And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. The renderings of the LXX. and Theodotion are closely related, and both differ from the Massoretic text.
The first is, "And the sins were upon the sacrifice, and righteousness was fallen to the earth, and he (or, it) did, and prospered." Theodotion renders, "And sin was placed (given) upon the sacrifice, and righteousness is fallen to the earth, and he (it) did and prospered."
The Peshitta is nearer the Massoretic text, but better in accordance with the Authorized Version, "A host was given against the perpetuity, in transgression the holy place was thrown to the ground, and he did and prospered."
From the fact that צָבָא (tzaba) is omitted from the two Greek versions, we venture to omit it also; it has probably been inserted from the verse above. Both versions also omit the preposition before" transgression;" we omit it also.
We would thus render, "And transgression was upon the sacrifice, and," reading תַּשְׁלַךְ, "truth was cast to the ground, and it did and prospered." After Judas Maccabaeus had cleansed the temple and offered sacrifices, sin mingled with it.
We know that the stricter Hasidim, objected to the foreign alliances into which the Maccabees were inclined to enter; the battle of Beth-zecharias was largely lost by the abstention of the stricter party.
After that, Lysias, representing really the same movement as Epiphanes, advanced to the capture of Bethshur. Thus it might be said of the little horn, that "it did and prospered." Were it not that there is no authority for it in the versions, we should read תַּשֵׁלִם instead of תַּשְׁלַךְ.
In that ease we should render, "And transgression was upon the sacrifice"—regarding this sacrifice as the atonement for the transgression (Le 16:21)—"and truth shall make peace in the land, and do and prosper."