Ezekiel 35:8

Translation
King James Version
And I will fill his mountains with his slain men: in thy hills, and in thy valleys, and in all thy rivers, shall they fall that are slain with the sword.
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KJV (with Strong's)
And I will fill H4390 his mountains H2022 with his slain H2491 men: in thy hills H1389, and in thy valleys H1516, and in all thy rivers H650, shall they fall H5307 that are slain H2491 with the sword H2719.
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Complete Jewish Bible
I will fill his mountains with his slain; in your hills and valleys and in all your ravines will fall those slain by the sword.
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Berean Standard Bible
I will fill its mountains with the slain; those killed by the sword will fall on your hills, in your valleys, and in all your ravines.
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American Standard Version
And I will fill its mountains with its slain: in thy hills and in thy valleys and in all thy watercourses shall they fall that are slain with the sword.
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World English Bible Messianic
I will fill its mountains with its slain: in your hills and in your valleys and in all your watercourses shall they fall who are slain with the sword.
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Geneva Bible (1599)
And I will fill his mountaines with his slayne men: in thine hilles, and in thy valleys and in all thy riuers shall they fall, that are slayne with the sworde.
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Young's Literal Translation
And filled his mountains with his wounded, Thy hills, and thy valleys, and all thy streams, The pierced of the sword fall into them.
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See also
Ezekiel 31:12Ezekiel 32:4Ezekiel 32:5Ezekiel 39:4Ezekiel 39:5Isaiah 34:2Isaiah 34:7
In the KJVVerse 21,353 of 31,102

Study This Verse

SUMMARY

This verse delivers a stark and comprehensive prophecy of divine judgment against Mount Seir, the land of Edom, foretelling its utter devastation. It vividly describes the entire landscape—mountains, hills, valleys, and rivers—being filled with the bodies of those slain by the sword, a direct and overwhelming consequence of Edom's deep-seated and malicious hostility towards Israel. The prophecy underscores God's sovereign justice, demonstrating His active role in bringing retributive judgment upon nations that oppose His people and His divine purposes.

CONTEXT

  • Literary Context: This verse is situated within a singular prophetic oracle found in Ezekiel chapter 35, which is entirely dedicated to the judgment of Mount Seir, identified with the nation of Edom. This oracle immediately follows a series of pronouncements against other surrounding nations (e.g., Ammon, Moab, Tyre, Sidon, and Egypt in Ezekiel 25-32), serving as a climactic declaration of divine wrath against one of Israel's most enduring and bitter enemies. Crucially, the detailed judgment against Edom in Ezekiel 35 sets the theological and narrative stage for the glorious prophecies of Israel's restoration and renewal in Ezekiel 36 and Ezekiel 37, highlighting God's justice as a necessary prerequisite for His redemptive and restorative work among His people.
  • Historical & Cultural Context: Edom, descended from Esau (Jacob's brother), had a long and deeply entrenched history of animosity towards Israel, stretching back to their patriarchal origins. This "perpetual hatred" (Ezekiel 35:5) intensified significantly during Israel's national calamities, particularly the Babylonian conquest and the fall of Jerusalem in 586 BC. Instead of showing fraternal compassion, Edom rejoiced in Judah's downfall, actively participated in plundering the land, and even sought to seize Israelite territory, as detailed in Obadiah 1:10-14. Mount Seir, Edom's mountainous homeland, was considered a formidable, almost impregnable stronghold, making the prophecy of its utter desolation particularly striking and indicative of a supernatural intervention, demonstrating that no geographical advantage could withstand God's judgment.
  • Key Themes: The prophecy against Edom, powerfully encapsulated in Ezekiel 35:8, contributes to several major theological themes within Ezekiel and the broader prophetic literature. It powerfully illustrates Divine Retribution, emphasizing God's active and direct role ("I will fill") in bringing judgment upon nations for their actions, especially their unceasing hatred and exploitation of Israel's misfortune. The vivid imagery of widespread death across the entire landscape highlights Widespread Desolation, signifying the totality and comprehensiveness of the impending destruction across the entire Edomite territory, leaving no place untouched. This judgment also underscores the severe Consequences of Hatred, demonstrating that persistent malevolence and rejoicing in the suffering of others ultimately lead to self-destruction. Finally, the entire oracle reaffirms God's absolute Sovereignty over the destinies of nations, demonstrating that no entity, regardless of its perceived strength or geographical advantage, is beyond His divine oversight and ultimate judgment, as seen throughout Ezekiel's prophecies against the nations.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • fill (Hebrew, mâlêʼ', H4390): This primitive root means "to fill or (intransitively) be full of, in a wide application (literally and figuratively)." In Ezekiel 35:8, it denotes God's direct agency and the overwhelming abundance of the slain. It is not merely that bodies will be found, but that the very landscape will be saturated with them, indicating a complete and comprehensive slaughter orchestrated by divine will.
  • slain (Hebrew, châlâl', H2491): This term refers to those "pierced (especially to death); figuratively, polluted." It specifically conveys a sense of violent, bloody death, typically in battle, rather than a natural demise. The repetition of "slain" in the verse emphasizes the brutal and military nature of the judgment, highlighting that the Edomites will fall as casualties of war.
  • fall (Hebrew, nâphal', H5307): A primitive root meaning "to fall, in a great variety of applications (intransitive or causative, literal or figurative)." Here, it signifies the collapse and demise of the Edomite people, indicating their defeat and death. Coupled with "slain with the sword," it paints a picture of utter defeat where bodies are strewn across the land, signifying the complete collapse of their nation.

