valiant Leader Zorobabel whose Stock and Vertue is ennobled by the Genealogy of our Saviour Christ He had with him the High Priest Jeschua and other Chief Priests and Levites the companions of Zorobabel their Leader out of Babylon and he had also all that were Pillars of Piety among all the people These were the men designed for the Settlement of Religion not only for the present time but for the eternal benefit of Posterity from whom they knew the gift of Prophecy was now departing Cap. 10. XXXII In this Synod they thought it not sufficient to have delivered the Sacred authentick books unto the Church but the manner also how to read them cleerly and expound them was most prudently prescribed It appeareth by the learned Hebrews exposition of that place in Nehemiah chap. 8. vers 8. So they read in the Book in the sight of all the people and gave the sense and caused them t◠understand the reading that in the publick Synagogue they read first the Text of the Book of the Law in Hebrew distinctly and understandingly according to the pauses and then explained it in the Chaldee which was now the vulgar Tongue of the people brought from Babylon This Reformation of the Sacred Scripture by Ezra was not unknown to Tertullian a most grave Writer of the first Antiquity in the Christian Church for in his Book De Hab. Mul. he saith After the overthrow of Jerusalem by the Babylonians it is certain that all the Instruments of the Judaic Literature were restored by Ezra Chrysostome also ascribeth unto Ezra the same work where he writeth Attend and Learn Gods mercy to us of old He inspired Moses and he wrote the Tables of Stone He determined him forty days in the Mount and again so many days that he might give him the Law In after times he sent Prophets who suffered innumerable wrongs War rushed in it consumed all sorts of men the Books were burnt in the Fire But again he inspired another man that he might repair those admirable Scriptures I mean Ezra and enabled him to compose the Law anew out of their Reliques c. Hom. 8. in Epist ad Hebr. Cap. 11. XXXIII Now and henceforth were the Foundations of the Masora laid the work was begun in the partition of the Sacred Books in the distinction of the Text into greater Sections and into Verses and in the dinumeration of them as also of the Letters least one Prick or Tittle might afterward be changed or lost For first having constituted the number of Canonical Books and reduced them into one body of Scripture they divided it into three principal parts viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Writings or Hagiographa This Division was taken notice of by our Saviour and declared in that saying of his All things must be fulfilled which were written in the Law and in the Prophets and in the Psalmes concerning me Luc. 24. 44. where the Psalmes are put for all the Books in that part entitled Hagiographa out of which also some things are cited in the new Testament as fulfilled Elsewhere he named only two parts The Law and the Prophets were until John Luc. 16. 16. And in another place a whole part of Scripture is set for one Book of that part as It is written in the Prophets Mark 1. 2. Jo. 6. 45. That is in that part of Scripture which contains the Prophets in that Volumne of the Prophets For that which was cited was not written in all the Prophets but in one of them the first in Mal. 3. 1. the other in Isa 54. 13. Thus is this division usuall in the most antient writings of the Hebrews In the Masora when any word is found only thrice and that in the three parts of Scripture then they say We meet with it three times once in the Law once in the Prophets once in the Hagiographia In the Talmudists one binds up the Law the Prophets and the Hagiographa into one Book Again They brought unto us the Law the Prophets the Hagiographa bound into one Barabathra fol. 13. 2. Elias Levita in the third preface to his Masoreth where he speaks of the men of the great Synagogue and their labour in restoring of the Scripture writes thus For all the twenty four Books were not bound up together but they the Men of the great Synagogue conjoyned them and made three parts of them the Law the Prophets and the Hagiographa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 11. XXXIV These three parts were afterward divided into others The Law according to the diversity of the matter and the History was subdivided into five Books which are entitled by us Genesis Exodus Leviticus Numbers Deuternomy The Prophets were subdivided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter Prophets The former are four in number which are named under the title of the Books of Joshua Judges Samuel and Kings or so called because in these Books it is treated of the first Prophets In these Samuel was reckoned at first for one Book and the Kings likewise for one which afterwards were distinguished into two Hence Samuel is called a Prophet as in that He gave them Judges until Samuel the Prophet Act. 13. 20. The latter Prophets are also four Isaiah Jeremiah Ezekiel Daniel and the Twelve Lesser These last were united in one Book that they might not be in danger by their smalnesse to be lost Hence is that to be taken Act. 7. 42. As it is written in the Book of the Prophets that is of the lesser Prophets to wit Amos 5. 25. and hence also we read in the Hebrew Doctors Those eight Prophets were bound in one Barabathra fol. 13. 