Announcing the Forthcoming WEB New Testament Study Bible: Archaeology EditionWe are thrilled to unveil the upcoming release of The WEB New Testament Study Bible: Archaeology Edition, a groundbreaking resource designed to deepen your understanding of the New Testament through the lens of biblical archaeology. This meticulously crafted study Bible, presented in the clear and accessible World English Bible (WEB) translation, is set to enrich the spiritual and intellectual journey of readers worldwide.Key Features of the WEB New Testament Study Bible: Archaeology Edition
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More than 1300 Explanatory/Commentary Notes and Articles
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The WEB New Testament Study Bible: Archaeology Edition. International and British Translation of WEB
Progressive Revelation and the Suzerainty Treaty Framework
In a previous discussion, I touched on the concept of the biblical covenant but failed to fully highlight several key aspects that are essential for understanding its nature and development. In this post, I aim to clarify the principle of progressive revelation, the transformed role of blessings and curses in the New Covenant, the defining structure of a covenant as rooted in the ancient Near Eastern (ANE) Suzerainty treaty, and the importance of a biblical-theological approach to studying Scripture. Together, these elements offer a richer perspective on how God’s redemptive plan unfolds across the Bible.
Progressive Revelation: The Unfolding of God’s Covenant
At the heart of the biblical covenant is the principle of progressive revelation. This refers to the way God gradually reveals His redemptive plan through a series of covenants, each building upon and fulfilling its predecessors while introducing new elements (eg. Key Themes of the OT Chapter 9 and p 209). From the covenant with Adam to those with Noah, Abraham, Moses, David, and ultimately the New Covenant foretold in Jeremiah 31, we see both continuity (God’s unchanging commitment to His people) and discontinuity (new expressions of His plan). This dynamic is critical for understanding the covenant’s development from the Old Testament to the New Testament. For example, Jeremiah 31 points to a New Covenant that internalizes God’s law and fulfills earlier promises, yet it remains connected to the covenantal framework established in earlier Scriptures.
Blessings and Curses in the New Covenant: An Eschatological Fulfillment
One question that often arises is why Jeremiah 31’s description of the New Covenant omits the blessings and curses that are prominent in earlier covenants, such as the Mosaic Covenant (Deuteronomy 28). I propose that these elements are not absent but are transformed and fulfilled eschatologically. In Revelation 2–3, the letters to the seven churches reflect this continuity: blessings are promised for obedience (e.g., eternal life for the faithful), and warnings (functioning as curses) are issued for disobedience (e.g., removal of the lampstand). These passages serve as a prelude to the consummation of God’s kingdom, operating in an “already/not yet” framework. This suggests that the New Covenant retains covenantal accountability, but its expression is reshaped by Christ’s work—He became a curse for us (Galatians 3:13)—and the anticipation of future kingdom blessings. See further
The Suzerainty Treaty: The Defining Structure of a Covenant
In my dissertation, I argued that a biblical covenant is defined by its alignment with the structure of a Suzerainty treaty, a common ANE framework for agreements between a sovereign (suzerain) and a vassal. Unlike treaties between equal parties, which are not the scriptural model, the Suzerainty treaty typically includes a preamble (identifying the parties), a historical prologue (recounting their relationship), stipulations (obligations), blessings (for obedience), curses (for disobedience), and witnesses (divine or natural). These elements, found in various forms and orders in ANE literature and Scripture (e.g., Exodus 20, Deuteronomy), are what identify a treaty, oath, or agreement as a covenant.
God communicated with His people in a way that was culturally intelligible within their ANE context, using this familiar treaty framework. However, the Suzerainty treaty structure is not merely a cultural adaptation borrowed from neighbouring peoples like the Hittites. It embodies the essence of what constitutes a covenant, distinguishing it from other forms of agreements. Its presence in the Bible is natural because it reflects the divine-human relationship inherent in God’s covenantal dealings, highlighting the progressive development of His redemptive plan.
In other words, wherever you have a covenant you will find these structural elements because that is what makes it a covenant. This underscores a fundamental claim: the presence of specific structural components, derived from the ANE Suzerainty treaty framework, is what identifies an agreement in Scripture as a biblical covenant. These components are not incidental or optional; they are the very essence of what constitutes a covenant, distinguishing it from other forms of agreements, treaties, or oaths. This is true both in the broader ANE context and, more importantly, within the biblical narrative, where God employs this framework to communicate His relationship with His people.
