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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Micah 1:8–16. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here a long train of mourners attending the funeral of a ruined kingdom.
I.The prophet is himself chief mourner (Mic 1:8, Mic 1:9):
I will wail and howl; I will go stripped and naked, as a man distracted with grief. The prophets usually expressed their own grief for the public grievances, partly to mollify the predictions of them, and to make it appear that is was not out of ill-will that they denounced the judgments of God (so far were they from desiring the woeful day that they dreaded it more than any thing), partly to show how very dreadful and mournful the calamities would be, and to stir up in the people a holy fear of them, that by repentance they might turn away the wrath of God. Note, We ought to lament the punishments of sinners as well as the sufferings of saints in this world; the weeping prophet did so (Jer 9:1); so did this prophet. He makes a wailing like the dragons, or rather the jackals, ravenous beasts that in those countries used to meet in the night, and howl, and make hideous noises; he mourns as the owls, the screech-owls, or ostriches, as some read it. Two things the prophet here thus dolefully laments: - 1. That Israel's case is desperate: Her wound is incurable; it is ruin without remedy; man cannot help her; God will not, because she will not by repentance and reformation help herself. There is indeed balm in Gilead and a physician there; but they will not apply to the physician, nor apply the balm to themselves, and therefore the wound is incurable. 2. That Judah likewise is in danger. The cup is going round, and is now put into Judah's hand: The enemy has come to the gate of Jerusalem. Soon after the destruction of Samaria and the ten tribes, the Assyrian army, under Sennacherib, laid siege to Jerusalem, came to the gate, but could not force their way any further; however, it was with great concern and trouble that the prophet foresaw the fright, so dearly did he love the peace of Jerusalem.
II.Several places are here brought in mourning, and are called upon to mourn; but with this proviso, that they should not let the Philistines hear them (Mic 1:10): Declare it not in Gath; this is borrowed from David's lamentation for Saul and Jonathan (Sa2 1:20), Tell it not in Gath, for the uncircumcised will triumph in Israel's tears. Note, One would not, if it could be helped, gratify those that make themselves and their companions merry with the sins or with the sorrows of God's Israel. David was silent, and stifled his griefs, when the wicked were before him, Psa 39:1. But, though it may be prudent not to give way to a noisy sorrow, yet it is duty to admit a silent one when the church of God is in distress. "Roll thyself in the dust" (as great mourners used to do) "and so let the house of Judah and every house in Jerusalem become a house of Aphrah, a house of dust, covered with dust, crumbled into dust." When God makes the house dust it becomes us to humble ourselves under his mighty hand, and to put our mouths in the dust, thus accommodating ourselves to the providences that concern us. Dust we are; God brings us to the dust, that we may know it, and own it. Divers other places are here named that should be sharers in this universal mourning, the names of some of which we do not find elsewhere, whence it is conjectured that they are names put upon them by the prophet, the signification of which might either indicate or aggravate the miseries coming upon them, thereby to awaken this secure and stupid people to a holy fear of divine wrath. We find Sennacherib's invasion thus described, in the prediction of it, by the impressions of terror it should make upon the several cities that fell in his way, Isa 10:28, Isa 10:29, etc. Let us observe the particulars here,
1.The inhabitants of Saphir, which signifies neat and beautiful (thou that dwellest fairly, so the margin reads it), shall pass away into captivity, or be forced to flee, stripped of all their ornaments and having their shame naked. Note, Those who appear ever so fine and delicate know not what contempt they may be exposed to; and the more grievous will the shame be to those who have been inhabitants of Saphir.
2.The inhabitants of Zaanan, which signifies the country of flocks, a populous country, where the people are as numerous and thick as flocks of sheep, shall yet be so taken up with their own calamities, felt or feared, that they shall not come forth in the mourning of Bethezel, which signifies a place near, shall not condole with, nor bring any succour to, their next neighbours in distress; for he shall receive of you his standing; the enemy shall encamp among you, O inhabitants of Zaanan! shall take up a station there, shall find footing among you. Those may well think themselves excused from helping their neighbours who find they have enough to do to help themselves and to hold their own.
