Early Israel’s presence in the land of Canaan is validated by this stela. Biblical monotheism was unique to Israel, but much of the language in which it was expressed was common to the lands of western Asia.The Merneptah Stele (Cairo 34025) found in the Museum of Egyptian Antiquities, Cairo, Egypt, is commented upon by leading Egyptologist, Biblical and Old Testament scholar, and evangelical Christian Dr. The treaties of the ancient Near E indicate that the Biblical covenant was expressed in terms understood in its cultural context. The blessings and curses of Deuteronomy 27 and 28 are similar in form (cf. ![]() The gods would hold the parties to the covenant accountable. Even the ancient suzerainty treaties were religious in nature. (6) The treaty concludes with blessings on those who keep the terms of the treaty, and curses on those who violate the covenant. Since Israel had no gods, Joshua 24:22 depicts God as saying, “You are witnesses.” The people themselves bear witness to the claims of their God. (5) A Near Eastern treaty would invoke the gods of the parties to the treaties as witnesses. The priests in charge of the Israelite sanctuary were instructed to read the law every seven years ( Deut 31:9-13). There were periodic occasions when the law was read to the people (cf. After the time of David, Jerusalem became the spiritual center for Israel, and the Ark became part of the Temple furnishings. With the settlement in Canaan we read of the “House of God at Shiloh” which was the center of Israelite religious life. A copy of the Biblical Ten Commandments was placed in the Ark of the covenant ( Exod 25:16, 21 1 Kings 8:9) which was housed in the Tabernacle. (4) Ancient suzerainty treaties stipulated that a copy be placed in the shrine of the vassal and that it be read periodically. God demands absolute loyalty of His people. The first commandment forbids Israel from having relations with any other deities ( Exod 20:3). The suzerain will protect the vassal, but the vassal must not act in a way that would suggest disloyalty to his suzerain. The vassal is not permitted to engage in relations with foreign powers. (3) Next the treaty gives the obligations of the vassal to his suzerain. Following the conquest of Canaan, the Lord identifies Himself as the God who gave them a land in which to dwell ( Josh 24:2-13). After identifying Himself as the Lord, Israel’s God, he continues, “who brought you out of the land of Egypt” ( Exod 20:2). Similarly the OT emphasizes the gracious acts of the Lord on behalf of His people. The purpose is to emphasize the goodness and kindness of the lord to his vassal, with a view to causing the vassal to accept gladly his responsibilities and obligations. (2) Then follows a statement of the historical background of the relations between the Great King and his vassal. ![]() In covenant passages in the OT we often find the formula, “I am the Lord” ( Exod 20:1, 2) or “Thus says the Lord, the God of Israel” ( Josh 24:2). Six elements may be distinguished in suzerainty treaties of the second millennium b.c.: (1) The treaty begins with the identification of the Great King. Yahweh, the God of Israel, uses such terms in declaring His right to absolute loyalty from all earthly rulers and people (cf. The “great king” or the “King of kings” or “Lord of lords” claims authority over other, lesser rulers. Here treaties declare relationships formalized between a “great king” and his vassal. Two great powers such as Egypt and the Hittites might find it useful to formalize their relations in this way. ![]() Parity treaties were drawn up to state relationships existing among equals. Political treaties were of two types: (1) Parity treaties. ![]() Archeological research has provided examples of international treaties of the lands of the Near E drawn up during the second millennium b.c.-the time when the Biblical Israelites entered their covenant with the Lord at Sinai ( Exod 19 20). A treaty is the document which contains the terms of the covenant agreed upon by two or more parties.
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