without the gate," clearly fulfilled this type of the red heifer, and not that of the Paschal Lamb; which last was slain originally in the camp, and latterly in the temple. The two types could not be both fulfilled in that particular. But again, there was a specified sacrifice to be offered for a "burnt-offering" on the day after the Paschal supper (see Numb. xxviii. 18), on "the fifteenth day of the month," which was to be "a holy convocation." Was this ordinance to have no fulfilment? We learn too, from Deut. xvi. 2, that "the passover" was to be sacrificed "of the flock, and of the herd,"-not of lambs only, but of bullocks; and both were to be eaten (see verse 3). Compare also 2 Chron. xxxv. 7—13, where oxen are distinctly mentioned as among the "passover offerings." It will be clear from this that more was eaten at "the passover than the Paschal supper. And that either the ordinance for the fifteenth day must have been as a type unfulfilled, or the fulfilment must interfere with the perfect fulfilment of the ordinance specially limited to the previous day. A due attention to the variety and the partial incompatibility of Scripture types prefiguring our Lord, will at once lead us to perceive that for the fulfilment of all, that of each must have been in some degree sacrificed. And thus, while the Paschal lamb type was fulfilled in the hour of our Lord's death, the red heifer type was fulfilled in the place,-" without the camp." And the offering of oxen above-mentioned was fulfilled as a type in the day on which our Lord suffered. As well might it be argued that Jesus must have been crucified on the tenth day of the seventh month-the great day of atonement, because He was the true atoning sacrifice; as that He must have suffered on the fourteenth day of the first month because He was the true passover lamb. The " scapegoat's" fellow, whose blood was taken within the veil, found its typical fulfiment, as we know, neither in the particular of place, nor of day, nor of hour, but in Christ's ascending with his own blood into the "holiest" within the veil of the heavens.

But an objection to my conclusion may be raised from the supposed mode of reckoning the day of Pentecost. In Bloomfield's synopsis on the words, ev Zаßßáτy devтеρожрwτų (Luke vi. 1), he says, "In Lev. xxiii. 15, God directs the Jews to number the seven weeks to the Pentecost, ἀπὸ δευτέρας τοῦ Πάσχα-from the second day of the passover." Commentators seem to have assumed that the " Sabbath," mentioned in Lev. xxiii. 11 and 15, must be the "holy convocation on the first day of the passover feast, i. e., on the fifteenth of Nisan. The direction in Leviticus is, first, about the "wave sheaf;” ver. 11, "On the morrow after the Sabbath the priest shall wave it:" then ver. 15, "Ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf," etc. This " Sabbath, we are told, does not mean the Saturday-the seventh day of the week, but the first day of the feast," and "the morrow" will then of course be "the second day of the feast," and always the sixteenth of Nisan. Now this, Josephus tells us, was the day on which the first fruit-offering was made, i. e., on which the sheaf was waved (see Antiq., iii., x. 5). But Josephus frequently follows the Septuagint, or has been brought

by transcribers into harmony with it; and in Lev. xxiii. 11, the Septuagint reads, instead of "on the morrow after the sabbath,' "on the morrow after the first day,” τῇ ἐπάυριον τῆς πρώτης. I cannot help think ing that this may have been a transcriber's error arising from the insettion in the text of an explanatory gloss. Adapting the inserted words to the syntactical requirements of the context, and omitting part of the phrase explained, he may have written τῇ ἐπάυριον της πρώτης, where the text he copied read (in accordance with the Hebrew and our English Bible) τῇ ἐπάυριον τῶν σαββάτων (scil.) τῇ πρώτη, “on the morrow after the sabbath, viz., the first day of the week." "It will be clear that in a typical point of view much would be gained by making the seventh day of the week, the sabbath of the commandment, always prefigure our Lord's rest in the sepulchre; and the first day of the week, as the day of waving the sheaf, and offering the first-fruits, always prefigure the day when "Christ the first-fruits" rose from the grave: by making the Pentecost always a Sunday, which it obviously would often not have been, if computed from a fixed day of the month, the sixteenth of Nisan. Bishop Patrick tells us, though he disapproves the notion, that it was the opinion of the Sadducees, that the "Sabbath" in question was the regular seventh day of the week, our Saturday. That it was so I have little doubt; and that the sheaf was always waved on a Sunday; the morrow after the first Sabbath in the passover-feast week. This would explain St. Luke's words Záßßarov devтeроTрwτоv, better than the received theory, for if sabbaths were computed from a day which was frequently not a Sabbath of ordinary rest, either the computation would be a vague one, or the day on which the disciples rubbed the ears of corn was possibly no Sabbath at all. That the sheaf was not always waved on the same day of the month or year, seems to be indicated in the Greek by the introduction of the particle av-év PéρηTE Tо dрáyμa (Lev. xxiii. 12; see also ver. 15). Wendlebury, Jan. 22nd, 1862.

