Posted on 08/12/2025 9:22:35 AM PDT by Cronos
The treaty is between a Neo-Assyrian king and an Aramean king in Northern Syria (Arpad). It dates from about the 8th century BCE. The Neo-Assyrian king is Assur-nerari V. The Aramaean king is Mati’-ilu. In the treaty, the sovereign figure, Assur-nerari V, demands the support of subordinate figure, Mati’-ilu and his kingdom. In order to cement the treaty, they bring out a lamb: “[This lamb] has been brought to conclude the treaty of Aššur-nerari, king of Assyria with Mati’-ilu.”
The text, though, is careful to note that the lamb is not for sacrifice or a basic meal; rather, the lamb seems to symbolically represent Mati’-ilu and his kingdom. Rather than acting upon the lamb, the treaty compares head of the lamb to Mati’-ilu:
22 But Abram said to the king of Sodom, “I have sworn to the Lord, God Most High, maker of heaven and earth, 23 that I would not take a thread or a sandal-thong or anything that is yours, so that you might not say, ‘I have made Abram rich.’ 24 I will take nothing but what the young men have eaten, and the share of the men who went with me—Aner, Eshcol, and Mamre. Let them take their share” (NRSV).
In this passage, Abram declares his dedication to Yahweh, who is the superior figure. While Mati’-ilu agrees to support the Neo-Assyrian empire in the treaty, Abram is demonstrated as supporting the deity Yahweh. Furthermore, this occurs after Abram defeats a series of tribal leaders. In Near Eastern thought, military victories were often understood as evidence of support from the divine realm. Whereas the treaty is an agreement to be dedicated to the Neo-Assyrian empire, Gen. 14 illustrates that Abram is dedicated to the deity. Both texts express the same notion of supporting the superior with whom a treaty is made, albeit in different ways. Gen. 14 occurs in the genre of a narrative, while Neo-Assyrian text occurs in the genre of a treaty/covenant.
In Gen. 15, Yahweh makes a series of commitments to Abram. Abram responds with a question: “how am I to know that I shall possess it?” (NRSV; Gen. 15: 8). So, in accordance with the will of Yahweh, Abram gathers animals for sacrifice and he cuts them. This serves as a way to cements the treaty/covenant between Yahweh and Abram. Likewise, the lamb serves as a way to cement the treaty/covenant between the Neo-Assyrian empire and Mati’-ilu.
What Genesis 15 doesn’t express clearly, though, is the underlying significance of Abram’s cutting of the animals. In light of treaty between Assur-narari V and Mati’-ilu, the cutting may be representative of what happens if the subordinate party, namely Abram, does not uphold his side of the treaty. Although the text is not necessarily implying that Abram will be cut like the animals if he breaks the treaty, the Neo-Assyrian treaty at least suggests a possible explanation for why an animal would be “cut” in context of a covenant or treaty.
Bibliography:
SAA 02 002. Treaty of Aššur-nerari V with Mati’-ilu, King of Arpad (AfO 8 17+)
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