Micah 6:11 — Word Study
WLCהַאֶזְכֶּ֖ה בְּמֹ֣אזְנֵי רֶ֑שַׁע וּבְכִ֖יס אַבְנֵ֥י מִרְמָֽה׃
BSACan I excusezâkâh▸ [justify, tolerate] dishonestreshaʻ [wicked, unfair] scalesmôʼzên [balances, weights] or bagskîyç [purses, containers] of falsemirmâh [deceitful, dishonest] weightsʼeben [stones, measures]
| Greek | English | Parsing |
|---|---|---|
| הַאֶזְכֶּ֖ה | ¿ will I be clear | Particle, verb qal imperfect first person common singular |
| בְּמֹ֣אזְנֵי | with balances of | Preposition, noun common masculine dual construct |
| רֶ֑שַׁע | wickedness | Noun common, masculine singular absolute |
| וּבְכִ֖יס | and with a bag of | Conjunction, preposition, noun common masculine singular construct |
| אַבְנֵ֥י | weights of | Noun common, feminine plural construct |
| מִרְמָֽה׃ | deceit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can I excuse dishonest scales or bags of false weights? |
| KJV | Shall I count them pure with the wicked balances, and with the bag of deceitful weights? |
| ASV | Shall I be pure with wicked balances, and with a bag of deceitful weights? |
| YLT | Do I reckon [it] pure with balances of wickedness? And with a bag of deceitful stones? |
| WEB | Shall I tolerate dishonest scales, and a bag of deceitful weights? |
| BBE | Is it possible for me to let wrong scales and the bag of false weights go without punishment? |
Where they part company is in the rendering of מִרְמָה — see How Translations Differ.
The sentence is structured around a main verb followed by two phrases that specify what is being questioned.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Micah 6:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Justice Against Corruptiongenerated
Micah 6:11 presents a rhetorical question that highlights the moral failure of using dishonest scales and weights in trade. This verse is part of a larger passage where Micah condemns the corrupt practices of the wealthy and powerful in Israel, emphasizing that God sees and will not overlook such injustices. The context reveals God's concern for fairness and integrity in dealings among people, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 12:7 | A merchant loves to defraud with dishonest scales in his hands. |
| 2 | Proverbs 16:11 | Honest scales and balances are from the LORD; all the weights in the bag are His concern. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — זָכָה, ha.'ez.Kehgenerated
The verb זָכָה (zakah) means to be clear, clean, or pure, often in a moral sense. It is derived from a root that implies being justified or regarded as righteous, suggesting a deeper ethical dimension beyond mere cleanliness.
In this verse, Micah uses it to question whether he can justify the use of dishonest scales, implying that such actions are morally corrupt and unacceptable. The passive form in the Septuagint, δικαιωθήσεται, reinforces the notion of being justified, but here it is used to challenge the idea of justifying wrongdoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses excuse for זָכָה.
Sentence Structuregenerated
The main verb in this verse is אֶזְכֶּ֖ה (ezkeh), which governs the whole clause. The structure is straightforward, with the verb leading into two prepositional phrases that specify the objects of the question: with balances of wickedness and and with a bag of deceitful weights.
The straightforward syntax emphasizes the moral inquiry being posed, as Micah juxtaposes the concept of justification against the backdrop of dishonest practices.
Septuagint Backgroundgenerated
The Septuagint translates זָכָה as δικαιωθήσεται, which means 'will be justified'. This choice reflects a focus on the moral implications of the actions being questioned, suggesting that Micah is not merely asking about the legality of scales but about their righteousness.
The Greek term δικαιωθήσεται emphasizes the aspect of being declared righteous, indicating that the translators understood the weight of Micah's question as one concerning moral integrity.
In plain words — the whole versegenerated
Micah 6:11 asks whether it is right to justify dishonest scales and bags of false weights. This question challenges the fairness of trade practices and highlights God's concern for justice. Micah emphasizes that such dishonesty cannot be excused.
Frequently Asked Questionsgenerated
Dishonest scales refer to weights that are rigged to favor the seller, leading to unfair trade practices.
God is concerned about weights and measures because they symbolize fairness and justice in human interactions.
