dignity. Indeed the word (Nor) is never used but to denote the seat of some dignified person, as of a king, high-priest, judge, or prophet, as may be seen by comparing the following passages in which it occurs-2 Sam. vii. 13; 1 Kings x. 19; 2 Kings iv. 10; 1 Chron. xxii. 10; Job xxvi. 9; Ps. cxxii. 5; Neh. iii. 7. It includes therefore the throne, and all raised seats of authority. From the absence of any mention of other than such seats, as well as from many direct intimations, it appears sufficiently probable that the Israelites sat, as the Orientals now do, on mats, rugs, &c. laid upon the ground, or. indeed, seated themselves on the bare ground. The sitting postures in the East are two, one when a person sits cross-legged, which is the posture of ease and indulgence; the other is something between sitting and kneeling, that is, the person first kneels, and then lets his body fall back so that his heels become his seat. This last is the posture of respect and ceremony; and people thus sit in the presence of superiors. It is also one of the postures of Mohammedan devotion: and is probably that which is intended when it is said: "Then went King David in and sat before the Lord" (2 Sam. vii. 18). The Persians, even in ordinary life, sit much more in this posture than any other Oriental people; but it is every where the most respectful. The former is called "sitting at ease," and however irksome or impracticable it may be to an European, it is a posture of such complete repose to Orientals, that sitting on a chair is as much a misery to them, as sitting cross-legged or on the heels would be to Europeans. Chairs, however, were anciently in use among the Egyptians and Persians, as we see by existing sculptures and paintings. There is a painting in the British Museum representing a party of ladies seated on chairs; and other representations exist, exhibiting chairs of such various elegance of form and apparent skill of manual execution, as would not discredit a London drawing-room. There are also several statues in the British Museum represented sitting as we sit. Nevertheless, this was not the exclusive sitting posture; for one of the same paintings which, in one of its compartments represents a party of females seated on chairs, in the other represents another party squatted on the ground, in the modern Oriental fashion. The sculptures at Persepolis, in Persia, generally represent standing or walking figures, but there is also the repeated figure of a venerable personage (a king) seated on a straight-backed carved chair, which has a cushioned seat, and is so high as to require a footstool on which the sitting figure rests both his feet. The back of the chair rises above the head of a man who stands behind it. It thus seems that among the ancient Persians, also, a high seat was a distinction of dignity, and the parallel extends even to the footstool, which is also associated with dignified sitting in the Old Testament. AND the Philistines took the ark of God, and brought it from Eben-ezer unto Ashdod. 2 When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon. 3¶ And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again. 4 And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him. 5 Therefore neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod unto this day. 6 But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with 'emerods, even Ashdod and the coasts thereof. 7 And when the men of Ashdod saw that it was so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god. the lords of the Philistines unto them, and 8 They sent therefore and gathered all said. What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about thither. 9 And it was so, that, after they had carried it about, the hand of the LORD was against the city with a very great destruction: and he smote the men of the city, both small and great, and they had emerods in their secret parts. 10 Therefore they sent the ark of God. to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people. 11 So they sent and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there. 12 And the men that died not were smitten with the emerods: and the cry of the city went up to heaven. 1 Or, the fishy part. ? Psalm 78, 66, Verse 1. "Ashdod."-This town, called also Azotus, and now Shdood or Ezdoud, was the capital of one of the five Philistine states; as one of these, it was situated between Ekron on the north and Askelon on the south. It was nearer to the sea than the former, but not so near as the latter, which seems to have been the only one of the five that stood close out to the shore. Ashdod appears to have been famous above all the towns of this country for its strength. It was, however, taken by Uzziah, king of Judah, who dismantled it and built towns in the territory (2 Chron. xxvi. 6). It must have been afterwards fortified again however, as we find it sustaining repeated sieges from the Assyrians and Egyptians, who seem to have coveted it greatly as a frontier town. Herodotus mentions that the Egyptian king Psammetichus, besieged it for twenty-nine years (in the time of Manasseh king of Judah), being the longest siege any city was known to have sustained. The town was ultimately demolished by Jonathan the Jewish prince, whose brother, the famous Judas Maccabæus, had been slain on "Mount Azotus." It was rebuilt under the Romans, and became the seat of a bishopric in the early ages of Christianity; and continued to be a neat town in the time of Jerome. It is at present an inconsiderable place, surrounded by a wall in which there are two gates; the most conspicuous object being a mosque in the centre of the town, above which rises a very beautiful minaret. There does not appear to be any ruin, properly speaking; but the town contains abundant fragments of marble columns, capitals. cornices, &c. It stands on the summit of a grassy hill, around which the ground is beautifully undulated, and covered with luxuriant pasture. (See the 'Travels' of Captains Irby and Mangles, and of Dr. Richardson.) 