Fifth, from the perfection of Scripture.
Fifth, from the perfection of Scripture.
§ 340. We prove our opinion: (V) From the perfection of Scripture. Whatever hypothesis claims that whole statements of Scripture were inserted into the text must not be defended, because that would undermine Scripture’s perfection, which consists in allowing neither addition nor subtraction (Deut. 4:2; 12:32; Prov. 30:5[-6]; Rev. 22:18-19). But now, that hypothesis (that the rabbinic scholars added the points) brings with it the notion that the rabbinic scholars inserted entire statements into the text of Scripture. Avenarius (Gramm., p. 605) draws from the Masorah several passages in which letters are omitted and words are expressed through vowel points alone. Judges 20:13 has a shewa with a tsere, for which one should read 
, “sons.” In Ruth 3:5 and 17 we find a shewa and patach, for which one should read 
, “to me.” Second Samuel 16:23 has the vowel point hireq, for which one should read 
, “man.” In 2 Sam. 18:20 a tsere is repeated, for which one should read 
, “because.” In 2 Kings 19:31 we find a shewa with a qamets for which one should read 
, “Sebaoth.” The same chapter, v. 37, has two qamets, for which one should read 
, “his sons.” Second Kings 20:13 has a qamets, for which one should read 
, “all.” Psalm 96:3 has a segol, for which one should read 
. In Jer. 31:38 we have a qamets with a hireq, for which one should read 
, “coming.” In Jer. 50:29 we have a qamets, for which one should read 
, “to her.” In this regard there is also the fact that the letter 
haiediah, or the demonstrative,60 is represented many times through pointing alone, yet its presence or absence is at times of some importance. Avenarius brings out thirteen passages of this sort from the Masorah (Gramm., p. 535).