« AnteriorContinuar »
his dying father. xlviii. 2) while conversing with his son, and receiving the Hebrews, chap. xi. 21, quotes literatim ; therehis oath and promise ; and that when this was finished fore some have supposed that Jacob certainly had a hie bowed himself upon the bed's head-exhausted with carved image on the head or top of his staff, to which the conversation, he again reclined himself on his bed he paid a species of adoration ; or that he bowed himis before. This seems to be the simple meaning, self to the staff or sceptre of Joseph, thus fulfilling the which the text, unconnected with any religious system prophetic import of his son's dreams! The sense of or prejudice, naturally proposes. But because nno the Hebrew text is given above. If the reader preshachah, signifies not only to bow but to worship, be- fers the sense of the Septuagint and the Epistle to cause acts of religious worship were performed by the Hebrews, the meaning is, that Jacob, through bowing or prostration, and because non mittah, a bed, feebleness, sapported himself with a staff, and that, by the change of the points, only becomes matteh, a when he got the requisite assurance from Joseph that staff, in which sense the Septuagint took it, translating his dead body should be carried to Canaan, leaning on the original words thus : Kau TPOOEHVVNOEV lopana Ertl his staff he bowed his head in adoration to God, who TO akpov ons paßdov avtov, and Israel worshipped upon had supported him all his life long, and hitherto fulthe top of his staff, which the writer of the Epistle to filled all his promises.
B. C. 1689.
Joseph, hearing that his father was near death, took his two sons Ephraim and Manasseh, and went to Goshent,
to visit him, 1. Jacob strengthens himself to receive them, 2. Gives Joseph an account of God's appearing“to him at Luz, and repeating the promise, 3, 4. Adopts Ephraim and Manasseh as his own sons, 5, 6. Mentions the death of Rachel at Ephrath, 7. He blesses Ephraim and Manasseh, preferring the former, who was the younger, to his elder brother, 8–17. Joseph, supposing his father had mistaken in giving the right of primogeniture to the youngest, endeavours to correct him, 18. Jacob shows that he did it designedly, prophecies much good concerning both; but sets Ephraim the youngest before Manasseh, 19, 20. Jacob speaks of his death, and predicts the return of his posterity from Egypt, 21. And gives Joseph @
portion above his brethren, which he had taken from the Amorites, 22. A. M. 2315. AND it came to pass after these | give this land to thy - seed after 4. M. 2315.
B. C. 1689. things, that one told Joseph, thee, for an everlasting posBehold, thy father is sick: and he took with session. him his two sons, Manasseh and Ephraim. 5 And now thy two sons, Ephraim and
2 And one told Jacob, and said, Behold, thy Manasseh, which were born unto thee in the son Joseph cometh unto thee : and Israel land of Egypt, before I came unto thee into strengthened himself, and sat upon the bed. Egypt, are mine; as Reuben and Simeon,
3 And Jacob said unto Joseph, God almighty they shall be mine. appeared unto me at • Luz in the land of 6 And thy issue, which thou begettest after Canaan, and blessed me,
them, shall be thine, and shall be called after 4 And said unto me, Behold, I will make the name of their brethren in their inheritance. thee fruitful, and multiply thee, and I will 7 And as for me, when I came from Padan, make of thee a multitude of people ; and will a Rachel died by me in the land of Canaan
a Ch. xxviii. 13, 19; xxxv. 6, 9, &c.
- Ch. xvii. 8. — Ch. xli. 50; xlvi. 20; Josh. xiji. 7; xiv. 4.- Ch. xxxv. 9, 16, 19.
NOTES ON CHAP. XLVIII.
(see chap. xvii. 1,) appeared to me at Luz, afterwards Verse 1. One told Joseph, Behold, thy father is sick] called Beth-El ; see chap. xxviii. 13 ; xxxv. 6, 9. He was ill before, and Joseph knew it; but it appears Verse 5. And now thy two sons, Ephraim and Ma. that a messenger had been now despatched to inform nasseh—are mine] I now adopt them into my own Joseph that his father was apparently at the point of family, and they shall have their place among my death.