2. to wit the four former and so many latter before mentioned as the Commentator there explains The rest of the Books are the Hagiographa and they were stiled in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Writings by a Synecdoche in asmuch as they were written by the Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by immediate instinct of the Holy Ghost and not by a Prophetick spirit or by Prophecy properly so called So Daniel and Esra are accounted as it were Historical composing the History of the Church by divine instinct whither also pertain the Paralipomena or Chronicles whose Author Esra is supposed to have been David and Salomon have written most part things belonging unto piety and manners and Doctrin in adversity and prosperity albeit they have Prophetical matters David eminently often times intermixed The five small Books which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are likewise judged as Didactical and historical The Hagiographa therefore at first were accounted nine Books Psalmes Proverbs Job Canticles Ecclesiastes Esther Daniel Esra Chronicles where Esra comprehends also Nehemiah and the two Books of Chronicles are taken for one The Book of Ruth was referred to the Book of Judges for the
continuation of the History and the Lamentations to Jeremy for the same Authors sake According to this distinction the Books of the Bible in all were computed two and twenty agreeable to the number of the Hebrew Letters Cap. 11. XXXV After that they had defined and distributed the Canonica◠Books the Men of the great Synagogue further considered of the conformity of the Text and the verity and variety of the reading Here first of all the Text was distinguished into Verses Notes of distinction being added which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there was the end of every Verse For the Hebrews conceive that all the Scripture-text before was but as it were one Verse without any notes of distinction even as it is this day all their Books except very seldome and almost only in the greater Sections and Parts do not use distinctive Points but signifie a new Part Section or matter of discourse by larger Writing of the first Word And that till the time of this Council or great Synagogue the Text of Scripture was without Notes of distinction of the Verses the Jews prove out of the Sacred Book of the Law writen after the antient manner into a great form rouled up kept in their Synagogues in a Sacred Chest for publick solemn Readings on Sabbath dayes and other Festivals which is still to be seen without those Notes of Verses and without the Points of Vowels and Accents according to the form of the first exemplar written by Moses and given to the people of Israel as themselves affirm But that the whole Law was written without any distinction of words without any space interposed that the whole Text was as it were one Verse or one Word is a vain fiction of the Kabbalists Now if the Hebrew Text was distinguished into Verses by the Men of the great Synagogue why have not the lxx Greek Interpreters prudent Elders born Jews the chiefest learned Men most observant of their Law retained that distinction in their Traslation The Answer is that the difference of Verses as also of innumerous other places in that version is not from those first Interpreters but from the Transcribers who sometimes conjoyned sometimes divided the sentences as their Pen ran and their mind was either more or lesse intent which in great and long works usually happens Besides who can certainly affirm or believe that the present Greek version is altogether the same which those first interpreters with so great labour ftamed What made some of the most pious and most learned Fathers in the Primitive Christian Church so often to complain of that Translation What moved them to set forth so many new ones in the Greek Why did some so religiously embrace and so much commend the verity of the Hebrew Text Cap. 11. XXXVI After the distinction of the Verses by the men of the Great Synagogue they took into consideration the single Words and therein they had a double care one respected the writing of them by naked Consonants the other the reading of them and pronunciation by the Letters and Vowels jointly In the writing of the Words by the Letters they consulted with the Authentick Copies of the first Authors as many as were then extant in their hands or else followed the fidelity of other Copies most approved and most in number whether the Words were Written according to the Native propriety of their Origination what words with what quiescent Letters were written fully and what defectively what Letters and Words were written abundantly and not read or on the contrary what were read and not written in the Text or what were written in this manner and read in another as the Church had observed it continually from the time of Moses Of all which particulars the learned and skilfull then were able to give account and there were mystical reasons known to them but among the posterity through the most grievous calamities of after-times forgotten Now if this part of Critical learning belongs to the Masora and thence by all they are stiled Masoreths who were the Authors of it then none can deny but the first Masoreths were the Men of the great Synagogue Cap. 11. XXXVII A Second care of these Masoreths was about the reading and pronouncing of the Words together with the Vowels and Accents of them also particularly were written Masoretic Notes But whether the men of the great Synagogue here first invented the Points of Vowels and Accents or perfected them being invented by other or being neglected or disused restored them and took care that a Masora should be also written of them this cannot easily be said nor proved Lastly these men not content with all this numbred the Letters Words and Verses in every Book that it might be known what Letter what Word what Verse was in the midst of every one what Word did but once occur and therefore did easily