Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	great_a	holy_a	see_v	3,964	5	3.2444	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58099	A discovrse of the orientall tongves viz. [brace ] Ebrew, Samaritan, Calde, Syriac, Arabic, and Ethiopic : together with A genrall grammer for the said tongues / by Christian Ravis.	Raue, Christian, 1613-1677.	1649 (1649)	Wing R311; ESTC R32273	174,955	268

ours because that notwithstanding some of our Alfabet viz. a e i o u being true consonants which appeares out of this primitife tongue from whence our Alfabet arises yet are they taken to be vowells even so in this primitife tongue these six 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a e i o u and y notwithstanding that they are true consonants yet many times they are esteemed in place of vowels and therefore cald matres lectionis to read by them Rule 11. The alfabet is divided into letters of the throat lip palate teeth and tongue And this division as it holds in all tongues of the World so here in this whole tongue not that the teeth and tongue letters are formed by the teeth and tongue only as the throat lip and palate letters are by them which 12. letters the Arabic Grammarians ascribe to the Moone but the tongue is the chiefest instrument with the teeth in the tongue letters as the teeth the chiefest instrument with the tongue in the teeth letters which tongue and teeth letters are by the Arabic Grammarians ascribed unto the Sunne Therefore alef he Khet ayin are of the throat bet vav mem fe are of the lip gimel yod kaf quf are of the palat zayin shin or Shamek Tzade Res and sin are of the teeth principally besides the tongue and dalet thet lamed nun and tau are of the tongue principally besides the teeth Rule 12. The figure of the consonants are for the most part a little changed at the end of a word And thereby you may easily observe the end of every word almost especially in Arabic where you have very many of letters written with some confident strook at the end more than in Syriac Calde and Ebrue where there is onely five such kaf mem nun fe tzade Besides them in Arabic bêt gimel he khet yod lamed shin ayin quf sin tau Whereof we see that the Jewes in the Ebrue Samaritic and Calde the Christians in the Siriac and Ethiopic have had many more finall letters than now are seene nay in Samaritic and Etiopic as yet wee see none at all But those are such adiaforâs and indifferent things that they as meere triffles cannot make à reall diverfity of these tongues Rule 13. Many of the letters are very like one another and therefore well to be distinguished In Ebrew and Calde 1. b k n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b has a sharpe corner within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k more round 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n hath the upper and lower strook shorter than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. d k finall 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d is not longer than the rest of the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k finall is longer and hath in books with pricks either or qamez within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d is with a sharpe corner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r with a more round one Hierome sayes of d and r excepto larvo apice similes sunt they are like one another except a little point this point wee shall finde in the Siriac Alfabet 3. h kh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h is open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kh is close 4. v z n finall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vau doth denote a hooke and so it is shaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Latine z whereof the sound is almost the same within the Latine S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n finall is longer than the rest of the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z of the same length with the rest 5. sh m finall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sh is round 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m square 6 kh t. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kh is made with a direct stroake downwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t with a crooked one The rest are easily discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ft vy ng sh m th tz a. In Siriac 1. ayin and lamed ayin is not so high as lamed 2. nun and yod as they have the same figure in Arabic so in Siriac Yet for some distinction sake the n is higher and the y lower Though as reason will teach every man that writes doth not constantly make the stroaks so perfect as it should be thence comes it that n is frequently mistaken for y which has afterwards caused a false rule by all the Syrians and Calde Grammarians as if n were the formative letter of the third Masculine singular and plurall in the future which exception in Calde and Syriac from Ebrew Arabic and Etiopic being false onely a mistake in writing can make no different tongue r a point above d beneath In Arabic you have in the table my nine figures whereby all the