I made an astonishing discovery. ψυχή is **never used in reference to God, as far as I can see. (Eg. God says: My soul takes pleasure in him)
c. 500 uses of the word psuche in LXX. I'm having to search them manually, w/ STEP concordance tool, which is very slow.
Can anyone see any one example in LXX where God is the owner of the ψυχή? If you have a better concordance than me.
Bear in mind that the verse from the LXX, or half-verse Hab 2.4a, is not there in the Hebrew MT
ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ· ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται.
What is in Hebrew is even more perplexing, and looks out of place.
“Behold, his soul is puffed up; it is not upright within him,
but the righteous shall live by his faith. ▼
(THOT)הִנֵּ֣ה עֻפְּלָ֔ה לֹא־יָשְׁרָ֥ה נַפְשׁ֖וֹ בּ֑וֹ וְצַדִּ֖יק בֶּאֱמוּנָת֥וֹ יִחְיֶֽה
But my point is: it's different. I can't see where the LXX verse has come from. Not obviously from a different read/edit of the Hebrew (but I'm no Heb expert).
View it all in the STEP Bible
Heb 10.37-38 is based on Hab 2.3-4 in the LXX, but still quite loosely.
ἔτι γὰρ μικρὸν ὅσον ὅσον seems to be simply added in Heb. It may not even be intended as a quotation.
Is it possible that the LXX text has been altered to make it conform to Hebrews? (and that the half-verse we are discussing is a concoction, simply)?
It is not unusual for Heb to quote words and give them a different meaning. Heb 10: ὁ ἐρχόμενος ἥξει καὶ οὐ χρονίσει - seems to refer to (the 2nd?) coming of Christ.
In Hab 2 (MT) it refers to the vision, not to a person. This wouldn't surprise me in itself.
But consider this:
In the LXX ὅρασις is feminine; erchomenos cannot pick it up. (In fairness, and on reflection, this may be my ESV more than the MT. The ESV assumes it is the vision that is coming. But the Hebrew may not (I am not sure). Is chazon vision the subject of the verb? I think it can be but doesn't have to be.
I have so many questions.