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2 Chronicles 15
New English Translation

15 God’s Spirit came upon Azariah son of Oded. 2 He met[a] Asa and told him, “Listen to me, Asa and all Judah and Benjamin! The Lord is with you when you are loyal to him.[b] If you seek him, he will respond to you,[c] but if you reject him, he will reject you. 3 For a long time[d] Israel had not sought the one true God, or a priest to instruct them, or the law. 4 Because of their distress, they turned back to the Lord God of Israel. They sought him and he responded to them.[e] 5 In those days[f] no one could travel safely,[g] for total chaos had overtaken all the people of the surrounding lands.[h] 6 One nation was crushed by another, and one city by another, for God caused them to be in great turmoil.[i] 7 But as for you, be strong and don’t get discouraged,[j] for your work will be rewarded.”[k]

8 When Asa heard these words and the prophecy of Oded the prophet, he was encouraged.[l] He removed the detestable idols from the entire land of Judah and Benjamin and from the cities he had seized in the Ephraimite hill country. He repaired the altar of the Lord in front of the porch of the Lord’s temple.[m]

9 He assembled all Judah and Benjamin, as well as the settlers[n] from Ephraim, Manasseh, and Simeon who had come to live with them. Many people from Israel had come there to live[o] when they saw that the Lord his God was with him. 10 They assembled in Jerusalem in the third month of the fifteenth year of Asa’s reign. 11 At that time[p] they sacrificed to the Lord some of the plunder they had brought back, including 700 head of cattle and 7,000 sheep.[q] 12 They solemnly agreed[r] to seek the Lord God of their ancestors[s] with their whole heart and being. 13 Anyone who would not seek the Lord God of Israel would be executed, whether they were young or old,[t] male or female. 14 They swore their allegiance to the Lord, shouting their approval loudly and sounding trumpets and horns.[u] 15 All Judah was happy about the oath, because they made the vow with their whole heart. They willingly sought the Lord and he responded to them.[v] He made them secure on every side.[w]

16 King Asa also removed Maacah his grandmother[x] from her position as queen mother[y] because she had made a loathsome Asherah pole. Asa cut down her loathsome pole and crushed and burned it in the Kidron Valley. 17 The high places were not eliminated from Israel, yet Asa was wholeheartedly devoted to the Lord throughout his lifetime.[z] 18 He brought the holy items that his father and he had made into God’s temple, including the silver, gold, and other articles.[aa]

Asa’s Failures

19 There was no more war until the thirty-fifth year of Asa’s reign.

Notas al pie

  1. 2 Chronicles 15:2 tn Heb “went out before.”
  2. 2 Chronicles 15:2 tn Heb “when you are with him.”
  3. 2 Chronicles 15:2 tn Heb “he will allow himself to be found by you.”
  4. 2 Chronicles 15:3 tn Heb “Many days.”
  5. 2 Chronicles 15:4 tn Heb “and he allowed himself to be found by them.”
  6. 2 Chronicles 15:5 tn Heb “times.”
  7. 2 Chronicles 15:5 tn Heb “there was no peace for the one going out or the one coming in.”
  8. 2 Chronicles 15:5 tn Heb “for great confusion was upon all the inhabitants of the lands.”
  9. 2 Chronicles 15:6 tn Heb “threw them into confusion with all distress.”
  10. 2 Chronicles 15:7 tn Heb “and let not your hands drop.”
  11. 2 Chronicles 15:7 tn Heb “for there is payment for your work.”
  12. 2 Chronicles 15:8 tn Heb “strengthened himself.”
  13. 2 Chronicles 15:8 tn Heb “the porch of the Lord.”
  14. 2 Chronicles 15:9 tn Or “foreign residents.”
  15. 2 Chronicles 15:9 tn Heb “had fallen upon him.”
  16. 2 Chronicles 15:11 tn Or “In that day.”
  17. 2 Chronicles 15:11 tn The Hebrew term צֹאן (tsoʾn) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.
  18. 2 Chronicles 15:12 tn Heb “entered into a covenant.”
  19. 2 Chronicles 15:12 tn Heb “fathers.”
  20. 2 Chronicles 15:13 tn Heb “whether small or great.”
  21. 2 Chronicles 15:14 tn Heb “with a loud voice and with a shout of joy and with trumpets and with horns.”
  22. 2 Chronicles 15:15 tn Heb “and with all their desire they sought him and he allowed himself to be found by them.”
  23. 2 Chronicles 15:15 tn Heb “and the Lord gave them rest all around.”
  24. 2 Chronicles 15:16 tn Heb “mother,” but Hebrew often uses “father” and “mother” for grandparents and even more remote ancestors.
  25. 2 Chronicles 15:16 tn The Hebrew term גְּבִירָה (gevirah) can denote “queen” or “queen mother” depending on the context. Here the latter is indicated, since Maacah was the wife of Rehoboam and mother of Abijah.
  26. 2 Chronicles 15:17 tn Heb “yet the heart of Asa was complete all his days.”
  27. 2 Chronicles 15:18 tn Heb “and he brought the holy things of his father and his holy things [into] the house of God, silver, gold, and items.”
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2 Chronicles 16
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2 Chronicles 16
New English Translation

