 - Division of the Land")). Specifically, chapters 35 and 36 form a contrasting pair: chapter 35 details the utter desolation of Edom, while chapter 36 promises the restoration and blessing of Israel. This juxtaposition emphasizes God's faithfulness to His covenant people through both judgment of their enemies and their own renewal. The immediate context of [Ezekiel 35:6](/ezekiel/35-6 "Ezekiel 35:6 - God's Judgment on Edom") follows the declaration in [Ezekiel 35:5](/ezekiel/35-5 "Ezekiel 35:5 - Edom's Perpetual Hatred") that Edom harbored a "perpetual hatred" against Israel, especially during their time of calamity. The severity of the judgment in verse 6 is thus a direct consequence of Edom's long-standing malice and active participation in Israel's suffering.
* **Historical & Cultural Context:** Edom, identified with Mount Seir, was a nation descended from Esau, Jacob's brother. Their history with Israel was marked by consistent hostility, despite their familial ties. Geographically, Mount Seir was a rugged, mountainous region southeast of the Dead Sea, making it a natural fortress. Historically, Edom refused Israel passage during the Exodus ([Numbers 20:14-21](/numbers/20-14-21 "Numbers 20:14-21 - Edom Refuses Passage")), often raided Judah, and most notably, rejoiced and participated in the destruction of Jerusalem by Babylon in 586 BC ([Obadiah 1:10-14](/obadiah/1-10-14 "Obadiah 1:10-14 - Edom's Treachery Against Jacob")). The concept of "blood" in the ancient Near East carried profound significance, representing life, covenant, and guilt. Shedding innocent blood was a grave offense, often demanding retribution, a principle deeply embedded in Mosaic law ([Genesis 9:6](/genesis/9-6 "Genesis 9:6 - The Sanctity of Human Life")). Edom's "not hating blood" implies not merely indifference, but an active embrace or delight in violence, making their judgment fitting and just.
* **Key Themes:** The verse powerfully articulates several key themes within Ezekiel and broader biblical theology. Foremost is the theme of **Divine Retribution**, where God's justice ensures that actions have consequences, especially for nations that revel in violence and oppression. The phrase "as I live, saith the Lord GOD" underscores the **Certainty of Divine Judgment**, emphasizing God's unwavering commitment to His word and His own holy character. The repeated emphasis on "blood" highlights the **Sanctity of Life** and God's abhorrence of wanton bloodshed, portraying Edom's moral depravity in their indifference to it. This judgment also serves to demonstrate God's **Sovereignty over Nations**, showing that even powerful nations like Edom are accountable to Him, and that He will ultimately vindicate His people, Israel, against their adversaries, as seen in the broader prophetic narrative of [Ezekiel](/ezekiel/1 "The Book of Ezekiel").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **live (Hebrew, _chay'_):** Derived from the root meaning "to live" or "to be alive," this word is used here in the solemn divine oath, "as I live." It signifies the very essence of God's being and His eternal existence. When God swears by His life, it emphasizes the absolute certainty and unchangeable nature of His declaration. His word is as sure as His own existence, guaranteeing the fulfillment of the judgment pronounced against Edom.
* **blood (Hebrew, _dâm'_):** Appearing four times in this single verse, "blood" refers primarily to the life-fluid, but here specifically denotes bloodshed, violence, and murder. It carries connotations of guilt and defilement. Edom's sin is precisely their lack of abhorrence for this "blood"—their indifference to or even delight in violence and the suffering of others. The repetition intensifies the gravity of their sin and the nature of their impending judgment.
* **hated (Hebrew, _sânêʼ'_):** This verb means "to hate" or "to be an enemy of." The phrase "sith thou hast not hated blood" is a profound indictment. It means Edom did not detest, abhor, or shrink from violence. Instead, they embraced it, showing a moral depravity that contrasts sharply with God's righteous character. Their failure to "hate blood" is the direct cause of the judgment that "blood shall pursue" them.