Why These Elements Define a Covenant
In the ANE, a Suzerainty treaty was a formal agreement between a sovereign (suzerain) and a vassal, outlining the terms of their relationship. The structure of these treaties was standardized (not necessarily all present or in the same order) to ensure clarity, mutual understanding, and enforceability. Similarly, in Scripture, God uses this framework to establish covenants with His people (e.g., with Abraham, Moses, or Israel as a nation), adapting a culturally familiar form to convey divine truths. The presence of the preamble (identifying the parties, e.g., “I am the Lord your God” in Exodus 20:2), historical prologue (recounting past acts, e.g., God’s deliverance from Egypt), stipulations (commands or obligations, e.g., the Ten Commandments), blessings (promises for obedience, e.g., Deuteronomy 28:1–14), curses (consequences for disobedience, e.g., Deuteronomy 28:15–68), and witnesses (divine or natural entities, e.g., heaven and earth in Deuteronomy 30:19) signals that a covenant is in view.
These elements are not arbitrary; they reflect the relational and legal nature of a covenant. A covenant is not merely a casual promise or mutual agreement between equals (as in some ANE parity treaties, which are not the biblical model). Instead, it is a binding, hierarchical relationship initiated by a sovereign—God—toward His people, who are called to respond with loyalty and obedience. The structural elements ensure that this relationship is clearly defined: the preamble establishes authority, the prologue grounds the relationship in history, the stipulations outline responsibilities, the blessings and curses provide incentives and consequences, and the witnesses formalize the agreement. Without these components, an agreement lacks the formal, relational, and theological weight of a covenant.
Manifestation in Scripture
Wherever a covenant appears in Scripture, these structural elements are present, though they may vary in order, emphasis, or expression depending on the context. For example:
The Mosaic Covenant (Exodus 19–24, Deuteronomy): This is the clearest example, closely mirroring the ANE Suzerainty treaty. The preamble identifies God as the sovereign (“I am the Lord your God,” Exodus 20:2), the historical prologue recounts His deliverance of Israel from Egypt (Exodus 20:2), the stipulations include the Ten Commandments and other laws (Exodus 20–23), blessings and curses are outlined (Leviticus 26, Deuteronomy 28), and witnesses are invoked (e.g., the tablets of stone or heaven and earth in Deuteronomy 30:19).
The Abrahamic Covenant (Genesis 12, 15, 17): While less explicitly structured, the elements are still discernible. God identifies Himself as the initiator (preamble, Genesis 12:1), promises rooted in His prior faithfulness serve as a prologue (Genesis 15:7), stipulations include circumcision (Genesis 17:10–14), blessings are promised (e.g., land and offspring, Genesis 12:2–3), curses are implied for disobedience (e.g., Genesis 17:14), and the ritual of passing through the animals (Genesis 15:17) acts as a witness.
The New Covenant (Jeremiah 31:31–34): Though presented prophetically, the covenant retains these elements in a transformed way. God is the initiator (preamble, “I will make,” Jeremiah 31:31), the historical prologue is implied in Israel’s unfaithfulness (Jeremiah 31:32), stipulations involve internal transformation (law written on hearts, Jeremiah 31:33), blessings include forgiveness and relationship with God (Jeremiah 31:34), and while curses are not explicit, their eschatological fulfillment appears in Revelation 2–3 (as discussed earlier). Witnesses are less overt but may be implied in the eternal nature of the promise and ministry of the Spirit.
In each case, the presence of these elements confirms that a covenant is being established. Their absence would suggest a different kind of agreement, such as a informal promise or a non-covenantal command.
The Essence of a Covenant, Not a Cultural Borrowing
While the Suzerainty treaty framework was common in the ANE (e.g., in Hittite or Assyrian treaties), its use in Scripture is not merely a cultural adaptation. The statement “wherever you have a covenant you will find these structural elements because that is what makes it a covenant” implies that these elements are intrinsic to the theological concept of a covenant, not just a borrowed convention. God chose this framework because it perfectly suited His purpose: to reveal Himself as the sovereign King who enters into a binding, relational, and redemptive agreement with His people. The structure reflects the nature of God’s covenantal dealings—His authority, faithfulness, expectations, and commitment to reward or judge.