twelve sons, and be treated in every respect as those, Verse 2. Israel strengthened himself, and sat upon and have an equal interest in all the spiritual and temthe bed.) He had been confined to his bed before, poral blessings of the covenant. (see chap. xlvii. 31,) and now, hearing that Joseph Verse 7. Rachel died by me, &c.] Rachel was the was come to see him, he made what efforts his little wife of Jacob's choice, and the object of his unvaryremaining strength would admit, to sit up in bed to ing affection ; he loved her in life-he loves her in receive his son. This verse proves that a bed, not a death : many waters cannot quench love, neither can staff, is intended in the preceding chapter, ver. 31. the floods drown it. A match of a man's own making,
Verse 3. God Almighty] '90 5x El Shaddai, the all-when guided by reason and religion, will necessarily sufficient God, the Outpourer and Dispenser of mercies, I be a happy one. When fathers and mothers make
B. C. 1689.
Ephraim and Manasseh blessed, GENESIS
and made tribes in Israel. A. M. 2315. in the way, when yet there was brought them near unto him; and he A. M. 2315.
B. C. 1689. but
way to come unto i kissed them, and embraced them. Ephrath : and I buried her there in the way 11 And Israel said unto Joseph, * I had not of Ephrath ; the same is Beth-lehem. thought to see thy face : and lo, God hath
8 And Israel beheld Joseph's sons, and said, showed me also thy seed. Who are these ?
12 And Joseph brought them out from be9 And Joseph said unto his father, • They tween his knees, and he bowed himself with are my sons, whom God hath given me in his face to the earth. this place. And he said, Bring them, I pray 13 And Joseph took them both, Ephraim in thee, unto me, and I will bless them. his right hand toward Israel's left hand, and
10 (Now & the eyes of Israel were hdim for Manasseh in his left hand toward Israel's right age, so that he could not see.) And he hand, and brought them near unto him.
So chapter xxxiii. 5.- Chapter xxvii. 4.
h Heb. heavy; Isaiah vi. 10; lix. 1.-i Chap. xxvii. 27.
* Chap. xlv. 26.
matches for their children, which are dictated by mo- gular goodness, and be highly meritorious.” Should tives, not of affection, but merely of convenience, positions of this kind pass without reprehension? I worldly gain, &c., &c., such matches are generally trow not. By the law of God and nature Joseph was wretched; it is Leah in the place of Rachel to the end as much bound to pay his dying father this filial reof life's pilgrimage.
spect, as he was to reverence his king, or to worship Verse 8. Who are these?] At verse 10 it is said, his God. As to myself, I must freely confess that I that Jacob's eyes were dim for age, that he could not see nothing peculiarly amiable in this part of Joseph's see—could not discern any object unless it were near conduct; he simply acquitted himself of a duty which him; therefore, though he saw Ephraim and Manas-God, nature, decency, and common sense, imperiously seh, yet he could not distinguish them till they were demanded of him, and all such in his circumstances, brought nigh unto him.
to discharge. To the present day children in the east, Verse 11. I had not thought to see thy face] There next to God, pay the deepest reverence to their pais much delicacy and much tenderness in these expres- rents. Besides, before whom was Joseph bowing ? sions. He feels himself now amply recompensed for Not merely his father, but a most eminent PATRIARCH; his long grief and trouble on account of the supposed one highly distinguished by the Lord, and one of the death of Joseph, in seeing not only himself but his two three of whom the Supreme Being speaks in the most sons, whom God, by an especial act of favour, is about favourable and affectionate manner; the three who to add to the number of his own. Thus we find that received and transmitted the true faith, and kept unas Reuben and Simeon were heads of two distinct broken the Divine covenant; I am the God of ABRAtribes in Israel, so were Ephraim and Manasseh ; be- ham, the God of Isaac, and the God of Jacob. He cause Jacob, in a sort of sacramental way, had adopted has never said, I am the God of Joseph. And if we them with equal privileges to those of his own sons. compare the father and the son as men, we shall find
Verse 12. Joseph—bowed himself with his face to that the latter was exceeded by the former in almost The earth.] This act of Joseph has been extravagantly endless degrees. Joseph owed his advancement and extolled by Dr. Delaney and others. “ When I con- his eminence to what some would call good fortune, sider him on his knees to God,” says Dr. Delaney, and what we know to have been the especial providence
