The archaeological evidence provides a vast amount of information to better understand the historical and cultural background of the Near East period. The study of archaeology allows us to travel in time and to have a better picture of what the cultures and societies looked like in the biblical world. This does not only provide critical information to understand the history and to validate the accuracy of the given historical evidences but also helps believers to read and interpret the Bible in the contexts of the ancient times. One of the chapters in “The Archaeology of the Bible” written by Dr. Hoffmeier was particularly interesting and helpful to understand the historical and biblical settings of Exodus and the Sinai covenant. After
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The heart of God’s redemption for Israel lies on His promise to Abraham: “I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you” (Genesis 17:7). The climax of Exodus and God’s redemptive work occurs at Mount Sinai where God makes the covenant with Israel. The Hebrew word, Berith, is used for the word ‘covenant’ throughout the Old Testament, and it is intriguing to learn that the same word is found in texts which were written during the second millennium BC. The archeological texts clearly indicate that the word was “used in international diplomacy at that time” (p.62). From the study of the numerous treaties, we can refer that the covenant at Mount Sinai closely followed the structure of the Suzerainty Vassal Treaty which was utilized between a ruler and a subject during the second half of the second millennium BC. It is worthwhile to note that the Sinai covenant resembles the patterns of the Suzerainty-Vassal Treaties because the Sinai covenant literally constitutes Yahweh as their master and the LORD; the master dictates the terms and the vassal has to obey to the terms without any say. God led His people out of Egypt to make them His people and be their God as he promised to Abraham. According to the archeological study of the treaties and law codes, the Suzerainty-Vassal Treaties of the ancient Near East treaty has the following pattern: preamble/Title, historical prologue, stipulations, deposition of text, public reading, witnesses summoned, and blessings and curses. The Sinai covenant strikingly resembles the six parts of this treaty structure, and it can be inferred that Moses who was familiar with the second millennium BC treaty structure used the style to convey the serious and legal
The heart of God’s redemption for Israel lies on His promise to Abraham: “I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you” (Genesis 17:7). The climax of Exodus and God’s redemptive work occurs at Mount Sinai where God makes the covenant with Israel. The Hebrew word, Berith, is used for the word ‘covenant’ throughout the Old Testament, and it is intriguing to learn that the same word is found in texts which were written during the second millennium BC. The archeological texts clearly indicate that the word was “used in international diplomacy at that time” (p.62). From the study of the numerous treaties, we can refer that the covenant at Mount Sinai closely followed the structure of the Suzerainty Vassal Treaty which was utilized between a ruler and a subject during the second half of the second millennium BC. It is worthwhile to note that the Sinai covenant resembles the patterns of the Suzerainty-Vassal Treaties because the Sinai covenant literally constitutes Yahweh as their master and the LORD; the master dictates the terms and the vassal has to obey to the terms without any say. God led His people out of Egypt to make them His people and be their God as he promised to Abraham. According to the archeological study of the treaties and law codes, the Suzerainty-Vassal Treaties of the ancient Near East treaty has the following pattern: preamble/Title, historical prologue, stipulations, deposition of text, public reading, witnesses summoned, and blessings and curses. The Sinai covenant strikingly resembles the six parts of this treaty structure, and it can be inferred that Moses who was familiar with the second millennium BC treaty structure used the style to convey the serious and legal