admi◠some error or corruption what words more often and how many times they were read under this or that form and infinite other things of like nature touching the explication of the Holy Text did they deliver that so they might fence it about as it were and preserve it from corruption And from this part of their Office whith was employed in numbring of the Words they were also called Sopherim i. e. Numerators from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number and to celebrate their Antiquity and their Excellency the Talmudists call them the Antients and the First using this of those admirable men The Elogy heart of the Antients was like the Gate of the Porch to the Temple but the heart of the Latter like the eye of a Needle Lib. 119. Eribbim Cap. 5. Cap. 11. XXXVIII As afore Num. 6. two Authorities of Aben Ezra and Elias Levita were alledged touching the Authors of the Masora so likewise here shall we bring in the Testimony of some famous Hebrews to confirm this which is the more current opinion R. Gedalia in his Catena Kabalae fol. 21. writes Behold the men of the great Synagogue have set forth many new Constitutions for the good of the whole Captivity as the distinction of Verses the diversity of reading and writing the full words and the defective the Sections close and open the Letters greater and less the Accents and Vowel points My mind gives me that all were given to Moses from Mount Sinai but posterity was forgetful of them or that they were given indeed to Moses not that they should be committed to writing but these Princes the men of the Great Synagogue wrote them all down and communicated them to all Israel Don Isaac Abarbinel in the Preface to his Nachale Abhoth writes Ezra likewise taught Israel the Points Accents and ends of the Verses whereby he directed them and freed them from all confusion and error Ephodi cap. 7. of his Grammer writes in this manner That most Holy man who was the Head of the Scribes Ezra the Priest and Scribe shook his Lap and strained all his
Nerves that he might bring into order what was perverted so did all the Scribes who followed him and corrected these Books with all possible care until they left them most perfect by numbring the Sections Verses Words and Letters the full and defective Words the irregular and regular and so forth whence they are also stiled Sophorim Numberers and made of these the Books of Masora Cap. 11. XXXIX This is the common Sentence of the Hebrews that the Masora proceeded from the men of the Great Synagogue and was not unknown to Elias as in his foresaid third Preface he acknowledgeth Lo it is the opinion of many that Ezra the Scribe and his Council namely the men of the great Synagogue made the Masora the Punctation and Accents upon the whole Bibles So it is and one shall scarce find any Hebrew or Jew giving his voice for Elias but on the contrary his reasons are refuted by the most Learned Rabbins Thence I say from Ezra had the Masora its beginning and rise and the Vowel-points either their Birth or Renovation but I confess the Masora as a matter of infinite Study was continued by their Successors many Ages untill it grew up into a great Book exceeding for its quantity the Bibles themselves as Elias writeth who saw many Books of the Masora Well might so great a Work and Study so infinite and vast a Labor require both a long time and many hands and those not vulgarly learned Now the circumstance of time and the holy care and most ardent Zeal of Ezra and the rest of his Colleagues toward the Reformation of the Church favour this work very much He knew by his Prophetick Spirit that the last of the Prophets in the Jewish Church then lived and therefore nothing was more necessary then that the Sacred Scripture should be conserved in it uncorrupted Their prudence and care it was to prevent the corruption by this Critical Labor whereby the true and constant writing and reading of all the words might remain for ever and indeed they have effected it as none can deny who is throughly acquainted with the Secrets of this Study Thus much of the Original and Authors of the Masora Cap. 11. XL. The Matter of the Masora of which it consisteth are the Critical or Censorious Annotations touching the Hebrew Text of Holy Scripture The Texts are reckoned according to the Verses Words and Letters the Verses are numbred first entire through the several Books of the Bible and in the Pentateuch of Moses according to the greater Sections too which are shewed by three greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And withall through the whole Scripture the middle Verse of every Book is named all which are set down after the Text at the end of every Book as for Example Genesis hath 1534 Verses and the middle Verse is And by thy Sword shalt thou live Chap. 27. 40. Exodus 1209. the middle Verse Speak not evil of the Magistrate Chap. 22. 28. Leviticus 859. the middle Verse He that toucheth the flesh of him that hath an Issue Chap. 15. 7. Numbers 1288. the middle Verse And it shall come to pass that the mans rod whom I shall choose shall blossom Chap. 17. 5. Deuteronomy 955. the middle And thou shalt do aecording to the Sentence Chap. 17. 10. The Sum of the Verses but mistaken in all the Books of the whole Pentateuch 5845. the middle Verse of the whole Law or Pentateuch And he put the Breast-Plate upon him Levit. 8. 8. The Verses of the greater Sections c. This Hedge the first Masorets set about the Holy Scripture that the Sacred Body thereof might not be maimed by the loss even of one Verse Cap. 12. XLI Again the Verses were considered according to their various affections in the Words and Letters One Verse is noted consisting of two and forty words which have in them Letters one hundred and sixty It is read Jer. 21. 