Through a contextual reading of the Exodus narrative, this study explores various struggles that Moses faced as he led the Hebrew slaves out of Egypt. During the journey, the people complained, not only because of the hardships in the desert, but at one point they rebelled against Moses' leadership and challenged the institutions he instituted. Many lecturers and students from the School of Religion and Theology at the University of Kwazulu-Natal have contributed to the polishing of this thesis through their advice and corrections during PhD seminars.
JSNT Journal for the Study of the New Testament JSOT Journal for the Study of the Old Testament JTSA Journal of Theology for Southern Africa. TDNT Theological Dictionary of the New Testament TDOT Theological Dictionary of the Old Testament TynBul Tyndale Bulletin.
Introduction 227 7.2. Leadership and Serviee 227
Introduction 259 8.2. Summary 259
CHAPTER ONE
GENERAL INTRODUCTION
Outline of the Study
Chapters four through six focus on the analysis of the Bible passage of our study (Num. 16-17). The insights from each chapter are collected in a summary at the end of the chapter. 40 Britt defines 'maximalists' as those who accept much of the Bible as historically valid, and 'minimalists', who accept very little.
Walter Kaiser distinguishes four major gains that a narrative approach offers the student of the Bible. 34;ethical responsibility"46 of the researcher towards the academy and towards people with or for whom we read the Bible.
Contextual Reading of the Moses Story
The researcher's context is one of many challenges that affect management in general. By bringing these two worlds into dialogue, the contextual reading of the Moses narrative sheds light on the differences and similarities that exist between the two contexts. As the word of God, reading the narrative has undermined and changed the concept of leadership we brought to the Bible.
On the other hand, our context opened our eyes to various aspects of Scripture that had never been thought of before. The interaction between the two contexts helps us to move away from clinging to a one-sided view of the narrative and to broaden our understanding of various dynamics in the story.
Dialoyiea! Reading
According to Justin Ukpong, the reader's context provides the starting point for inculturation. The horizon of the text becomes apparent when we find that the text raises questions in our minds as we read. Without a question from the horizon of the text, there can be no answer about the meaning of the text.
During Contextualization, the context of the reader is taken into account due to its influence. There are hermeneutic tools to be used that give equal weight to the horizon of the reader and the horizon of the text.
Introduction
Especially Zipporah, Moses' wife, who intervenes to save Moses' life during the course of the story. Another important element in this account is God's involvement in the suffering of the people of Israel. His intervention must be understood in the context of the promise given to the patriarchs.
The episode of the burning bush is of great importance in understanding the role of Moses in the liberation of Israel. The text seems to link the authenticity of Moses' command to the revelation of the divine name. The difficulty of the text lies in the connection between the divine name and the legitimization of Moses' command.
It also emphasizes the Levitical hegemony as it becomes noticeable in the course of the narrative. In the second part, the focus of the text shifts to the model of organization that Jethro proposes to Moses. In the episode of the burning bush, the narrator reveals the existence of Moses' older brother Aaron (4:14).
The issue of the law at Sinai is a narrative step forward in the effort to build community. First, it strengthened Moses' position by moving from mediator of the law to lawgiver. Both Moses and the people had to learn the culture of power transmission during the narrative.
The end of Moses' life is constituted by four main activities - the renewal of the covenant (Deut. The overview of the episodes I have selected above in the Pentateuchal narrative shows that Moses is a complex character.
Introduction
This study aims to move the analysis of the rebellion motive beyond Coats's concerns. Establishing the historical context of the Book of Numbers requires participating in the argument of reconstructing and dating the various materials of the Pentateuch. Biblical scholars are divided over placing the various materials (legal enactments, rituals, stories, and census records) of the book of Numbers in a historical context.
Numbers appears to be a continuation of the Exodus narratives from the camp in the Sinai region where the people made a covenant with Yahweh. Olson in The Death of the Old and the Birth of the New: The Framework of the Book of Numbers and the Pentateuch. Kohath is the head of the Kohathite clan, which belongs to Moses and Aaron in the tribe of Levi.