#### Verse Breakdown
* **"Therefore, as I live, saith the Lord GOD":** This opening clause establishes the divine authority and unwavering certainty of the pronouncement. "As I live" is a powerful oath, signifying that God's very existence guarantees the truth and execution of His words. "The Lord GOD" (Adonai Yahweh) emphasizes both God's sovereign mastery and His covenant faithfulness, indicating that this judgment is not arbitrary but rooted in His righteous character and His relationship with His people and their enemies.
* **"I will prepare thee unto blood, and blood shall pursue thee":** This declares the core judgment. The phrase "I will prepare thee unto blood" (literally, "I will make you blood" or "appoint you to blood") means God will dedicate Edom to a fate of bloodshed, making violence their constant companion and ultimate end. The subsequent declaration, "and blood shall pursue thee," depicts an inescapable, relentless consequence. Just as a hunter pursues prey, so violence and death will relentlessly chase Edom, leaving them no escape from their deserved fate.
* **"sith thou hast not hated blood, even blood shall pursue thee":** This final clause provides the explicit reason for the judgment and reiterates its inevitability. "Sith" (since) clearly links the consequence to the cause. Edom's failure to "hate blood"—their indifference to, or even active embrace of, violence and murder—is the direct moral justification for their punishment. The repetition of "blood shall pursue thee" reinforces the absolute certainty and fitting nature of the retribution: what they did not abhor, they will experience in full measure.

#### Literary Devices
Ezekiel 35:6 is rich in literary devices that amplify its message of divine judgment. The most prominent is **Repetition**, specifically the fourfold recurrence of the word "blood" (Hebrew: *dâm*). This insistent repetition creates a sense of overwhelming violence and underscores the central theme of Edom's sin and punishment. It also serves as a form of **Lexical Cohesion**, binding the cause (Edom's love of blood) to the effect (blood pursuing them). The phrase "as I live, saith the Lord GOD" is a powerful **Divine Oath**, a rhetorical device that lends absolute certainty and solemnity to the pronouncement, emphasizing God's unchangeable character and His commitment to justice. Furthermore, the entire verse exemplifies **Retributive Justice** (or *lex talionis*), where the punishment precisely fits the crime: because Edom did not hate bloodshed, bloodshed will become their inescapable reality. This is also a form of **Poetic Justice**, where the very instrument of their sin becomes the instrument of their downfall.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 35:6 profoundly illustrates the unyielding nature of divine justice and the inescapable consequences of persistent sin, particularly the sin of violence and hatred. It reveals God's deep abhorrence for bloodshed and His commitment to holding nations accountable for their actions, especially when they rejoice in the suffering of others. The verse underscores that God is not indifferent to human cruelty but actively intervenes to bring about righteous judgment. Edom's fate serves as a stark reminder that those who sow violence will reap violence, and that a lack of moral revulsion towards evil ultimately invites divine wrath. This principle extends beyond national judgment to individual accountability, highlighting that our attitudes towards sin, particularly the taking of life, are of utmost importance to God.

* [Genesis 9:6](/genesis/9-6 "The Sanctity of Human Life")
* [Psalm 7:16](/psalms/7-16 "The Wicked's Own Pit")
* [Obadiah 1:15](/obadiah/1-15 "The Day of the Lord Against Edom")

### REFLECTION AND APPLICATION
Ezekiel 35:6 serves as a potent warning for all generations, reminding us that God's moral order is immutable and that actions rooted in hatred and violence carry severe, inescapable consequences. It challenges us to examine our own hearts and societies for any indifference to suffering or any embrace of destructive attitudes. In a world often plagued by conflict and animosity, this verse calls us to actively "hate blood"—to abhor violence, injustice, and the shedding of innocent life. It compels us to cultivate compassion, pursue peace, and advocate for justice, recognizing that true flourishing comes not from perpetuating cycles of hatred but from embracing the divine call to love and reconciliation. For believers, it reinforces the conviction that God is just and will ultimately set all wrongs right, offering both comfort and a clear mandate for how we are to live in the present age.