7. Two Verses there are in which there is four times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 22. 7. 1 Reg. 20. 14. Three Verses there are which have each Eighty Letters one is Num. 36. 8. Three Verses in every one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four times as Num. 11. 19. Three have each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also thrice as Exod. 29. 5. Three begin and end with the Divine name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Memorial of Gods eternal essence as Deut. 31. 3. where the Masora cites the other two There are four Verses in every one whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is five times as Exod. 40. 18. Five Verses and in every one are five continued words of two Letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Reg. 3. 26. where the rest are cited Ten Verses wherein are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Reg. 7. 20. Ten in the Law whose first and last word is the same as Levit. 7. 9. Fourteen which consist only of three words as Gen. 5. 6. Exod. 28. 13. where the rest are alledged There are twenty six Verses in every of which are extant all the letters of the Alphabet as Ezek. 38. 13. where the rest are quoted among those there is one Verse which hath not only all the Alphabet simple but is enriched also with the five final Letters and that is Soph. 3. 8. But let them beware who have the Venice Editions lest-they weary themselves too much in seeking for the Verses for there are in them some false Verses cited which fault we have amended in our Edition Innumerous more of this kind have the Masoreths noted in the examination of the Verses in the Bible Cap. 12. XLII In the Words the Masoreths noted First the genuine writing and reading of them where any diversity did occur 2ly Where they were written fully with the quiescent Letters or defectively without them Thirdly Their seat and place in the beginning middle or end of the Verse and what form they had either by themselves or by reason of some accent Fourthly Their structure and conjunction with other words or composition with servile Letters Fifthly Their signification where was any ambiguity Sixthly They often noted words different in vowels and accents where any peculiar observation or difference seemed to require it And to all these they added both the number how often and the place where every one was exstant Cap. 13. XLIII The Writing and Reading is called by the Masoreths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a Word was otherwise Written in the Text by Letters and noted in the Margin to be otherwise read by Vowels or when a Word was Written abundantly in the Text and omitted in Reading or on the contrary was not written at all in the Text and yet was to be read whence arose many and various kinds of this head As sometimes a Letter was wanting in a
by the presence of a dead body a Levite A great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Deut. 6. 4. in that illustrious sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel the Lord our God is one Lord. In this sentence the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also a great one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that the Eternal Lord is the only God in the four parts of the world that is in the whole world both in heaven and earth and no other God in any part of the world besides him For the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands for four The two great Letters in this sentence conjoyned make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witnesse as if they would thereby say unto us Hear Israel and be a witness to me that I have seriously admonished thee concerning the one true and Eternal God according to that Ye shall be my witnesses saith the Lord Isa 43. 10. A great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 't is said Do ye thus requite the Lord O foolish people and unwise Deut. 32. 6. to raise the greater admiration that they should make such an ill requital to that Lord Father Redeemer Maker and Governour by shewing themselves to their fivefold benefactor five ways which the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does withall denote wicked and ungrateful being corrupt perverse crooked foolish and unwise as all these are expressed in the Text c. Cap. 14. LI. The little Letters signifie diminution and contempt as a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 30. 15. The Horseleach hath two daughters called Give Give The Horseleach is a Symbol or sign of a covetous man their estate to whom his Daughters are married is sucked out and diminished If at any time he doth good to a poor man he never does it gratis but requireth double by his Daughters Give Give till the poor man be brought to extremity and this diminution is intimated by the smalness of the Letter A little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 28. 17. A man that doth violence to the blood of any person to shew his misery who is guilty of shedding of blood that he is even unworthy of the name of man A little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 4. when they were created to wit the Heaven and the Earth to declare that all created things shall decay and perish and as the letter consists of broken parts so shall they be dissolved The Hebrews affecting mysteries say a transposition of this letter is intimated that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Abraham i. e. for the faithful was the world created for they alone praise God for his wonderfull works of creation c. But some who have more throughly searched the letters and numbers have given another cause of greater and lesser letters namely that every such Letter is the terme or bound of a certain number of letters either from the preceding great letter or the beginning of the book or some other place heretofore known by a peculiar index as the little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. is the term of the number from the beginning of the Book to wit that the letters hitherto are 1112. c. Cap. 15. LII Of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted saith the Masora Numb 10. 