Suzerainty Treaty and the Pentateuch by WEB
How the first five books of the bible fell in order.
Much can be learned regarding the pattern and purpose of the Pentateuch (first five books of the
bible). Although, once thought to have been written by Moses, there is no evidence to support this
idea. The Pentateuch itself is an anonymous work. The book of Genesis, at best appears to be
written as a summation of archival records (the emuna elish). Literary analysis indicates it has a
minimum of four authors.
Armed with the covenant of Abraham, Law of Moses and the Shema, to read (the central creed of
Judaism, Deut. 6:4-9, 11:13-21, Num. 15:37-41, Shem, name), the Pentateuch is purposed to be
the body of Divine knowledge of the law in Jewish scriptures (Torah) used in the synagogue for
liturgical purposes.
Modern religions often teach the Pentateuch as a descriptive definition of the nature of God Almighty.
However, its pattern and purpose do not support this idea but lead precisely to a covenant (treaty) to
guarantee the longevity of a dynasty. Researchers have shown that the elements of this document are
consistent with suzerainty treaties of the ancient Near East from the 19th to the 7th century BCE.
Some of the structural elements of such a treaty are: a declaration describing the historic reasons for it
(usually the prior benevolence of the suzerian toward his vassal, in return for which govern the deeds
of the parties who have established the treaty relationship between them;: the identification of the
Great King, either in his own name or through a third party who imposes an oath on the vassal in
behalf of the King: the invocations of a threat or curse against the party who breahces the agreement;
the names of the witnesses to the treaty; and provisions for a periodic recital of the treaty.
The first principle of suzerainty is the summation of what the treaty is to accomplish. The placing of
Genesis Chapter 1 (known to have been written sometime after Chapter 2) does just that. It declares
the fulfillment of Christ (the beginning, first fruit), the recreation and replenishing of the heavens, the
earth, and a man recreated in the image and likeness of God. It declares "thus the heavens and the
earth were finished, and all the hosts of them." Chapter 2 starts the process with aw-dawm (adam)
who is earthy (I Cor. 15:45-49). Chapter 5 is the "Adam," bringing forth the lineage of the Son of
God. Common to suzerainty treaty, the summation of its purpose is posted at the beginning.
The second principle of a suzerainty treaty is the possession of land. The covenant with Abraham
begins with the promise of land. The book of Jasher (the upright record) is mentioned only twice
briefly in the old testament (Josh. 10:13; 2 Sam. 1:18). Jasher XX:8, "And Abimelech said to
Abraham, behold I have given orders that thou shalt be honored as thou desirest on account of thy
sister, Sarah." Verse 22, indicates that the title of the King is "Sovereign King" (the Lord Suzerain).
Only modern translations make "him" to be God Almighty.
The third principal is that the promise comes with a series of stipulations that govern the deeds of the
parties who have established the treaty. The Law of Moses provides just that. The Lord demands
obedience to these stipulations and imposes the penalty if they are not carried out. The demand for
sacrifices was not a new concept. Sacrificing to the gods was common in pagan rituals of worship. If
the gods were angry for any of a thousand reasons, a sacrifice was quickly prepared. Strict
enforcement of the Law guarantees the promise of Canaan land.
The fourth principle reminds the people continuously of the treaty to insure their complaince with the
stipulations of it. The Shema re-emphasizes the Homeric agreements, their Corpus, their Terminology,
and their Structure. The opening statement proclaims for the nation,and identifies for it, the Great
King to whom it must direct its undivided loyalty. The succeeding verses list the stipulations through
which Israel will demonstrate its loyalty; the following verses describe not only the threat of suffering
which disloyalty causes, but also, the abundant reward for faithfulness to the covenant. The next
paragraph satisfies the need for witnesses; and the conclusion of the paragraph refers to historic events
on which the treaty is established. In return, Israel will enjoy a special status - "holy."
With the belief of being chosen, set apart and "holy," the children of Israel boldly stormed their new
land, killing men, women and children...taking the land by force. Religion stamps its sign of approval
on such action, all in the name (nature) of God. It is no wonder modern wars are fought against one's
neighbors with the idea that God will bless one in the afterlife. As a christian nation, we aren't far
behind. Are we the only "blessed" nation? Are we using our status for all sorts of ungodly acts?
Maybe we should repent (change our minds) about the things we've been taught are "holy."
