ix. 20, etc., and St. Matt. xii. 18,
coinciding with his version,[15] render highly probable, inasmuch as he
wrote subsequently to any likely date for those books. Possibly he may
have used Aquila's version, or that of some unknown translator.
Professor Gwynn's idea (_D.C.B._ art. _Theodotion_, 977a) of "two rival
Septuagintal Daniels"[16] seems to have more "inherent improbability"
than he is inclined to admit. But where this ground text, circulated
apparently in Palestine and Asia Minor, was made, who can say? But if we
take St. John as the author of Revelation, his connection with Ephesus,
and the probable publication of his work there, give some little support
to the theory of an Ephesian origin of Theodotion's translation.
It is strange that a version supposed to be made by one who was not an
orthodox Christian, if Christian at all, should have been preferred, as
far as concerns Daniel, by the Christian Church for ordinary use.[17]
Jerome (_Pr?¦f. in Dan._) says, as if he felt that some explanation was
needed, "et hoc cur acciderit nescio," though he proceeds to suggest
some possible reasons why the version of one "qui utique post adventum
Christi incredulus fuit" should have been so much honoured.
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