TRV
Translation
King James Version
Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee.
KJV (with Strong's)
Complete Jewish Bible
therefore, as I live,' swears Adonai ELOHIM, 'I will deal with you as your anger and envy arising from your hatred deserve; and I will make myself known among them when I judge you.
Berean Standard Bible
therefore as surely as I live, declares the Lord GOD, I will treat you according to the anger and jealousy you showed in your hatred against them, and I will make Myself known among them when I judge you.
American Standard Version
therefore, as I live, saith the Lord Jehovah, I will do according to thine anger, and according to thine envy which thou hast showed out of thy hatred against them; and I will make myself known among them, when I shall judge thee.
World English Bible Messianic
therefore, as I live, says the Lord GOD, I will do according to your anger, and according to your envy which you have shown out of your hatred against them; and I will make myself known among them, when I shall judge you.
Geneva Bible (1599)
Therefore as I liue, sayth the Lord God, I wil euen do according to thy wrath, and according to thine indignation which thou hast vsed in thine hatred against them: and I wil make my selfe knowen among them whe I haue iudged thee.
Young's Literal Translation
Therefore, I live--an affirmation of the Lord Jehovah, And I have done according to thine anger, And according to thine envy, With which thou hast wrought, Because of thy hatred against them, And I have been known among them when I judge thee.
In the KJVVerse 21,356 of 31,102
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Commentary on Ezekiel 35 verses 10–15
10 ¶ Because thou hast said, These two nations and these two countries shall be mine, and we will possess it; whereas the LORD was there:
11 Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee.
12 And thou shalt know that I am the LORD, and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, They are laid desolate, they are given us to consume.
13 Thus with your mouth ye have boasted against me, and have multiplied your words against me: I have heard them.
14 Thus saith the Lord GOD; When the whole earth rejoiceth, I will make thee desolate.
15 As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee: thou shalt be desolate, O mount Seir, and all Idumea, even all of it: and they shall know that I am the LORD.
Here is, I. A further account of the sin of the Edomites, and their bad conduct towards the people of God. We find the church complaining of them for setting on the Babylonians, and irritating them against Jerusalem, saying, Rase it, rase it, down with it, down with it (Psa 137:7), inflaming a rage that needed no spur; here it is further charged upon them that they triumphed in Jerusalem's ruin and in the desolations of the country. Many blasphemies they spoke against the mountains of Israel, saying, with pride and pleasure, They are laid desolate, Eze 35:12. Note, The troubles of God's church, as they give proofs of the constancy and fidelity of its friends, so they discover and draw out the corruptions of its enemies, in whom there then appears more brutish malice than one would have thought of. Now their triumphing in Jerusalem's ruin is here said to proceed, 1. From a sinful passion against the people of Israel; from anger and envy, and hatred against them (Eze 35:11), that perpetual hatred spoken of Eze 35:5. Though they were not a match for them, and therefore could not do them a mischief themselves, yet they were glad when the Chaldeans did them a mischief. 2. From a sinful appetite to the land of Israel. They pleased themselves with hopes that when the people of Israel were destroyed they should be let into the possession of their country, which they had so often grudged and envied them. They thought they could make out something of a title to it, ob defectum sanguinis - for want of other heirs. 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. Ceditur occupanti - Let us get possession and that will be title enough. Note, Those have the spirit of Edomites who desire the death of others because they hope to get by it, or are pleased with their failing because they expect to come into their business. When we see the vanity of the world in the disappointments, losses, and crosses, that others meet with in it, instead of showing ourselves, upon such an occasion, greedy of it, we should rather be made thereby to sit more loose to it, and both take our affections off it and lower our expectations from it. But in this case of the Edomites' coveting the land of Israel, and gaping for it, there was a particular affront to God, when they said, "These lands are given us to devour, and we shall have our bellies full of their riches." God says, You have boasted against me and have multiplied your words against me; for they expected possession upon a vacancy, because Israel was driven out, whereas the Lord was still there, Eze 35:10. His temple indeed was burnt, and the other tokens of his presence were gone; but his promise to give that land to the seed of Jacob for an inheritance was not made void, but remained in full force and virtue; and by that promise he did in effect still keep possession for Israel, till they should in due time be restored to it. That was Immanuel's land (Isa 8:8); in that land he was to be born, and therefore that people shall continue in it of whom he is to be born, till he has passed his time in it, and then let who will take it. The Lord is there, the Lord Jesus is to be there; and therefore Israel's discontinuance of possession is no defeasance of their right, but it shall be kept for them, and they shall have, hold, and enjoy it by virtue of the divine grant, till the promise of this Canaan shall by the Messiah be changed into the promise of a far better. Note, It is a piece of presumption highly offensive to God for Edomites to lay claim to those privileges and comforts that are peculiar to God's chosen Israel and are reserved for them. It is blasphemy against the mountains of Israel, the holy mountains, to say, because they are for the present made a prey of and trodden under foot of the Gentiles (Rev 11:2), even the holy city itself, that therefore the Lord has forsaken them, their God has forgotten them. The apostle will by no means admit such a thought as this, that God hath cast away his people, Rom 11:1. No; though they are cast down for a time, they are not cast off for ever. Those reproach the Lord who say they are.