3.As for the inhabitants of Maroth (which, some think, is put for Ramoth, others that it signifies the rough places), they waited carefully for good, and were grieved for the want of it, but were disappointed; for evil came from the Lord unto the gate of Jerusalem, when the Assyrian army besieged it, Mic 1:12. The inhabitants of Maroth might well overlook their own particular grievances when they saw the holy city itself in danger, and might well overlook the Assyrian, that was the instrument, when they saw the evil coming from the Lord.
4.Lachish was a city of Judah, which Sennacherib laid siege to, Isa 36:1, Isa 36:2. The inhabitants of that city are called to bind the chariot to the swift beast, to prepare for a speedy flight, as having no other way left to secure themselves and their families; or it is spoken ironically: "You have had your chariots and your swift beasts, but where are they now?" God's quarrel with Lachish is that she is the beginning of sin, probably the sin of idolatry, to the daughter of Zion (Mic 1:13); they had learned it from the ten tribes, their near neighbours, and so infected the two tribes with it. Note, Those that help to bring sin into a country do but thereby prepare for the throwing of themselves out of it. Those must expect to be first in the punishment who have been ringleaders in sin. The transgressions of Israel were found in thee; when they came to be traced up to their original they were found to take rise very much from that city. God knows at whose door to lay the blame of the transgressions of Israel, and whom to find guilty. Lachish, having been so much accessory to the sin of Israel, shall certainly be reckoned with: Thou shalt give presents to Moresheth-gath, a city of the Philistines, which perhaps had a dependence upon Gath, that famous Philistine city; thou shalt send to court those of that city to assist thee, but it shall be in vain, for (Mic 1:14) the houses of Achzib (a city which joined to Mareshah, or Moresheth, and is mentioned with it, Jos 15:44) shall be a lie to the kings of Israel; though they depend upon their strength, yet they shall fail them. Here there is an allusion to the name. Achzib signifies a lie, and so it shall prove to those that trust in it.
5.Mareshah, that could not, or would not, help Israel, shall herself be made a prey (Mic 1:15): "I will bring a heir (that is, an enemy) that shall take possession of thy lands, with as much assurance as if he were heir at law to them, and he shall come to Adullam, and to the glory of Israel, that is, to Jerusalem the head city;" or "The glory of Israel shall come to be as Adullam, a poor despicable place;" or, "The king of Assyria, whom Israel had gloried in, shall come to Adullam, in laying the country waste." 6. The whole land of Judah seems to be spoken to (Mic 1:16) and called to weeping and mourning: "Make thee bald, by tearing thy hair and shaving thy head; poll thee for thy delicate children, that had been tenderly and nicely brought up; enlarge thy baldness as the eagle when she casts her feathers and is all over bald; for they have gone into captivity from thee, and are not likely to return; and their captivity will be the more grievous to them because they have been brought up delicately and have not been inured to hardship." Or this is directed particularly to the inhabitants of Mareshah, as Mic 1:15. That was the prophet's own city, and yet he denounces the judgments of God against it; for it shall be an aggravation of its sin that it had such a prophet, and knew not the day of its visitation. Its being thus privileged, since it improved not the privilege, shall not procure favour for it either with God or with his prophet.
