TREATY. A treaty is the document which contains the terms of the covenant agreed upon by two or more parties. 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). Political treaties were of two types: (1) Parity treaties. Parity treaties were drawn up to state relationships existing among equals. Two great powers such as Egypt and the Hittites might find it useful to formalize their relations in this way. (2) Suzerainty treaties. Here treaties declare relationships formalized between a “great king” and his vassal. The “great king” or the “King of kings” or “Lord of lords” claims authority over other, lesser rulers. Yahweh, the God of Israel, uses such terms in declaring His right to absolute loyalty from all earthly rulers and people (cf. Ps 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. 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). (2) Then follows a statement of the historical background of the relations between the Great King and his vassal. 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. Similarly the OT emphasizes the gracious acts of the Lord on behalf of His people. After identifying Himself as the Lord, Israel’s God, he continues, “who brought you out of the land of Egypt” (Exod 20:2). 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). (3) Next the treaty gives the obligations of the vassal to his suzerain. The vassal is not permitted to engage in relations with foreign powers. The suzerain will protect the vassal, but the vassal must not act in a way that would suggest disloyalty to his suzerain. The first commandment forbids Israel from having relations with any other deities (Exod 20:3). God demands absolute loyalty of His people. (4) Ancient suzerainty treaties stipulated that a copy be placed in the shrine of the vassal and that it be read periodically. 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. With the settlement in Canaan we read of the “House of God at Shiloh” which was the center of Israelite religious life. After the time of David, Jerusalem became the spiritual center for Israel, and the Ark became part of the Temple furnishings. There were periodic occasions when the law was read to the people (cf. Josh 24:22). The priests in charge of the Israelite sanctuary were instructed to read the law every seven years (Deut 31:9-13). (5) A Near Eastern treaty would invoke the gods of the parties to the treaties as witnesses. 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. (6) The treaty concludes with blessings on those who keep the terms of the treaty, and curses on those who violate the covenant. No specific penalties are mentioned. Even the ancient suzerainty treaties were religious in nature. The gods would hold the parties to the covenant accountable. The blessings and curses of Deuteronomy 27 and 28 are similar in form (cf. Exod 23:20-33; Lev 26; Josh 8:34). The treaties of the ancient Near E indicate that the Biblical covenant was expressed in terms understood in its cultural context. Biblical monotheism was unique to Israel, but much of the language in which it was expressed was common to the lands of western Asia.