2. Historical Prologue, in which the benevolent deeds of the Hittite
king on behalf of the vassal are recounted, the reasons which the
latter is obligated in perpetual gratitude to obey the suzerain’s
commands;
3. Stipulations, which list in detail the obligations imposed on the vas-
sal (e.g., a prohibition to plot against the suzerain, or to give asylum
to fugitives);
4. Provision for the deposit of the treaty in a temple and for periodic
public readings;
5. List of gods as witnesses; and
6. Formula of curses and blessings. 47
The giving of the Decalogue at Sinai signifi es the type of relationship to
which YHWH obligates his people. The Lord–vassal relationship grounds
itself in the physical history of the Hebrews, namely, the Exodus narrative
as mentioned in the historical prologue, and pronounces a relationship
that requires a certain way of living. In this sense, the historical prologue
obligates the stipulations, and “the prominence of the stipulations... sig-
nalizes the centrality of law.” 48 That the stipulations are a command to
love the suzerain further intensifi es the materiality of Israel’s covenantal
relationship with YHWH. If the “fundamental demand is always for thor-
ough commitment to the suzerain to the exclusion of all alien alliances,” 49
then this form of commitment or love cannot be ethereal or propositional.
Not merely being cognitive, the lifestyle that YHWH requires completely
orients itself to him (c.f., Ex. 20:3–11) and is one that Kline calls “a cov-
enant order of life.” 50
This ordered lifestyle obligated by the divine suzerainty treaty certainly
makes use of the embodied nature of being-in-the-world, of being attuned
in every manner of life. However, there are also liturgical elements to the
suzerainty treaty that go beyond merely living out a certain lifestyle. When
YHWH gave the Decalogue and covenanted with Israel, YHWH was in
effect signifying the reality of what the covenant entailed. This semiotics
is evident in the formula of curses and blessings. In breaking the oath
through disobedience, the oath deities were to execute the curses outlined
in the treaty. 51 The signs of the benedictions and imprecations by YHWH,
the “solemn affi rmation of consecration to God made in the presence of
God to his mediator-representative,” indicate that these signs signify a
reality that is confi rmed by entering into a covenant with YHWH. 52
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