35. at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in going fòrward there are nine Verses wherein is such a sign of Nun inverted And the first is this And it came to pass when the Ark set forward that Moses said Rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conceiv'd to be inverted to intimate that all the enemies of Israel should so be turned back and overthrown The second Numb 11. 1. And the people complained where the inverted Nun is a token of the preversnesse of the people in the midst of so many signal deliverances and great blessings of God bitterly complaining and shewing their contumacy and ingratitude c. Cap. 16. LIII That the Masoreths might have nothing untoucht that was pertinent to the conservation of the sacred Text and the notation of its genuine form being thus intent upon the work they espyed in the whole Text of sacred Scripture fifteen words wherein some one letter or other was noted extraordinarily with certain pricks above not with Vowels or the notes of Vowels but Symbolical notes the signes of some Arcane and secret sense the explication whereof being delivered and propagated Orally was known to those first and next following times but among the posterity by reason of Wars and Persecutions went out of knowledge into Oblivion Now the Masoreths easily judging they were not set down in vain by the Antients but as remembrances of some point of secret wisdome would by no mâ—anes wipe them out of the Text but rather mark them thereby to hold posterity to the duty of meditation The pricked words as I said are in the whole fifteen ten in the Law four in the Prophets one in the Hagiographa First is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 16. 5. The Lord shall judge between me and thee the words of Sarah to her husband Abraham The Masora noteth there is a Prick above the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not written fully with both Jods in all the Law but in this place whence the latter was pricked to mind us it was not put here in vain c. Cap. 17. LIV. Next for the quantity of the Letters or their number that the Masoreths comprehended in a certain number the Letters of all the Books of Holy Scripture is evident enough out of some Remains to this day extant of the Masora for the Masora noteth upon the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 11. 42. that it is the middle Letter of the whole Pentateuch or Law and the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 80. 14. is the middle Letter of the Book of Psalms At the end of Genesis after the number of the Verses of that Book it is added and the Letters thereof are 4395. which is to be understood of the last Section of that Book not of the Letters of the whole Book Elias Levita Pref. 3. l. Mas writeth that the Letters of the whole Law are Sixty thousand thousands forty five and there he saith the Letters of the first Section Bereshit are 1915. which is false we believe they are more then 5000. We doubt not but an account was given of the number of Letters in all the Books of the Bible though this Masora is not brought to
Masora were not the same persons but the Masoreths as they saw the use of the Accents in the Books afore pointed so wrote the Masora of them Gen. 30. 19. upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sixth Son the Masoreths note every Ben before Makkaph hath Pathach the little i. Saegol except four the other three are extant 1 Sam. 22. 20. 2 Sam. 9. 12. Ezek. 18. 20. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accent hath always Tzere except six which with an Accent have Saegol just as if they were before Makkaph The places are cited in the Masora Psal 27. 4. is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Masora It is not found elsewhere with Pathach and Athnach If these Masoreths were also the Printers why did they not point it as elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104. 34. What they found in their Books that they noted Cap. 9. XX. There are infinite examples of the like kind and the whole Masora shews that the Masoreths were not the Authors of the Vowels and Accents but only noted what was before invented for otherwise why should they bring in so many Anomalies to perplex the Reader when they might easily have kept the Analogy of the Tongue but their office only was to note the Form of the sacred Text in the Verses Words and Letters exactly as they had it in their Copies and judged it to be Authentick to the end it might remain to all Posterity uncorrupted and unchanged or if any diversity should happen by mistake or negligence of Transcribers it might by those Notes be corrected and restored Cap. 9. p. 72. XXI Neither is it probable that the Inventors of the Points and the Authors of the Masora lived at the same time for then might they have enquired of them the reason of the more notable Anonymies and Diversities and set it down in writing that so Posterity might not have been perplexed with the common Accidents of Grammer in a Language otherwise plain But seeing we have great evidence that the principal parts of the Masora and consequently the first Masoreths were before