16 1 In the thirty-sixth year of Asa’s reign, King Baasha of Israel attacked Judah, and he established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah.[a] 2 Asa took all the silver and gold that was left in the treasuries of the Lord’s temple and of the royal palace and sent it to King Ben Hadad of Syria, ruler in Damascus, along with this message: 3 “I want to make a treaty with you, like the one our fathers made.[b] See, I have sent you silver and gold. Break your treaty with King Baasha of Israel, so he will retreat from my land.”[c] 4 Ben Hadad accepted King Asa’s offer and ordered his army commanders to attack the cities of Israel.[d] They conquered[e] Ijon, Dan, Abel Maim,[f] and all the storage cities of Naphtali. 5 When Baasha heard the news, he stopped fortifying[g] Ramah and abandoned the project.[h] 6 King Asa ordered all the men of Judah to carry away the stones and wood that Baasha had used to build Ramah.[i] He used the materials to build up[j] Geba and Mizpah.

7 At that time Hanani the prophet[k] visited King Asa of Judah and said to him: “Because you relied on the king of Syria and did not rely on the Lord your God, the army of the king of Syria has escaped from your hand. 8 Did not the Cushites and Libyans have a huge army with chariots and a very large number of horsemen? But when you relied on the Lord, he handed them over to you! 9 Certainly[l] the Lord watches the whole earth carefully[m] and is ready to strengthen those who are devoted to him.[n] You have acted foolishly in this matter; from now on you will have war.” 10 Asa was so angry at the prophet, he put him in jail.[o] Asa also oppressed some of the people at that time.

Asa’s Reign Ends

11 The events of Asa’s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.[p] 12 In the thirty-ninth year of his reign, Asa developed a foot disease and his disease became severe. Yet even in his disease, he did not seek the Lord, but only the doctors. 13 Asa passed away[q] in the forty-first year of his reign. 14 He was buried in the tomb he had carved out in the City of David.[r] They laid him to rest on a platform[s] covered with spices and assorted mixtures of ointments. They made a huge bonfire to honor him.[t]

Notas al pie

  1. 2 Chronicles 16:1 tn Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”
  2. 2 Chronicles 16:3 tn Heb “[May there be] a covenant between me and you [as there was] between my father and your father.”
  3. 2 Chronicles 16:3 tn Heb “so he will go up from upon me.”
  4. 2 Chronicles 16:4 tn Heb “and Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.”
  5. 2 Chronicles 16:4 tn Heb “They struck down.”
  6. 2 Chronicles 16:4 sn In the parallel passage in 1 Kgs 15:20, this city’s name appears as Abel Beth Maacah. These appear to be variant names for the same place.
  7. 2 Chronicles 16:5 tn Heb “building.”
  8. 2 Chronicles 16:5 tn Heb “and he caused his work to cease.”
  9. 2 Chronicles 16:6 tn Heb “and King Asa took all Judah and they carried away the stones of Ramah and its wood which Baasha had built.”
  10. 2 Chronicles 16:6 tn Heb “and he built with them.”
  11. 2 Chronicles 16:7 tn Heb “the seer.”
  12. 2 Chronicles 16:9 tn Or “for.”
  13. 2 Chronicles 16:9 tn Heb “the eyes of the Lord move quickly through all the earth.”
  14. 2 Chronicles 16:9 tn Heb “to strengthen himself with their heart, [the one] complete toward him.”
  15. 2 Chronicles 16:10 tn Heb “and Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.”
  16. 2 Chronicles 16:11 tn Heb “Look, the events of Asa, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.”
  17. 2 Chronicles 16:13 tn Heb “lay down with his fathers, and he died.”
  18. 2 Chronicles 16:14 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  19. 2 Chronicles 16:14 tn The Hebrew term מִשְׁכָּב (mishkav) most often refers to a bed. In this setting it was most likely a raised platform within the tomb where the body was laid to rest, technically similar to a bier.
  20. 2 Chronicles 16:14 tn Heb “and they burned for him a large fire, very great.”
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2 Chronicles 17
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Proverbs 2
New English Translation