distinction is easily observed And so far have you the first Elements of the essentiall parts viz. Consonants of this Orientall and primitive tongue viz. Ebrue Calde Samaritick Etiopic Siriac and Arabic their uniforme found number order name forme either Biblic or Rabbinic in Italy or Germany either capitall midle or finall letters separated or joyned either through the whole Alfabet or of some among themselves and how that all the letters are joyned both with the forgoing and following except in Siriac and Arabic five Elif del dsel ra ze vâu. Whereunto is added in Siriac three others more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Arabic table they are shewed separated and joyned according to the order of the latter Arabians which Erpenius and others did propound yet it had bin better not to follow it so closely And finally you have by mine invention nine figures of those 22 Arabic letters whereby you may better understand the reason and essentiall strook of their shape APPENDIX Followeth now the second part viz. of Pricks and Strooks The accidentall parts of this whole Tongue RULE I. Pricks and Strocks are either in place of Vowels disting uishing or Accents IT is a great question and mightily debated by two learned men of this time whether any of these pricks and strooks representing the Vowels Characteristics and Accents were from the beginning of the use of the tongue and so in the Ebrue Bibel a part of Gods Word and tongue without which almost no place in Scripture could be rightly understood or no I deny them to be coaeva consonis to have bin written by Moses the holy pen-Man of the Law and punctually fet unto the consonants as wee now see them printed nor the rest of the books where by any authour of theirs so ill and silly handled as to have cast so many unnecessary idle unreasonable superfluous uselesse fancies upon them I confesse wee cannot punctually set downe the time place method authors and other circumstances of these pricks stroaks and crooked knots there creeping in in all writings many things whereof the year authors place and reason was never set downe Yet the chiefest reason for here I would have nothing simply rejected without grave reasons is because if they were essentiall

which is unreasonably translated the Ebrew as if hee also tooke his name from Eber. The reasons given for this opinion are these First if the word came of Aber rather than Eber the word should have been haabri not haibri I answer 't is true but there is no such word as Aber a passe but Eber that proper name it selfe denotes a passe Secondly Eugubinus sayes because they terminate the names of nations and kindreds descending from proper names in Yod as Yhudy from Yhudah a Jew Amalqy from Amaleq an Amalekite Therefore this name haibri is most like to be derived from the proper name Eber and to signifie the Ebrew I answer in the very same chapter viz. Gen. 10. there are 21 names of Nations viz. in the 4. v. Kittim Dodanim 6. Mizrayim 13. Ludim Anamim Lhabim Naftukhim 14. Fatrushim Keshlukhim Flistim Caftorim 16. Ybusi Emori Girgjasi Khivvi Arqi Shini Arvadi Zmari Khamati Cnaani Are all these derived from proper names and none from appellatives Thirdly that Abraham was called an Ebrew of Eber because all those and none but those that continued in his faith retayned the name I answer that we have not any place in Scripture which commends Eber for his faith And therefore Abram may not receive this name upon an uncertain conjecture when we have an infallible reason why called haibri and that is this That Abraham being in Mesopotamia or Aram Naharayim which place he and his servant in Gen. 24 4.5.7 10. v. called his Country because hee had dwelt there with his then dead father and yet living brother Nakhor was called away from Kharan from his brother Nakhor out of the house of his father to goe into Cnaan where he was a stranger and so all along in Cnaan Egypt and Elon Mamreh he was called from being a stranger a passenger the Cnaanites not regarding or happily knowing any thing of Eber. To be short Abraham was not esteemed or called by those Heathenish Cnaanites an Ebrew with respect to Eber of whom perhaps they knew nothing but from his being a stranger a forrainer a passenger a Highlander a Sojurner a beyond-sea-man whom the Arabians call Ma-waranahny and in Latine wee finde Transylvanus Trans-Isulanus and by the Italians Tra-montano The reason is rationally drawne First from the common fashion of all people to call a stranger and forraigner not from his father who usually they know not much lesse from his seventh Grand-father and yet least from an unknowne man who was borne 270 years before Secondly from the holy Ghost out of the mouth of a dying Martyr Acts 7.6 And God spake on this wise that his seede should sojourne in a strange Land His seed should bee called a sojurner why Because in a strange Land Thirdly none were called Ebrews from Eber before Abraham Fourthly Abraham himselfe was not called so before hee came over the River into Cnaan and although hee be not called a stranger in all the 12 and 13 and untill the 13 Verse of the 14 Chapter it must not seeme strange because of his