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Extra info for The Missing Fragment of the Latin Translation of the Fourth Book of Ezra
4, 13; Holladay 1995: 165, 189). This is doubtless correct, but Aristobulus may all the same have known of early attempts at rendering the Exodus story and other very significant portions into Greek, even if these were nothing like as old as he claims. Some scholars argue, however, that the word dièrmêneutai refers not to translations but to narrative 'rewritings' such as are found in Demetrius the Historian and other early Jewish authors (see Chapter 7, pp. 136-8). This is also possible. It is, in any case, striking that Genesis does not seem to be included and that if 'conquest of the land' refers to the book of Joshua (rather than Deuteronomy), more than the Torah is involved (Holladay 1995: 215; see also Garbini 1988: 136-8).
Similarities have been seen with the vocabulary and style of LXX Daniel. 2 Esdras has sometimes been linked to the translator of Paraleipomenon, but this is unlikely as 2 Esdras is much more literal in style. If, as seems probable, 1 Esdras came first, 2 Esdras may have been a deliberate attempt to produce a translation closer to a Hebrew text like that of the MT. But the relationship between 1 and 2 Esdras is far from clear. 7. Esther. The text has survived in two distinct forms, LXX and Alpha Text (AT, or L).
The prophetic books 1. The Minor Prophets (Hosea-Malachi). The first six books are in a different order (above, p. 13) but otherwise the Hebrew original seems to have been close to, though not identical with, the MT. Five manuscripts do, however, attest a different version of Habakkuk 3 closer to that of the Jewish translator, Symmachus (Harl, Dorival and Munnich 1988: 100, 180. LXX Hab. 3 itself diverges 22 The Septuagint more than chapters 1-2 from the Hebrew of the MT, 1988: 301). It seems likely that one person, or group, translated the entire scroll.