The Third Language of the Bible

I grew up in a home speaking Konglish (a mixture of Korean and English). When we spoke Korean or Konglish, it was communication meant just for us. But when we spoke in English, it was for everyone to hear.

For more than 300 years it was the French language. But in 1919 at the Treaty of Versailles (which ended World War I), the lingua franca shifted to English. Since the Tower of Babel linguae francae have emerged throughout world history, seeking to unite large regions and facilitate communication among civilizations. Until 1919, diplomacy and international relations were conducted in French. But because of the influence of the British Empire, the United States, and the rest of the Anglophonic world, English became the lingua franca of today.

The term translates to “frank tongue,” meaning common or bridge language. The majority of the world speaks a few languages or at least understands two. One native tongue is used for family or tribal situations, while one or more common tongues are used for trade, education, or any other wider field. Depending on the location and geography, a people can speak several languages just to survive.

French and English are uniquely global, but there were other regional linguae francae, such as Latin in western Europe. During New Testament times it was Greek. In Old Testament times, however, it wasn’t Hebrew, but Aramaic. This third biblical language is found in almost 270 verses that describe an interaction with the larger culture (such as Genesis 31:47; Jeremiah 10:11; and Ezra 4:8-6:18; 7:12-26).

The longest Aramaic passage is found in Daniel 2:4-7:28. It is interesting to note that while the other verses are more official contracts and letters, the Daniel section is a mix of narrative and prophecy.[*] As Adventist scholar William Shea pointed out about this section, there is an interesting pattern that emerges just from chapters 2-7: a chiasm.

2: Four kingdoms rise and fall

3: King persecutes; God’s people survive

4: King falls because of pride

5: Kingdom falls because of idolatry

6: Kingdom persecutes; God’s person survives

7: Four kingdoms rise and fall

These six chapters when coupled chiastically point to multiple sets of triads. First that Christ is coming (2 and 7), Christ is our deliverer (3 and 6), and Christ is the King of kings (4 and 5). Prophetically, they point to the timing of the investigative judgment (2 and 7); the state enforcing worship of the image and against the worship of God (3 and 6); and that Babylon will fall (4 and 5). Repackaged, this Aramaic section says Jesus is coming and the time of His judgment is now (2 and 7), Babylon has fallen (4 and 5), and image worship will be imposed upon God’s people, but He will be with those who keep His commandments and have His faith (3 and 6).

It is the unique mission and responsibility of God’s remnant people at the close of earth’s history to proclaim these truths as they are rooted in Christ’s gospel.

Does this sound familiar? There are three messages in the chiasm of Daniel 2-7. Yet not only the structure but the language it was written in points, not to an internal, family discussion, but to the larger lingua franca community. Also known as the three angels’ messages of Revelation 14, they are meant to go out to the whole world with a loud voice. It is the unique mission and responsibility of God’s remnant people at the close of earth’s history to proclaim these truths as rooted in Christ’s gospel.

The question is: Are we speaking Adventistese, or Aramaic, to the world?

[*] Past editorials of the Adventist Review this year have commented on these chapters each month.