most valiant and strange victory over foure Kings under one whereof he was likely borne and relieveing five Kings of his dwelling Country Moses sets downe first that contemptible name which hee had before and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became more renowned But to make it more cleare whither the Nation of the Iewes could be called Ebrews from Eber or no I will give you all those places where that name is used in the Old Testament but before I doe that I would desire you to consider what Iosephs Mistris knew of the 10th Grand-father of her servant Whom she loved not because discending from Eber nor because a stranger but because beaucifull that grace in him did suppresse all that contempt usually following a stranger nor did shee aggrevate her accusation against him to her Husband as being of the race of Eber of whom I dare say they knew nothing but because a servant and a stranger The places I give you here at large Genesis 14 13. 39 14.17 40 15. 41 12. 43 32. Exodus 1 15 16 19. 2 6 7 11 13. 3 18. 5 3. 7 16. 9 1.13 21 2. Deut. 15 12.1 Sam. 4 6.9 13 3.7.19 14 11. 21. 29 3. Ier. 34 9.14 Iona. 1 9. And that Aber notes a passing over a River as pasah to passe over a Country see the place 1 Sam. 13 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veibrim aberu et hay-yarden erez gad vgilad And the Ebrews did passe over the River Jordā into the land of Gad Gilead So that I conclude that neither Abraham Ioseph nor the Iewes in generall nor their tongue had the Name of Ebrew from Eber in whose family they will have his faith to remaine and when this tongue was devided it was wholy preserued in his family A contradiction of dividing one thing so as that it yet remaines whole whereas they also confesse and cannot deny that the Yoqthanites Yismaelites Ydumites Moabites Ammonites Madianites and Amaleqites do belong to that family but have neither his faith nor tongue So that wee see the folly of the new Iewes and our old Christian Ebrew professors in believing that the Iewes speak Oracles Twentith Ebrew Calde Samaritic Syriac Arabic and Ethiopic are of one and the same antiquity This proposition takes away many superfluous questions and unreasonable answers of many Authors that have hither to handled this subject For if Ebrew were chiefe in Cnaan then I am sure Arabic would be the elder because first inhabited as lying neerer Babylon but beeause they are all but one and using onely divers Synonima's which shews not the difference but largenes of them there is none of them elder or yonger then other And thus have I done Courteous Reader about this the most excellent ancient primitive and Mother tongue of all the World And to learne that tongue is to learne the fundament of all things as in Histories the names of Cities Provinces Kingdomes Rivers Plants Trees and Beasts the ground of many fables whereof the Romances both old and new are full and too sull Nay because I am not able to speak fully enough about the usefullnesse of this Orientall tongue I will here set downe a part of the very words of our grave and judicious Ministry of London in their petition to bee humbly presented to the honorable Court of common counsell subscribed by the appointment and in the name of the society of Syon-Colledge Ian. 12. 1647. That great and glorious appearance of our Lord Iesus Christ in his Churches by his spirit and power so often foretold in the holy Scriptures for the calling of the Jewes which belong to the election of grace and for bringing in the fulnesse of the Gentiles that all the Kingdomes of the Earth may become the Kingdomes of the Lord and of his Christ seemes to us to be now comming upon the wing in the midst of those formidable concussions of all Nations

the Bible wherein there are not very grosse and foule faults even in the English translation Tell me not what other men did or doe know but tell me what you know not that others preach out of the text but that you do it It is not enough to say In the Ebrew it is so so it affordeth this or that sense doctrine admonition use reproof argument connexion disjunction this or that number gender and person this or that larger explication because of the more large significations of the words of my text and that with a confidence when for the most part all the auditors know that it is but borrowed worke and onely upon heeresay not from a true and judiciall knowledge many times not knowing so much as the names of the letters much lesse how to read and your conscience will tell you that if the dawning hath such a grace in your sermons the day light will be exceeding more gracious Feare not if our ignorance have done much good by other mens knowledge but your knowledge will do more And therefore stir up your selves to such a holy necessary sweet comfortable living spirituall good work Let us not be drowsie when Gods cals for labour and watching Why will we sleepe when even the sleep will bring us unto the danger of eternall plagues A watchman must be vigilant know the language of his Generall be able to receive and give it to discerne whither it be counterfeited by an enemy or the true Motto All our vertues doe consist in actions