This verse serves as a reminder that integrity and honesty are crucial in all business dealings, reflecting God's desire for justice.
Micah's question prompts us to examine our own practices and ensure we are acting justly and fairly in our dealings with others.
Reflection Questionsgenerated
- In what areas of my life might I be tempted to compromise on honesty?
- How can I ensure that my actions reflect fairness and integrity?
- What steps can I take to promote honesty in my community?
- How does this verse challenge my understanding of justice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 6:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShall I count [them] pure with the wicked balances,.... These are the words either of the prophet, or rather of God, signifying that he could not, and would not, allow, countenance, and approve of
Read John Gill on Micah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall I count them pure with the wicked balances, and with the bag of deceitful weights? Shall I count them pure - literally, 'Shall I be pure with,' etc.
Read Robert Jamieson on Micah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall I? it may have some reference to the prophet, as speaking of himself, appointed of God to be a reprover and impartial censurer of the sins of this people; When I am so to judge of them by their doings, shall I flatter them, and say they are better than they are? but it better refers to God himself. Count them pure; approve, justify, or acquit them, as if they were righteous, and not worthy to be punished? Shall I let them escape who are such unjust persons? This question implieth a strong negation. The wicked balances: this kind is put for all the rest, wherewith things bought and sold were apportioned, and by which buyers and sellers were ascertained how much they bought. The bag; in…
Read Matthew Poole on Micah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 6:11 Shall I count [them] pure with the wicked balances, and with the bag of deceitful weights?Ver. 11. Shall I count them pure with the wicked balances?] Shall I clear and acquit such? I that am the righteous judge of heaven and earth, I abhor all injustice; I that have named myself a God that will by no means clear the guilty, nor take the wicked by the hand? Exodus 34:7 Job 8:20. Do they think to draw me in as a party; or, that I will bear with their false and fraudulent dealings, which I have so often declared against, and doomed both in the law, and by my servants Solomon, Amos, and others. No: assure yourselves, your sins shall find you out, and I will curse you, smite you…
Read John Trapp on Micah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Shall I count them pure?—Rather, Can I be innocent with the deceitful balances? The enactments about weights were very stringently expressed in the Law, both affirmatively and negatively: e.g., in Leviticus 19:35-36, “Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have.” And, “thou shalt not have in thy house divers weights,” . . . and “divers measures, a great and small” (Deuteronomy 25:13-14).
Read Charles John Ellicott on Micah 6 →CambridgeThe Cambridge Bible for Schools and Colleges11. Shall I count them pure …] This rendering is barely defensible, even if we alter the vowel-points. It was dictated by the very natural feeling that the speaker ought to be the same person as in Micah 6:10. Keil thinks that the reading of the Hebrew text may be justified, if we suppose the speaker to be the prophet speaking as the representative of the human conscience. The text-reading is, Can I be pure, &c., which, according to this commentator, means ‘Can a man be pure?’ It is simpler, however, and in accordance with what we know of the confusions of Hebrew pronunciation, to follow the Septuagint, the Peshito, and the Targum, and restore the third person instead of the first; unless…
Read Cambridge on Micah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleShall I count them pure? - Rather, (as the English margin) “Shall I be pure?” The prophet takes for the time their person and bids them judge themselves in him.
Read Albert Barnes on Micah 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Shall I count them pure — This is an impossible rendering of the Hebrew, but it is supported by Vulgate; the Hebrew reads, “Shall I be pure?” If this is original, the people must be the speaker;
Read Daniel Denison Whedon on Micah 6 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Can I excuse dishonest scales or bags of false weights?
Shall I tolerate dishonest scales, and a bag of deceitful weights?
Can I excuse dishonest scales or bags of false weights?
I do not condone the use of rigged scales, or a bag of deceptive weights.
Tyndale line
Shall I count them pure with the wicked balances, and with the bag of deceitful weights?
Shall I be pure with wicked balances, and with a bag of deceitful weights?
Shall I be pure with wicked balances, and with a bag of deceitful weights?
Shall I count them pure with the wicked balances, and with the bag of deceitful weights?