Benefits of Seeking Wisdom[a]

2 My child,[b] if[c] you receive my words,
and store up[d] my commands inside yourself,[e]
2 by making[f] your ear[g] attentive to wisdom,
and[h] by turning[i] your heart[j] to understanding,
3 indeed, if[k] you call out for discernment[l]—
shout loudly[m] for understanding—
4 if[n] you seek[o] it like silver,[p]
and search for it[q] like hidden treasure,
5 then you will understand[r] how to fear the Lord,[s]
and you will discover[t] knowledge[u] about God.[v]
6 For[w] the Lord gives[x] wisdom,
and from his mouth[y] comes[z] knowledge and understanding.
7 He stores up[aa] effective counsel[ab] for the upright,[ac]
and is like[ad] a shield[ae] for those who live[af] with integrity,[ag]
8 to guard[ah] the paths of the righteous[ai]
and to protect[aj] the way of his pious ones.[ak]
9 Then you will understand[al] righteousness and justice
and equity—every[am] good[an] way.[ao]
10 For wisdom will enter your heart,[ap]
and moral knowledge[aq] will be attractive[ar] to you.[as]
11 Discretion[at] will protect you,[au]
understanding will guard you,
12 to deliver[av] you from the way of the wicked,[aw]
from those[ax] speaking perversity,[ay]
13 who leave[az] the upright[ba] paths
to walk on the dark[bb] ways,
14 who delight[bc] in doing[bd] evil,[be]
they rejoice in perverse evil;[bf]
15 whose paths[bg] are morally crooked,[bh]
and who are devious[bi] in their ways;
16 to deliver you[bj] from the adulterous woman,[bk]
from the loose woman[bl] who has flattered[bm] you with her words;[bn]
17 who leaves[bo] the husband[bp] from her younger days,[bq]
and has ignored[br] her marriage covenant[bs] made before God.[bt]
18 For she has set[bu] her house by death,
and her paths by the place of the departed spirits.[bv]
19 None who go in to her will return,[bw]
nor will they reach the paths of life.[bx]
20 So[by] you will walk in the way of good people,[bz]
and will keep on the paths of the righteous.[ca]
21 For the upright will reside in the land,
and those with integrity[cb] will remain in it,
22 but the wicked[cc] will be removed[cd] from the land,
and the treacherous[ce] will be torn away[cf] from it.

