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A Study on the Formation History of the Gibeonites’Narrative (Josh. 9:1-27)

  • Korean Journal of Old Testament Studies
  • Abbr : KJOTS
  • 2022, 28(3), pp.246-270
  • DOI : 10.24333/jkots.2022.28.3.246
  • Publisher : Korean Society of Old Testament Studies
  • Research Area : Humanities > Christian Theology
  • Received : July 15, 2022
  • Accepted : August 11, 2022

Eunwoo Lee 1

1장로회신학대학교

Accredited

ABSTRACT

The purpose of this study is to trace the formation process of the text in order to solve the various problems that appear in Joshua 9, find the early tradition of this text, and trace the editing process up to the final form. Various problems appear in this text, such as the flow of the story is awkward, the content being repeated, or being logically disconnected. To solve this problem, scholars paid attention to the etiologies in this text, tried to find the sources of the Pentateuch, tried to find various editorial layers, and conducted archaeological research. In this thesis, the author pays attention to various issues appearing in this text, and tries to trace, in consideration of recent research trends, what the original form of the etiologies appearing in this text is, and what kind of editorial layers were incorporated whilst keeping in mind the historical background. Through this study, the author reveals that this text was formed through the following process: First, the story developed from an early oral tradition that the Gibeonites made a treaty with the chieftains of Israel. Second, a Deuteronomic editor in Josiah's era, who wanted to achieve national unity by absorbing neighbouring powers and expanding the territory through a treaty with the Gibeonites, formed a basic documentary narrative (Joshua 9:3, 6, 11-13, 15a). Third, the editorial layer of the Babylonian exile (Joshua 9:1-2, 9b-10), which emphasizes the restoration of lost territory and Yahweh's honour, was combined with this basic story to connect the entire story of Joshua with the Deuteronomic history. Fourth, after the Babylonian captivity, reflecting the attitude of the Yehud community toward the Gentiles, a Deuteronomic layer evaluated the treaty with Gibeon as a negative one made by deceiving them by their schemes (Joshua 9:4-5, 7-9a, 14, 16- 17, 22-24) is added to emphasize that they were demoted to temple slavery. Fifth, the post-exilic priestly editor felt uncomfortable with the representation of the Gentiles as servants in the temple, and in order to uphold the holiness of the temple in Jerusalem, modified them to be those who worked for the congregations rather than the temple. It states that it was not Joshua but the chieftains of Israel who were responsible for the treaty with the Gibeonites (Joshua 9:15b, 18-21). Sixth, the final Deuteronomic editorial layer, negotiating and synthesizing the conflict between the priestly edition and the Deuteronomic edition, stating that the Gibeonites were servants not only for the congregation of the people but also for the altars of the temple, forbidding the Israelites from killing the Gibeonites by applying the Herem, and emphasizing to them to accept them as part of the community, was added (Joshua 9:25-27). Through this, it can be confirmed that the Deuteronomic editing was continuously made not only in the time of Josiah but also in the Babylonian exile and after the exile. The priestly group also tried to add a redactional layer to refute this Deuteronomic editorial layer for their theological purpose. Of course, it can be seen that the final editing attempt to compromise and harmonize the differences between the two groups is reflected in the text.

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