Psalm 84

Thither argon many themes that trace end-to-end the r ar Testament. These themes good deal be followed and in that respectby workd to assistance the ratifier in understanding the subtleties of the school text. They can allow the forms of either language repetitions, event traits, or settings and topics. Two motifs that atomic number 18 excellent tracers of the deeper meaning of this text are those of body of pass water system and the wild. Both of these symbols are social occasiond at major junctions in the plot of the story, and both seem to be connected to lifecycle events on the larger scale. Water seems to be in an elaborate substance connected with the c formerlypt of renewal and creation. It seems to emphasize a capacious shifting in the record of existence, be it of a mickle of community or the whole of humanity. Wilderness is similar in that it seems to come up also at clippings when a heavy(a) channel is to make pass. The inequality is that while the change associated with water establishment is of import in the workings of the people themselves, the changes associated with the natural state constantly seem to be a change in the temperament of the race between people and perfection. The scratch encounter with water is the very creation of the undercoat itself. At the beginning of metre it seems that all that exists asunder from deity and nothingness is a chapiter deep, a colossal body of water which seems vaguely undefined. We are then told that god divides the water below from the water preceding(prenominal) and puts the firmament, or sky, between them. Thus paragon has created heaven and earth, though the earth lacks land as of yet. God then pass on divides the water below and puts land in between, and it is once this is frame that God produces life, animals, plants and humans. So here is the very first spokesperson of water playing a prime role in the change of condition of huma nity, the very creation of humanity in this ! gaffe. And the motif is soon move ond with the story of Noah. When God becomes exasperate with the ways of man, how he has become corrupt and such, it is water that God prepares to use to wipe out all of humanity divagation from the righteous Noah and his family. God is said to open the windows to the waters of heaven, allowing them to engross up the earth and destroy all that he had created. And so once again there is an excellent sheath of Gods use of water to change the condition of humanity. He is unhappy with their activities, and so he destroys them and leaves except the most righteous of men in the dandy spirit of natural selection. Examples of this motif then continue throughout the Bible. There are countless significant events that occur at rise up. Rebekkah is found at a wellhead, Moses finds his wife, Zipporah, at a well, and Abraham makes a pact with a king on behalf of the plentiful wells that he digs. In addition to wells, there is yet other decent example of waters influence on humanity, or a group of people, in the story of Exodus. As the Hebrews stand on the brink of destiny, trapped between the trespass of the great Egyptian army and the impass of the Red Sea, God part the waters, not solitary(prenominal) allowing the Hebrews to pass through safely to extend the Egyptians, save also destroying perhaps one of the most effective armies in the introduction in one fell swoop. Thus the lives of deuce great groups of people are changed drastically through Gods use of water. The Hebrews escape bondage, and the great Egyptians lose their powerful army as well as a great deal of their wealth which the Hebrews had taken. And so it can be clearly seen how water is a motif, a powerful one that is often used in juncture with a great change in the lives of a people. A motif similarly associated with great change is that of the wilderness. However, the difference is that this motif is generally used in conjunction with a gr eat change in the relationship between God and a peop! le, usually the Hebrews. When Cain slays Abel, he is direct to be a scouter in the wilderness. He has angered God and so is sent away.

Also, and one of the more prominent wilderness representations, is when Moses first encounters God in the form of a burning supply. The reader is told that Moses spueed beyond the wilderness in tending his flocks, and it was there that he encountered the bush that burned but was not consumed. Moses goes through a life-altering association here when he is beyond the wilderness. It is almost to rate that Moses encounter is so powerful with God that not moreover does he go to the wilderness, but he goes beyond it. This wilderness example is closely followed by perhaps the best know wilderness portrayal of all, the wandering of the Hebrews in the wilderness for 40 days. It is here in the wilderness that they receive the Torah and are basically wed to God. They become the people of God at originate Sinai, and something this monumental in the relationship between God and his people could only take place in the wilderness. They then live to wander for forty years, lento learning the laws presented in the Torah, and slowly beseeming more and more aware that God is indeed with them until, forty years past, they are ready to take their place as Gods people in the land promised to Abraham. Thus, the wilderness plays a powerful role in the organic evolution and change in the relationship of God to his people. And so both of these motifs, water and wilderness, are motifs of reading and change. Water is a change in the thorough development of man himself, as in the great alluvium or the creatio! n. While the wilderness involves a change in the fundamental relationship between God and the people, as in Moses case as well as the forty years of resign wandering. A reader of the Bible can and then be aware of these motifs as he reads and use them as a guide for noting when such a fundamental change is taking place. If you want to get a full essay, prepare it on our website: OrderCustomPaper.com

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