Notas al pie

  1. Proverbs 2:1 sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).
  2. Proverbs 2:1 tn Heb “my son.”
  3. Proverbs 2:1 sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (ʾaz, “then”).
  4. Proverbs 2:1 sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).
  5. Proverbs 2:1 tn Heb “store up with yourself.” Most translations use “treasure… within you” (NASB, NKJV, NRSV), but also “store up” (NIV) or “with you” (ESV). NIDOTTE 837 s.v. צָפַן says the verb “takes on the technical meaning of memorizing the commandments of God.” The instructions are to have these lessons stored up inside so that you can draw on them in need.sn The idea here is to study to be prepared. It is the opposite of the idea of getting in a difficult situation and then looking for something in the Bible to apply to your life. This verse is about applying your life to biblical wisdom and being prepared for situations that may come your way.
  6. Proverbs 2:2 tn The Hiphil infinitive construct לְהַקְשִׁיב (lehaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.
  7. Proverbs 2:2 sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).
  8. Proverbs 2:2 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
  9. Proverbs 2:2 tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.
  10. Proverbs 2:2 tn Or “mind” (the center of the will, the choice).
  11. Proverbs 2:3 tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.
  12. Proverbs 2:3 sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.
  13. Proverbs 2:3 tn Heb “give your voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12), to make a sound that carries farther (e.g., Jer 2:15). J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).
  14. Proverbs 2:4 tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.
  15. Proverbs 2:4 tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.
  16. Proverbs 2:4 sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.
  17. Proverbs 2:4 sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.
  18. Proverbs 2:5 tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.
  19. Proverbs 2:5 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.
  20. Proverbs 2:5 tn Heb “find” (so KJV, NAB, NIV, NRSV).
  21. Proverbs 2:5 tn The term דַּעַת (daʿat, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).
  22. Proverbs 2:5 tn Heb “knowledge of God.” The noun is an objective genitive.
  23. Proverbs 2:6 tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.
  24. Proverbs 2:6 tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
  25. Proverbs 2:6 sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.
  26. Proverbs 2:6 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
  27. Proverbs 2:7 tc The form is a Kethib/Qere reading, reflecting confusion between י (yod) and ו (vav). The Kethib וְצָפַן (vetsafan; Qal perfect with vav consecutive) is supported by the Syriac (but not by the LXX, contra the notes in BHS). The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the LXX, the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums), and Latin Vulgate. Internal evidence favors the imperfect. As in v. 6a, this Qal imperfect functions as a habitual imperfect, or general present.sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1 it is the responsibility of man to “store up” wisdom, but in 2:7 it is God who “stores up” wisdom for the wise person who seeks him.
  28. Proverbs 2:7 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
  29. Proverbs 2:7 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer—that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
  30. Proverbs 2:7 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
  31. Proverbs 2:7 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.
  32. Proverbs 2:7 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
  33. Proverbs 2:7 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
  34. Proverbs 2:8 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.
  35. Proverbs 2:8 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
  36. Proverbs 2:8 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
  37. Proverbs 2:8 tc The Kethib is the singular noun with third person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun with third person masculine singular suffix חֲסִידָיו (khasidayv) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eulaboumenōn auton) supports the Qere reading.tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.
  38. Proverbs 2:9 tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.
  39. Proverbs 2:9 tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
  40. Proverbs 2:9 tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
  41. Proverbs 2:9 tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (maʿgal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (ʿagalah, “cart”) and the verb עָגַל (ʿagal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.
  42. Proverbs 2:10 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.
  43. Proverbs 2:10 tn Heb “knowledge.” For the noun דַּעַת (daʿat), see the note on 1:7.
  44. Proverbs 2:10 tn Heb “pleasant.” The verb יִנְעָם (yinʿam, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
  45. Proverbs 2:10 tn Heb “your soul.” The term נַפְשְׁךָ (nafshekha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).
  46. Proverbs 2:11 tn The word מְזִמָּה (mezimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).
  47. Proverbs 2:11 tn Heb “will watch over you.”
  48. Proverbs 2:12 tn The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
  49. Proverbs 2:12 tn The term “wicked” (רַע, raʿ) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”
  50. Proverbs 2:12 tn Heb “man.” The singular noun אִישׁ (ʾish, “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
