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And in that fublime paffage of the Prophecy of Micah, which is fo finely tranflated in our version, and which is found to be in the very fame words identically both in the Alexandrian and Vatican copies, the Greek word is ψυχή:
Micah, ch. vi. ver. 7.
Εἰ προσδέξεται ὁ Κύριος ἐν χιλιάσιν κριῶν, ἢ ἐν μυριάσιν χειμάξεων πιόνων; εἰ δῶ πρωτότοκά με ὑπὲς ἀσεβείας, καρπὸν κοιλίας με ὑπὲρ ἁμαρτίας ψυχῆς με;
Will the Lord be pleafed with thousands of rams, or with ten thousands of rivers of oil? Shall I give my firft-born for my tranfgrefion, the fruit of my body for the fin of my SOUL [or Spirit]?
And further, that ψυχὴ means fpirit, and 534. life, is confirmed to us by the ufe made of the word by our Blessed Lord;
Matthew, ch. xvi. ver. 25. 26.
25. Ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὑτῷ σῶσαι, ἀπολέσει αὐτήν· ὃς δ ̓ ἂν ἀπολέσῃ τὴν ψυχὴν αὑτῶ ἕνεκεν ἐμῶ, εὑρήσει αὐτήν. 26. (Τί
26. (Τί γὰρ ὠφελεῖται ἄνθρωπος, ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτῇ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαΓμα τῆς ψυχῆς αὑτῆ;)
25. For whofoever will fave HIS LIFE fhall lofe it; but whofoever shall lofe HIS LIFE, for my fake, shall find it.
26. For what is a man profited, if he falt gain the whole world, and lofe his OWN LIFE? or what fall a man give in exchange for HIS LIFE?
Mark, chap. viii. ver. 35, 36.
35. Ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὑτῷ σῶσαι, ἀπολέσει αὐτήν· ὃς δ ̓ ἂν ἀπολέσῃ τὴν ψυχὴν αὑτῶ ἕνεκεν ἐμῶ καὶ τῷ εὐαγγελίε, ὗτος σώσει αὐτήν.
36. Τὶ γὰρ ὠφελήσει ἄνθρωπον, ἐὰν κερδήσῃ τὸν κόσμον ὅλον, καὶ ζημιωθῇ τὴν ψυχὴν αὑτῷ.
35. For whofoever will fave HIS LIFE ball lofe it but whofoever shall lofe HIS LIFE for my fake, and the Gospel, he fhall fave it.
36. For what shall it profit a man if he shall 535. gain the whole world and lofe HIS OWN LIFE*? Or what shall a man give in exchange FOR HIS OWN LIFE?
Yet, although fuxì thus clearly means spirit, and life; or a caufe of animal life; nevertheless, to the great aftonishment of any one who carefully perufes the Septuagint, we find the fame word ufed to denote a dead corpfe.
Leviticus, ch. xix. ver. 28.
*It is a moft judicious obfervation of Dr. Geddes, that where words and fentences either always, or at least in fimilar circumstances, have the fame precife meaning, they fhould be rendered by a translator in the fame, or nearly the fame, terms †. I therefore, with the more confidence, tranflate Jux, in thefe verfes, uniformily throughout; because that word here feems to have been uniformly used in the fame fenfe. And cannot forbear, moreover, to obferve, that if the rational and heavenly foul must not be imagined to be fubje& to annihilation, although the spirit and life may perish, that this is a still further reason for adhering to fuch uniformity in this paffage of Scripture.
See Letter to the late Right Reverend the Lord Bishop of London, p. 4 and 15.
As in the former part of this Work✶ it has been neceffary to be somewhat particular in the mode of tranflating the Greek word YXH, Spirit; fo perhaps I ought not to conclude these Observations, without remarking, that it seems to have a moft peculiar kind of meaning annexed to it by the LXX, not only in the paffage alluded to, but also in other parts of Scripture.
Even fuch an one as plainly leads us to infer, that they clearly intended to diftinguish it from the Soul, properly fo called; and such as leaves room to suppose, that they conceived Man to be compounded of three natures,— a Spirit,―a Soul,—and a Body.
Confiftently with this idea we find, after- 530. wards, a remarkable expreffion of the apoftle St. Paul, in his First Epistle to the Theffalonians, ch. v. ver. 23. which Dr. Macknight (whofe very learned work fell into my hands
*See Vol. I. p. 190.-and in the quarto edit. p. 122.