Moreover, the Suzerainty treaty structure is not unique to one ANE culture (e.g., the Hittites) but appears in various forms across the region, suggesting it was a widely understood model. God’s use of this framework ensured that His people, immersed in an ANE context, could grasp the significance of His covenants. Yet, its presence in Scripture is “natural” because it aligns with the divine-human relationship at the heart of biblical theology. The covenant is not a Suzerainty treaty because it mimics Hittite documents; it is a covenant because it embodies these structural elements, which God ordained as the form for His redemptive agreements.
Implications for Biblical Interpretation
Recognizing that these structural elements define a covenant has significant implications for interpreting Scripture. When studying a passage that involves a divine-human agreement, we must look for these components to confirm whether a covenant is in view. For example, identifying a preamble or blessings and curses can help us distinguish a covenant from a general promise or command. This approach also guards against misinterpreting texts by imposing modern notions of contracts or agreements onto the biblical concept of covenant.
Furthermore, this understanding reinforces the progressive revelation discussed earlier. As God’s covenants unfold across Scripture, the Suzerainty treaty structure adapts to new contexts (e.g., the internalization of the law in the New Covenant), but the core elements remain, ensuring continuity in God’s covenantal dealings. By tracing these elements, we can better appreciate how each covenant builds toward the eschatological fulfillment in Christ and the kingdom.
Conclusion
In summary, the structural elements of the Suzerainty treaty—preamble, historical prologue, stipulations, blessings, curses, and witnesses—are what make a covenant a covenant in Scripture. Wherever these elements appear, they signal that God is establishing a formal, relational, and redemptive agreement with His people. This structure is not a mere cultural artifact but a divinely chosen framework that reflects the essence of the covenantal relationship. By recognizing these elements, we gain a clearer understanding of God’s covenants, their continuity and discontinuity across Scripture, and their ultimate fulfillment in the redemptive plan revealed through progressive revelation.
Avoiding Proof-Texting: The Need for a Biblical-Theological Approach
A common interpretive pitfall is proof-texting, where verses from disparate parts of Scripture (e.g., the Pentateuch, Prophets, Gospels, and Pauline Epistles) are combined without regard for their historical or covenantal context. This approach flattens the biblical narrative into a static framework, obscuring the progressive revelation of the covenant. For example, pulling verses from Leviticus, Isaiah, and Romans to construct a doctrine without tracing their covenantal connections risks missing the organic development of God’s plan.
Instead, I advocate for a biblical-theological methodology, as exemplified by Geerhardus Vos. This approach traces the organic, historical unfolding of God’s redemptive plan through Scripture, emphasizing themes like covenant, kingdom, and redemption (see my Key Themes of the OT and NT). It contrasts with a systematic-theological approach, such as that of John Murray, which prioritizes logical categorization of doctrines over historical progression. By adopting a biblical-theological perspective, we preserve the covenant’s dynamic nature and its eschatological fulfillment, allowing us to see how each covenant points forward to Christ and the ultimate consummation of God’s kingdom.
Conclusion: A Cohesive View of the Covenant
The biblical covenant is a profound expression of God’s relationship with His people, shaped by progressive revelation, structured by the Suzerainty treaty framework, and fulfilled eschatologically in Christ. By avoiding proof-texting and embracing a biblical-theological approach, we can better appreciate the covenant’s unfolding nature across Scripture. From the promises of Jeremiah 31 to the warnings and blessings of Revelation 2–3, the covenant reveals a God who speaks to His people in their context, holds them accountable, and faithfully guides them toward the fullness of His kingdom. Let us study this covenant with care, tracing its development through Scripture to see the beauty of God’s redemptive plan.
Graves, David E. “The Hittite Suzerainty Treaty: Evaluating Its Structure and Influence on Biblical Studies.” In Scripture in Its Material and Literary Context: Historical, Archaeological, and Cultural Correlations: Edwin Yamauchi Festschrift, edited by Mark A. Hassler, Clyde E. Billington, and D. Scott Stripling, Chapter 2, 24–48. (New York: T & T Clark, 2027).
The literary genre of the Seven Messages to the Churches (SMR, Rev. 2–3) significantly shapes their meaning, but identifying their genre is complex. Scholars propose three main types—letters, prophetic oracles, or imperial edicts—but the SMR’s internal structure must be distinguished from Revelation’s broader apocalyptic context, which remains elusive, as Blevens notes. I explore the “letter” genre proposal, in my dissertation research into the SMR’s ANE suzerain-vassal treaty (ANEVT) structure.
