Capítulo II: Marco teórico
2.2. Bases teóricas del análisis de la gestión de calidad total
with the end product of a long process of collecting, editing and
agglomeration. Nevertheless one may discern in the traditions an originally basic sinple structure centering on the Sinai Covenant and bounded
both by the wilderness wandering stories and the EXODUS - EISŒXJS narratives. The way in which this structure has been formed can best be shown schematically.
TABLE 6.1 : STRUCTURE OF EX0DUS-WANDERING-8INAI-ENTRANGE NARRATIVES
Ex.12.33 the departure in haste
12.36 the despoiling of the Egyptians
12.3-28 (40-49) the Passover (for the circumcised) 13.14 the memorial question
14 the crossing of the Beed Sea on dry ground.
THE EmXfS
Ex 15-18 WILDEHSIESS WANDERENG PART 1 Ex 19-Num 10 SINAI COVENANT
Num 11-21 ^VnDERNESS itmrmiNG PART 2
3.1#. the crossing of the Jordar on dry ground
4.10 4.6,21 5.2-9,Ilf. 6.24
the entry in haste the memorial question
the Passover (after circumcision) the despoiling of the Canaailites
THE EISODÜS
I
%
Îj
i
1 2 1
devices previously noted with respect to prayers are used here on a broad
1 1
and grand scale. These are the inoluaio and chiasmus A : B : B, ; A This structural analysis demonstrates very clearly the central
significance of the events at Sinai for the preservers of Israel's ancient traditions. In the traditions as presented to us the dominant event of Israel's past is not the Exodus from Egypt but the Sinai Covenant and the Law of Moses. The Reed Sea redemption in its present position serves as part of the contextual build up to the Sinai events. For the ancient theologians who first gave form to this view by struct uring the narratives in this manner the movement from Egypt to Canaan is seen as one vast contextual bracket which highlights the significance of the place of the Mosaic Law in the nation's life. Certain rhetorical
set about the Slnaltic core. The inclusio is the ahiasmus'^mlthln each corresponding leg of the latter a number of similar or identical
elements reappear.
The wilderness wandering narrative, therefore, itself serves as | a secondary inclusio to the Sinai complex. On each side of the Sinai
events we find not simply narratives which carry the theme of wandering
whvch
in the wilderness but the repetition of motifs and eventSj(must be seen as deliberately contrived. The extent of these repetitions is best seen again in a tabular arrangement. (See Table 5.2)
1
TABLE 5.2: PRE- &
EXDDUS EVENT NUMBERS
1. 15.22 Third day/three days (cf. Ex 19.
11,15) 10.33
2. 15.24; 16.7 The people rebel (iTinî?)
against ( W ) 14.2, 27, 29,36
2a 17,3 Moses/ (Aaron) /Yahweh 16.11,41; 17.5-10. 3 l5.25b-26 Statute and ordinance (cf. Lev.
18,5,26) 15.15f 4. 15.26; 16.28 Commandments (Ex 20.6; 34,28) 15.22,39,40
5 16. Iff Î4anna and quails 11.4#
5a 17,Iff water 20.1ff
6 17.2, 7 Tlie people test ( 1 tlOl) (Yahweh 14.22
7. 17.2, 7 The people dispute with
Moses and Yaliweh 20.3,13 8. 17.7 God "in the midst" (Num 5.3,
Ex 34,9.25-28) 11.20 (30.34)
9. 17.8ff War with Amalek 14.42ff
10. 18.Iff Moses' father-in-law 10.29-34 11. 18.13-26 Appointment of 70 elders 11.24ff 12, 18.16,20 Statutes (Lev 10,11; 18,4) 18.23,19.2
'If
The functions of the wilderness wandering narratives thus become
clear. First^ they tell us how Israel came from Egypt to Sinai and
thence to Canaan - this would appear to be a minor role of the narratives, they demonstrate Yahweh’s loving care and protection of his people i^en they are in need - in spite of their continual rebelliousness and contumacy. Thirdly^ they highlight the importance of the Sinai
Covenant for Israel's existence and history by providing clear episodal and verbal to it. (Some of the verbal brackets repeat words
123.
which occur In the Sinai complex Itself and so tie the brackets to what is braoket-^ed These repetitions are noted in Table S.Z
Fourthly y the episodes give meaning to and are themselves Interpreted by the Sinai narrative. This point will be made clearer below.
It would appear that we are confronted here with a schematic arrangement which is highly artificial and any attempt to find in the narrative a chronicle of events in the wilderness which reflects any
resemblence to the actual sequence of happenings must prove fruitless. The traditions have been so arranged that it is hazardous to seek data from then for an historical account of Israel's existence in the desert.
In the events which make up the journey narrative a pattern of
grace, rebellion, punishment and continuing grace is reflected. But the punishment motif is absent from the pre-Sinaitic episodes* Childs in his commentary on Exodus refers to the "two distinct patterns which can be detected in the structure of the stories which contain the mur muring theme." Because he does not go into detail we have ourselves
carried out a thorough investigation of the structures of the wilderness narratives which carry the murmuring motif. The details are given below in the accompanying tables. The results may be set out as follows:-
Pattern I 1. Need
2. Complaint
3. Appeal to Yahweh 4. Instruction 5. Satisfaction (6. ,Etiology)
Ex. 14(P) [14(JE)]; 15.22ff; Num 11.Iff, 4ff; 17.6ff; Zl.gff. [16.Iff]; 17.Iff. [Num 20.Iff]
of Ex.17.8ff 2
)
I;
Pattern Hi
1. Complaint 2. Punishment i 13. Intercession by Moses /1 4. Instruction
5. Satisfaction (6. Etiology)