Ezekiel 35:5
in Ezekiel 35Because you harbored an ancient hatred and delivered the Israelites over to the sword in the time of their disaster at the final stage of their punishment,
BSB
The same verse in ASV and KJV ▾
ASV
Because thou hast had a perpetual enmity, and hast given over the children of Israel to the power of the sword in the time of their calamity, in the time of the iniquity of the end;
KJV
Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end:
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This verse in Ezekiel 35
Commentary
9 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Shed blood - Omit “blood:” better as in the margin, i. e., and hast given up the children of Israel to the sword; thou hast scattered the children of Israel in confusion like stones poured down a mountain-side Mic 1:6. That their iniquity had an end - Or, “of the iniquity of the end,” i. e., the time when by the capture of the city the iniquity of Israel came to an end Eze 21:29.
This site's exposition
you harbored an ancient hatred
on Ezekiel 35:5-9
The ground of the sentence is a long history. It ends in Edom's violence “in the time of their disaster”, the same hostility Obadiah and Psalm 137:7 record. The talion principle answers blood with blood, “Since you did not hate bloodshed, it will pursue you”.
The record, by era
The Church Fathers1 voice
(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.
The Puritans and the Awakening4 voices
As the works of creation and common providence demonstrate that there is a God, so the care taken of Israel shows that Jehovah, the God of Israel, is that God alone, the true and living God.
If Jacob's issue fail, they think that they are next in the entail, and that the remainder will be to his brother's issue: " These two nations of Judah and Israel shall be mine. Now is the time for me to put in for them." At least they hope to come in as first occupants, being near neighbours: We will possess it when it is deserted.
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. iii.
quarantine:debris (2026-07-29) — unbalanced-parens
Because thou hast had a perpetual hatred,....
2 more voices on this verse
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
perpetual hatred-- (Ps 137:7; Edom perpetuated the hereditary hatred derived from Esau against Jacob. shed the blood of, &c.--The literal translation is better. "Thou hast poured out the children of Israel"; namely, like water.
quarantine:debris (2026-07-29) — starts-lowercase+unbalanced-parens
A perpetual hatred - The Edomites were the descendants of Esau; the Israelites, the descendants of Jacob. Both these were brothers; and between them there was contention even in the womb, and they lived generally in a state of enmity. Their descendants kept up the ancient feud: but the Edomites were implacable; they had not only a rooted but perpetual enmity to the Israelites, harassing and distressing them by all possible means; and they seized the opportunity, when the Israelites were most harassed by other enemies, to make inroads upon them, and cut them off wherever they found them. To afflict the afflicted is cruel. This is scarcely of man, bad as he is. He must be possessed by the malignant spirit of the devil, when he wounds the wounded, insults over the miseries of the afflicted, and seeks opportunities to add affliction to those who are already under the rod of God.
The words behind it
17 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| יַ֗עַן | yaan | because | H3282 → | 99 times |
| הֱי֤וֹת | heyot | belonged | H1961 → | 3559 times |
| לְךָ֙ | lekha | to you | ||
| אֵיבַ֣ת | ʾeivat | enmity of | H342 → | |
| עוֹלָ֔ם | olam | antiquity | H5769 → | 438 times |
| וַתַּגֵּ֥ר | vatager | and you poured | H5064 → | |
| אֶת־ | ʾet- | <obj.> | H853 → | 10935 times |
| בְּנֵֽי־ | benei- | [the] people of | H1121 → | 4930 times |
| יִשְׂרָאֵ֖ל | yisrael | Israel | H3478 → | 2507 times |
| עַל־ | ʾal- | over | H5921 → | 5755 times |
| יְדֵי־ | yedei- | [the] hands of | H3027 → | 1618 times |
| חָ֑רֶב | charev | [the] sword | H2719 → | 413 times |
| בְּעֵ֣ת | beet | at [the] time of | H6256 → | 296 times |
| אֵידָ֔ם | ʾeidam | disaster their | H343 → | |
| בְּעֵ֖ת | beet | at a time of | H6256 → | 296 times |
| עֲוֹ֥ן | ʾavon | punishment of | H5771 → | 233 times |
| קֵֽץ׃ | ketz | [the] end | H7093 → | 67 times |
יַ֗עַןbecause
yaanH3282 →99 times
הֱי֤וֹתbelonged
heyotH1961 →3559 times
לְךָ֙to you
lekha
אֵיבַ֣תenmity of
ʾeivatH342 →
עוֹלָ֔םantiquity
olamH5769 →438 times
וַתַּגֵּ֥רand you poured
vatagerH5064 →
אֶת־<obj.>
ʾet-H853 →10935 times
בְּנֵֽי־[the] people of
benei-H1121 →4930 times
יִשְׂרָאֵ֖לIsrael
yisraelH3478 →2507 times
עַל־over
ʾal-H5921 →5755 times
יְדֵי־[the] hands of
yedei-H3027 →1618 times
חָ֑רֶב[the] sword
charevH2719 →413 times
בְּעֵ֣תat [the] time of
beetH6256 →296 times
אֵידָ֔םdisaster their
ʾeidamH343 →
בְּעֵ֖תat a time of
beetH6256 →296 times
עֲוֹ֥ןpunishment of
ʾavonH5771 →233 times
קֵֽץ׃[the] end
ketzH7093 →67 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Amos 1:11This is what the LORD says: “For three transgressions of Edom, even four, I will not revoke My judgment, because he pursued his brother with the sword and stifled all compassion; his anger raged…
it leads to
- Ezekiel 25:12–14
This is what the Lord GOD says: ‘Because Edom acted vengefully against the house of Judah, and in so doing incurred grievous guilt,
Reached by 2 separate paths from here.
- 2 Chronicles 28:17
The Edomites had again come and attacked Judah and carried away captives.
- Numbers 20:14–21
From Kadesh, Moses sent messengers to tell the king of Edom, “This is what your brother Israel says: You know all the hardship that has befallen us,
- Joel 3:19
Egypt will become desolate, and Edom a desert wasteland, because of the violence done to the people of Judah, in whose land they shed innocent blood.
- Ezekiel 25:12–14
Through
Psalms 137:7Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!”
it leads to
- Jeremiah 49:7–22
Concerning Edom, this is what the LORD of Hosts says: “Is there no longer wisdom in Teman? Has counsel perished from the prudent? Has their wisdom decayed?
Reached by 2 separate paths from here.
- Lamentations 4:21–22
So rejoice and be glad, O Daughter of Edom, you who dwell in the land of Uz. Yet the cup will pass to you as well; you will get drunk and expose yourself.
- Obadiah 1:10–14
Because of the violence against your brother Jacob, you will be covered with shame and cut off forever.
- Ezekiel 35:2
“Son of man, set your face against Mount Seir and prophesy against it,
- Jeremiah 49:7–22
About Ezekiel
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jamieson, Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Ezekiel; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.