I regard him as a poor mortal in the discharge of his of God working in his behalf, wholly independent of duty to his CREATOR. When I behold him bowing his own industry, &c., every event of that providence before Pharaoh, I consider him in the dutiful posture issuing in his favour. Jacob owed his own support of a subject to his prince. But when I see him bend- and preservation, and the support and preservation of ing to the earth before a poor, old, blind, decrepit father, his numerous family, under God, to the continual exI behold him with admiration and delight.' How doth ercise of the vast powers of a strong and vigorous that humiliation exalt him !" This is insufferable! for mind, to which the providence of God seemed ever in it in effect says that it is a wondrous condescension in opposition ; because God chose to try to the uttermost a young man, who, in the course of God's providence, the great gifts which he had bestowed. If therefore with scarcely any efforts of his own, was raised to the most humble and abject inferior should reverence affluence and worldly grandeur, to show respect to his dignity and eminence raised to no common height, so father! And that respect was the more gratuitous should Joseph bow down his face to the earth before and condescending, because that father was poor, old, JACOB. blind, and decrepit! The maxim of this most excep- Besides, Joseph, in thus reverencing his father, only tionable flight of admiration is, that “ children who followed the customs of the Egyptians among whom he have risen to' affluence are not obliged to reverence lived, who, according to Herodotus, (Euterpe, c. 80,) “their parents when reduced in their circumstances, and were particularly remarkable for the reverence they brought down by the weight of years and infirmities paid to old age. “For if a young person meet his to the sides of the grave ; and should they acknow- senior, he instantly turns aside to make way for him ; ledge and reverence them, it would be a mark of sin-'if an aged person enter an apartment, the youth always
A M. 2315.
Form of the blessing pronounced CHAP. XLVIII. on Ephraim and Manasseh.
14 And Israel stretched out his | did walk, the God which fed me A. M. 2315. B. C. 1689,
B. C. 1689. right hand, and laid it upon Ephraim's all my life long unto this day, head, who was the younger, and his left hand 16 The Angel which redeemed me from all upon Manasseh's head, 'guiding his hands evil
, bless the lads; and let P my name be wittingly; for Manasseh was the first-born. named on them, and the name of my
fathers 15 And mhe blessed Joseph, and said, God, Abraham and Isaac ; and let them 4 grow into * before whom my fathers Abraham and Isaac a multitude in the midst of the earth.
I Ver. 19. - Heb. xi. 21. - Chap. xvii. 1; xxiv. 40.
P Amos ix. 12; Acts xv. 17. - Heb. as fishes do increase ;
see Num. i. 46; xxvi. 34, 37.
rise from their seats;" and Mr. Savary observes that certainly comes from the mere mercy of God, without the reverence mentioned by Herodotus is yet paid to any merit on man's part; and a sufficiency of this is old age on every occasion in Egypt. In Mohammedan offered to every man, Tit. ii. 11, 12. But it is not countries the children sit as if dumb in the presence less certain that God loves those best who are most of their parents, never attempting to speak unless faithful to this grace. spoken to. Among the ancient Romans it was consi- Verse 15. He blessed Joseph} The father first, dered a crime worthy of death not to rise up in the and then the sons afterwards. And this is an additionpresence of an aged person, and acting a contrary al proof to what has been adduced under ver. 12, of part was deemed an awful mark of the deep degene- Jacob's superiority; for the less is always blessed of racy of the times. Thus the satirist :
the greater. Credebant hoc grande nefas, et morté piandum,
The God which fed me all my life long] Jacob is Si Juvenis VETULO non assurrexerat; et si
now standing on the verge of eternity, with his faith Barbato cuicumque puer.
He sees his life, to be a series of Juv. Sat. xiii., v. 54. strong in God.
mercies; and as he had been affectionately attentive, And had not men the hoary heads revered,
provident, and kind to his most helpless child, so has Or boys paid reverence when a man appear'd,
God been unto him; he has fed him all his life long ; Both must have died.