2. "Dayon.”—This was the tutelary deity of the Philistines, and, as such, is frequently mentioned in the Scriptures. There has been considerable discussion about the form, sex, and identity of this idol. The common opinion is that it was represented half human and half fish-that is, with a human bust and fish-like termination; and the more the subject has been investigated, the more reasonable this conclusion appears. The figures of such beings are represented on medals of Philistine towns; ancient writers speak of such deities as worshipped in the same towns; the essential part of the word Dagon, Dag (,) means a fish in Hebrew; and the text itself of verses 4, 5, favours the same conclusion, for it is said, that when the image fell before the ark of God, its head and hands were broken off, and only the , Dagon, or fish remained. We think this evidence outweighs all that has been adduced to show that Dagan meant "wheat" in the Phoenician language, and that Dagon was the Phoenician god of agriculture. The Philistines, moreover, were not the same people as the Phoenicians. It might be possible indeed to coalesce both ideas, by supposing that this Dagon was a deified mortal, who had come in a ship to the coast, and had taught the people agriculture and other useful arts; and that, as with the Oannes of the Chaldeans, his maritime arrival was figured by a combination in his images of the human and fishy nature. In Sir William Ouseley's Miscellaneous Plate (xxi.) there is, as copied from a Babylonian cylinder, a representation of what seems to be this Oannes, as a bearded personage, fish from the waist downward. In fact, there were many of these personages who came from the sea to instruct men in arts, and who were deified as men-fish. One of these was called Odakon (Odaxwv), whom Selden regards as this fish-god, Dagon. The Dagon of the Scriptures seems to have been represented of the male sex; whereas the statements of the ancient writers, as well as the medals, represent the idol worshipped by the Philistines as a female in the human part. From this difference we must infer, either that the same being was represented sometimes as a male, and sometimes as a female, or else we may allow that the female was a distinct deity, and must then speak of her merely as affording a kindred illustration, showing the fishy idolatries of the Philistines, and the probability that Dagon, even if not the same being, was represented in a similar form. In point of fact, the difference of sex does not essentially affect the question of identity: for there was little consistency in the sexes which the ancient idolaters assigned to their gods. many of which they made of either sex, or of neither, according to their minds. In common history, the Philistine idol is spoken of under the names of Derceto, Athara, and Atargatis, but usually the first, which is evidently a Syriae name by its termination. Diodorus relates that near the city of Askelon in Syria, there was a deep lake abounding with fish, not far from which stood a temple dedicated to a famous goddess, called by the Syrians Decerto. She had the head and face of a woman, but the rest of the body was that of a fish. He then proceeds to relate her fable, which amounts to this, that Decerto having given birth to a daughter (who was the famous Semiramis), killed its father, exposed the child, and threw herself into the lake, where she was changed into a fish. The historian adds that on this account the Syrians ate no fish, but rather adored them as gods; and for this reason also Decerto was represented under the form we have described. Ovid alludes obviously to the same fable as believed by the Philistines :— It is remarkable, in connection with what we have already said, that the same poet assigns a Babylonian origin to this fable. Lucian (De Dea Syria) also states that he had seen this idol represented in Phoenicia (Philistia) as a woman with the lower half fish; but adds, that at Hierapolis (in Syria), where she was worshipped, her statue was in a female form throughout. He adds, however, that some thought this temple dedicated to Juno; and that it was built by Deucalion, after his escape from the flood, as a memorial of the waters of the Deluge having escaped through a fissure in the earth, over which the temple was built, and into which the worshippers on certain days poured water. This is remarkable for the corroboration it affords to the view entertained by those who think that the mythology of Decerto was founded, partly at least, on traditionary accounts of the deluge. The consecration of fish and the abstinence from eating them, is attested by many writers besides those we have quoted, and seems referred to in the prohibition of fish-idolatry by Moses. It was not only a Syrian but an Egyptian practice, as we have mentioned in the note to Deut. iv. Lakes or ponds of tame consecrated fish, like that which Diodorus mentions at Ascalon. were