Verse Breakdown

  • "And I will fill his mountains with his slain [men]:" This opening clause immediately establishes God's direct and active role ("I will fill") in the impending judgment. The "mountains" refer to the rugged, elevated terrain of Mount Seir, Edom's homeland, suggesting that even their natural strongholds will be overwhelmed. The phrase "his slain [men]" indicates that the destruction will be internal, affecting the Edomite people themselves, and that the sheer number of casualties will be so vast as to literally "fill" the landscape.
  • "in thy hills, and in thy valleys, and in all thy rivers," This clause expands the scope of the judgment, emphasizing its totality and comprehensiveness. By listing "hills" (H1389, gibʻâh'), "valleys" (H1516, gayʼ'), and "rivers" (H650, ʼâphîyq'), the prophecy declares that no part of Edom's territory, from its highest points to its lowest depressions and watercourses, will escape the devastation. This geographical inclusiveness underscores the completeness of the divine wrath and the inescapable nature of the judgment.
  • "shall they fall that are slain with the sword." This concluding clause reiterates the fate of the Edomites and the instrument of their demise. The repetition of "slain" (H2491, châlâl') reinforces the violent nature of their death, specifically "with the sword" (H2719, chereb'), indicating military defeat and execution. The phrase "shall they fall" (H5307, nâphal') emphasizes the inevitability and widespread nature of their collapse and death across the entire land.

Literary Devices

Ezekiel 35:8 employs several powerful literary devices to convey the intensity and totality of God's judgment. Hyperbole is evident in the declaration that God will "fill his mountains" and all other geographical features with the slain. While not literally meaning every inch will be covered, it powerfully conveys an overwhelming and catastrophic number of casualties, far beyond typical battle losses. Vivid Imagery is used to paint a gruesome picture of a land saturated with dead bodies, evoking a sense of desolation and horror. The specific mention of "mountains," "hills," "valleys," and "rivers" constitutes a form of Merism, where two contrasting or encompassing parts represent the whole, indicating that the judgment will affect every single part of Edom's territory, leaving no refuge. Furthermore, the repetition of "slain" emphasizes the brutal and violent nature of the divine retribution, creating a sense of inescapable doom and the finality of Edom's demise.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 35:8 stands as a profound theological statement on God's unwavering justice and His commitment to holding nations accountable for their actions, particularly their treatment of His covenant people. It reveals that God is not a passive observer but an active participant in human history, orchestrating events to fulfill His righteous decrees. The judgment against Edom serves as a universal warning that perpetual hatred, malice, and rejoicing in the misfortune of others will inevitably incur divine wrath. It underscores the principle that those who sow discord and violence will ultimately reap destruction, affirming God's moral order in the world. For the oppressed, this prophecy offers comfort, assuring them that God sees their suffering and will ultimately vindicate His people against their adversaries, demonstrating His faithfulness to His covenant and His people.