DRYDEN. he plainly perceives that he owes every morsel of food Indeed, though Dr. Delaney is much struck with which he has received to the mere mercy and kindness what he thinks to be great and meritorious condescen- of God. sion and humility on the part of Joseph; yet we find Verse 16. The Angel which redeemed me from all the thing itself, the deepest reverence to parents and evil] Stan 785.377 hammalac haggoel, The Messenold age, practised by all the civilized nations in the ger, the Redeemer or Kinsman; for so 583 goel signi'world, not as a matter of meritorious courtesy, but as fies; for this term, in the law of Moses, is applied to a point of rational and absolute duty.
that person whose right it is, from his being nearest Verse 14. Israel stretched out his right hand, &c.] akin, to redeem or purchase back a forfeited inheritLaying hands on the head was always used among ance. But of whom does Jacob speak? We have the Jews in giving blessings, designating men to any often seen, in the preceding chapters, an angel of God office, and in the consecration of solemn sacrifices. appearing to the patriarchs; (see particularly chap. xvi. This is the first time we find it mentioned; but we 7, and the note there ;) and we have full proof that often read of it afterwards. See Num. xxvii. 18, this was no created angel, but the Messenger of the 23; Deut. xxxiv. 9; Matt. xix. 13, 15; Acts vi. 6 ; Divine Council, the Lord Jesus Christ. Who then 1 Tim. iv. 14. Jacob laid his right hand on the head was the angel that redeemed Jacob, and whom he inof the younger, which we are told he did wittingly, voked to bless Ephraim and Manasseh ?. Is it not well knowing what he was about, for (or although) JESUS? He alone can be called Goel, the redeemManasseh was the first-born, knowing by the Spirit ing Kinsman; for he alone took part of our flesh and of prophecy that Ephraim's posterity would be more blood that the right of redemption might be his; and powerful than that of Manasseh. It is observable how that the forfeited possession of the favour and image God from the beginning has preferred the younger to of God might be redeemed, brought back, and restored the elder, as Abel before Cain; Shem before Japheth; to all those who believe in his name. To have invoked Isaac before Ishmael; Jacob before Esau ; Judah and any other angel or messenger in such a business would Joseph before Reuben; Ephraim before Manasseh ; have been impiety. Angels bless not; to God alone Moses before Aaron; and David before his brethren. this prerogative belongs. With what confidence may “ This is to be resolved entirely into the wise and se- a truly religious father use these words in behalf of his cret counsel of God, so far as it regards temporal bless children: “ Jesus, the CHRIST, who hath redeemed ings and national privileges, as the apostle tells us, me, bless the lads, redeem them also, and save them Rom. ix. 11; see the notes on chap. xxv. 23. But unto eternal life !" this preference has no concern with God's conferring Let my name be named on them] « Let them be a greater measure of his love and approbation on one ever accounted as a part of my own family ; let them person more than another ; compare Gen. iv. 7, with be true Israelites—persons who shall prevail with God Heb xi. 4, and you will see that a difference in moral as I have done ; and the name of Abraham-being character was the sole cause why God preferred Abel partakers of his faith ; and the name of Isaac-let to Cain." -Dodd. The grace that converts the soul them be as remarkable for submissive obedience as he
A. M. 2315.
A. M. 2315.
Ephraim preferred before
his elder brother. 17 And when Joseph saw that he, and his seed shall become a
his father laid his right hand multitude of nations. upon the head of Ephraim, it * displeased 20 And he blessed them that day, saying, him: and he held up his father's hand, to w In thee shall Israel bless, saying, God make remove it from Ephraim's head unto Manas- thee as Ephraim and as Manasseh : and he seh's head.
set Ephraim before Manasseh. 18 And Joseph said unto his father, Not so, 21 And Israel said unto Joseph, Behold, I my father: for this is the first-born; put thy die : but * God shall be with you, and bring right hand upon his head.
you again unto the land of your fathers. 19 And his father refused, and said, I know 22 Moreover y I have given to thee one it, my son, I know it: he also shall become a portion above thy brethren, which I took out people, and he also shall be great: but truly of the hand 2 of the Amorite, with my sword his younger brother shall be greater than and with my bow.
rVer. 14. - Was evil in his eyes ; chap. xxviii. 8. — Ver. w So Ruth iv, 11, 12.
—Chap. xlvi. 4; l. 24. —y Josh. 14.- Num. i. 33, 35; ii. 19, 21; Deut. xxxiii. 17; Rev, vii. xxiv. 32; 1 Chron. v. 2; John iv. 5.-Chap. xv. 16; xxxiv. 6, 8. - Heb. fulness.
28; Josh. xvii. 14, &c.