David Aune documents prophetic letters in ANE texts (e.g., Mari, Hellenistic Egypt) and the OT (e.g., Jer. 29:4–32), suggesting early Christian prophets, like John, may have used this form. However, the SMR lack typical Pauline letter features—salutations, postscripts, and personal details. Revelation itself is framed as a single letter (Rev. 1:4–5; 22:21), with blessings and curses (1:3; 22:18) indicating it was read as a unified document, per Bauckham. The SMR’s plural refrain, “let him hear what the Spirit says to the churches” (e.g., Rev. 2:7), further suggests a collective message for all churches, not individual letters, as Michaels argues.
The SMR’s formal, structured content—Christ’s titles, church evaluations, commands, and promises—differs from spontaneous correspondence, leading Court to conclude they are far from “true letters.” Instead, their prophetic tone and covenantal structure, resembling ANEVT, point to a hybrid genre, blending prophetic oracles within a letter-like framework, aligning with Revelation’s new covenant context.
Are They Imperial Edicts?
The Seven Messages to the Churches (SMR, Rev. 2–3) may reflect the imperial edict genre, as proposed by scholars like Rudberg, Benner, and Aune. Aune argues the SMR combine the form of Roman imperial edicts with prophetic salvation-judgment oracles. He identifies four edict elements in the SMR: praescriptio (Christ’s titles, e.g., Rev. 2:1), narratio (oi=da clause, e.g., “I know your works,” Rev. 2:2), dispositio (exhortations/threats), and sanctio (promises to overcomers, e.g., Rev. 2:7). However, the proemium is absent, and edicts vary widely, with only the praescriptio consistent, weakening the parallel.
These elements align closely with the ANE suzerain-vassal treaty (ANEVT) structure: praescriptio parallels the preamble, narratio the historical prologue, and dispositio/sanctio the blessings/curses. My dissertation suggests the SMR’s stronger ANEVT connection reflects a shared legal heritage, possibly influencing Greco-Roman edicts. To support this, evidence must show ANEVT’s influence on Greek literature, its persistence into the 1st century, and John’s familiarity with it, affirming the SMR’s covenantal nature.
Are they Prophetic Oracles?
If the Seven Messages to the Churches (SMR, Rev. 2–3) are neither traditional letters nor imperial edicts, scholars like Feuillet, Beasley-Murray, Michaels, and Bauckham propose they are prophetic oracles. Revelation is explicitly called prophecy (Rev. 1:3; 22:7), and John, a prophet, aligns the SMR with OT prophetic traditions (e.g., Daniel, Ezekiel). Aune suggests a mixed genre, primarily imperial edicts but secondarily prophetic salvation-judgment oracles. Stuckenbruck posits John adapted visions into a prophetic framework. My dissertation argues the SMR, integral to Revelation’s prophetic-apocalyptic genre, reflect a covenantal structure akin to ANE suzerain-vassal treaties, enhancing their prophetic and covenantal role.
Royal Grants vs. Prophetic Oracle or Lawsuits:
Royal grants and prophetic lawsuit oracles (rib in Hebrew, meaning “dispute”) are distinct ANE and biblical literary forms with unique structures and theological roles. Noel Weeks notes that ANE treaties, like Hittite texts, lack a fixed form but cluster around patterns, including grants and decrees (Admonition and Curse, 174). As my dissertation explores the suzerain-vassal treaty structure in Revelation’s Seven Messages to the Churches (SMR, Rev. 2–3), contrasting royal grants and prophetic oracles is key to understanding their covenantal and prophetic nature within the new covenant. Here, I examine their characteristics, ANE parallels, biblical examples, and relevance to Revelation, grounded in a conservative evangelical perspective.
1. Definition and Characteristics
Royal Grants:
Definition: A royal grant is a unilateral covenant in which a king (suzerain) bestows privileges, land, or blessings on a loyal vassal or subject without imposing strict conditions for maintaining the grant. In ANE contexts, these grants reward faithful service, ensuring enduring benefits (e.g., land tenure, dynastic succession).
Structure: Typically includes:
•Preamble: Identifies the grantor (king).
•Historical Prologue: Recounts the vassal’s loyalty or the king’s benevolence.
•Grant Provisions: Details the blessings or privileges bestowed (e.g., land, protection).
•Witnesses: Divine or human witnesses to the grant.
•No Curses: Unlike suzerain-vassal treaties, royal grants lack curses for disobedience, as the grant is unconditional.
Purpose: To establish a permanent, gracious relationship, emphasizing the suzerain’s generosity and the vassal’s privileged status.