  51. Proverbs 2:12 tn Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.
  52. Proverbs 2:13 tn The articular plural active participle functions as attributive adjective for אִישׁ (ʾish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.
  53. Proverbs 2:13 tn Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.
  54. Proverbs 2:13 tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.
  55. Proverbs 2:14 tn The articular plural active participle functions as the second attributive adjective for אִישׁ (ʾish, “man”) in v. 12b.
  56. Proverbs 2:14 tn The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.
  57. Proverbs 2:14 tn Or “harm.”
  58. Proverbs 2:14 tn Heb “the perversities of evil.” The structure combines a plural noun in construct with a singular adjective. The most typical options for understanding this construction would be “evil perversity” (plural for abstract concept with attributive genitive) or “the perversities of an evil man.” Possibly it could mean “the perverse aspects of evil.”
  59. Proverbs 2:15 tn The noun in this relative clause is an accusative of specification: The evil people are twisted with respect to their paths/conduct.
  60. Proverbs 2:15 tn Heb “crooked.” The adjective עִקֵּשׁ (ʿiqqesh, “crooked; twisted”) uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted.
  61. Proverbs 2:15 tn The Niphal participle of לוּז (luz, “devious; crooked”) describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12).
  62. Proverbs 2:16 sn The same term, לְהַצִּילְךָ (lehatsilekha, “to deliver you”), introduces twin purposes in vv. 12 and 16 of deliverance from the evil man and the wicked woman. Four poetic lines elaborate each: vv. 12-15 the evil man, vv. 16-19 the evil woman.
  63. Proverbs 2:16 tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.
  64. Proverbs 2:16 tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) may refer to people who are non-Israelite, ethnically foreign, or someone who is unknown or unfamiliar, although an Israelite (see BDB 649 s.v.) It is perhaps used as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 23:27; see BDB 649 s.v. 2). Or perhaps the terms characterizing her as a stranger are chosen to underscore the danger of being naively taken in by someone unknown.
  65. Proverbs 2:16 tn Heb “has made smooth.” The Hiphil of II חָלַק (khalaq, “to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).sn As the perfect verb of a dynamic root, the verb reports what she has done not what she is doing (the way the participle in 2:12 describes the men speaking). While it is likely true that she would regularly flatter every man who crossed her path, we are given the picture of the young man carrying on his mind what she has said to him. Part of succumbing to temptation often involves becoming narrowly focused on something potentially pleasurable and blocking out the consequences. Compare Eve in Genesis 3. The man has been flattered—how will he let that sit in his mind?
  66. Proverbs 2:16 sn For descriptions of seductive speech, see Prov 5:3 where it is compared to olive oil, and 7:14-20 where such speech is recorded.
  67. Proverbs 2:17 tn Or “the husband-abandoner.” The construction is the active participle of עָזַב (ʿazav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.” Presumably this woman left her husband for good some time ago in the past. Understanding the participle as a label continues to assign the character to her. By comparison God is called the Maker of the earth (Isa 45:18), using the participle יֹצֵר (yotser). The label persists even though creation was in the past.
  68. Proverbs 2:17 tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (ʾalluf, “companion”) is from the root אָלַף (ʾalaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known.
  69. Proverbs 2:17 tn Heb “of her youth.” The noun נְעוּרֶיהָ (neʿureha, “her youth”) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of “youth” encompasses the entire formative period within marriage.
  70. Proverbs 2:17 tn The verb שָׁכַח (shakhakh) is often translated “forget” but can also mean to “ignore” or “neglect.” Rather than being unable to remember that she entered into a covenant, she has dismissed its relevance. The form is a Hebrew perfect and the perfect in English captures this well. She made a past decision to ignore the covenant, a condition which continues. The vowel pointing of pausal forms of the Qal perfect of this verb usually has an i-class vowel (tsere), suggesting the root may be stative, which would allow a past or present tense translation, “she ignores.”
  71. Proverbs 2:17 tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, berit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9).
  72. Proverbs 2:17 tn Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.
  73. Proverbs 2:18 tc The MT reads שָׁחָה (shakhah) from שׁוּחַ (shuakh) or the biform שָׁחַח (shakhakh): “she sinks down to death her house.” However most English versions take בֵּיתָהּ (betah) “her house” (masculine singular noun with third person feminine singular suffix) as the subject (e.g., KJV, RSV, NASB, NIV, NRSV, CEV): “her house sinks down to death.” The LXX reflects שָׁתָה (shatah) from שִׁית (shit): “She has placed her house near death.” This is a matter of simple orthographic confusion between ח (khet) and ת (tav). The MT preserves the more difficult reading, which is often to be preferred. The question is whether the reading is too difficult because the syntax is unworkable. The MT and LXX both read the verb as Qal perfect third person feminine singular. Contextually the subject would be the “loose woman” of 2:16-17. But the MT’s reading from שׁוּחַ (“to sink down”) does not expect a direct object, leaving no role for the masculine noun “house.” K&D 16:83 