W. L. B.

COPPER MINES IN THE SINAITIC PENINSULA." THERE are several shafts of old copper mines in the sandstone on the west side of Wady Mughara, about a quarter of a mile north of the place where it crosses Wady Mokatteb, with hieroglyphic inscriptions and sculptures, said by Wilkinson to be older than the Exodus. Turquoises are also found in this neighbourhood; these derive their colour, I am informed, from copper. There are also Egyptian copper mines, and a large heap of copper slag, at Sarabit-el-Khadin, close to the burial-place.

The soil in several wâdys near Wady Makatteb looked as if very rich in gold-dust, but on examination it was very light, and seemed to be mica. I mention this, as I have seen the same appearance described in a book of travels, where the writer, a lady, seriously proposed goldwashing if water could be found sufficiently near. W. O.

a See J. S. L., January, 1862, p. 265.

THE SINAI QUESTION.

ON my return from Palestine, I found an accumulation of numbers of The Journal of Sacred Literature which had been published during my absence, and in them several very interesting letters, etc., on Sinai. I must join Mr. Crossley in wishing heartily that we had some full and correct map of the Sinai district. Travellers seem to have gone on in the same two or three tracks without noticing or describing the branch wâdys and cross-communications between the routes, and there certainly appears to be no map which could give a stranger any idea of the geography of the country.

Jebel Musa seems so completely given up as a candidate for the true Sinai, that I think that it might as well be left out of the question. Our party spent considerable time and pains in satisfying ourselves that there was no valley or series of vallies in sight of that spot which could be occupied by the Israelites. The monks at the convent seemed to know nothing of the question whether the law was given from that spot; their claim for sanctity was the cleft in the rock where they say Moses was hidden while the glory of the Lord passed by (Exod. xxxiii. 22.)

Jebel Catherin is also out of the question for the same reason. But with regard to the Ras Sufsafeh the difficulties are not so great as your correspondent G. seems to imagine. I cannot explain Lord Lindsay's statements, they appear inconsistent with each other; nor does a reference to his lordship's book throw any light on the subject, except that he evidently believed that the Israelites did encamp on Er Raheh. G. has been puzzled by the diversity of names for the same plain given by different travellers. Er Raheh, from the watershed to the front of the mountain, is about two miles long, and varies from, say, half a mile to a mile wide, but at the watershed it joins on to, and is continued back, about five miles in the upper part of the Nukb Hawy; so that the whole, nearly level, space is about seven miles by two-thirds of a mile on the average. And this does not include the broad horn extending to the convent of St. Cosmo and St. Damian on the west, nor the wide termination of the Wâdy Es Sheykh on the east, both of which would add considerably to the space in sight of Sufsafeh.

Nor is the absence of grass, at present, of any importance; there is an abundance of plants suitable for pasturage. As Wady Ghurandel and Wady Feiran are the only fertile spots between Suez and any Sinai, a little grass or a few shrubs, more or less, are, I think, of no consequence.

Again, the perpendicular character of the Jebel Musa-Sufsafeh does not make it so inaccessible. There are two entrances from the Wady Ed Deir to the celebrated cypress on the platform north of Jebel Musa. There is at least one practicable path close to the corner

Neither did they shew the place where Korah was swallowed up. They positively declared that it could not possibly be shewn here, as the event took place at Kadesh.

NEW SERIES.-VOL. I., NO. I.

between Er Raheh and Wady Ed Deir; there is another from the convent of the Forty Martyrs to the top; and there is a path in front leading up from Er Raheh practicable to near the top, where it is at present interrupted by a huge boulder: there may be more, but these we examined and tried. Our party, when on the spot, considered that this perpendicular feature of the mount rendered barriers more indispensable, as it was quite easy to go up and touch the mount itself, unless some impediment were put in the way; and goats could have ascended to the very top without the slightest difficulty.

