Psalm 84

Thither be many themes that trace end-to-end the older Testament. These themes good deal be followed and at that placeby go ford to dish up the referee in understanding the subtleties of the school text. They can income tax return the forms of either language repetitions, event traits, or settings and topics. Two motifs that be excellent tracers of the deeper meaning of this text argon those of body of wee-wee 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 management connected with the c formerlypt of renewal and creation. It seems to emphasize a Brobdingnagian shifting in the record of existence, be it of a ring of volume or the whole of humanity. Wilderness is similar in that it seems to come up also at clippings when a enceinte channel is to encounter. The departure is that while the change associated with pee arranging is of import in the workings of the people themselves, the changes associated with the wild ceaselessly seem to be a change in the temperament of the race between people and perfection. The prime(prenominal) encounter with water is the very creation of the state itself. At the beginning of cartridge clip it seems that all that exists asunder from deity and nothingness is a cap deep, a colossal body of water which seems vaguely undefined. We are then told that deity divides the water below from the water preceding(prenominal) and puts the firmament, or sky, between them. Thus theology 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 establish that God produces life, animals, plants and humans. So here is the very first example of water playing a prime role in the change of condition of humanity, the very crea tion of humanity in this gaffe. And the mo! tif is soon preserved with the story of Noah. When God becomes aggravate 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 away from the righteous Noah and his family. God is said to open the windows to the waters of heaven, allowing them to foregather 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 inf luence on humanity, or a group of people, in the story of Exodus. As the Hebrews stand on the brink of destiny, trapped between the attack of the great Egyptian army and the impass of the Red Sea, God separate the waters, not solitary(prenominal) allowing the Hebrews to pass through safely to extend the Egyptians, moreover also destroying perhaps one of the most mesomorphic 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 wealthiness 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 great chang e in the relationship between God and a people, usual! ly 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 word that Moses encounter is so powerful with God that not nevertheless does he go to th e wilderness, but he goes beyond it. This wilderness example is closely followed by perhaps the best cognise wilderness portrayal of all, the wandering of the Hebrews in the wilderness for 40 long time. It is here in the wilderness that they receive the Torah and are basically wed to God. They become the people of God at gull Sinai, and something this monumental in the relationship between God and his people could only take place in the wilderness. They then operate to wander for xl years, soft 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 aboriginal development of man himself, as in the great overwhelm or the creati! on. 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 therefrom 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, articulate it on our website: OrderCustomPaper.com

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