Translation commentary on 1 Maccabees 1:58

They kept using violence against Israel, against those found month after month in the cities: The Greek for this verse is awkward, but New Jerusalem Bible offers a good translation, saying “Month after month they took harsh action against any offenders they discovered in the towns of Israel.” But New Jerusalem Bible, which uses mostly the passive voice since verse 54, does not make clear who the referent is for the pronoun They. Good News Bible says “these wicked people,” but we suggest “the king’s officers” (see verse 51). Kept using violence against Israel may be expressed as “treated the loyal Israelites harshly.” Against those found month after month in the cities may be rendered “month after month, and in town after town.” The faithful Jews may have fled the towns because of this harsh treatment (see verse 53). An alternative model for this verse is:

• Month after month, the king’s officials brought their force to bear against [or, treated harshly] any loyal Jews [or, Israelites] they found in the towns.

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.

Translation commentary on 1 Maccabees 1:59

Revised Standard Version does not start a new paragraph here, but Good News Bible feels that the subject matter changes, thus requiring a new paragraph (so also Contemporary English Version). This Handbook recommends that translators follow Good News Bible.

And on the twenty-fifth day of the month: The meaning of this phrase is not certain. Some commentators take it to mean that what is described here happened ten days after the events of verse 54. It would be exactly three years later that Judas Maccabeus rededicated the Temple’s sacrificial altar (see 1Macc 4.52-54). Others (for example, New Jerusalem Bible, New American Bible, and Goldstein) take it to mean that these things happened on the twenty-fifth day of each month, the same day of the king’s monthly birthday celebration (see 2Macc 6.7). This explains the phrase “month after month” in verse 58. Also, the events described in verses 54-57 sound more like things that happened over a long period of time rather than in the short space of ten days. It is impossible to be certain about this, but we suggest interpreting this phrase to mean “on the twenty-fifth day of each month.”

They offered sacrifice on the altar which was upon the altar of burnt offering: The pronoun they refers to King Antiochus’ officials again. Offered sacrifice is better rendered “offered sacrifices,” since this was done repeatedly. The altar which was upon the altar of burnt offering refers to an altar to Zeus that had been built on top of the sacrificial altar in the Temple courtyard. The fact that the real altar is the altar of burnt offering is less important than the fact that it is the legitimate altar, so Good News Bible says “the pagan altar erected on top of the altar in the Temple.” New English Bible is similar with “the pagan altar which was on top of the altar of the Lord,” but translators should avoid using the word “Lord” as the author does. Another possible model is “the altar to a foreign god that was erected on the top of the Jewish altar.”

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.

Translation commentary on 1 Maccabees 1:60 - 1:61

Verses 60-61 form one sentence that is badly written in Greek, which is literally “60~And the women who had their children circumcised were put to death according to the decree, 61~and they hung their infants around their necks, and their houses [families] and those who circumcised them.” In Greek it sounds like the families and those who perform the circumcision are also tied around the mothers’ necks. Translators should avoid this interpretation.

According to the decree, they put to death the women who had their children circumcised … and they hung the infants from their mothers’ necks: Compare 2Macc 6.10, where something like this is described as happening to two particular women. We cannot be sure if the babies were also killed. Hanging babies around their mothers’ necks before the women were killed was a way Antiochus’ officials showed contempt for the Jews, by making the deaths of families as horrific as possible. We may translate “60~As the king had commanded, women who had their sons circumcised were killed, 61~while their babies were still holding on to them” or “60~The king’s officials obeyed the king and killed any women who had their sons circumcised. 61~They also hung the babies from their mothers’ necks.”

And their families and those who circumcised them: The Greek word translated families literally means “houses” and can refer to families. However, there is much to be said here for Goldstein’s suggestion that the writer has in mind the women’s husbands. For circumcised see the comments on verse 15. An alternative model for the first half of verse 61 is “Their husbands [or, families] were also killed, as well as those who had performed the circumcision [ceremony].” We may also put verse 61 into direct speech as follows: “Antiochus also ordered his officials: ‘Hang the babies around their mothers’ necks and kill their fathers as well as those who performed the circumcision ceremony.’”

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.

Translation commentary on 1 Maccabees 1:62

Translators may add a paragraph break here (so Revised Standard Version).

But many in Israel stood firm and were resolved in their hearts not to eat unclean food: Unclean food refers to food that the Law of Moses prohibited (compare verse 47). Good News Bible renders this verse well, and so does New English Bible with “Yet many in Israel found strength to resist, taking a determined stand against eating any unclean food.” Another possible model is:

• However, many people in Israel continued in their determination not to eat any [ritually] unclean food [or, food that was forbidden by the Law of Moses].

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.

Translation commentary on 1 Maccabees 1:63

They chose to die rather than to be defiled by food or to profane the holy covenant: Good News Bible interprets the clauses be defiled by food and profane the holy covenant to be the same thing, but they are probably different. The holy covenant is probably that of Gen 17.9-14, in which circumcision is the sign of the covenant (see the comments on verse 15). Circumcision does not have to be made explicit (although it may be), but the profaning of the covenant should not be simply identified with eating unclean food. Alternative models for the beginning of this verse are “They chose to die rather than eat food that was [ritually] unclean [or, forbidden], or treat the holy covenant as something ordinary,” and “They chose to die rather than eat food that was ritually unclean, or violate the agreement with the One in Heaven by not circumcising their sons.”