the Jewish Talmud and that a long time for they are by the Talmudists called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antients we may conclude that this part also of the Masora touching the words arrayed with Vowel-points and Accents was composed by those Antiens and their Successors before the Talmud and not by the Tyberians many ages after when there was neither the same vigor of Studies nor the same Felicity of wits nor so great convenience and frequency of Schools all things being disturbed by Wars and cruel Persecutions Cap. 9. p. 73. XXII The Vowel points seem to be deduced from one single prick A prick below the Letter is Chireck in the midst Schurck above Cholem being doubled below the Letter and placed sidewise it is Tzere and by confluence Pathach being placed perpendicularly one above the other Sheva being tripled in the Form of a Triangle Saegol and by confluence Kamets c. Cap. 9. XXIII In the Talmudical Book Nedarim fol. 37. the Doctors dispute whether it be lawful to teach the Law for a Reward Some affirm others deny others distinguish Some said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward of observation and inspection of Children that they may keep home repeat their Lessons not run about not be wanton is lawfully received Another R. Jochanan said It is also lawfull to take reward for teaching the pauses of the Accents The Gloss of R. Solomon for teaching the punctation and the Accents But how could they teach these if indeed no Punctation was then extant Cap. 9. XXIV That the Points came from Mount Sinai and were given to the people by Moses not a few of the Rabbins and those of no vulgar Authority have determined that the names of the points which are now used and are partly mentioned in the Masora were also given by Moses from the Mount they do not affirm but most of the Rabbins say these names had their beginning from the Men of the great Synagogue who had good Skill in both Tongues the Chaldee and the Hebrew And the Jews of the second Temple spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee Language or the Syriac very many words also and names came new with them out of Babylon It s no wonder then that the men of the great Synagogue made use of the Chaldee in the tradition or delivery of the Points and the Masora Wherhfore what Elias objecteth from the Syriac and Babybolonic names of Zere Segol c. is of no force against us Cap. 9. XXV And as to what Elias saith that they had no need of Points who were so exercised and Skilled in the Hebrew Tongue that they could read without them it may be true of the Men of the great Synagogue amongst whom some Prophets were intermixed but of the Jews Universally and of their posterity when Prophecy ceased and the Heavenly Doctrin by God's just judgment was decay'd this can no wise be granted as all times do testifie and is confirmed by experience at this day And whereas he saith that by the Tradition and Protection of the Prophets they accurately kept in remembrance and could tell where a pause was to be made or the speech continued it may be granted of the Prophets immediately by God instructed but that the following people even to the Talmudists could do the same after so many calamities and persecutions is altogether impossible What humane wit what memory was able to retain so exactly the distinct pauses of many thousand Verses the distinct pronuntiation of so many thousand Words so that no error should be committed in any Member in any Voice or Vowell untill Elias's Tiberian Masoreths who can believe that those Tiberians Men never famous never mentioned with honour had a fuller measure and greater efficacy of the divine Spirit then the Men whose Counsells and designes were happily conducted by the direction of the Prophets Zachary Maelachy and Esra Cap. 9. XXVI Plainly if the Vowell-points and distinguishing Accents were added to the Holy Scripture by those Tiberians or such like Men of the Common sort then that sense which the Reading of the Vowell-Points and the distinguishing exhibites must necessarily be of humane authority and consequently uncertain not Divine and Propheticall and so Authentick then those Points in places doubtfull ambiguous and difficult may be changed by any other Learned Man and others substituted for them There will be contention who shall be the more Learned and more Skilfull in Correction Then everywhere will be great doubt the same Word by reason of but one Point changed passing into another sense Then the Text consisting of naked Letters will be like Wax mutable into divers forms Then in such debates will be no supream Judge and so no Canon of the Sacred Scripture of the Old Testament which may be the measure and the end of controverted interpretation Cap. 9. XXVII Nor is it enough to say the Text
Word somtimes it abounded somtimes one Letter was changed into another somtimes it was transpos'd Likewise in words now some one was wanting in the Text now it redounded in this place a word was divided in two which was to be read as one and on the other side in that place two written as one which ought to be read divided and in some places also a Word was written in the Text for which another Word was to be read Hence Elias Levita saith he observed all the Words which are of diverse writing and reading to be in number 848. and of them saith he further 65. are in the Law 454. in the Prophets 329. in the Hagiographa But we have observed that they are many more Here we shall propose a few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thirteen places is deficient at the beginning in three in the midst in twenty nine at the end So many other Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twelve times written at the end of words abundantly c. Cap. 13. XLIV Secondly Words are said to be written fully or defectively which are written with the Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or without them and more rarely the same is said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 12. is read in Scripture thrice twice fully with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst as in this place and once defectively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst which the Masora cites out of Ruth 2. 