Midbar. Arabah. Chorbah. Yeshimon. A mystical incantation in Hebrew. Eremos, Eremia. I am wandering in those places. After the crossing of my Red Sea. Back then, I thought that I had left all my past life behind. But no, there was more. There is always more… Now, the Elder’s “word” is that I must go back to Greece. After 5 years here! What for? Again, I am clueless. Completely. How can life change so drastically, so dramatically, so fast? What will my future be there? I have absolutely no clue, other than I must learn to cling to God and surrender to His Will, as no one has now been left for me, other than Him and my Elder.
Abba Allois said: “Unless a man say in his heart, Only I and God are in the world, he shall not find rest.”
Asking for your prayers…
Words translated as “wilderness” occur nearly 300 times in the Bible. A formative Hebrew memory is the years of “wandering in the wilderness,” mixing experiences of wild landscape, of searching for a promised land, and of encounters with God. The Pentateuch wandering takes place in the midbar, uninhabited land where humans are nomads. This common Hebrew word refers often to a wild field where domestic animals may be grazed and wild animals live, in contrast to cultivated land, hence, sometimes “the pastures of the wilderness” (Joel 1:19–20). Another word is arabah, steppe (Genesis 36:24), also translated as desert: “The land that was desolate [midbar] and impassable shall be glad, and the wilderness [arabah] shall rejoice” (Isaiah 35:1). Land that lies waste is chorbah; land without water is yeshimon.
The wilderness is a locale for intense experiences—of stark need for food and water (manna and quails), of isolation (Elijah and the still small voice), of danger and divine deliverance (Hagar and Ishmael), of renewal, of encounters with God (Moses, the burning bush, the revelation of the divine name, Mount Sinai). There is a psychology as well as a geography of wilderness, a theology gained in the wilderness.
Linguists will make the point that the Hebrews did not have an exact equivalent of the contemporary English word “wilderness.” Nevertheless, the Hebrews evidently knew the experience of confronting the wild.
Turning to the New Testament, which was written in Greek, not Hebrew, the word most often translated as “wilderness” is eremos (or eremia), an isolated place. The wilderness figures at critical junctures in the life of Jesus. Jesus is baptised by John and then is driven by the Spirit into the wilderness for forty days. The Devil is there, but so is the Spirit. “A great while before day, he rose and went out to a lonely place, and there he prayed” (Mark 1.35). This records a search for solitude, for self-discovery, for divine presence, but this process, crucially, seems to require the ambience of the natural environment.
Source: Environment and Society Portal