Latin desertus, depopulated, lonely, arid place. For the Israelites the d. represents loneliness, Dt 32, 10; dry and hot places, Os 13, 5; dangerous place, Lm 5, 9. For forty years the people of Israel wandered through the desert, before entering the Promised Land, Dt 8,-4; This stage of the history of salvation in which Yahweh is forming the chosen people, 1 Co 10, 1-11. Several deserts are mentioned in the Holy Scriptures, including ® Sinai, ® Negeb, ® Sin, ® Judea. Juan Bautista, the Precursor, lived in the d. from Judea, Mt 3, 1-3; Mark 1, 3-4; Lk 3, 2; Jn 1, 23. Jesus was fasting forty days and forty nights in the d., where he was tempted by the devil, as well as the people of Israel, forty years, where he was tested, Mt 4, 1; Mark 1, 12-13; Lk 4, 1-2. Nudity means a state of innocence, as before the fall, man and woman were naked in paradise, and they were not ashamed of each other, Gn 2, 25; after the fall, came the awakening of conscience, due to the disorder introduced into the world by sin, and man saw that he was naked and covered himself, Gn 3, 7. The d. it was considered shameful, as when Noah got drunk and undressed, his sons covered him without seeing his d, Gn 9, 21-23. The altar should not have steps, so that the d could not be seen. of the priest when going up, Ex 20, 26. Within the priests’ clothes were the breeches, which they had to use to cover the d. from the waist to the thighs, and thus prevent some indecency, Ex 28, 42. When speaking of the prohibition of incest, of sexual relations between blood relatives, the expression “you will not discover the d.” of your mother, of your daughter, your sister, etc., Lv 18, 618; 20, 17-21; it is also used when a man is forbidden to have sexual relations with a menstruating woman, Lv 18, 19. The d. it is a sign of poverty, lack of everything, Dt 28, 48; Rm 8.35; 1 Cor 4, 11; 2 Co 11, 27. Within the good deeds towards others, it is dressing the naked, Tb 4, 16; Isa 58, 7; Ezek 18, 7 and 16; Mt 25, 36.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
It is thus called a barren territory, or an uncultivated region suitable for grazing and occupied by nomads.
( 1 ) The word Heb. most commonly translated desert is midhbar, place to graze (Targun and Vulgate, Num 14:33; Deu 2:8; Jdg 1:16). The word can refer to grasslands (Psa 65:12; Joe 2:22) or to the desert land of rocks and sand (Deu 32:10; Job 38:26).
( 2 ) Yeshimon, sometimes translated as a proper name (Num 21:20, Jesimón) refers to a dry or waterless region (Isa 43:19-20, sequedal).
( 3 ) Aravah, arid, barren (Isa 33:9; Isa 51:3), when used with the definite article denotes the plain of the Jordan and the Dead Sea (2Sa 2:29; Eze 47:8) and is translated Arabah.
( 4 ) Tsiyyah, dry land (Hos 2:3).
(5) Tohu, empty (Job 12:24) refers to barren deserts. the gr. eremos is a word that as midhbar above is used quite widely (Mt 14:13, desert place; Heb 11:38, deserts).
Source: Hispanic World Bible Dictionary
It is a flat or mountainous region, characterized by low rainfall, little vegetation, sand on the plains and hot sun. For these reasons, the d. they are sparsely inhabited and are desolate areas. Desert areas are abundant in the Middle East. The Hebrew term midbar indicates a pasture area that during the summer becomes dry, and these disappear. Since vegetation is not abundant in the d., shepherds lead their flocks from one place to another, seeking “the pastures of the d.” (Gen 36:24; 1Sa 17:28; Ps 65:12). But sometimes the term is used in a broad sense, encompassing areas within which there are several d. to which a more local name can be applied. When we read that Moses went “through the d., and came to Horeb” (Exo 3:1), reference is being made to the desert areas that exist between Canaan and Egypt, including “Sinai.
They are mentioned in the Scriptures: The d. from †¢Paran (Num 13:3, Num 13:26); the Arabah (Deu 1:1); the D. from †¢Beersheba (Gen 21:14); the D. from †¢Shur (Exo 15:22); the D. from †¢Sin (Exo 17:1); the D. from †¢Sinai (Exo 19:1); the D. from †¢Zin (Num 13:21); the D. from †¢Etam (Num 33:8); the D. from †¢Moab (Deu 2:8); the D. from †¢Cademot (Deu 2:26); the D. from Beth-aven (Jos 18:12); the D. from Ziph (1Sa 23:14); the D. of Maon (1Sa 23:24); the D. of Gibeon (2Sa 2:24), the d. Tekoa (2Ch 20:20), etc.
pilgrimage of Israel by the d. it is compared to the arrival in Canaan, putting the first as a symbol of life in this world, with its difficulties and trials, and the second as the expected destination of abundance and joy. The Lord Jesus “was led by the Spirit to the day to be tempted by the devil” (Matt 4:1). The expressions of putting a land, nation or city, as a d., point to the idea of desolation, making them sad and worthless places (Isa 27:10; Isa 33:9). The aridity of d. it is used to illustrate the state of things and people without the presence of the Spirit of God (Isa 32:15). on that day spiritually arose John the Baptist, a “voice crying in the d.” announcing repentance (Isa 40:3-5; Luke 3:4).