ANE Examples: Hittite land grants to vassals, Babylonian kudurru inscriptions (boundary stones recording royal gifts).
Biblical Examples: The Abrahamic Covenant (Gen. 15:18-21, land promised unconditionally) and Davidic Covenant (2 Sam. 7:12-16, eternal dynasty promised Knoppers, Gary N. “Ancient Near Eastern Royal Grants and the Davidic Covenant: A Parallel?” Journal of the American Oriental Society 116.4 (1996): 670) are often seen as royal grants, reflecting God’s unilateral commitment.
Prophetic Lawsuit Oracles (Rib):
Definition: A prophetic lawsuit oracle is a divine accusation against God’s covenant people for violating covenant obligations, structured as a legal dispute. In the ANE and biblical contexts, it functions as a call to repentance, often within a suzerain-vassal treaty framework, threatening judgment (curses) for unfaithfulness or promising restoration for repentance.
Structure: Typically includes:
•Summons: God or the prophet calls the people to trial (e.g., “Hear the word of the LORD,” Hos. 4:1).
•Charge: Accuses the people of covenant violations (e.g., idolatry, injustice).
•Evidence: Cites specific sins or historical unfaithfulness.
•Verdict: Pronounces judgment (curses) or offers hope for repentance (blessings).
•Witnesses: Heaven, earth, or divine beings attest to the dispute (e.g., Deut. 32:1).
Purpose: To enforce covenant fidelity, warn of consequences, and urge repentance, often within a conditional covenant framework.
ANE Examples: While less common in ANE secular texts, parallels exist in treaty curse enforcement (e.g., Esarhaddon’s vassal treaties invoking divine judgment for disloyalty).
Biblical Examples: Hosea 4:1-3, Micah 6:1-8, and Isaiah 1:2-20, where God accuses Israel of breaking the Mosaic Covenant, threatening curses but offering restoration.
2. Key Contrasts
3. Theological Implications
Royal Grants:
Theological Emphasis: Reflect God’s sovereign grace and faithfulness, independent of human merit. The Abrahamic and Davidic covenants showcase God’s unilateral commitment to His redemptive plan, fulfilled in Christ (Gal. 3:16; Luke 1:32-33).
New Covenant Alignment: The new covenant (Jer. 31:31-34), as a royal grant, emphasizes God’s gracious initiative to write the law on hearts and forgive sins, with no curses for disobedience, aligning with evangelical views of salvation by grace (Eph. 2:8-9).
Implication for Revelation: In Revelation 2–3, the SMR’s promises to overcomers (e.g., “tree of life,” Rev. 2:7) reflect royal grant blessings, affirming the new covenant’s assured benefits for the faithful, as discussed in your prior questions.
Prophetic Lawsuit Oracles:
Theological Emphasis: Highlight God’s justice and covenantal accountability, calling His people to repentance within a conditional framework (e.g., Mosaic Covenant, Deut. 28). They underscore human responsibility and divine judgment.
New Covenant Adaptation: In the new covenant, prophetic lawsuits adapt to a gracious context, where warnings (e.g., Rev. 2:5) serve as pastoral discipline, not salvific conditions, urging churches to align with God’s promises.
Implication for Revelation: The SMR’s warnings (e.g., “remove your lampstand,” Rev. 2:5) resemble rib oracles, functioning as covenantal lawsuits to call churches to repentance, yet within the new covenant’s royal grant framework, as you explored with blessings/curses.
4. Application to Revelation 2–3 (SMR)
My dissertation examines the SMR’s ANEVT structure (preamble, historical prologue, stipulations, witnesses, blessings/curses), suggesting they reflect a prophetic and covenantal nature. The contrast between royal grants and prophetic lawsuit oracles illuminates this:
Royal Grant Elements in SMR:
The SMR’s promises to overcomers (e.g., “crown of life,” Rev. 2:10; “new name,” Rev. 2:17) align with royal grant provisions, reflecting the new covenant’s unconditional blessings for the faithful. Christ, as the divine suzerain, guarantees these eschatological rewards, echoing Jeremiah 31:33-34’s gracious framework.
The absence of strict conditions for salvation (e.g., faith in Christ, not works, Rev. 3:20) supports the royal grant model, as God’s initiative ensures the covenant’s efficacy.
