The writer now focuses his attention on Antiochus Epiphanes, so translators should begin a new paragraph at this point.

From them came forth a sinful root: The word root is a figurative expression for a person of royal lineage, of royal stock. The image is used sometimes of a righteous king (see Isa 11.1; Sir 47.22); but here sinful root refers to a “wicked ruler” (Good News Bible; compare Isa 14.29). This whole clause may be rendered “There was a wicked ruler who was a descendant of one of Alexander’s generals” (similarly Good News Bible).

Antiochus Epiphanes, son of Antiochus the king: Antiochus Epiphanes is Antiochus~IV, the character whom the narrative will follow. The other Antiochus is Antiochus~III, his father. Good News Bible adds “the Third” as a way of distinguishing the two men. Antiochus~III is also known as Antiochus the Great, and this title could be used as well. Antiochus~the Great ruled over the Seleucid kingdom in Syria 223–187 b.c., and Antiochus Ephiphanes ruled 175–164 b.c. An alternative model for the first half of this verse is “A descendant of one of Alexander’s generals was the wicked ruler [or, chief] Antiochus Epiphanes. He was the son of Antiochus the Great.” Good News Bible provides a helpful model with “The wicked ruler Antiochus Epiphanes, son of King Antiochus the Third of Syria, was a descendant of one of Alexander’s generals.”

It is necessary to discuss a problem at this point in order to help clarify something that will be mentioned in 1Macc 7.1-4. When Antiochus the Great died, he was followed by his older son Seleucus~IV who ruled 187–175 b.c. He was assassinated, and his brother Antiochus Epiphanes followed him. Seleucus~IV is not involved in the narrative of 1-2Maccabees, but his son Demetrius~I will be.

He had been a hostage in Rome: Rome was a city in Italy that rose to a position of world power during Hellenistic times. Rome defeated Antiochus~III in 190 b.c., and demanded that he send several members of his family to Rome as hostages. The future Antiochus~IV was one of those sent there and held as security to ensure the loyalty of his father to Rome. He stayed there about twelve years. At this point the mention of Rome seems irrelevant, but it lets the reader know that during the events described in the next few chapters, Rome was an active participant on the world scene. In chapter 8 Rome will be brought directly into the narrative. In some languages it may be necessary to make the meaning of hostage clear by rendering this clause as “He had once been imprisoned in the city of Rome to ensure the loyalty of his father to the Romans” or “The Romans had once imprisoned him in the city of Rome to ensure that his father would be loyal to them.”

He began to reign in the one hundred and thirty-seventh year of the kingdom of the Greeks: The author of 1Maccabees uses a system of dating that begins with the first year of the Seleucid kingdom in Syria. The Seleucid kingdom began in 312 b.c., which means that the one hundred and thirty-seventh year of the kingdom of the Greeks refers to 175 b.c. Translating these dates (and there are many in 1Maccabees) is a problem for the translator, and there is no fully satisfactory solution. We suggest that translators follow a course similar to the one Good News Bible has taken. In the text Good News Bible follows the dating system of the author, but in footnotes it provides the equivalent b.c. dates. At this first instance of dating translators should also indicate in the text (rather than in the footnote as in Good News Bible) that this is “the year 137 of Greek rule in Syria.” The phrase “of Greek rule in Syria” may be placed in parentheses if so desired as shown in the following model for verse 10:

• Eventually, in the year 137*(of Greek rule in Syria), the wicked Antiochus Epiphanes began to rule [or, became king]. He was the son of King Antiochus the Great, and he had once lived in Rome as a hostage [or, he had once been imprisoned in Rome to ensure that his father remained loyal to the Romans].
* The year 137 corresponds to 175 b.c.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Maccabees. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here.

In those days lawless men came forth from Israel: In those days refers to the time of the reign of Antiochus. This phrase may be rendered “When Antiochus was king,” “It was then that,” (New Jerusalem Bible), “At that time” (Good News Bible), or even “About this time” (Contemporary English Version). Lawless men does not refer to criminals, but to people who had no regard for the Jewish Law, the Law of Moses. Good News Bible says “a group of traitorous Jews who had no regard for the Law,” but there is no need for the word “traitorous.” Came forth from Israel means they were Jews who lived in Israel, not that they went from Israel to another place (compare “came from the land of Kittim” in verse 1 and “From them came forth” in verse 10). This whole clause may be rendered “At that time [or, When Antiochus Epiphanes was king] there was a group of Jews in the land of Israel who decided not to obey [or, follow] the Law of Moses.”

And misled many: Misled is better than “had a bad influence on” (Good News Bible), which is a weak rendering. An alternative model for this clause is “and persuaded many others to abandon it [or, the Law].”

Saying, “Let us go and make a covenant with the Gentiles round about us, for since we separated from them many evils have come upon us”: The words in quotations do not represent anything the Jewish renegades actually said on any particular occasion. It simply states their attitude and what they thought was a good idea. When the Jews who refuse to obey the Law of Moses think of entering into a covenant with the Gentiles, they are putting Gentile ways ahead of God’s ways, saying that doing things the Gentile way is better than doing them in the way laid down in God’s Law. In Exo 23.32; 34.12-15; and Deut 7.2 the Israelites are told not to make covenants with the surrounding peoples. Good News Bible renders saying as “They said,” which is valid. Another possible model is “by telling them.” A covenant is an agreement. This is the word used throughout the Old Testament to refer to the relationship between God and his people. Here it refers to an agreement between Jews and Gentiles. Gentiles may be rendered “non-Jews” or “people who aren’t Jews.” For Let us go and make a covenant with the Gentiles round about us, Good News Bible has “Let’s come to terms with the Gentiles,” which is a fairly effective translation in English; it implies that they are abandoning a previous position to adopt another one. However, Good News Bible ignores the phrase round about us, probably assuming that it adds nothing essential. But it does; it tells us that the speakers are aware of being surrounded by non-Jewish culture. So a better rendering is “Let’s go and make an agreement with these people around us who aren’t Jews.”