Source: Christian Bible Dictionary
type, LUGA TYPE
see, PILGRIMAGE THROUGH THE DESERT
vet, (a) Heb. “midbar” and gr. “We will be”: open plain, uncultivated, where wild animals roam freely (Jb. 24:5). The desert is frequently a loneliness that fills with awe, the true image of desolation (Dt. 32:10; Isa. 21:1); however, the desert was also used as pasture land (Ex. 3:1). Allusions to the desert are numerous (eg, Gen. 16:7; 21:20; 1 Sam. 17:28; 25:21; Mt. 3:1; Mr. 1:12; Lk. 15:4 ). (b) Heb. “’rabah”, plain or arid region (Isa. 35:1, 6; 51:3). Accompanied by the definite article, this name means the plain or depression of the Jordan and the Dead Sea (Ez. 47:8; 2 Sam. 2:29); in this case it is transcribed with the proper geographical name Arabá. (c) Heb. “Y’shimon”, uncultivated and desolate country (Ps. 78:40; 106:14; Is. 43:19, 20). If the definite article is attached as a prefix to the name, the latter should be translated by the proper name of Jesimón (“desert” in the 1960 and 1977 revisions of the Reina-Valera; Jesimón in the old revision of 1909). (d) Heb. “H’raboth”, uncultivated regions, desolate places (Is. 48:21; Ps. 102:7; Ez. 13:4). In typology the desert is outside of Canaan and is in contrast to it. The desert was the place of trial for the Israelites, and so it is with the Christian, to humiliate him, and to show what is in his heart (Dt. 8: 2). He has to learn what he is in himself, and know the God of all grace with whom he has to do. There is a need for constant dependence or there is failure, while the experience is gained from knowing the One who never fails to help. Canaan is figuratively a heavenly and conflict position, corresponding to the need for armor given in Eph. 6:11, to stand firm against the wiles of the devil. For this you have to be aware of being dead and risen with Christ. It is association in spirit with Christ in heaven. (See PILGRIMAGE THROUGH THE DESERT).
Source: New Illustrated Bible Dictionary
It is the sandy surface, devoid of water and plant fertility, which is frequently alluded to in Scripture, due to the geographical characteristics and the lifestyles of the chosen people.
Due to this, to the stay of Jesus for 40 days (Mt. 4. 1; Mk. 1. 12) and John the Baptist (Mt. 3.1; Mt. 11.7) and the first Christian history during which many men and women retired to solitude to dedicate themselves more to God, in Christian language it has a connotation of solitude, penance, prayer and asceticism.
On the other hand, it also has a certain sense of painful and tiring transit waiting for a new land, just as it happened with the Chosen People.
Some “desert experience” or opportune period of solitude, reflection and distance from normal life. Especially with students and catechizing older people, it usually turns out to be very positive in the processes of religious education in personalities of some religious sensibility. However, it is not loneliness that forms, but the style of Jesus praying, reflection in community sharing, the sense of penance offering prayers.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
In the history of salvation, the journey of the people through the desert, for forty years, has a transcendental meaning. All biblical history will refer to that “desert”, beginning with the “exodus” and the road to the promised land. There God has declared that his “his people” are his spousal property (Deut 7,6; 26,18); for this he manifests his will (the law) and establishes an Alliance with him (Ex 24). The desert is a place to listen to the Word of God and also a test to assess fidelity to his will.
Special moments of prayer have traditionally been called “desert”, especially when it comes to a special time of retreat or Spiritual Exercises. In an atmosphere of silence and prayer, the presence of God is sought, to listen to his Word and to follow his will.
One can also speak of the “attitude” of the desert, such as openness to the Word and presence of God, from a heart that leaves noises, disorders and secondary concerns aside. To achieve this attitude, moments of desert and places of silence and isolation help. The most important thing is that these moments and places favor the attitude of allowing oneself to be guided by the Holy Spirit, in imitation of Jesus (cf. Lk 4,1; 9,10; Mt 4,1-11; Mk 6,31). In the desert prayer and sacrifice flourish, in order to overcome trials and temptations.
In the “desert” God “remembers” and renews the Covenant “I will take him to the desert and speak to his heart” (Os 2,16; cf. Jer 2,2). To enter this desert of the heart, as a moment of enlightenment, an attitude of “exodus” (purification) and the tendency or desire for union (perfection) are necessary. It is, then, a dynamic of salvific history that starts from the past and transforms the present, moving towards a future plenitude.
In the Christian perspective of the “desert”, Jesus invites us to “be with him” (Jn 1:38-39) and shows himself not only as the personal Word of the Father, pronounced in the love of the Holy Spirit, but also as a “stone” from which the living water springs (cf. 1Cor 10,1-13; Ex 17,6; Wis 11,4) and as the “raised serpent”, an effective sign of salvation (Jn 3,14; Num 21,8- 9).
The objective of the “desert” is, therefore, the experience of the presence of God, who continues to speak to the heart and shows his salvific will. The path of the “desert” has been that of the great prayers of the history of salvation Abraham (Gen 12,1), Moses (Ex 3,1-6; 19,3-25), Elijah (1Ki 19,1-8 ), Juan…