Copyright 2003 JesusReligion.Com
How the first five books of the bible fell in order.
Much can be learned regarding the pattern and purpose of the Pentateuch (first five books of the
bible). Although, once thought to have been written by Moses, there is no evidence to support this
idea. The Pentateuch itself is an anonymous work. The book of Genesis, at best appears to be
written as a summation of archival records (the emuna elish). Literary analysis indicates it has a
minimum of four authors.
Armed with the covenant of Abraham, Law of Moses and the Shema, to read (the central creed of
Judaism, Deut. 6:4-9, 11:13-21, Num. 15:37-41, Shem, name), the Pentateuch is purposed to be
the body of Divine knowledge of the law in Jewish scriptures (Torah) used in the synagogue for
liturgical purposes.
Modern religions often teach the Pentateuch as a descriptive definition of the nature of God Almighty.
However, its pattern and purpose do not support this idea but lead precisely to a covenant (treaty) to
guarantee the longevity of a dynasty. Researchers have shown that the elements of this document are
consistent with suzerainty treaties of the ancient Near East from the 19th to the 7th century BCE.
Some of the structural elements of such a treaty are: a declaration describing the historic reasons for it
(usually the prior benevolence of the suzerian toward his vassal, in return for which govern the deeds
of the parties who have established the treaty relationship between them;: the identification of the
Great King, either in his own name or through a third party who imposes an oath on the vassal in
behalf of the King: the invocations of a threat or curse against the party who breahces the agreement;
the names of the witnesses to the treaty; and provisions for a periodic recital of the treaty.
The first principle of suzerainty is the summation of what the treaty is to accomplish. The placing of
Genesis Chapter 1 (known to have been written sometime after Chapter 2) does just that. It declares
the fulfillment of Christ (the beginning, first fruit), the recreation and replenishing of the heavens, the
earth, and a man recreated in the image and likeness of God. It declares "thus the heavens and the
earth were finished, and all the hosts of them." Chapter 2 starts the process with aw-dawm (adam)
who is earthy (I Cor. 15:45-49). Chapter 5 is the "Adam," bringing forth the lineage of the Son of
God. Common to suzerainty treaty, the summation of its purpose is posted at the beginning.
The second principle of a suzerainty treaty is the possession of land. The covenant with Abraham
begins with the promise of land. The book of Jasher (the upright record) is mentioned only twice
briefly in the old testament (Josh. 10:13; 2 Sam. 1:18). Jasher XX:8, "And Abimelech said to
Abraham, behold I have given orders that thou shalt be honored as thou desirest on account of thy
sister, Sarah." Verse 22, indicates that the title of the King is "Sovereign King" (the Lord Suzerain).
Only modern translations make "him" to be God Almighty.
The third principal is that the promise comes with a series of stipulations that govern the deeds of the
parties who have established the treaty. The Law of Moses provides just that. The Lord demands
obedience to these stipulations and imposes the penalty if they are not carried out. The demand for
sacrifices was not a new concept. Sacrificing to the gods was common in pagan rituals of worship. If
the gods were angry for any of a thousand reasons, a sacrifice was quickly prepared. Strict
enforcement of the Law guarantees the promise of Canaan land.
The fourth principle reminds the people continuously of the treaty to insure their complaince with the
stipulations of it. The Shema re-emphasizes the Homeric agreements, their Corpus, their Terminology,
and their Structure. The opening statement proclaims for the nation,and identifies for it, the Great
King to whom it must direct its undivided loyalty. The succeeding verses list the stipulations through
which Israel will demonstrate its loyalty; the following verses describe not only the threat of suffering
which disloyalty causes, but also, the abundant reward for faithfulness to the covenant. The next
paragraph satisfies the need for witnesses; and the conclusion of the paragraph refers to historic events
on which the treaty is established. In return, Israel will enjoy a special status - "holy."
With the belief of being chosen, set apart and "holy," the children of Israel boldly stormed their new
land, killing men, women and children...taking the land by force. Religion stamps its sign of approval
on such action, all in the name (nature) of God. It is no wonder modern wars are fought against one's
neighbors with the idea that God will bless one in the afterlife. As a christian nation, we aren't far
behind. Are we the only "blessed" nation? Are we using our status for all sorts of ungodly acts?
Maybe we should repent (change our minds) about the things we've been taught are "holy."
Copyright 2003 JesusReligion.Com