For since we separated from them many evils have come upon us gives the reason for making a covenant with the Gentiles. The Jewish renegades argue that separation from the Gentiles has caused a lot of trouble for the Jews (compare Ezra 10.11; Neh 9.2).

An alternative model for this verse is:

• At that time [or, When Antiochus Epiphanes was king] a group of Jews in Israel decided not to follow the Law [of Moses], and persuaded many others to do the same by telling them, “Let’s go and make an agreement with the Gentiles [or, non-Jews]. They are all around us, and refusing to associate with them has brought us nothing but trouble.”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Maccabees. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here.

And some of the people eagerly went to the king: Some of the Jews who were misled went eagerly to King Antiochus to make an agreement with him that would allow them to follow Gentile customs. Good News Bible renders this clause well, but other possible models are “and some of them eagerly went to the king,” “… went with great enthusiasm to King Antiochus,” and even “The hearts of some of them were filled with such enthusiasm that they went to….”

He authorized them to observe the ordinances of the Gentiles: For this clause Good News Bible has “and received from him permission to follow Gentile customs.” It may also be rendered “who gave them permission to follow Gentile customs” or “who gave them permission to live as non-Jews lived.”

An alternative model for this verse is:

• and some of them eagerly went to the king [or, to King Antiochus], who gave them permission to live as non-Jews lived [or, follow the same customs as the non-Jews].

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Maccabees. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here.

So they built a gymnasium in Jerusalem, according to Gentile custom: The connector So introduces this verse as a result of the previous one. In response to Antiochus’ permission to follow Gentile customs, the Hellenizing Jews built a stadium in Jerusalem similar to those in Gentile cities. Good News Bible omits this connector, but in many languages translators will find it helpful to use an equivalent for it. The Greek word for gymnasium does not refer to a building in which sports were played indoors. It was an enclosed outdoor area where men did both physical and intellectual training together. Good News Bible says “stadium,” and New English Bible has “sports-stadium.” In areas where “stadiums” or “gymnasiums” are nonexistent, translators may render this verse as follows:

• So these Jews built a place in Jerusalem just like those in Gentile [or, non-Jewish] cities where men could learn and exercise.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Maccabees. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here.

And removed the marks of circumcision: The Hellenizing Jews had a surgical procedure by which their circumcised penises could be made to look uncircumcised. Greek sports were often performed in the nude, and they wanted to avoid being ridiculed by the Gentiles or give offense to the Gentiles by appearing circumcised. In cultures where the practice of circumcision is unknown, translators should include a footnote explaining this custom. In a number of languages a descriptive expression such as “cutting ceremony” may be used. In any case, translators should include a footnote.

And abandoned the holy covenant: The holy covenant here is probably the covenant of Gen 17.9-14. If so, translators may reverse this clause with the previous one, saying “They abandoned the holy covenant by removing the evidence of circumcision [or, the evidence that showed that they had received circumcision].” Holy means that it is a covenant with God, so another possible model is “They abandoned the agreement their ancestors had made with Heaven [or, the One in Heaven]…” (for the necessity to avoid the mention of God or the Lord in this book).

They joined with the Gentiles may refer to intermarriage (so Good News Bible footnote), or at least to sexual activity with Gentiles. But we cannot be that confident, and a translation following Good News Bible‘s text is probably safer, such as “They started associating with Gentiles” or “They started cooperating with Gentiles [or, non-Jews].” Some think this clause refers to giving residents of Jerusalem citizenship in Antioch, but the passage on which this idea depends, 2Macc 4.9, is hard to understand. No footnote is necessary at this point, but a note similar to Good News Bible‘s could be used.

And sold themselves to do evil: Compare 2~Kgs 17.17 for this idiomatic expression. An American Translation says “and became the slaves of wrongdoing” (similarly New Jerusalem Bible). A similar model is “and made themselves slaves to evil.” A possible nonfigurative rendering is “and they devoted themselves wholeheartedly to doing what was evil [or, doing evil things/practices].”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Maccabees. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here.

After the death of Alexander the Great, there was rivalry between the Seleucid kings in Syria and the Ptolemies, who ruled in Egypt. In 170 or 169 b.c., Ptolemy~VI of Egypt prepared to recover Palestine from the Seleucids in Syria. It was in reaction to Ptolemy’s plan that Antiochus attacked Egypt. The author ignores these details, and pictures Antiochus, having consolidated his control over his own kingdom, making a move to conquer Ptolemy’s kingdom in Egypt.

When Antiochus saw that his kingdom was established may be rendered “When Antiochus was in complete control of his kingdom [or, the lands he ruled].”

He determined to become king of the land of Egypt, that he might reign over both kingdoms: Both kingdoms refers to Syria and Egypt. Good News Bible provides a good model with “he decided to conquer Egypt and rule that country as well as Syria.”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Maccabees. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here.