Prophetic Lawsuit Elements in SMR:
The SMR’s warnings (e.g., “I will come and war against them,” Rev. 2:16; “I will cast her into a sickbed,” Rev. 2:22) resemble rib oracles, accusing churches of covenant unfaithfulness (e.g., tolerating false teaching, Rev. 2:20) and urging repentance. These reflect the ANEVT’s blessings/curses, as you argue.
The structure—Christ’s self-identification (summons/preamble), church deeds (evidence/prologue), and commands (stipulations)—parallels the legal tone of prophetic lawsuits, reinforcing their prophetic call.
Synthesis for my Dissertation:
The SMR blend royal grant and rib elements. The new covenant, as a royal grant, guarantees salvation for the elect, but its administration involves prophetic lawsuit oracles to discipline churches, using ANEVT rhetoric (blessings/curses) to urge fidelity. This aligns with Meredith G. Kline’s view that the new covenant adapts treaty language pastorally, supporting your argument that the SMR’s ANEVT structure underscores their prophetic and covenantal nature.
Avoiding Parallelomania: The SMR’s ANEVT parallels form a complex pattern, distinguishing royal grant promises (unconditional) from rib warnings (disciplinary), to affirm Revelation’s unique theology.
5. Relevance to ANE Studies and Your Dissertation
ANE Context:
Royal Grants: ANE royal grants (e.g., Hittite land grants) provide a model for the new covenant’s unilateral promises, as seen in Jeremiah 31 and Revelation’s eschatological rewards. Scholars like Kline emphasize their gracious nature, contrasting with suzerain-vassal treaties.
Prophetic Lawsuits: ANE treaty enforcement (e.g., curses in Esarhaddon’s treaties) parallels rib oracles, where divine or royal accusations demand loyalty. My dissertation’s focus on ANEVT aligns with this, as the SMR’s warnings echo treaty curses rhetorically.
Dissertation Implications:
My analysis of the SMR’s ANEVT structure (preamble, prologue, stipulations, witnesses, blessings/curses) can leverage the royal grant/rib contrast to argue that the oracles are prophetic lawsuits within a royal grant framework. The blessings reflect the new covenant’s assured promises, while curses serve as pastoral calls to repentance, not salvific conditions.
This strengthens your claim that the SMR are both prophetic (like rib oracles) and covenantal (adapting ANEVT to the new covenant), enhancing their theological and apologetic significance.
Conclusion
Form-critical analysis by scholars like Hahn, Müller, and Stuckenbruck confirms that the Seven Messages to the Churches (SMR, Rev. 2–3) are prophetic oracles, not traditional letters or imperial edicts. While Aune suggests an edict influence, the SMR’s stronger alignment with OT prophetic oracles and ANE suzerain-vassal treaty (ANEVT) structures—evident in their preamble, historical prologue, and blessings/curses—reflects a shared heritage with the Torah and OT lawsuit oracles (rib). This heritage, seen in Deuteronomy and the Hippocratic Oath, underscores the SMR’s covenantal and prophetic nature. Chapter Three of my dissertation explores the ANEVT’s specific influence on the SMR’s structure, addressing objections and affirming their role as prophetic oracles within the new covenant.
Royal grants and prophetic lawsuit oracles (rib) are distinct ANE and biblical forms: royal grants offer unilateral, gracious promises without curses (e.g., Abrahamic, Davidic covenants), while rib oracles are judicial accusations within conditional covenants, enforcing fidelity with blessings and curses (e.g., Mosaic Covenant). The Seven Messages to the Churches (SMR, Rev. 2–3) blend these, reflecting the new covenant’s royal grant nature through unconditional promises (e.g., “tree of life,” Rev. 2:7) and rib-like warnings (e.g., “remove your lampstand,” Rev. 2:5) as disciplinary exhortations. The prophetic oracle genre best captures this duality, aligning with the SMR’s ANE suzerain-vassal treaty (ANEVT) structure (preamble, prologue, stipulations, blessings/curses), unlike the less precise letter or imperial edict genres. This supports my dissertation’s argument that the SMR are prophetic and covenantal oracles, using ANE forms to convey divine truth within Revelation’s gracious new covenant framework.
Graves, David E. “The Hittite Suzerainty Treaty: Evaluating Its Structure and Influence on Biblical Studies.” In Scripture in Its Material and Literary Context: Historical, Archaeological, and Cultural Correlations: Edwin Yamauchi Festschrift, edited by Mark A. Hassler, Clyde E. Billington, and D. Scott Stripling, Chapter 2, 24–48. (New York: T & T Clark, 2027).