#### Questions for Reflection
* **In what ways might we, individually or as a society, be guilty of "not hating blood" in a modern context?**
* **How does this verse challenge our understanding of divine justice and the consequences of sin?**
* **What practical steps can we take to actively hate violence and promote peace in our spheres of influence?**
* **How does God's unwavering commitment to judgment in this verse inform our prayers for justice in the world today?**

### FAQ
**What does "sith thou hast not hated blood" truly mean?**

Answer: The phrase "sith thou hast not hated blood" (KJV) means "since you have not abhorred bloodshed" or "because you did not detest violence." It's a profound indictment of Edom's moral condition. It doesn't just imply a passive indifference to violence but suggests an active acceptance, a lack of moral revulsion, or even a delight in the shedding of blood, particularly that of Israel. This attitude is contrasted with God's own holiness and His valuing of human life, which is created in His image ([Genesis 9:6](/genesis/9-6 "The Sanctity of Human Life")). Edom's failure to hate what God hates—wanton violence—is the direct cause for the judgment that "blood shall pursue" them.

**How does this prophecy against Edom relate to God's character?**

Answer: This prophecy powerfully reveals God's character as a righteous and just judge. The declaration "as I live, saith the Lord GOD" underscores His absolute faithfulness and the certainty of His word. God's judgment against Edom is not arbitrary but is a direct response to their "perpetual hatred" of Israel ([Ezekiel 35:5](/ezekiel/35-5 "Ezekiel 35:5 - Edom's Perpetual Hatred")) and their active participation in Israel's suffering. It demonstrates that God is sovereign over all nations and holds them accountable for their moral choices. His justice ensures that evil, particularly that which involves the shedding of innocent blood, will not go unpunished. Ultimately, this judgment affirms God's holiness and His commitment to vindicating His people and establishing His righteous kingdom, as promised throughout the prophetic books like [Ezekiel](/ezekiel/1 "The Book of Ezekiel").

### CHRIST-CENTERED FULFILLMENT
While Ezekiel 35:6 pronounces a severe judgment of "blood for blood" upon Edom, its Christ-centered fulfillment lies not in a direct parallel of violent retribution, but in the profound theological principles it embodies concerning sin, justice, and the ultimate resolution of evil. The relentless pursuit of "blood" against Edom highlights the inescapable reality of divine judgment for those who do not "hate blood"—that is, for those who embrace violence and reject God's moral order. In Christ, we see the ultimate answer to this pursuit of blood. Rather than blood pursuing us for our sins, the [blood of Jesus Christ](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ's Blood") was shed on the cross, taking upon Himself the full weight of God's righteous wrath against sin and bloodshed. He became the one pursued by the consequences of sin, so that those who believe in Him might be spared. His sacrifice, a perfect and once-for-all atonement, satisfies the demands of divine justice, transforming the pursuit of judgment into the pursuit of grace and reconciliation ([Romans 5:9](/romans/5-9 "Romans 5:9 - Justification by His Blood")). Through His [precious blood](/1-peter/1-18-19 "1 Peter 1:18-19 - Redemption by Precious Blood"), believers are redeemed from the curse of sin and death, finding life where there was only the prospect of judgment. Thus, the ultimate fulfillment of God's justice, and His triumph over the power of blood-guilt, is found in the atoning work of the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bringing about a new covenant of peace and reconciliation ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without Shedding of Blood There is No Forgiveness")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 63:2

Wherefore [art thou] red in thine apparel, and thy garments like him that treadeth in the winefat?

Isaiah 63:6

And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.

Revelation 18:24

And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

Obadiah 1:15

For the day of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.

Matthew 7:2

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

Revelation 19:2

For true and righteous [are] his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.

Revelation 19:3

And again they said, Alleluia. And her smoke rose up for ever and ever.