II. The notice God took of the barbarous insolence of the Edomites, and the doom passed upon them for it: I have heard all thy blasphemies, Eze 35:12. And again (Eze 35:13), You have multiplied your words against me, and I have heard them, I have observed them, I have kept an account of them. Note, In the multitude of words, not one escapes God's cognizance; let men speak ever so much, ever so fast, though they multiply words, which they themselves regard not, but forget immediately, yet none of them are lost in the crowd, not the most idle words; but God hears them, and will be able to charge the sinner with them. All the haughty and hard speeches, particularly, which are spoken against the Israel of God, the words which are magnified (as it is in the margin, Eze 35:13) as well as the words which are multiplied, God takes notice of. For, as the most trifling words are not below his cognizance, so the most daring are not above his rebuke. I have heard all thy blasphemies. This is a good reason why we should bear reproach as if we heard it not, because God will hear, Psa 38:13, Psa 38:15. God has heard the Edomites' blasphemy; let them therefore hear their doom, Eze 35:14, Eze 35:15. It was a national sin (the blasphemies charged upon them were the sense and language of all the Edomites), and therefore shall be punished with a national desolation. And, 1. It shall be a distinguishing punishment. As God has peculiar favours for Israelites, so he has peculiar plagues for Edomites: so that "When the whole earth rejoices I will make thee desolate; when other nations have their desolations repaired, to their joy, thine shall be perpetual," Eze 35:9. 2. The punishment shall answer to the sin: "As thou didst rejoice in the desolation of the house of Israel, God will give thee enough of desolation; since thou art so fond of it, thou shalt be desolate; I will make thee so." Note, Those who, instead of weeping with the mourners, make a jest of their grievances, may justly be made to weep like the mourners, and themselves to feel the weight, to feel the smart, of those grievances which they set so light by. Some read Eze 35:14 so as to complete the resemblance between the sin and the punishment: The whole earth shall rejoice when I make thee desolate, as thou didst rejoice when Israel was made desolate. Those that are glad at the death and fall of others may expect that others will be glad of their death, of their fall. 3. In the destruction of the enemies of the church God designs his own glory, and we may be sure that he will not come short of his design. (1.) That which he intends is to manifest himself, as a just and jealous God, firm to his covenant and faithful to his people and their injured cause (Eze 35:11): I will make myself known among them when I have judged thee. The Lord is and will be known by the judgments which he executes. (2.) His intention shall be fully answered; not only his own people shall be made to know it to their comfort, but even the Edomites themselves, and all the other enemies of his name and people, shall know that he is the Lord, Eze 35:4, Eze 35:9, Eze 35:15. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–15. 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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SUMMARY
Ezekiel 35:11 delivers a solemn divine oath, declaring God's unwavering commitment to execute judgment upon Mount Seir (Edom) in direct proportion to their malicious anger, envy, and hatred against Israel. Through this decisive act of retribution, the Lord GOD vows to reveal His righteous character and sovereign power, ensuring that both the judged and the observing nations will experientially know Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 35:11 is rich with literary devices that amplify its message. The most prominent is the Divine Oath, "as I live, saith the Lord GOD," which lends absolute certainty and gravity to the pronouncement. This oath functions as a powerful rhetorical device, emphasizing the immutable nature of God's word. The passage also employs Poetic Justice or Lex Talionis (the law of retaliation) in a broader, thematic sense. God declares He will "do according to thine anger, and according to thine envy which thou hast used out of thy hatred," meaning Edom's own destructive emotions and actions become the measure of their judgment. This is a form of Irony, as Edom's malice, intended to harm Israel, ultimately becomes the instrument of their own downfall. Furthermore, the phrase "I will make myself known among them" signifies Theophany through Judgment, where God's character and power are revealed not through a direct appearance, but through His decisive and visible actions in history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 35:11 profoundly underscores the biblical truth of God's active and righteous governance over the nations, revealing Him as the ultimate Judge who holds all accountable for their actions, particularly their treatment of His people. This verse emphasizes that God's justice is not arbitrary but perfectly calibrated to the nature of the offense, demonstrating His moral order in the world. Beyond mere punishment, God's judgment serves a redemptive purpose of self-revelation, ensuring that His sovereignty, holiness, and faithfulness are recognized by all. It teaches that even in the face of human malice and injustice, God remains sovereign, and His divine purposes will ultimately prevail, leading to the vindication of His name and the establishment of His kingdom.