suggests that בֵּיתָהּ (“her house”) is a permutative noun that qualifies the subject: “she together with all that belongs to her [her house] sinks down to death” (GKC 425 §131.k). D. Kidner suggests that “her house” is in apposition to “death” (e.g., Job 17:13; 30:23; Prov 9:18; Eccl 12:5), meaning that death is her house: “she sinks down to death, which is her house” (Proverbs [TOTC], 62). However the verb also has to operate in the next line where the verb is understood again though the technique of ellipsis and double duty. The parallelism should expect the same role for “her paths” as for “her house.” But this is unworkable for the second half of the line. Further the picture of “sinking down” in English may be misleading. The Arabic cognate may suggest sinking into the ground, but the Akkadian cognate suggests “crumbling” (of a building) or “wasting away” (of health). The Hebrew root שָׁחַח (shakhakh) seems to mean “crouch down” elsewhere (e.g. Job 38:40; Ps 10:10). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT בֵּיתָהּ (betah “her house”) to the feminine singular noun נְתִיבָתָהּ (netivatah, “her path”) which appears in the plural in 7:25 (though they cite 7:27), to recover a feminine subject for the verb: “her path sinks down to death.” This would solve the problem of subject-verb agreement, but may not resolve whether this verb can really be modified by the prepositional phrase “to death.” It also seems problematic to propose a difficult conjectural emendation for the sake of keeping a syntactically difficult text. Most of the versions follow the MT, trying to make the picture of “sinking down to death” work. However the LXX reading is simple to explain textually (confusion of two similar looking letters) and restores reasonable syntax, although the preposition אֶל (ʾel) is more typical of another verb meaning “to set, to place,” שִׂים (sim).
  74. Proverbs 2:18 tn Heb “to the departed spirits” or “to the Rephaim.” The term רְפָאִים (refaʿim, “Rephaim”) refers to spirits of the dead who are inhabitants of Sheol (BDB 952 s.v.; HALOT 1274-75 s.v. I רְפָאִים). It is used in parallelism with מֵתִים (metim, “the dead”) to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit מָוֶת (mavet, “[place of] death”; Prov 2:18), שְׁאוֹל (sheʾol, “Sheol”; Job 26:5; Prov 9:18; Isa 14:9), “darkness and the land of forgetfulness” (Ps 88:14), and “the land of the Rephaim” (Isa 26:19). Scholars debate whether רְפָאִים is derived from the root (1) רָפָא (rafaʾ, “to heal”), meaning “the healers” or (2) רָפָה (rafah, “to be weak; to sink down”), meaning “the powerless ones” or “those who sink down (to Sheol)” (BDB 952 s.v.; HALOT 1274-75 s.v.). The related term occurs in Phoenician and Neo-Punic meaning “spirits of the dead” (DISO 282) and in Ugaritic referring to “spirits of the dead” who inhabited the underworld and were viewed as healers (UT 2346; WUS 2527). The Hebrew term is often translated “the shades” as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, IDB 4:35). Used here in parallelism with מָוֶת (“[place of] death”), רְפָאִים (“the Rephaim”) probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32-35; 7:23-27) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of “death” in the land of no return (W. McKane, Proverbs [OTL], 288).
  75. Proverbs 2:19 tn Heb “all who go in to her will not return.”
  76. Proverbs 2:19 sn The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).
  77. Proverbs 2:20 tn The conjunction לְמַעַן (lemaʿan, “so; as a result”) introduces the concluding result (BDB 775 s.v. מַעַן 2; HALOT 614 s.v. מַעַן 2.c) of heeding the admonition to attain wisdom (2:1-11) and to avoid the evil men and women and their destructive ways (2:12-19).
  78. Proverbs 2:20 tn The noun “good” (טוֹבִים, tovim) does not function as an attributive genitive (“the good way”) because it is a plural noun and the term “way” (דֶרֶךְ, derekh) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: “the way of the good people.”
  79. Proverbs 2:20 tn In the light of the parallelism, the noun “righteous” (צַדִּיקִים, tsaddiqim) functions as a genitive of possession rather than an attributive genitive.
  80. Proverbs 2:21 tn Heb “the blameless” (so NASB, NIV); NAB “the honest”; NRSV “the innocent.” The term תְּמִימִים (temimim, “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.
  81. Proverbs 2:22 tn Heb “the guilty.” The term רְשָׁעִים (reshaʿim, “the wicked”) is from the root רָשַׁע (rashaʿ, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land.
  82. Proverbs 2:22 tn Heb “cut off.” The verb כָּרַת (karat, “to be cut off”) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (m. Keritot) to this topic. The context suggests that the guilty will be “removed” from the land where the righteous dwell in security either through death or expulsion.
  83. Proverbs 2:22 tn The word בָּגַד (bagad) means “to act treacherously” (BDB 93 s.v.; HALOT 108 s.v. בגד). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct.
  84. Proverbs 2:22 tn The consonantal form יסחו (yskhv) is vocalized in the MT as יִסְּחוּ (yissekhu, Qal imperfect third person masculine plural from נָסַח, nasakh, “to tear away”) but this produces an awkward sense: “they [= the righteous in vv. 20-21] will tear away the treacherous from it” (BDB 650 s.v. נָסַח). Due to the parallelism, the BHS editors suggest emending the form to יִנָּסְחוּ (yinnasekhu, Niphal imperfect third person masculine plural): “the treacherous will be torn away from it.” However, Tg. Prov 2:22 points the form as יֻסְחוּ (yuskhu) which reflects an old Qal passive vocalization—probably the best solution to the problem: “the treacherous will be torn away from it.”
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1 Thessalonians 5
New English Translation