And they did die: Not only did the faithful Jews choose to die, they did die. New English Bible says “and so they died.” Revised English Bible combines this clause with They chose to die, saying “They welcomed death and died.” This is a good approach, but we would prefer to end with a short emphatic statement, such as “And die they did.”

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.

Translation commentary on 1 Maccabees 1:64

And very great wrath came upon Israel: While it is certainly possible to interpret wrath as “divine wrath” (New English Bible), as Good News Bible has done, we doubt this is correct. 1Maccabees does not express the prophetic idea that Israel suffers as a result of God’s punishment for sin. We believe the alternative rendering for this verse in the New English Bible footnote is much better: “Israel lived under a reign of terror.” The aim is to close the section with a summary statement of how bad things were in the land. We could say “Those were horrible, terrible days for Israel,” “It was a time of horrible suffering for Israel,” or even “And the people of Israel suffered terribly.”

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.

Translation commentary on 1 Maccabees 2:1

In those days may be rendered “At that [or, this] time,” “During that time” (Good News Bible), “About this time” (Contemporary English Version), or “While the people of Israel were suffering.”

Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein: Mattathias’ grandfather Simeon is the man from whom the Hasmonean family got its name. The priestly family of Joarib is mentioned in 1~Chr 9.10; 24.7; Neh 11.10; 12.6, 19. Good News Bible, which ordinarily spells proper names the way Revised Standard Version does, here spells the name Joarib as “Jehoiarib” to make it agree with the spelling of the name in 1~Chr 9.10; 24.7 (although it is not consistent with the spelling in Nehemiah, which has “Joiarib”). The difference in spelling here is a result of 1Maccabees being preserved in Greek rather than Hebrew. Translators would do right to make this name agree with the spelling they have used in 1~Chronicles. Modein (modern-day Modiin) was a village in the hill country of Palestine, about 27 kilometers (17 miles) northwest of Jerusalem. The Greek text of this verse is ambiguous, and does not necessarily say that Mattathias moved from Jerusalem to Modein at this time, or even that he himself had ever lived in Jerusalem. It can be understood as New English Bible takes it: “At this time a certain Mattathias, son of John, son of Symeon, appeared on the scene. He was a priest of the Joarib family from Jerusalem, who had settled at Modin.” In verses 17-28 Mattathias appears to be a longtime and highly respected resident of Modein, not a newcomer. Nor does it seem that a man who has the courage to start a rebellion would have been one to move out of Jerusalem to escape trouble there. Further, in 1Macc 13.25 Modein is described as the home of Simon Maccabeus’ ancestors, not simply of his father. We prefer following New English Bible‘s translation, and saying something like this:

• At this time [or, While the people of Israel were suffering] a man named Mattathias enters the story. He was a priest of the Joarib family from Jerusalem, who had settled at Modein. His father’s name was John, and his grandfather’s name was Simon.

Such an approach also has the advantage of placing all the family information together. Here, the names of his father and grandfather, and, in the next verse, the names of his sons, are placed together.

The interpretation of this verse is related to a textual problem in verse 7, and the translation here in verse 1 must be consistent with the solution that we adopt to that problem. See also 1Macc 14.29.

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.

Translation commentary on 1 Maccabees 2:2 - 2:5

He had five sons, John surnamed Gaddi, Simon called Thassi, Judas called Maccabeus, Eleazar called Avaran, and Jonathan called Apphus: Each of the five sons had a common name, and as was often the case, they also had nicknames to distinguish them from others with the same name. Not all the meanings of these nicknames are clear. It is generally agreed that Maccabeus means “the hammer,” “the hammerer,” or “hammerlike.” Gaddi may mean “lucky”; Thassi may mean “zealous” or “guide”; Avaran may mean “wide-awake,” “paleface,” or “piercer”; and Apphus may mean “favorite” or “cunning.”

If our suggestion for verse 1 is followed, closing the verse with the names of Mattathias’ father and grandfather, the names of his sons here will follow naturally. Translators will probably want to use the original forms of these nicknames, and most languages will have some quickly understood way of indicating that a person was also known by some other name. Good News Bible‘s expression “also called” is one possible model. Bolder translators who wish to avoid these strange names might consider translating them, choosing from the meanings given above. None of them are certain, but all of them are harmless. Judas the Hammer and Simon the Zealous are certainly more vivid than Judas Maccabeus and Simon Thassi. But any translator who decides to do this should explain either in an introduction to the book or in a footnote at this point that the name of the book, Maccabees, derives from Judas’ nickname.

English versions use the spelling “Judas,” since this is the Greek form. Judas’ own Hebrew name would be represented as Judah. Either of these forms is appropriate. Translators may choose. The Handbook will follow English tradition and use “Judas.” However, translators should take care that the name is not confused with “Judah,” the territory called “Judea” in some versions.

Contemporary English Version has a helpful alternative model for verses 2-5:

• Mattathias had five sons, whose names were John, Simon, Judas, Eleazar, and Jonathan. Each son had a nickname. John was called Gaddi, Simon was known as Thassi, and Judas was called Maccabeus. Eleazar was nicknamed Avaran, and Jonathan was known as Apphus.

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.