REFLECTION AND APPLICATION
Ezekiel 35:11 offers profound lessons for contemporary believers. It serves as a stark reminder that hatred, envy, and malicious intent, whether on a national or individual level, are not trivial matters to God. While Edom faced national judgment, the principle holds true: harboring such destructive emotions against others ultimately brings spiritual and personal detriment. This verse calls us to examine our own hearts, confessing any lingering malice or resentment, and seeking God's grace to cultivate love, forgiveness, and compassion. Moreover, it provides immense comfort and assurance for those who experience injustice or suffering. Knowing that God is a righteous Judge who will ultimately address all wrongdoing allows us to release the burden of vengeance and trust in His perfect timing and methods. His actions always serve to demonstrate His character and sovereignty, encouraging us to look for His hand and purposes even in difficult or challenging events, and to understand that His ultimate goal is always to make Himself known.
Questions for Reflection
FAQ
Why was God's judgment against Edom so severe?
Answer: God's judgment against Edom was severe because of their "perpetual hatred" (Ezekiel 35:5) and their active malice towards Israel, God's covenant people. Unlike other nations who simply participated in the general chaos of the Babylonian conquest, Edom actively rejoiced in Judah's downfall, exploited their distress, and even participated in their plunder, demonstrating a deep-seated, long-standing animosity (as seen in Obadiah 1:10-14). This was not merely political opportunism but a profound spiritual offense against God's chosen nation, which God took personally. The severity of the judgment reflects the depth of their sin and God's unwavering commitment to justice and the protection of His people.
What does the phrase "as I live, saith the Lord GOD" signify?
Answer: This phrase is a powerful divine oath, the strongest possible affirmation in the Hebrew Bible. When God declares "as I live" (Hebrew: Chai Ani), He is swearing by His own eternal existence and immutable character. It signifies the absolute certainty, irrevocability, and solemnity of the pronouncement that follows. It means that what God is about to say is as true and sure as His very being. This oath underscores God's faithfulness to His word and the inevitability of His judgment or promise.
How does God "make Himself known" through judgment, as stated in this verse?
Answer: God "makes Himself known" (Hebrew: yâdaʻ) through judgment by demonstrating His attributes and character in a tangible, undeniable way. In the case of Edom, their downfall would reveal God's justice, His power, His sovereignty over nations, and His faithfulness to His covenant with Israel. It's not just about intellectual knowledge, but an experiential recognition of who God truly is. When His judgments are executed, His righteous nature is put on full display for all to witness, compelling both the judged and the observers to acknowledge His authority and holiness. This revelation serves to vindicate His name and establish His glory among the nations (Ezekiel 36:23).
CHRIST-CENTERED FULFILLMENT
Ezekiel 35:11, with its declaration of divine judgment and God's self-revelation, finds its ultimate and most profound fulfillment in Jesus Christ. While the Old Testament passages often depict God's wrath poured out on nations for their sin, the New Testament reveals the Lamb of God who takes away the sin of the world. The "anger, envy, and hatred" of Edom against Israel foreshadow the universal human condition of rebellion against God, which justly incurs divine wrath (Romans 1:18). Yet, in Christ, God's judgment against sin was fully satisfied, as He bore the full measure of divine wrath on the cross, becoming sin for us so that we might become the righteousness of God in Him (2 Corinthians 5:21). Thus, the principle of God "making Himself known" through judgment is ultimately revealed in the cross, where both His perfect justice and His boundless love are simultaneously displayed. Furthermore, all judgment has been committed to the Son (John 5:22), and it is before Him that every knee will one day bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11). In Christ, God's promise to "make myself known" is fulfilled not only through the judgment of sin but preeminently through the salvation offered to all who believe.