Ezekiel 35:6

Translation
King James Version
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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
therefore, as I live, says the Lord GOD, I will prepare you for blood, and blood shall pursue you: since you have not hated blood, therefore blood shall pursue you.
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Geneva Bible (1599)
Therefore as I liue, sayth the Lord God, I wil prepare thee vnto blood, and blood shall pursue thee: except thou hate blood, euen blood shall pursue thee.
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Young's Literal Translation
Therefore, I live--an affirmation of the Lord Jehovah, Surely for blood I do appoint thee, And blood doth pursue thee, If blood thou hast not hated, Blood also doth pursue thee.
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See also
Isaiah 63:2Isaiah 63:6Revelation 18:24Obadiah 1:15Matthew 7:2Revelation 19:2Revelation 19:3
In the KJVVerse 21,351 of 31,102

Study This Verse

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 32), which precedes the prophecies of Israel's restoration (Ezekiel 33-Ezekiel 48). 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 follows the declaration in Ezekiel 35:5 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), often raided Judah, and most notably, rejoiced and participated in the destruction of Jerusalem by Babylon in 586 BC (Obadiah 1:10-14). 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). 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.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • live (Hebrew, chay', H2416): 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', H1818): 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', H8130): 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.

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). 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) 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.

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 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). Through His 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, bringing about a new covenant of peace and reconciliation (Hebrews 9:22).

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Commentary on Ezekiel 35 verses 1–9

Mount Seir was mentioned as partner with Moab in one of the threatenings we had before (Eze 25:8); but here it is convicted and condemned by itself, and has woes of its own. The prophet must boldly set his face against Edom, and prophesy particularly against it; for the God of Israel has said, O Mount Seir! I am against thee. Note, Those that have God against them have the word of God against them, and the face of his ministers, nor dare they prophesy any good to them, but evil. The prophet must tell the Edomites that God has a controversy with them, and let them know,

I. What is the cause and ground of that controversy, Eze 35:5. God espouses his people's cause, and will plead it, takes what is done against them as done against himself, and will reckon for it; and it is upon their account that God now contends with the Edomites. 1. Because of the enmity they had against the people of God, that was rooted in the heart. "Thou hast had a perpetual hatred to them, to the very name of an Israelite." The Edomites kept up an hereditary malice against Israel, the same that Esau bore to Jacob, because he got the birth-right and the blessing. Esau had been reconciled to Jacob, had embraced and kissed him (Gen. 33), and we do not find that ever he quarrelled with him again. But the posterity of Esau would never be reconciled to the seed of Jacob, but hated them with a perpetual hatred. Note, Children will be more apt to imitate the vices than the virtues of their parents, and to tread in the steps of their sin than in the steps of their repentance. Parents should therefore be careful not to set their children any bad example, for though, through the grace of God, they may return, and prevent the mischief of what they have done amiss to themselves, they may not be able to obviate the bad influence of it upon their children. It is strange how deeply rooted national antipathies sometimes are, and how long they last; but it is not to be wondered at that profane Edomites hate pious Israelites, since the old enmity that was put between the seed of the woman and the seed of the serpent (Gen 3:15) will continue to the end. Marvel not if the world hate you. 2. Because of the injuries they had done to the people of God. They shed their blood by the force of the sword, in the time of their calamity; they did not attack them as fair and open enemies, but laid wait for them, to cut off those of them that had escaped (Oba 1:14), or they drove them back upon the sword of the pursuers, by which they fell. It was cowardly, as well as barbarous, to take advantage of their distress; and for neighbours, with whom they had lived peaceably, to smite them secretly when strangers openly invaded them. It was in the time that their iniquity had an end, when the measure of it was full and destruction came. Note, Even those that suffer justly, and for their sins, are yet to be pitied and not trampled upon. If the father corrects one child, he expects the rest should tremble at it, not triumph in it.