common in other parts of Syria: and it was firmly believed that whoever ate the fish, would be punished, by the goddess to whom they were consecrated, with fatal diseases in the liver and bowels. The custom is, in some degree, still kept up in Western Asia, where lakes full of tame fish are consecrated to the Mohammedan saints and venerable persons. Thus there is connected with the mosque of Abraham, at Orfah (supposed "Ur of the Chaldees"), a lake stocked with fish consecrated to him, and which no Moslem would on any account molest, much less eat. So also at Shiraz, in the garden containing the tomb of Saadi, there is a fountain abounding with fish, some said to be decorated with gold rings, to molest which is considered an act of sacrilege which the poet himself would not fail to avenge, and which the local authorities do not neglect to punish severely. We have incidentally stated some of the opinions entertained as to the origin of fish-idolatry, exhibited in the consecration of real fishes, and the exhibition of deities in a semi-fish form. There are other opinions having reference to the consecration of fishes in the Grecian mythology, into which it is unnecessary for us to enter. (See the note to Deut. iv.; Banier's Mythology and Fables Explained,' B. vii.; Jahn's Archæologia Biblica;' Calmet's Dictionary, art. Dagon (folio edit. 1732); Ouseley's Travels,' vol. i., Appendix, No. 13.) 5. "Nor any that come into Dagon's house, tread on the threshold."-Prostration at the threshold, in the East, implies the highest homage and reverence for the presence that dwells within; hence Dagon was brought into an intelligible posture of humiliation before the ark of God. In the East, particularly in Persia, the attention paid to the threshold of holy places and the palaces of royalty, is very observable, and tends to illustrate strikingly the text before us, as well as that in Ezek. xliii. 8; in which God complains that his holy name had been defiled by "their setting of their threshold by my thresholds;" by which we understand, that idols being placed within his temple, or their threshold approximated to or identified with his threshold, the acts of homage there performed by worshippers, were shared or appropriated by them, instead of being given to Him only. In Persia, the mosques consecrated to eminent saints therein entombed, are never entered without previous prostration at the threshold. Thus in front of the highly venerated mausoleum of Fatima at Koom, are inscribed the words: "Happy and glorious is the believer who shall reverently prostrate himself with his head on the threshold of this gate, in doing which he will imitate the sun and the moon.' So also, at the mausoleum of Sheikh Seffi at Ardebil, Morier (vol. ii. p. 254.) observes, "Here we remarked the veneration of the Persians for the threshold of a holy place; a feeling which they preserve in some degree even for the threshold of their houses. Before they ventured to cross it they knelt down and kissed it, while they were very careful not to touch it with their feet. In writing to a prince, or a great personage, it is common for them to say, "Let me make the dust of your threshold into surmeh (collyrium) for my eyes!" 6. “Smote them with emerods."-This disease (by, aphalim) is the same that is mentioned in Deut. xxviii. 27. Some believe this to mean the dysentery; and Jahn, after Lichtenstein, is of opinion that the disorder arose from the bites of the venomous solpagus, which occasion swellings attended with fatal consequences. He supposes that these large Fermin (of the spider class) were, by the special providence of God, multiplied in extraordinary numbers, and, being very venomous, were the means of destroying many individuals. But, after all, we incline to prefer the common opinion, that the disease was the hæmorrhoids, or bleeding piles, in a most aggravated form. It was by diseases affecting such parts of the body as the text indicates, that the gods were thought, in ancient times, particularly to punish offences against them, and therefore such a disorder would the more readily lead the Philistines to conclude that their calamity was from Him whose indignation had already been testified by the destruction of their idol. AND the ark of the LORD was in the country of the Philistines seven months. 2 And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place. 3 And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you. 4 Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on 'you all, and on your lords. 5 Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land. 6 Wherefore then do ye harden your Heb. them, Or, reproachfully. hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, 'did they not let the people go, and they departed? 7 Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them: 8 And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go. 9 And see, if it goeth up by the way of his own coast to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us; it was a chance that happened to us. 10 And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home : 11 And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods. 12 And the kine took the straight way to the way of Beth-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh. 13 And they of Beth-shemesh were reap ing their wheat harvest in the valley and 3 Exod. 12, 31. • Heb. them. 5 Or, it. they lifted up their eyes, and saw the ark, and rejoiced to see it. 14 And the cart came into the field of Joshua, a Beth-shemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD. 15 And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Bethshemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD. 16 And when the five lords of the Philistines had seen it, they returned to Ekron the same day. 17 And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one; number of all the cities of the Philistines be longing to the five lords, both of fenced cities and of country villages, even unto the grea stone of Abel, whereon they set down th ark of the LORD: which stone remaineth unt this day in the field of Joshua, the Beth shemite. 