Let the virtues of Abraham, Isaac, and Jacob fectly willing to bid adieu to earthly things, and lay his be accumulated in them, and invariably displayed by body in the grave. Could any person act as the pathem !" These are the very words of adoption ; and triarchs did in their last moments, who had no hopes by the imposition of hands, the invocation of the Re- of eternal life, no belief in the immortality of the soul ? deemer, and the solemn blessing pronounced, the adop- Impossible! With such a conviction of the being of tion was completed. From this moment Ephraim and God, with such proofs of his tenderness and regard, Manasseh had the same rights and privileges as Jacob's with such experience of his providential and miracubons, which as the sons of Joseph they could never lous interference in their behalf, could they suppose have possessed.
that they were only creatures of a day, and that God And let them grow into a multitude] 375 17'i ve- had wasted so much care, attention, providence, grace, yidgu larob; Let them increase like fishes into a mul- and goodness, on creatures who were to be ultimately titude. Fish are the most prolific of all animals; see like the beasts that perish? The supposition that they the instances produced on chap. i. 20. This prophetic could have no correct notion of the immortality of the blessing was verified in a most remarkable manner; soul is as dishonourable to God as to themselves. But see Num. xxvi. 34, 37; Deut. xxxiii. 17; Josh. xvii. what shall we think of Christians who have formed. 17. At one time the tribe of Ephraim amounted to this hypothesis into a system to prove—what? Why, 40,500 effective men, and that of Manasseh to 52,700, that the patriarchs lived and died in the dark! That amounting in the whole to 93,200.
either the soul has no immortality, or that God has not Verse 18. Joseph said—Not so, my father) Joseph thought proper to reveal it. Away with such an bupposed that his father had made a mistake in laying opinion! It cannot be said to merit serious refutation. his right hand on the head of the youngest, beoause Verse 22. Moreover I have given to thee one porthe right hand was considered as the most noble, and tion] 778 shechem achad, one shechem or one the instrument of conveying the highest dignities, and shoulder. We have already seen the transactions bethus it has ever been considered among all nations, tween Jacob and his family on one part, and Shechem though the reason of it is not particularly obvious. and the sons of Hamor on the other. See chap. xxxiii. Even in the heavens the right hand of God is the place 18, 19, and chap. xxxiv. ,As he uses the word sheof the most eralted dignity. It has been observed that chem here, I think it likely that he alludes to the purJoseph spoke here as he was moved by natural affec- chase of the field or parcel of ground mentioned chap. tion, and that Jacob acted as he was influenced by the xxxiii. 18, 19. It has been supposed that this parcel Holy Spirit.
of ground, which Jacob bought from Shechem, had Verse 20. In thee shall Israel bless] That is, In been taken from him by the Amorites, and that he affuture generations the Israelites shall take their form terwards had recovered it by his sword and by his bow, of wishing prosperity to any nation or family from the i. e., by force of arms. Shechem appears to have circumstance of the good which it shall be known that fallen to the lot of Joseph's sons; (see Josh. xvii. 1, God has done to Ephraim and Manasseh : May God and xx. 7 ;) and in our Lord's time there was a parcel make thee as fruitful as Ephraim, and multiply thee of ground near to Sychar or Shechem which was still as Manasseh! So, to their daughters when married, considered as that portion which Jacob gave to his son the Jewish women are accustomed to say, God make Joseph, John iv. 5; and on the whole it was probably thee as Sarah and Rebekah! The forms are still in use. the same that Jacob bought for a hundred pieces of
Verse 21. Behold, I die] With what composure money, chap. xxxiii. 18, 19, But how it could be said is this most awful word expressed ! Surely of Jacob it that he took this out of the hand of the Amorile with might be now said, “He turns his sight undaunted on his sword and his bow, we cannot tell. Many attempts the tomb;" for though it is not said that he was full have been made to explain this abstruse verse, but they of days, as were Abraham and Isaac, yet he is per- have all hitherto been fruitless. Jacob's words were
the head. We find that the patriarchs ever held the pro
Jacob calls his sons together CHAP. XLIX.