Historical interpretation
Fourteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 6 onwards): And I will make Samaria a heap of stones in the field, when a vineyard is planted, and I will pour down her stones into the valley, and will lay bare her foundations. And all her carved images shall be beaten to pieces, and all her wages shall be burned with fire, and all her idols will I lay desolate: for she gathered it of the hire of an harlot, and they shall return to the hire of a harlot. Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls. For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem. LXX: And I will make Samaria a caretaker of fruits in the field, and a plantation of vineyards; and I will uncover its foundations and reveal all of its carved images, and all of its wages will be burned with fire, and all of its idols I will put to destruction, because it gathered them from the wages of prostitution, and destroyed them with the wages of prostitution. Because of this, it will lament and mourn, it will go barefoot and naked, it will make a lamentation like the dragons, and a mourning like the daughters of Sirens, because its wound has obtained, because it has come to Judah and has touched the gate of my people, even Jerusalem. According to the order of sins, there is an order of punishments. Samaria was the first to sin, and they made idols and worshiped calves instead of the Lord: therefore, let it perish first. I will destroy it when the Assyrians come, and I will make it like a heap of stones when a vineyard is planted, so that it is turned into mounds. And I will remove its stones into the valley. It was indeed situated in the mountains, where Sebaste is now, and it is where the bones of the holy John the Baptist are buried. And I will reveal its foundations. Such will be the ruin and the destruction of the city, that not only the walls and buildings will collapse, but even the foundations will be exposed to the very last stone. And all its sculptures and treasures, which were gathered by various kings, will be brought down and burned by fire, and reduced to nothingness. For the riches and abundant possessions, which were presumed to be the result of idolatry, will be taken to another harlot, that is, to Nineveh. Just as they committed fornication with the idols they made in their own land, so they will go to another land of idols and prostitution, that is, to the Assyrians. So far concerning Samaria. And because the same calamity will happen to Jerusalem (for it also sinned with a similar error, abandoning its God and making idols), therefore the prophet attributes a kind of personification to God, and under his own persona he expresses a lamenting affection, and says: About this I will mourn and wail; I will go stripped and naked (for I have lost ten tribes), and I will make a lamentation like jackals, and mourning like ostriches. For just as dragons roar with a terrifying hiss, according to the accounts of those who have written about natural history, at the time when they are defeated by elephants; and just as ostriches are forgetful of their eggs, as if they had not laid them, and leave their young to be trampled on by the feet of beasts in the sand (Job 39); as it is more fully described in the book of Job: so I also, stripped of children and naked, will go on my way. And I shall do this, because her wound is desperate, that is, Samaria. And the same sin, or rather the same punishment of sin, which destroyed Samaria, will come even to Judah, and even to the gate of my city Jerusalem. For just as Samaria was overthrown by the Assyrians, so Judah and Jerusalem will be overthrown by the Chaldeans. And indeed, as we understand, Samaria was once the Church of heretics, which, separated from God, became a gathering of the people; the Lord himself threatens that he will make it a place for the keeping of apples, an orchard and a planting ground for a vineyard. For it is much better to overthrow an useless city, and its stones with which it was built, to be thrown down, and to prepare it as an orchard and a plantation of vineyards, than to remain in the worst kind of construction. For when it has been destroyed, and its foundations have been revealed (by which it seemed to hide its mysteries, and to have firm doctrines on which it stood, and all idols appeared to have a kind of beauty, composed by skillful craftsmanship, and have been cut down by the ministers of God, that is, by the Ecclesiastical men), then in the place of the worst construction, various fruits of the Church will be born, and not only will they be born, but they will also be guarded, and the vineyard of Sorek will be planted, from which wine will be made, which the Lord promised to drink in the kingdom of the Father (Mark 14). Not only, however, will the foundations of that which was previously hidden in the earth be opened and brought forth into the open, and the idols which they had fashioned for themselves be overthrown; but even the glory and wealth which she seemed to possess through her fornication and her error will be consumed by my fire, of which I spoke in the Gospel: I have come to cast fire upon the earth, and how I wish that it were already kindled (Luke 12:49): and they shall be burned up and reduced to nothing, for they have been contracted not from the truth of doctrines, but from the fornication of the soul and from errors collected from here and there. For heretics, indeed, do not have riches coming from paternal inheritance, but daily they find what they cultivate, and they fashion idols for themselves with skillful hand and curious mind. Therefore, when their field has been converted into a custody of fruits, and prepared for vineyards, and the stones with which the city was built have been removed into the depths, and their foundations have been revealed, and all the carved and burnt images, and the rewards that they promised themselves with empty hope, and whatever they seemed to worship as God, have been reduced to nothing, because in the fornication of the soul, they had obtained all their price for themselves: then, understanding their former error, having turned back upon themselves, they will lament in those things at which they previously laughed, and they will mourn in those things in which before, in a certain manner, they rejoiced in their fornication. And the deponents will cast off from their feet whatever is deadly, and they will be barefoot, for the ground on which they stand is holy, and they will throw away all the clothes of their fornication, and they will be naked so that they can be clothed in the garment of Christ, and they will lament like dragons. For sometimes even dragons lament when they see the greatest dragon captured and hanging on the hook of a fisherman, and the sea deserted. And they shall lament like the daughters of the Sirens, for the songs of heretics are sweet, and deceive the people with their sweet voices. None can pass by their songs unless they stop up their ears and become deaf. Therefore, Samaria shall weep and mourn for these things, for the arrow of the Lord has wounded her, and she shall recognize the error of her ways. Not only has she sinned herself, but she also desires to bring her iniquity and error into the gates of Judah. It is said of her: She came up to Judea and touched up to the gates of my people, up to Jerusalem. She touched the gates, as we understand them with our ears. However, she could not enter the middle city: for if she had entered, she would have made Samaria from Jerusalem. How often we see some in the Church scandalized by the heretical teachings and seeking how to answer their questions, yet not leaving the Church, let us say, she came to Samaria, or the region of Samaria up to the confessing people, up to the ears of God's people, up to the ears of Jerusalem. For what is said touches as well the gates of my people, it is to be understood in general, so that it may be supplied, it also touches even the gates of Jerusalem. Up to this point, against Samaria and against Jerusalem, let us see the rest, which follows.