8. which yet at this day in the Printed Books is full against the Masora Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 7. is written fully with a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they noted expresly for in other places it is alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Rule in Elias Levita in his Masoreth Serm. 1. cap. 1. Whensoever the full words were more then the deficient then they numbred the deficient but when the deficient exceeded the number of the full then the full were numbred Cap. 13. XLV Thirdly The place of words in the Verses was noted and first in the beginning of the Verse as at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 2. it was noted to be eight times the beginning of a Verse and the places are quoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 30. is noted to begin the Verse four times and the places alledged at the end of Deuteronomy So they noted innumerable other and especially those which do more seldom begin the Verse And very often have they noted certain Particles undeclin'd as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like which also somtimes they numbred in the single Books of the Bible that the beginnings of Verses might not be changed so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ten times the beginning of the Verse in Deuteronomy c. Cap. 13. XLVI Fourthly The structure is noted in Verbs when a Verb is joyned with a peculiar Noun or with a certain Preposition with which it is not wont to be joyned as the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to say unto God is found nine times joyned and the places are cited in the great Masora in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to fear God is found seven times and the places are reckoned up in the Masora Gen. 42. 18. The Verb c. Cap. 13. XLVII Fifthly The signification is noted in ambiguous words as Gen. 6. 11. at the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is noted six are to signify tears for otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Ascend thou Gen. 19. 8. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they note eight are in a profane or common signification when otherwise this word signifies God Gen. 30. 24. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Masora sayes eleven are in the signification of adding defective beside three full which are for the distinction of the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph c. So infinite more which are of singular use Cap. 13. XLVIII Sixthly The Vowels and Accents are observed by the Masoreths In the great Masora they name only the Vowels Kametz and Tzere where under Kametz Pathach also and under Tzere Saegol is comprehended which the latter Rabbins who collected the little Masora out of the great for distinction sake have called little Kametz and little Tzere The little Masora sometime expresseth the name of these and certain other Vowels somtime only sets down the figure For example Gen. 16. 13. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not extant any more with Catephkamets because they saw it was irregular that such a Vowel should be put under a Letter not guttural to which Sheva compounded properly agrees c. Cap. 13. XLIX A Letter though the least part of a Word yet the Masoreths thought it not unworthy of their diligent care that not so much as one Letter or Tittle of a Letter might be lost or changed They noted first the quality of Letters in their Figure and then the quantity in their number The Figure of Letters was found in some without the common use either greater or lesse either inverted or pointed extraordinarily No doubt the antient wise men had just and fit causes of this diversity but such as the various dispersions and most heavy calamities of their posterity brought into oblivion or for the most part turned into several fictions and groundlesse mysteries It is well those divers figures however are preserved as Eternal Monuments and Testimonies of the antient wisedom We will content our selves with a taste being assured that the use of this writing also is most antient noted in the Masora long before the time of the Talmud and not first invented by the Tiberians who lived after it for it is mentioned in the Talmud-tract De Scribis c. 9. Cap. 14. L. A great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is extant in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam 1 Chron. 1. 1. that it might be a memorial of the first and only man from whom the writer there intended to deduce the original and the History of Mankind That it was done to begin the Book as some will have it is the less probable because that is observed very seldome in the beginning of other Books A great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning Gen. 1. 1. to mind us to consider the greatness and sublimity of the work of creation which is twofold of the Heaven and of the Earth signifyed also by the numeral value of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be shaven Levit. 13. 33. some think it to be a memorial of three that were bound to be shaven a Youth of thirteen year old a Nazarite polluted