that he may bless them. no doubt perfectly well understood by Joseph, and pro- ritance ? Or dost thou expect redemption from all evil bably alluded to some transaction that is not now on by any other means ? Through him, and him alone, record; and it is much safer for us to confess our ig- God will redeem thee from all thy sins; and as thou norance, than to hazard conjecture after conjecture on knowest not what a moment may bring forth, thou hast a subject of which we can know nothing certainly. not a moment to lose. Thou hast sinned, and there
is no name given under heaven among men whereby 1. On filial respect to aged and destitute parents we thou canst be saved but Jesus Christ. Acquaint thyhave already had occasion to speak; see ver. 11. The self now with him, and be at peace, and thereby good duty of children to their parents only ceases when the shall come unto thee. parents are laid in their graves, and this duty next in order and importance to the duty we owe to mised land in the most sacred point of view. God. No circumstances can alter its nature or lessen God's gift to them, it was confirmed by a covenant its importance; Honour thy father and thy mother is that spoke of and referred to better things. We bethe sovereign, everlasting command of God. While lieve that this land typified the rest which remains for the relations of parent and child exist, this command- the people of God, and can we be indifferent to the exment will be in full force.
cellence of this rest! A patriarch could not die in 2. The Redeeming Angel, the Messenger of the peace, however distant from this land, without an ascorenant, in his preserving and saving influence, is insurance that his bones should be laid in it.
How can voked by dying Jacob to be the protector and Saviour we live, how can we die comfortably, without the asof Ephraim and Manasseh, ver. 16. With what ad-surance that our lives are hid with Christ in God, and vantage and effect can a dying parent recommend the that we shall dwell in his presence for ever? There Lord Jesus to his children, who can testify with his remains a rest for the people of God, and only for the last breath that this Jesus has redeemed him from all people of God; for those alone who love, serve, reevil! Reader, canst thou call Christ thy Redeemer ? verence, and obey him, in his Son Jesus Christ, shall Hast thou, through him, recovered the forfeited inhe- lever enjoy it.
Jacob, about to die, calls his sons together that he may bless them, or give prophetic declarations concerning
their posterity, 1, 2. Prophetic declaration concerning, Reuben, 3, 4. Concerning Simeon and Levi, 5-7; concerning Judah, 8–12 ; concerning Zebulun, 13; concerning Issachar, 14, 15; concerning Dan, 16–18; concerning Gad, 19; concerning Asher, 20 ; concerning Naphtali, 21 ; concerning Joseph, 22-26 ; conCorning Benjamin, 27. Summary concerning the twelve tribes, 28. Jacob gives directions concerning his
being buried in the cave of Machpelah, 29–32. Jacob dies, 33. A. M. 2315. AND
ND Jacob called unto his sons, 2 Gather yourselves together, A. M. 2315. B. C. 1689.
and said, Gather yourselves and hear, ye sons of Jacob; and together, that I
may a tell you
father. befall you in the last days.
3 Reuben, thou art d my first-born, my might,
B. C. 1689.
a Deut. xxxiii. 1; Amos iii. 7. - Deut. iv. 30; Numbers 29 ; Acts ii. 17; Heb. i. 2.—c Psa. xxxiv. 11.- Chap. rriv. 14; Isa. Ü. 2; xxxix. 6; Jer. xxii. 20; Dan. ii. 28, xxix. 32.
NOTES ON CHAP. XLIX.
text and the common version the reader is ultimately Verse 1. That which shall befall you in the last days.) referred. It is evident from this, and indeed from the whole com
2. Come together and hear, O sons of Jacob ! plexion of these important prophecies, that the twelve
And hearken unto Israel
father. sons of Jacob had very little concern in them, personally considered, as they were to be fulfilled in the last Bishop Newton has justly observed that Jacob had days, i. e., in times remote from that period, and con- received a double blessing, spiritual and temporal ; sequently to their posterity, and not to themselves, or the promise of being progenitor of the Messiah, and to their immediate families. The whole of these pro- the promise of the land of Canaan. The promised phetic declarations, from ver. 2 to ver. 27 inclusive, is land he might divide among his children as he pleased, delivered in strongly figurative language, and in the but the other must be confined to one of his sons ; poetic form, which, in every translation, should be pre- he therefore assigns to each son a portion in the land served as nearly as possible, rendering the version line of Canaan, but limits the descent of the blessed seed for line with the original. This order I shall pursue to the tribe of Judah. Some have put themselves to in the succeeding notes, always proposing the verse a great deal of trouble and learned labour to show first, in as literal a translation as possible, line for line that it was a general opinion of the ancients that the with the Hebrew after the hemistich form, from which soul, a short time previous to its departure from the the sense will more readily appear ; but to the Hebrew body, becomes endued with a certain measure of the