It hath touched the gate: That is, the destruction of Samaria shall be followed by the invasion of my people of Juda, and the Assyrians shall come and lay all waste even to the confines of Jerusalem.
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Summary
Micah 1:9 dramatically declares the severity of God's impending judgment, portraying it as an "incurable wound" that has spread from the Northern Kingdom of Israel to the Southern Kingdom of Judah, now threatening the very heart of the nation, Jerusalem. This verse underscores the pervasive and inescapable consequences of national sin and idolatry, signaling that divine justice has reached its critical, unavoidable phase for God's chosen people.
Context
Literary Context
Micah 1:9 serves as a pivotal transition within the prophet's initial oracle of judgment. The preceding verses Micah 1:2-7 detail the impending and devastating judgment upon Samaria, the capital of the Northern Kingdom of Israel, for its profound idolatry and covenant unfaithfulness. This destruction is described with vivid imagery, depicting Samaria being reduced to a heap of ruins. Verse 9 then shifts the focus, indicating that this "wound" of divine judgment is not confined to the north but has now reached Judah, specifically its capital, Jerusalem. This grim pronouncement sets the stage for the subsequent lament and prophecy of Judah's own suffering and exile, demonstrating the comprehensive nature of God's righteous indignation against sin across both kingdoms.
Historical & Cultural Context
Micah prophesied during the reigns of Jotham, Ahaz, and Hezekiah in Judah (late 8th century BC), a period dominated by the rising power of the Assyrian Empire. Assyria was known for its brutal military campaigns and policy of deporting conquered peoples. In 722 BC, Samaria fell to Assyria, and the Northern Kingdom ceased to exist. Micah's prophecy reflects the palpable fear and impending doom of this era. Culturally, both Israel and Judah had deeply entrenched idolatrous practices, social injustice, and corruption among their leaders, priests, and prophets, despite their covenant relationship with Yahweh. Jerusalem, as the capital and site of the Temple, was often seen as inviolable by its inhabitants, a belief that Micah, like Isaiah, challenged, emphasizing that God's presence did not negate His justice against sin. The "gate" of a city was not merely an entrance but a place of legal proceedings, commerce, and public assembly, signifying the very core of civic life and vulnerability.
Key Themes
Micah 1:9 powerfully contributes to several overarching themes within the book of Micah and broader prophetic literature. Firstly, it highlights the theme of Divine Judgment and Justice, illustrating God's unwavering commitment to hold His people accountable for their covenant unfaithfulness, as seen throughout Micah's prophecies. The "incurable wound" emphasizes the severity and deservedness of this judgment. Secondly, the verse underscores the Pervasive Nature of Sin's Consequences, showing how the spiritual decay and rebellion that led to Samaria's downfall have infected Judah, demonstrating that sin's effects are not geographically limited but spread like a contagion. This is a recurring warning in the prophets, such as in Isaiah's condemnation of Judah. Thirdly, it emphasizes the Imminent Threat to Jerusalem, a city often considered inviolable due to the presence of the Temple. Micah's declaration that judgment has reached "the gate of my people, even to Jerusalem" shatters this false security, foreshadowing the city's eventual destruction and exile, a theme echoed in Jeremiah's laments.