The Day of the Lord

5 Now on the topic of times and seasons,[a] brothers and sisters,[b] you have no need for anything to be written to you. 2 For you know quite well that the day of the Lord[c] will come in the same way as a thief in the night.[d] 3 Now when[e] they are saying, “There is peace and security,”[f] then sudden destruction comes on them, like labor pains[g] on a pregnant woman, and they will surely not escape. 4 But you, brothers and sisters,[h] are not in the darkness for the day to overtake you like a thief would. 5 For you all are sons of the light and sons of the day. We are not of the night nor of the darkness. 6 So then we must not sleep as the rest, but must stay alert and sober. 7 For those who sleep, sleep at night and those who get drunk are drunk at night. 8 But since we are of the day, we must stay sober by putting on the breastplate[i] of faith and love and as a helmet our hope for salvation.[j] 9 For God did not destine us for wrath[k] but for gaining salvation through our Lord Jesus Christ. 10 He died[l] for us so that whether we are alert or asleep[m] we will come to life together with him. 11 Therefore encourage one another and build up each other, just as you are in fact doing.

Final Instructions

12 Now we ask you, brothers and sisters,[n] to acknowledge those who labor among you and preside over you in the Lord and admonish you, 13 and to esteem them most highly in love because of their work. Be at peace among yourselves. 14 And we urge you, brothers and sisters,[o] admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all. 15 See that no one pays back evil for evil to anyone, but always pursue what is good for one another and for all. 16 Always rejoice, 17 constantly pray, 18 in everything give thanks. For this is God’s will for you in Christ Jesus. 19 Do not extinguish the Spirit. 20 Do not treat prophecies with contempt. 21 But examine all things; hold fast to what is good. 22 Stay away from every form of evil.

Conclusion

23 Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. 24 He who calls you is trustworthy, and he will in fact do this.[p] 25 Brothers and sisters,[q] pray for us too. 26 Greet all the brothers and sisters[r] with a holy kiss. 27 I call on you solemnly in the Lord[s] to have this letter read to all the brothers and sisters.[t] 28 The grace of our Lord Jesus Christ be with you.[u]