II. What should be the effect and issue of that controversy. If God stretch out his hand against the country of Edom, he will make it most desolate, Eze 35:3. Desolation and desolation. 1. The inhabitants shall be slain with the sword (Eze 35:6): I will prepare thee unto blood. Edom shall be gradually weakened, and so be the more easily conquered, and the enemy shall gather strength the more effectually to subdue it. Thus preparation is in the making a great while before for this destruction. Thou hast not hated blood; it implies, "Thou hast delighted in it and thirsted after it." Those that do not keep up a rooted hatred of sin, when a temptation to it is very strong, will be in danger of yielding to it. Some read it, "Unless thou hatest blood" (that is, "unless thou dost repent, and put off this bloody disposition) blood shall pursue thee." And then it is an intimation that the judgment may yet be prevented by a thorough reformation. If he turn not, he will whet his sword, Psa 7:12. But, if he turn, he will lay it by. Blood shall pursue thee, the guilt of the blood which thou hast shed or the judgment of blood; thy blood-thirsty enemies shall pursue thee, which way soever thou seekest to make thy escape. A great and general slaughter shall be made of the Idumeans, such as had been foretold (Isa 34:6): The mountains and hills, the valleys and rivers, shall be filled with the slain, Eze 35:8. The pursuers shall overtake those that flee and shall give no quarter, but put them all to the sword. Note, When God comes to make inquisition for blood those that have shed the blood of his Israel shall have blood given them to drink, for they are worthy. Satia te sanguine quem sitisti - Glut thyself with blood, after which thou hast thirsted. 2. The country shall be laid waste. The cities shall be destroyed (Eze 35:4), the country made most desolate (Eze 35:7); for God will cut off from both him that passes out and him that returns; and when the inhabitants are cut off that should keep the cities in repair they will decay and go into ruins, and when those are cut off that should till the land that will soon be over-run with briers and thorns and become a wilderness. Note, Those that help forward the desolations of Israel may expect to be themselves made desolate. And that which completes the judgment is that Edom shall be made perpetual desolations (Eze 35:9) and the cities shall never return to their former state, nor the inhabitants of them come back from their captivity and dispersion. Note, Those that have a perpetual enmity to God and his people, as the carnal mind has, can expect no other than to be made a perpetual desolation. Implacable malice will justly be punished with irreparable ruin.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
JeromeAD 420
Commentary on Ezekiel
(Chapter 35) And the word of the Lord came to me, saying: Son of man, set your face against Mount Seir and prophesy against it, and say to it, thus says the Lord God: Behold, I am against you, Mount Seir, and I will stretch out my hand against you, and I will make you a desolation and a waste. I will demolish your cities and make you a solitude, and you shall be deserted, and you shall know that I am the Lord; because you have been an everlasting enemy and have delivered the children of Israel into the hand of the sword (or deceitfully sat against the house of Israel in the hand of the sword) in the time of their affliction, in the time of extreme wickedness. Therefore, I live," says the Lord God, "because I will deliver you to bloodshed (or because you have sinned in blood) and blood will pursue you: and when you hate blood, blood will pursue you. And I will make Mount Seir a desolation and a wasteland, and I will remove from it going and returning (or men and animals). And I will fill its mountains with the slain (or the wounded): they will fall with the sword in your hills, and in your valleys, and in the torrents of the slain. I will deliver you to everlasting desolations, and your cities shall not be inhabited: and you shall know (or shall know) that I am the Lord (Vulgate adds God): because you have said: Two nations and two lands (or regions) shall be mine, and I will possess them by inheritance, when the Lord was there. Therefore, as I live, saith the Lord God: because you have done according to your wrath (or enmity), and according to your zeal, which you have shown, having hatred towards them, and I will make myself known to you (Vulgate through them) when I judge you, and you shall know that I am the Lord. I have heard all your insults (or the voice of your blasphemies) that you have spoken (or because you have spoken) against the mountains of Israel, saying, 'They are deserted and given to us to devour,' and you have risen up (or have exalted yourself) against me with your mouth (or you have spoken magnificently against me with your mouth), and you have slandered me (or you have