Shall I iustifie the wicked balances, and the bag of deceitfull weightes?
Strictly literal
Shall I be pure with the unjust balances, and with the bag of deceitful weights?
Do I reckon [it] pure with balances of wickedness? And with a bag of deceitful stones?
Do I reckon [it] pure with balances of wickedness? And with a bag of deceitful stones?
Can I be pure with wicked balances, and with a bag [full] of deceptive weights?
Should I consider a person to be innocent if he uses fraudulent scales, with a bag of deceptive weights?
From the Latin
Shall I justify wicked balances, and the deceitful weights of the bag?
Simplified
How can I accept those who use unfair scales and dishonest weights?
Is it possible for me to let wrong scales and the bag of false weights go without punishment?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all six words matched. The Dead Sea Scrolls provide a reconstructed text, showing that the critical elements of the verse were preserved, though some words were supplied by an editor due to damage.
הַאֶזְכֶּ֖ה בְּמֹ֣אזְנֵי רֶ֑שַׁע וּבְכִ֖יס אַבְנֵ֥י מִרְמָֽה׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[האזכה] [במאזני] [רשע] [ובכיס] [אבני] [מרמה]
nothing on the leather here — 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Micah 6:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
זָכָה (zakah) means to be clear, clean, or pure, often in a moral sense. It is a primitive root that can imply being justified or regarded as righteous. The verb appears in various forms, including making oneself clean or keeping something pure. The entries consistently emphasize its moral implications.
[זָכָה] vb. be clear, clean, pure, alw. in a moral sense
Qal
be clean, pure
be clear, be justified = be regarded as just, righteous, of God
Pi. make or keep clean, pure
Hithp. make yourselves clean
base
H2135 זָכָה be clear, clean, pure, alw. in a moral sense
2135 zakah zaw-kaw'
a primitive root (compare 2141); to be translucent;
figuratively, to be innocent:--be (make) clean, cleanse, be
clear, count pure.
see HEBREW for 02141
זָכָה (za.khah) — to clean.
1) to be clean, be pure, be clear
1a) (Qal)
1a1) to be clean, be pure
1a2) to be clear, be justified
1b) (Piel)
1b1) to make clean, make pure, keep clean, keep pure
1c) (Hithpael)
1c1) to cleanse
1c2) to make yourself clean, purify oneself
Part | V-Qal-Imperf-1cs — Particle · verb qal imperfect first person common singularHTi/Vqi1cs
מֹאזֵן (mo'zen) refers to balances or scales, specifically in the dual form, indicating a pair. The term is linked to the root word for 'to weigh' and has an Aramaic equivalent. Its usage is consistent across the entries, focusing on the concept of weighing or measuring.
[מאזן] n.[m.]du. balances, scales
base
H3976 [מאזן] balances, scales
3976 mo'zen mo-zane'
from 239; (only in the dual) a pair of scales: -balances.
see HEBREW for 0239
מֹאזֵן (mo.zen) — balance.
scales, balances
Aramaic equivalent: mo.zen (מֹאזֵנְיָא "scale" H3977)
Prep | N-md — Preposition · noun common masculine dual constructHR/Ncmdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
N-ms — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
The Hebrew word כִּיס (kiyc) means 'bag' or 'purse,' specifically for carrying money or weights. It may be related to the word for 'cup' and appears in contexts such as Proverbs 1:14 and Isaiah 46:6. The entries indicate its use for both financial and measurement purposes.
כִּיס n.m. Pr 1:14 bag, purse (perh. kindred with כּוֹס, q.v.; Ar. Arabic (prob. fr. Pers. Persian Lane 2640); Eth. Ethiopic NH כִּיס; Aram. כִּיסָא, Syriac; Palm. מן כיסה from his purse = at his own expense, Vog p. 13 al.)—bag, in which were carried:
H3599 כִּיס bag, purse
3599 kiyc keece
a form for 3563; a cup; also a bag for money or
weights:--bag, cup, purse.
see HEBREW for 03563
כִּיס (kis) — purse.
1) bag, purse
1a) for weights, money
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
N-fs — Noun common · feminine singular absoluteHNcfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…