REFLECTION AND APPLICATION

Ezekiel 35:8, though a prophecy of ancient judgment, carries enduring lessons for contemporary believers. It serves as a potent reminder that God is a righteous judge who holds all people and nations accountable for their choices, especially those rooted in hatred, pride, and schadenfreude. We are called to examine our own hearts for any lingering animosity or secret delight in the struggles of others, recognizing that such attitudes are anathema to God's character and destructive to our own souls. Instead, we are to cultivate compassion, forgiveness, and a spirit of reconciliation, even towards those who have wronged us, reflecting the character of Christ. Furthermore, this passage encourages us to trust in God's ultimate justice, even when it seems delayed or when evil appears to triumph in the world. It reassures us that God will indeed settle all accounts, vindicating His people and bringing justice to a broken world, reminding us to align our lives with His righteous standards rather than the fleeting advantages of worldly power or malice.

Questions for Reflection

  • In what ways might I be harboring "perpetual hatred" or ill will towards others, even subtly?
  • How does this prophecy of divine judgment deepen my understanding of God's justice and holiness?
  • What practical steps can I take to cultivate compassion and forgiveness, especially towards those I find difficult to love?
  • How does trusting in God's ultimate justice impact my response to present injustices in the world?

FAQ

Why was God so harsh with Edom?

Answer: God's judgment on Edom was not arbitrary but a direct and severe consequence of their long-standing "perpetual hatred" (Ezekiel 35:5) towards Israel, their kin. This animosity culminated in their active rejoicing in Jerusalem's destruction and their opportunistic attempts to seize Israelite land during Judah's most vulnerable moment (Obadiah 1:10-14). God's judgment demonstrates His commitment to justice, His defense of His covenant people, and His absolute sovereignty over all nations, holding them accountable for their moral choices and actions.

Does this prophecy apply to nations today?

Answer: While the specific prophecy in Ezekiel 35 was directed at ancient Edom and has seen historical fulfillment, its underlying principles are timeless and universally applicable. It teaches that God is sovereign over all nations, that He observes their conduct, and that there are divine consequences for national pride, injustice, and malicious actions, especially against His people or His purposes. While we don't expect a literal fulfillment of "mountains filled with slain" for every nation, the principle of divine accountability and the ultimate triumph of God's justice remains relevant for all societies and governments today.

How does this relate to God's love?

Answer: At first glance, a prophecy of such devastating judgment might seem contradictory to God's love. However, biblical love is not merely sentimental; it is intrinsically linked to justice and holiness. God's love for His people, Israel, necessitated His righteous judgment against those who relentlessly oppressed them. Furthermore, God's judgment against evil is an expression of His perfect character, demonstrating that He will not tolerate unrepentant sin and injustice indefinitely. His judgment serves to uphold His moral order, ultimately paving the way for His redemptive purposes, as seen in the subsequent prophecies of Israel's restoration in Ezekiel 36.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 35:8 speaks of a literal judgment on ancient Edom, its profound theological implications find ultimate fulfillment and transformation in the person and work of Jesus Christ. The "slain with the sword" in Edom foreshadows the ultimate defeat of sin and death, not through human warfare, but through the decisive spiritual victory achieved by Christ on the cross. He is the one who, by His own sacrifice, disarmed the powers of darkness and triumphed over them (Colossians 2:15). The comprehensive desolation prophesied for Edom points to the final, complete judgment that will be meted out against all unrighteousness and rebellion at the end of the age, when Christ returns as the righteous judge, with a sharp sword coming out of His mouth to strike down the nations (Revelation 19:11-16). Moreover, just as God vindicated Israel against Edom, Christ's resurrection and ascension ensure the ultimate vindication of all who are in Him, the spiritual Israel. His kingdom will ultimately "fill" the earth, not with the slain, but with righteousness, peace, and glory, establishing a reign where justice and love perfectly coalesce (Isaiah 9:7).

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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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