shouted against me) with your words; I have heard it. Thus says the Lord God: While all the earth rejoices, I will make you a desolation; just as you rejoiced over the inheritance of the house of Israel, because it was desolate, so I will do to you. You shall be desolate, Mount Seir, and all of Edom shall know that I am the Lord. But that which is added in the LXX, 'and they shall be consumed,' is not found in the Hebrew. If the word of God always dwelt in the hearts of the prophets and had constant residence there, Ezekiel would not so frequently have said, 'And the word of the Lord came unto me, saying.' But because of human frailty and the necessities of this life, it sometimes departed from them. Therefore, John the Baptist speaks: 'He who sent me to baptize, said to me, "Upon whomsoever you shall see the Spirit descending as a dove and abiding on him, he is the one."' (John 1:33). For it would never be proper in Christ what is added and remains in Him, unless sometimes it would depart from others. Otherwise God speaks to Moses: I will take from the spirit which is in you (Num. XI, 17): which surely he would not have, unless it descended to him from the Lord. However, the prophecy of this entire chapter is against Mount Seir, namely the sons of Esau and Edom, who are called Idumeans in the Greek and our language, because in the time of necessity and distress, when Judah was being captured by the Babylonians, they insulted them and believed that the land was given to them to possess, and not only did they not accept their brothers, namely the sons of Jacob, but they persecuted them and attacked them with the sword. Where Symmachus interpreted more clearly, You have hated your blood, and blood will pursue you. But it is prophesied that he himself will be captured and reduced to eternal solitudes, and at the end of things he will recognize that God is the judge, because he has said: Two nations and two regions are mine; either the Edomites and the Jews, or certainly the Jews and Israel, namely two and ten tribes. And you have spoken of the mountains of Israel, saying: Deserts have been given to us to devour, not considering that this blasphemy would overflow against God. From which it follows: All the earth rejoices, I will lead you into solitude. And the meaning is: when all the land of Judaea will receive its former state, you will remain in eternal solitude. And what is added is: Just as you rejoiced over the inheritance of the house of Israel, because it was dispersed, I will do the same to you. In the Septuagint it is not found, but it was added under asterisks from the edition of Theodotion. But all the wrath of God advances there against Mount Seir, so that when it is dispersed, he himself and all of Idumea may know that he is the Lord. I have spoken these things hastily, according to historical context and meaning rather than literal words. I will now move on to the anagoge and briefly touch on a few points for the sake of brevity. 'Put,' he says, 'or turn your face towards Mount Seir.' And significantly, he says 'turn,' from one prophecy to another prophecy. However, he is not referring to the physical face, but rather the face of the soul, as the Apostle also says: 'But we all, with unveiled face, beholding as in a mirror the glory of the Lord' (2 Corinthians 3:18). However, the mountain of Seir, which is interpreted as rough and hairy, represents the opposing strength that presided over the nation of the sons of Esau, and rose up against the people of Judah, that is, the confession and true faith. But if an astute reader objects, how can Seir, that is, rough and hairy, be understood in a negative sense, since even Elijah is called a hairy man (2 Kings 1)? I will respond briefly: it is written about Esau that he was red and like a hairy skin (Genesis 25), but about Elijah that he was only a hairy man. Esau, who is bloodthirsty and cruel, is compared to a rough animal skin, a symbol of human works and of death itself; while Elijah represents manliness. Therefore, both his dwelling in solitude and his austere way of life not only showed him to be a man, but also a very strong man. On the other hand, Jacob, who had supplanted Esau and taken his birthright (Genesis, 25), is called light and polished because he simply lived at home and was not a hunter like the giant, Nimrod. Let us see then what God commands to be said to the mountain, or against the mountain of Seir. Behold, I will come to you, Mount Seir, I will not send Angels, nor will I use other ministers, but I myself will come to you, and I will extend my hand over you, and I will assume the appearance of one who strikes, and I will make you desolate and deserted, as one who dwelt wickedly, and you had many partners in your impiety, so much so that you built cities and claimed them as your own dominion: now desolated together with your cities, which Jeremiah is commanded to destroy and dig up (Jer. 51), in that you will make progress by building good cities in their place, so that you may know that I am the Lord, whom you could not know before the desolation of your land. However, the root cause of sin is that you have been an eternal enemy. Hence, the psalm says: Be angry, but do not sin (Psalm 4:5), so that we may quickly reconcile with our enemies and change hatred into love. However, not such is Mount Seir, which encompasses eternal enmities or besieges the children of Israel deceitfully with a sword in hand. From this we understand that whoever takes up the sword against the children of God, acts deceitfully, and besieges them, shall be handed over to the power of the sword, just as Mount Seir did in a time of extreme wickedness, when the days were evil and the world was filled with evil. And with the increase of wickedness, the love of many grows cold. But there is another sin of the mountain of Seir: that, because it hated the blood of the just, which it desired to spill in every persecution, it suffers persecution from the same blood. Therefore, the souls under the altar of the saints cry out and beg for vengeance from the Lord for their bloodshed. And they are taken away from the mountain of Seir, going and returning, that is, every inhabitant, whether humans or animals that are saved in the Church, of whom it is written: You will save humans and animals, Lord. (Psalm 35:5). That in the mountain of Seir both those who seem to have some reason, and those who are content with simple faith, should perish at God's command. And its mountains are filled with the wounded and slain. And not only the mountains, which have reached the summit of impiety, but also the hills, that is, the lesser disciples of the mountain of Seir, and the valleys that are in the depths, or the torrents, which have muddy waters, collected from here and there, coming from pride, or, according to the Septuagint, the fields, which are in the middle between the hills and the valleys. All the slain will fall by the sword of the Lord, and His outstretched hand and striking, so that they may be reduced to everlasting desolation; and if there were cities, that is, assemblies of evil dwelling, let them perish themselves and cease to have agreement in a bad way, and let their languages be divided (Genesis 11), so that they may not be able to build a tower of blasphemy against God; and being reduced to solitude and desert, let them know that He is the Lord. It is not enough that you have spoken so much about Mount Seir, as the previous discourse narrated; but you have also spoken this out of pride: 'There are two peoples and two lands or regions that belong to me, namely Idumea and Judaea, and I will possess the heretics and the Ecclesiastics alike.' And you said this when the Lord was there, who governed His people. Therefore the Lord swears and says: 'As I live,' says the Lord God, 'I will make myself known to you when I strike and judge you, in accordance with your anger with which you raged against the people of God, and with your zeal with which you persecuted the family of Christ, hating those whom you desired to possess. Then you will know that it was I who made known your reproaches and blasphemies, and not someone else, for I myself have heard what you have said against the mountains of Israel, saying: 'They have been given to us as a desolation to devour.' We must accept the mountains of Israel, Moses, the prophets, and the apostles, whom the heretics and the leader of the heretics, the devil, think they have been handed over to devour: when either rarely or not at all is found in the Church, who is able to fight for the mountains of the Lord, and defend their tearing apart with his voice. And you have risen up, he says, against me with your mouth, whether you have spoken magnificently, not as you think against the mountains, but through them against me, and you have either asked or shouted against me. For all your prayers, O Mount Seir, and companions of Mount Seir, of which it was said above (above, the same): I will fill his mountains and hills, and valleys, and fields, or torrents, they were against us: not prayers and supplications, as you think to God, but shouts, vociferations, and blasphemies. Therefore, the Lord threatens and says: Just as you rejoiced over the inheritance of the house of Israel, when it was scattered and torn by your persecutions and dispersed throughout the whole world: so I will do to you. For the whole earth of the living rejoices, and the land of the saints, and all those converted to the service of God, you will be scattered, O rough mountain, O hairy mountain, and all Idumea, devoted indeed to earthly works and to bloodshed and slaughter, so that then you may know that I myself am the Lord, who have spoken elsewhere: I am the Lord your God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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