Exposition and Analysis
Key Word Analysis
From the root nâkâh (to strike or smite), this term (H4347) refers to a blow, a severe affliction, or a plague. In Micah 1:9, it signifies not merely a physical injury but a deep, systemic breakdown or spiritual sickness afflicting the nation. It conveys the devastating impact of divine judgment, akin to a mortal blow that has left the nation severely damaged.
This primitive root (H605) means "to be frail, feeble, or (figuratively) melancholy." When used as an adjective, as here, it implies a condition that is desperate, past recovery, or mortally ill. The phrase "her wound is incurable" powerfully communicates the gravity and depth of Judah's spiritual sickness, suggesting that no human remedy or intervention can reverse the impending judgment. It points to a state of spiritual decay so profound that it has reached a point of no return.
This primitive root (H5060) means "to touch," but by implication, it can mean "to reach," "to arrive," or "to strike violently." In this context, "it is come" signifies the arrival and direct impact of the judgment. The use of nâgaʻ here emphasizes the direct, forceful, and inescapable nature of God's judgment reaching Judah, indicating that the consequences are no longer distant but have made direct contact, even with the heart of the kingdom.
Verse Breakdown
"For her wound [is] incurable"
This opening clause establishes the dire spiritual and national condition of Judah. The "wound" is a metaphor for the deep-seated spiritual corruption, idolatry, and social injustice that have permeated the nation. The declaration that it is "incurable" signifies that Judah has reached a point of no return, where human efforts or remedies are utterly insufficient to avert the impending divine judgment. This highlights the severity of their sin and the finality of God's righteous response.
"for it is come unto Judah"
This clause clarifies the geographical and political scope of the "wound." What began as judgment primarily directed at Samaria (the Northern Kingdom) is now explicitly stated to have spread to Judah, the Southern Kingdom. This emphasizes the pervasive nature of sin's consequences and God's impartial justice, which extends to all His disobedient people, regardless of their perceived status or location. It indicates that Judah, despite its distinct identity and capital, shares in the same spiritual sickness and will face similar consequences.
"he is come unto the gate of my people, [even] to Jerusalem."
This final clause intensifies the threat, pinpointing the ultimate target of the judgment: Jerusalem, the capital city and spiritual heart of Judah. The "gate" symbolizes the very entrance and vital center of the city's life, commerce, and defense. The phrase "my people" underscores God's personal relationship with Judah, making the judgment all the more poignant. The arrival of the "wound" at Jerusalem's gate signifies that the city's defenses are breached, its security is shattered, and the full weight of divine judgment is imminent, threatening its very existence.
Literary Devices
Micah 1:9 is rich in literary devices that amplify its prophetic message. The most prominent is Metaphor, where the impending judgment is described as an "incurable wound." This vivid imagery conveys not only the severity of the affliction but also its pervasive and debilitating nature, suggesting a deep-seated spiritual sickness within the nation that resists any human remedy. This "wound" is further Personified as something that "comes" or "reaches," imbuing the abstract concept of judgment with an active, relentless force. The phrase "incurable" can also be seen as a form of Hyperbole, emphasizing the extreme and seemingly irreversible nature of the nation's spiritual decay and the consequent divine wrath. The progression from Samaria to Judah and finally to "the gate of my people, even to Jerusalem" creates a powerful sense of Climax and escalating dread, drawing the audience's attention to the immediate and personal threat to their capital. This progression also serves as Foreshadowing, hinting at the eventual fall of Jerusalem and the Babylonian exile, which would indeed see the city's gates breached and its people taken captive.
Theological and Thematic Connections
Micah 1:9 profoundly articulates the theological principle that persistent rebellion against God's covenant leads to inevitable and severe consequences. The "incurable wound" represents the spiritual sickness of a nation that has strayed so far from divine truth and justice that its condition is beyond human remedy. This highlights God's unwavering righteousness and His commitment to uphold His moral order, even when it means judging His chosen people. The judgment reaching Jerusalem, the city of God's dwelling, shatters any false sense of security based on religious privilege, underscoring that God's justice is impartial and demands genuine repentance and obedience from all. This verse serves as a stark reminder that sin, left unchecked, will ultimately bring about devastating spiritual and physical consequences, necessitating divine intervention, whether for judgment or, eventually, for redemptive restoration.