There is one point that I have never seen mentioned with regard to this mountain, that the upper part is composed of seven or eight ranges of hills running east and west, and these broken into three or four peaks each; so that the vallies in some places form ravines coming down to the plain. The tendency of this mass of granite rock is plainly to wear away on the sides, leaving the top overhanging, so that the mountain might not have been so steep, as at present, 3000 years ago.

M. R. E., I think, justly finds fault with Stanley for making the hill of the church of Paran the one on which Moses stood during the battle of Rephidim. The hill is actually in the cultivated part, and the battle must have been fought among the gardens. Surely the Amalekites would not have waited until the invaders had gained possession of part of the oasis and sanctuary, before they made any attempt to keep them back. Burckhart is correct in stating that the breadth of the valley, near the city of Paran, does not exceed one hundred paces, but there the wady is at its narrowest. And it is precisely at this very narrow place that the traveller can see Serbal-about four miles distant. The high rocks, which bound the valley, cut off the view in the other parts.

I wish Mr. Crossley had favoured us with some of the difficulties, etc., which he mentions as having accumulated, then travellers might test and examine them on the spot. With the inaccurate maps and limited knowledge we have of the country, it would be almost impossible for any one to pretend to answer them in England, unless his attention had been directed to the point from personal motives. He should also state whether he has ever visited the country, or writes from hearsay. If, however, he can safely lead his Israelites from Shur to a Pi Hahiroth, south of Jebel Attakah, and then having crossed the Red Sea by Murkha to Debbet Er Ramleh, I do not think that he need be afraid of any difficulties that the granitic region offers.

W. O.

NOAH'S FLOOD AND BAPTISM.

In the ninth article of the recent work, Aids to Faith, by Charles John Ellicott, B. D., at p. 397 he says, "St Peter plainly and distinctly declares that the water of the flood is typical of baptism” (1 Peter iii. 21). This opinion is found in all our commentaries, critical and popular, even though the nature of the type is far from being obvious; the water

in the flood being that from which Noah was saved, whereas the water of baptism is typical of that by which we are saved. I venture to propose a different interpretation of the passage for the consideration of your readers.

وو

It is generally agreed that the apostle makes a digression from the main thought at verse 19, "By which also he went and preached unto the spirits in prison," etc., and verse 21 is supposed to form a part of this paragraph, so that we read "eight souls were saved by water, the like figure whereunto even baptism doth also now save us.' It seems to me more natural to close the digression with verse 20; verse 19 and 20 being complete in themselves, and containing all that the apostle required to say about the spirits in prison and the flood. In this case we take up the suspended thread of thought from verse 18, and read as follows, "Being put to death in the flesh, but quickened by the spirit, the like figure whereunto even baptism doth also now save us." The order of thought and even the same terms are to be found in two of Paul's epistles. Rom. vi. 3-5, "Know ye not that so many of us as were baptized unto Jesus Christ were baptized unto his death? therefore we are buried with him by baptism unto death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life;" and Col. ii. 12, "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." Unless there are objections to this exposition more formidable than any I am aware of, it would seem to be free from many of the difficulties which press on the usual view, and to yield a very noble sense. Johnstone, 30th January, 1862.

THE TEN TRIBES.

JAMES INGLIS.

IN the January number of this Journal is a short notice of a work on Ethnology and Languages. One of the essays in the volume is on the "Question of the supposed Lost Tribes of Israel." The writer of the brief review says of this essay :-"We commend it to all who believe in the loss of the tribes in question, and who have faith in one or other of the thousand theories concerning them. There is as much said of the disappearance of these tribes as if they had been ten nations instead of so many clans; or as if their disappearance were a singular and unparalleled phenomenon. We have before us a list of ancient nations, and we can point to scores among them whose disappearance is as sudden and more inexplicable than that of the ten family tribes of Israel. The Bible supplies us with numerous like examples. Returning to the ten tribes, we are glad to find it stated that the Bible really does not countenance the common notion."

Will you permit me to trouble you with a communication on this subject.

c Essays Ethnological and Linguistic, by the late James Kennedy, Esq., LL.B., J.S.L., January, 1862, p. 489.