Notas al pie

  1. 1 Thessalonians 5:1 tn Grk “concerning the times and the seasons,” a reference to future periods of eschatological fulfillment (cf. Acts 1:7).
  2. 1 Thessalonians 5:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  3. 1 Thessalonians 5:2 sn The day of the Lord is the period of time in the future when the Lord will intervene in the events of this earth to consummate his redemption and his judgment (Isa 2:11-12; 13:6-13; Ezek 30:3; Joel 1:15; 2:32; 3:18; Amos 5:18-20; Obad 15-17; Zeph 1:7-18; 2:2-3; Zech 14:1, 13, 20-21; Mal 4:1, 5; 1 Cor 1:8; 5:5; 2 Cor 1:14; 2 Thess 2:2; 2 Pet 3:10). It includes both blessings and curses, though the latter is emphasized here.
  4. 1 Thessalonians 5:2 sn Jesus used a thief coming at night as an illustration of the unexpected and hostile nature of the coming of God’s judgment in the future. This is repeated in various ways in v. 4; 2 Pet 3:10; Rev 3:3; 16:15.
  5. 1 Thessalonians 5:3 tc ‡ δέ (de, “now”) is found in א2 B D 0226 6 1505 1739 1881 2464 al, but lacking in א* A F G 33 it. γάρ (gar, “for”) is the reading of the Byzantine text and a few other witnesses (Ψ 0278 1175 1241 M al). Although normally the shorter reading is to be preferred, the external evidence is superior for δέ (being found in the somewhat better Alexandrian and Western witnesses). What, then, is to explain the γάρ? Scribes were prone to replace δέ with γάρ, especially in sentences suggesting a causal or explanatory idea, thus making the point more explicit. Internally, the omission of δέ looks unintentional, a case of homoioarcton (otandelegwsin). Although a decision is difficult, in this instance δέ has the best credentials for authenticity.
  6. 1 Thessalonians 5:3 tn Grk “peace and security,” with “there is” understood in the Greek construction.
  7. 1 Thessalonians 5:3 tn Grk a singular “birth pain.”
  8. 1 Thessalonians 5:4 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  9. 1 Thessalonians 5:8 sn An allusion to Isa 59:17.
  10. 1 Thessalonians 5:8 tn Grk “hope of salvation” (“a helmet…for salvation” is an allusion to Isa 59:17).
  11. 1 Thessalonians 5:9 sn God did not destine us for wrath. In context this refers to the outpouring of God’s wrath on the earth in the day of the Lord (1 Thess 5:2-4).
  12. 1 Thessalonians 5:10 tn Grk “the one who died,” describing Jesus Christ (1 Thess 5:9). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 10 in the translation.
  13. 1 Thessalonians 5:10 sn The phrases alert or asleep may be understood (1) of moral alertness (living in faith, love, and hope as vv. 6, 8 call for, versus being unresponsive to God) or (2) of physical life and death (whether alive or dead). The first fits better with the context of 5:1-9, while the second returns to the point Paul started with in 4:13-18 (no disadvantage for the believing dead).
  14. 1 Thessalonians 5:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  15. 1 Thessalonians 5:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  16. 1 Thessalonians 5:24 tn Grk “who will also do,” with the object understood from v. 23.
  17. 1 Thessalonians 5:25 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  18. 1 Thessalonians 5:26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  19. 1 Thessalonians 5:27 tn Grk “I adjure you by the Lord,” “I put you under oath before the Lord.”
  20. 1 Thessalonians 5:27 tc Most witnesses, including some significant ones (א2 A Ψ 33 1175 1241 1505 1739 1881 2464 M ar vg sy bo), read “holy” before “brothers [and sisters]” (ἁγίοις ἀδελφοῖς, hagiois adelphois). It is possible that ἁγίοις dropped out by way of homoioteleuton (in majuscule script the words would be written agioisadelfois), but it is equally possible that the adjective was added because of the influence of ἁγίῳ (hagiō) in v. 26. Another internal consideration is that the expression ἅγιοι ἀδελφοί (hagioi adelphoi, “holy brothers”) is not found elsewhere in the corpus Paulinum, though Col 1:2 comes close. But this fact could be argued either way: It may suggest that such an expression is not Pauline; on the other hand, the unusualness of the expression could have resulted in an alteration by some scribes. At the same time, since 1 Thessalonians is one of the earliest of Paul’s letters, and written well before he addresses Christians as saints (ἅγιοι) in 1 Corinthians for the first time, one might argue that Paul’s own forms of expression were going through something of a metamorphosis. Scribes insensitive to this fact could well impute later Pauline collocations onto his earlier letters. The internal evidence seems to support, albeit slightly, the omission of ἁγίοις here. Externally, most of the better witnesses of the Alexandrian and Western families (א* B D F G 0278 it sa Ambst) offer sufficient diversity for the shorter reading. Although the rating of “A” in UBS4 and UBS5 for the omission seems too generous, this reading is still to be preferred.tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  21. 1 Thessalonians 5:28 tc Most witnesses, including a few significant ones (א A D1 Ψ 1175 1241 1505 1739c 2464 M lat sy bo), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are sufficiently early and diffuse (B D* F G 0278 6 33 1739* 1881 it sa Ambst) to render the verdict against the particle here.
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