Written Languages

Written languages are nothing more than symbols on a page to confer some thoughts or ideas.  Oral language, written numbers, and written symbols existed before written languages.  Most of the world’s ancient languages began to take shape about 3,000-1,500 BCE, about 5,000 years ago.  The Semitic languages developed in Egypt from about 1,800 to 1,300 BCE.  Thus, the Hebrew of the Bible would have been practically the only written sources.  The Greek language also stems from about the same time around 1,500 BCE.


 

The living spirit and the dry bones (Ezek 37:5-37:6)

“Thus says Yahweh God

To these bones.

‘I will cause the spirit

To enter you.

You shall live.

I will lay sinews

On you.

I will cause flesh

To come

Upon you.

I will cover you

With skin.

I will put the spirit

In you.

You shall live.

You shall know

That I am Yahweh.’”

The oracle of Yahweh, via Ezekiel, was directly to these bones. Yahweh was going to put the spirit or ruah in them. The three ideas of spirit, breath, or wind were encapsulated in this Hebrew word ruah. This ruah was going to enter these dry bones, so that they would live. Yahweh was also going to put muscles, sinews, flesh, and skin on these dry bones. However, it was the ruah, the Spirit of Yahweh, the breath of Yahweh, or the wind of Yahweh that gave them life. Then, of course, they would know that Yahweh was their God.

The servant of Yahweh suffers for us (Isa 53:4-53:6)

“Surely he has borne our infirmities.

He has carried our diseases.

Yet we accounted him stricken.

He was struck down by God.

He was afflicted.

But he was wounded for our transgressions.

He was crushed for our iniquities.

Upon him

Was the punishment

That made us whole.

By his bruises

We are healed.

All of us

Like sheep

Have gone astray.

We have turned

To our own way.

Yahweh has laid on him

The iniquity of us all.”

According to Second Isaiah, this suffering servant has become a scapegoat for all of us, at least the Israelites. He bears their infirmities and diseases. He suffers their illness for them. God has stricken and afflicted him. He was wounded for their transgressions and crushed for their sins. His punishment made them whole. His bruises healed them. They were like sheep that had gone astray. He carries the iniquity of all of them. Who is this servant? How can it be Israel saving Israel? You can see why the early Christian writers applied these same ideas about this suffering servant in Second Isaiah to Jesus Christ in a more universal appeal.

The day of destruction of Yahweh (Isa 24:1-24:3)

“Now Yahweh is about

To lay waste the earth.

He will make it desolate.

He will twist its surface.

He will scatter its inhabitants.

It shall be,

As with the people,

So with the priest.

It shall be,

As with the slave,

So with his master.

It shall be,

As with the maid,

So with her mistress.

It shall be,

As with the buyer,

So with the seller.

It shall be,

As with the lender,

So with the borrower.

It shall be

As with the creditor,

So with the debtor.

The earth shall be utterly laid waste

It shall be utterly despoiled.

Yahweh has spoken this word.”

These next few chapters are sometimes referred to as the Isaiah Apocalypse. This section, like the other sections, is a hodgepodge of oracles and ideas, but these oracles are about the judgment at the end of the world. On this apocalyptic judgment day, much like the flood of Noah, destruction was to come upon the whole world, like in later eschatological works. The twisted earth was to be made desolate. All the inhabitants on earth would be wiped out, whether it is regular people, priests, slaves, masters, maids, mistresses, buyers, sellers, lenders, borrowers, debtors, or creditors. No one would be saved. The earth would be utterly ruined, because Yahweh has spoken.

Daughters and married women (Sir 42:11-42:14)

“Keep strict watch

Over a headstrong daughter.

She may make you a laughingstock to your enemies.

She may make you a byword in the city.

She may make you a byword in the assembly of the people.

She may put you to shame in public gatherings.

See that there is no lattice in her room.

See that there is no spot

That overlooks the approaches to the house.

Do not let her parade her beauty before any man.

Do not let her spend her time among married women.

From garments comes the moth.

From a woman comes woman’s wickedness.

Better is the wickedness of a man

Than a woman who does good.

It is a woman

Who brings shame,

Who brings disgrace.”

Here Sirach warns against headstrong daughters. They will make their fathers a laughing stock in the city, in the assembly, and in any gathering. Do not let her have any patterns in her room windows that overlook the entrance to the house. Don’t let anyone see her beauty or how good she looks. However, the biggest warning is against her sitting around with married women. They will put ideas into her headstrong mind. Then Sirach lashes out at these married women, and maybe all women. He rails against female wickedness. Just as moths can be found in garments, so too wickedness can be found in women. He even stupidly proclaims that a man’s wickedness is better than a woman’s good deeds. How is that for anti-feminism? He adds on by saying that it is women who bring shame and disgrace, as if to say that men are never at fault.