It should be remembered that in the introduction to the book of Numbers, chapters 3 and 4 describe the status and duties of the Levites. It is important to note that the Kohathite clan was assigned to work in the sanctuary. What we need to examine in analyzing the text is the support of ordinary people from this group.
Analyzing the charges brought by the accusers against Moses and Aaron will give us a clue as to the cause of the rebellion of Korah and his company. The people of Israel knew that the tabernacle pitched in the middle of the camp with the pillar of cloud covering it symbolized the presence of Yahweh. The analysis of the above charges against Moses and Aaron does not give the real motive that led Korah and his group to challenge Moses' leadership.
More insights will be gained from Moses' interpretation of the rebellion as he answers the above charges. What is clear from his defense is that Moses does not dispute the issue of the people's holiness. Levites should not underestimate that they were separated from the rest of the Israelites to hold this special position (8:14).
This refusal, as we will see in the analysis below, will lead to the violent suppression of the uprising. And Korah gathered all the congregation together against them at the entrance of the tent of meeting. Then the glory of the Lord appeared in the tent of meeting to strike the Israelites (14:10).
In verses 20-22, Yahweh commands Moses and Aaron to separate themselves from the rest of the people so that He can destroy them. So God asks Moses and Aaron to withdraw from the rest of the congregation. Here the gesture of falling on one's face is repeated (16:22), but unlike the previous one (16:4), Moses and Aaron do not express their hopelessness, but intervene in favor of the people.
Moses and Aaron intercede that God may distinguish between the leaders of the rebellion and those who are led. It is God's command to insulate the tent of Korah, Dathan, and Abiram. The fact that people agree to separate from Korah and his company shows that they are not willing to die for this cause. The image of a consuming fire is often associated with the God of Israel in various texts of the Bible.
Leadership Issues in the Revolt of Korah 1. Sacral Authority
But the interesting part of the story that is missing from the article is that the entire family of the prophet Simon is considered holy. Korah and the two hundred and fifty chiefs were all famous, known in the congregation and members of the assembly (Num. The involvement of Dathan and Abiram in the rebellion is also explained by their proximity to the camp of the Kohathites.
The proximity of the camp of these two tribes does not provide a convincing argument for the involvement of Dathan and Abiram in the rebellion. In the opening of this chapter (w.1-2), Dathan and Abiram are part of the group that gathers against Moses and Aaron. There is no indication in the text that the entire tribe of Reuben was involved in this rebellion.
Nevertheless, it cannot be ruled out that Dathan and Abiram may be conveying a message from a certain faction of the congregation. They had meals in abundance on green pastures in the delta of the Nile River. The rebellion of Dathan and Abiram comes, according to the narrative, after the story of the spies and the aftermath of their discouraging report.
It is not clear, as we have shown in the case of Korah and his team, that Dathan and Abiram convey the views of the entire congregation. They had promised to bring change to the lives of the people if they succeeded in their protest. In the case of the Exodus, one cannot separate the actions of God from those of his human representatives.
Judgment of Dathaii and Abiram 5,6.1 Translation
Second, although the rebellion of Dathan and Abiram was intended to change the leadership in favor of the entire assembly, the people realize that they will not win. Drhali support is known to be inconsistent; today they can cheer you up, but during the day they can curse you. It is difficult to explain the severity of the condemnation of children and wives who may not have participated in the sins of Dathan and Abiram.
People fleeing can be proof that they were not part of the rebellion. Nevertheless, Moses is not discouraged by this attitude; take the second step by involving community elders in visiting the home of their candidates1. The invasion of foreigners into the land or the expulsion of Israel from the land is to be regarded as a curse.
Nowhere in the Scriptures are the people of Israel considered to be outwardly blessed. Another contradiction contained in the accusations is the claim that Moses would be the giver of the land. People must own and control their heritage land to reclaim their dignity and identity.
The rebellion of Dathan and Abiram shifts the focus of the narrative from religious hegemony to political issues. On the other hand, it is not clear from the text that Dathan and Afeiram convey the desire of the congregation. 1 argued that the situation described in the text must be explained in relation to the nature of the covenant between Israel and Yahweh.
CHAPTER SIX