not wishes Would God you may say I had learned it when I was young True but now you are a Minister of it ye must learne it and that necessarily When ye were young you might have learned it but now you must Then was it easie but now profitable then delightsome now reason will sweeten it Then would it have recommendeth your ingenium but now your officium Then memory was strong but now the pleasure of God more tying Then the knowledge or at least the study of it would have bin honourable before men but now is the ignorance shamefull Then you did not understand it But now ye do and see the necessity If ye did not learne it in your youth you were I am shure carelesse But now not learning it you are inexcusable nor age nor reason nor necessity nor office nor men nor God nay your owne conscience can excuse you There is yet remaining an extraordinary great use of this tongue partly among learned men without any relation unto the learned in Asia and Africa partly in relation unto them which is so large that a great volume in folio might be filled up onely to that purpose and that also with no small profit to the Reader But because this is an Essay it would be uncomely to make it to bigge and unreasonable to take up the space of remaining matters and that use must cheefly be considered in this age where some endeavour to make us thinke that learning is cryed downe which I never yet could beleeve because I find the contrary and that if learning be not so richly set forth the fault is elsewhere and not where it is given out Our lasinesse spoiles us Therefore breefly to say something to that point No studie is sweeter than search of nature Now for the most part all the Authours that have searched nature formerly and in forraine parts are written in Greek Latine Arabic and Ebrew among the Rabbines in all of them is still at this day an innumerable multitude of very fruitfull places if they could be rightly understood But because they speak of things not properly belonging to or extant in England but Asia and Africa and have written either in those tongues or termes titles names descriptions words or some phrases of Asia and Africa what hope have you to learne the ful intent of the Authour and to make profit of that place Learned men know well enough that I might instance in hundreds of Authours and in them many thousands of things and words which we understand not at this very day Now the ignorant people will say but alas what helps us the knowledg of these things Good people thinke not that what you cannot have within your deore at home and see the profit of it there if you see no precious stuffe of good use partly to the publique good partly for private ends and necessity therefore no body besides must have it It may be you know not how to use Pepper Ginger Nut-megs Cloves c. shall therefore no body else use them The greatest part of all learning doth either mediatly or immediately flow unto these wholsome waters of the fountaine of life the Bible and the understanding thereof And because it doth so therefore honour I all learning and so although you cannot come so farre as to see the rushing of all learnings to the publique good by a found and reasonable interpretation of the Bible befallen you by many impediments viz. either by your sloath or your parents conceit or deceit therefore I pray do not cavill at learning For it will be as impossible for you to breake downe that light set up within the reason of a man as to pul downe the sun from the firmament and to banish her out of the world Nay if onely for one place of Iudea for one Ierusalem onely there must be learned Geographie that most excellent art whereby we know to divide the whole heaven and earth according to reason for quick and distinct apprehension of an orderly method as well of the starres as countries kingdomes cities and that great vast Ocean it selfe with all the rivers from and towards it if we will not live in this world as in a dungeon and dark prison but reasonably to know where we are where that Jerusalem is situated in the Scripture so much spoken of and in what corner of the world our Saviour suffered for our behalfe I would thinke my labour or time very well bestowed upon that art How much more have we then reason to learne it when in the Bible there are many hundred of places named set downe and described by the rivers seas adjacent neighbours constitution of the nature of it or some memorable passage thereabout yet kept up by Gods providence and wise orderly government in the memory and relations of the inhabitants till this very day when on the contrary without that arte almost nothing is rightly in the Bible understood Yea for that arte we have need of this primitive tongue under the name of Arabic there being yet many Arabic Geographers extant for the most part not yet printed and to be found in both Universities here at London and some noble Gentlemens Libraries which will afford an incredible bright shining sun-beame unto that as yet very great darkenesse of our understanding of the situation of places named in Scripture So further Astronomy Geomerry Musick and Arithmetick so Logic Rhetoric Metaphysick so the