19¶ And he smote the men of Beth-she mesh, because they had looked into the ar of the LORD, even he smote of the peopl fifty thousand and threescore and ten men and the people lamented, because the LOR had smitten many of the people with a grea slaughter. 20 And the men of Beth-shemesh sai Who is able to stand before this holy LOR God? and to whom shall he go up from us 21 ¶ And they sent messengers to th inhabitants of Kirjath-jearim, saying, Th Philistines have brought again the ark the LORD; come ye down, and fetch it up 18 And the golden mice, according to the you. 6 Or, great stone. Verse 4. "Five golden emerods, and five golden mice.”-It was a prevalent custom among the ancient idolatrous nation to offer to the god from whom they expected, or to whom they attributed, the cure of their diseases, a representatic in metal or otherwise, of the parts affected, of the disease itself, or of the means of cure. The temples of Æsculapi and of other gods supposed to have the care of man's health, were crowded with such representations. Some learn men conceive that the idea of this practice was derived from a tradition of the brazen serpent set up by Moses, a which was instrumental in curing those who, being bitten by living serpents, looked upon it. This serpent, it w be remembered, was afterwards preserved in the sanctuary. And, as in the present case, not only were the gods p pitiated by such offerings, or thanked for their supposed assistance with respect to diseases; but such representatio were offered with reference to every kind of deliverance or prosperity, acknowledged or desired. Thus emancipat slaves offered their chains; and those delivered from shipwreck, offered to Neptune tablets bearing a representation the event. On this principle, the Philistines sent not only the images of their emerods, with reference to their disea but also images of the "mice" which marred their land. These usages, which are not unknown in Roman Catho countries, subsist now to the fullest extent in India. Tavernier mentions that whenever a pilgrim comes to a pagoda be cured of a distemper, he fails not to bring with him as an offering to the god, a representation of the part affected gold, silver, or copper, according to his means (Travels,' ii. 92). But a more interesting account has been given Mr. Roberts, who also furnishes wood-cut representations of some of these votive offerings. From his account seems that the temple of Kattaragam (sacred to Scandan) is particularly famous for the cures which have be performed there, and which is therefore crowded with votive offerings of all descriptions, and which is resorted to persons suffering from all kinds of diseases, some of whom have walked or been carried thither from an immense d tance. The offered images are usually of silver, and judging from the fac-similes given, are of very horrid executio These are full figures, as of a boy with a large belly, &c. ; but representations of separate members are also given, as eyes, ears, mouths, noses, &c. And not only are images of living objects represented, but those of articles in comm useas, the head of a spear or arrow, either to ensure success in the chace, or to commemorate some distinguish act which the original had executed: a model of a hut, given perhaps by a poor man, who sought blessing and prote tion upon one he was about to build: a still and a pair of bellows, presented probably by a person who was about commence the distillation of arrack, and wished to ensure success upon his undertaking. Such facts as these enat us clearly to perceive what the Philistines had in view by their trespass-offering of emerods and mice. 5. "Mice," y, akbar, uus of the Septuagint.-There seems good reason to suppose that the mouse of Scriptu was the Dipus sagitia or Jerboa, an animal about the size of a large rat, and characterized by the disproportiona shortness of the fore feet. Its colour is a pale tawny-yellow, lighter on the under parts; the long tail is terminated t a tuft of black hair. The brevity of their fore-feet is compensated by the size and strength of the tail, by which, as he case of the kangaroo, they are enabled to balance themselves in an upright position. The form of the head an the expansion of the ears impress them with some resemblance to the rabbit. They are very abundant in Egyp Syria, and the north of Africa, and burrow in the sand or among ruins. Their flesh, though eaten by the nativ of the East, is unsavoury, and hence the interdiction, which forbade them as food, did not lay the necessity of muc self-denial upon the Israelites. As this animal feeds exclusively on vegetable produce, a multiplication of its number could not fail to be highly injurious to cultivation. 