Reflection and Application
Micah 1:9 serves as a sobering mirror, reflecting the profound gravity of spiritual decay and the inescapable nature of God's justice. It challenges us to examine our own lives and communities, asking whether we, like ancient Judah, have allowed "incurable wounds" of sin, injustice, or spiritual apathy to fester. The verse reminds us that consequences for disobedience are not confined to distant lands or historical epochs but can reach the very "gate" of our personal and collective security. It calls us to a deep humility, acknowledging that no privilege or past blessing exempts us from God's righteous scrutiny. Rather than fostering despair, this prophetic warning should ignite a fervent desire for genuine repentance and a radical turning back to God, recognizing that while human efforts may be insufficient to heal such deep wounds, divine grace offers the ultimate remedy. It compels us to actively pursue righteousness and justice, both individually and corporately, lest we invite similar judgments upon ourselves.
Questions for Reflection
FAQ
Why is Judah's wound described as "incurable"?
The term "incurable" (Hebrew: anushah) emphasizes the severe and desperate nature of Judah's spiritual condition. It signifies that the nation's sin, idolatry, and injustice had become so deeply ingrained and pervasive that no human effort, political reform, or religious ritual could reverse the impending divine judgment. It suggests a point of no return where only God's drastic intervention, whether through judgment or eventual restoration, could address the profound sickness. This concept is echoed in other prophetic books, such as when Jeremiah laments Israel's incurable wound, highlighting the depth of their rebellion against God's covenant.
What is the significance of the judgment coming "unto the gate of my people, even to Jerusalem"?
The "gate" of a city in ancient times was its most vital point – the center of commerce, legal proceedings, public assembly, and defense. For the judgment to reach "the gate of my people, even to Jerusalem" signifies that the very heart and core of Judah's national life and security were under direct threat. Jerusalem was considered God's holy city, the site of the Temple, and many believed it was impregnable. Micah's prophecy shatters this false sense of security, indicating that even God's chosen city was not exempt from the consequences of persistent sin. It underscores the severity and imminence of the divine judgment, showing that it had penetrated the last bastion of perceived safety, directly impacting God's covenant people. This foreshadowed the eventual fall of Jerusalem and the exile, a devastating fulfillment of this prophecy.
How does Micah 1:9 relate to the broader theme of God's justice in the Old Testament?
Micah 1:9 powerfully illustrates the Old Testament theme of God's unwavering justice, which is an intrinsic aspect of His character. God, as the righteous judge, holds His covenant people accountable for their disobedience, just as He judges the nations. This verse demonstrates that divine judgment is not arbitrary but a just response to persistent sin, idolatry, and social injustice, which had become rampant in both Israel and Judah. It highlights that God's covenant relationship with His people came with responsibilities and consequences for unfaithfulness. While God is merciful and patient, there comes a point where His holiness demands a response to unrepentant sin, even if it means bringing severe discipline upon those He loves. This justice is ultimately redemptive, aiming to purify and restore a remnant, as seen in later prophecies of hope in Micah, such as Micah 4:1-5.
Christ-Centered Fulfillment
Micah 1:9, with its grim portrayal of an "incurable wound" of sin reaching the very heart of God's people, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Humanity, in its fallen state, carries a spiritual wound far more pervasive and "incurable" than that of ancient Judah, a wound of sin that separates us from a holy God (Romans 3:23). No human effort, religious ritual, or moral striving could heal this deep-seated malady. However, God, in His infinite love, sent His Son, Jesus, to be the divine physician and the ultimate remedy. Christ, the Lamb of God, took upon Himself the full weight of humanity's incurable wound, bearing our sins and their consequences on the cross (Isaiah 53:5). Through His sacrificial death, He paid the penalty for sin, and by His resurrection, He conquered death and offered true healing and reconciliation. What was incurable by human hands is now made whole by His grace. The judgment that reached Jerusalem's gate in Micah's day foreshadows the ultimate judgment on sin that Christ bore, providing a path for all who believe to be spiritually healed and brought into eternal life with God, fulfilling the promise of a new covenant where sins are remembered no more (Hebrews 8:12).