Say each word out loud.
Every card has a say line under the Hebrew or Greek word. This page shows the letters and marks behind it.
Erasmus: De recta Latini Graecique sermonis pronuntiatione (Basel, 1528).
Hebrew has 22 letters. All of them are consonants. Five letters take another shape at the end of a word; both shapes are shown.
The dot inside. A dot inside Bet, Kaf or Pe makes a hard sound: b, k, p. Without the dot the sound is soft: v, rough h, f.
Shin and Sin. One letter, two sounds. A dot on the right top (שׁ) says sh. A dot on the left top (שׂ) says s.
The vowels are small marks under, over or beside the letters. Each mark below sits on the letter Mem (מ), which says m.
Other small marks. Some cards show more small marks above and below the word. These are marks for chanting the text aloud. The say line does not use them.
Greek has 24 letters. Each tile shows the capital letter, then the small letter.
Letters said together. These pairs make one sound.
The h mark. A word that starts with a vowel has a small mark over it. A mark turned like an opening quote (ἁ) adds an h sound before the vowel. A mark turned the other way (ἀ) adds nothing.
The strong beat. The accent mark over a vowel shows the strong beat. Where a word has two accent marks, the first is strong.
These words are copied from real cards. Each one is taken apart into its sounds.
Genesis 1:1, card 1
בְּרֵאשִׁ֖יתbeh-reh-SHEETJonah 1:1, card 5
יוֹנָ֥הyoh-NAHGenesis 1:1, card 4
אֵ֥תetActs 13:1, card 2
δὲdehHebrew was first written in letters only. Jewish scribes called the Masoretes later added the vowel marks above, below and inside the letters. They did not change the letters.
The Hebrew text is fixed, in letters only. The way to read it is passed on by mouth.
The vowel marks begin. Jerome and the Talmud do not mention vowel signs.
The marks are part of the Bible text.
The Leningrad Codex is copied, with its marks. It is the oldest complete Hebrew Bible. The Hebrew on the cards comes from the Open Scriptures Hebrew Bible, which follows it.
Elias Levita, a Jewish scholar, publishes a book on the Masoretes. He holds that the marks came after the Talmud was finished.
Johannes Buxtorf, a Protestant scholar, writes against Levita. He holds that the marks are part of Scripture itself.
Louis Cappel, another Protestant scholar, sides with Levita.
Buxtorf’s son answers Cappel.
The scroll read aloud in the synagogue has no vowel marks. A Jewish teacher of the Middle Ages wrote that the marks were not given at Sinai; the sages added them to help the reader.
Sources: Jewish Encyclopedia (1906), “Punctuation,” C. H. Toy and W. Bacher. Gesenius’ Hebrew Grammar, ed. E. Kautzsch, trans. A. E. Cowley (Oxford, 1910), section 7. The Leningrad Codex: A Facsimile Edition (Eerdmans, 1998). McClintock and Strong, Cyclopedia of Biblical, Theological and Ecclesiastical Literature, “Vowel-Points.” Open Scriptures Hebrew Bible.