12. Beth-shemesh,”—The house of the sun, so called probably because the place had formerly been a seat of th idolatrous worship of that luminary. There were several places of this name: one in the tribe of Issachar (Josh. xi 22); another in that of Naphtali (verse 38); another on the borders of the tribe of Judah, by whom it was given to th Levites (Josh. xv. 10; xxi. 16); and a fourth in Egypt (Jer. xliii. 13). The present is undoubtedly that which lay o the borders of Judah, not only from its proximity, but as we see from verse 16, that it was a city of the Levites, whic was perhaps the reason why it was selected by the Philistines as the point to which the ark ought to proceed. Probah it was the nearest Levitical city to Ekron. The position of Beth-shemesh is very differently given; but we know that it must have been towards the northern frontier of Judah, westward; and we are probably to prefer a position which dispenses with any intervening river between Ekron and Beth-shemesh, as exhibited in some maps. It is quite unlikely that there was any such impediment to the progress of the ark. The town subsisted in the time of Jerome, and, according to him, was about ten miles from Eleutheropolis, on the road between that place and Nicopolis (Emmaus); this position agrees very well with all that the texts in which Beth-shemesh is mentioned require, and brings it to a site about twenty miles west from Jerusalem. 17. "Ekron."-This place was the capital of the most northern of the Philistine states, and seems to have been the prime seat of the worship of Baal-zebub (2 Kings i. 2). It was called Accaron by the Greeks. Its site was disputed even in the time of Jerome. He notices the opinion (which is that of the Talmudists) that Ekron was the same with Strato's tower, afterwards called Cæsarea, which is altogether improbable. The Accaron which Jerome mentions as existing in his time, as a large village between Azotus and Jamnia to the east-that is, more inland-is most probably the Ekron of Scripture. The only historical fact of any interest in connection with Ekron, besides those mentioned in the canonical books, is, that the town and territory were given by Alexander Balus to Jonathan Maccabæus, as an acknowledgment of a great victory gained in this neighbourhood by that prince over Apollonius. The history of this affair, in connection with the gift, confirms the position which Jerome assigns to Accaron; but as this generally admitted, we need not recapitulate the evidence. The place had, in the time of Breidenbachius (whose travels in Palestine were first published in 1486), declined from a village to a solitary cottage or hut, which still bore the ancient name. We are not aware that any trace of the name or the site can now be discovered. 18. "Great stone of Abel."-There is little doubt that, instead of reading Abel as a proper name, we should read Aben, *a stone,” as in the Septuagint, the Chaldee, and some Hebrew manuscripts. This makes the reading simply, the great ne, which our version, having adopted Abel as a proper name, inserts in italics, in order to complete the sense. authorized change of the final letter ( for 5) preserves the sense without any addition. The 19. “Fifty thousand and threescore and ten."-Josephus and some of the ancient Jews understood that only 70 were destroyed, not 50,070. The Syriac and Arabic versions have 5000. There is certainly something wrong; for this is the only text in which numbers are expressed where the lesser number is mentioned before the greater. It reads thus: "Of the people seventy men, fifty thousand men," not "fifty thousand and seventy men," as in the customary form. We may therefore infer, either that the "fifty thousand" is an interpolation, or conjecture with Bochart that the particle, ki, "out of," has been dropped, and that we should insert it, and read: "Seventy men out of fifty thousand men." Beth-shemesh, indeed, seems to have been a small place; but it is not improbable. if we prefer this alternative, that the people flocked thither in great numbers from the neighbouring places, as soon as they heard that the ark had arrived; and thus there may have been 50,000 persons present. 21. Kirjath-jearim."-See the note on Josh. ix. 17; to which we only add, that this place is called Kirjath-Baal in Josh. xv. 60, whence it was probably dedicated to the worship of that god under the Canaanites, and perhaps its name was changed by the Hebrews to Kirjath-jearim, "the city of the woods." Verse 13, which shows that Beth-shemesh was in a valley, and chap. vii. 1, which describes Kirjath-jearim as being on a hill, explains the expression, "Come ye down and fetch it up." CHAPTER VII. 1 They of Kirjath-jearim bring the ark into the 2 And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD. 3¶ And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then 'put away the strange gods and 'Ashtaroth from among you, and prepare your hearts unto the LORD, and 'serve him only: and he will deliver you out of the hand of the Philistines. 1 Josh. 24. 14, 23. 4 Then the children of Israel did put away ‘Baalim and Ashtaroth, and served the LORD only. 5 And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD. 6 And they gathered together to Mizpeh, and drew water, and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh. 7 And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines. 8 And the children of Israel said to Samuel, 'Cease not to cry unto the LORD our God for us, that he will save us out of the hand of the Philistines. 9 And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the |