Law of Moses in the context of "Hammurabi"

In Judaism, God has been conceived in a variety of ways. Traditionally, Judaism holds that God—that is, the god of Abraham, Isaac and Jacob, and the national god of the Israelites—delivered them from slavery in Egypt, and gave them the Law of Moses at Mount Sinai as described in the Torah. Jews believe in a monotheistic conception of God ("God is one"), characterized by both transcendence (independence from, and separation from, the material universe) and immanence (active involvement in the material universe).

God is seen as unique and perfect, free from all faults, and is believed to be omnipotent, omnipresent, omniscient, and unlimited in all attributes, with no partner or equal, serving as the sole creator of everything in existence. In Judaism, God is never portrayed in any image. The names of God used most often in the Hebrew Bible are the un-pronounced Tetragrammaton (Hebrew: יהוה, romanized: YHWH) and Elohim. Other names used to refer to God in traditional Judaism include Adonai, El-Elyon, El Shaddai, and Shekhinah.

The Book of Exodus (from Ancient Greek: Ἔξοδος, romanized: Éxodos; Biblical Hebrew: שְׁמוֹת Šəmōṯ, 'Names'; Latin: Liber Exodus) is the second book of the Bible.

The book is the first part of the narrative of the Exodus, the origin myth of the Israelites, in which they leave slavery in biblical Egypt through the strength of God, who chose them as his people. The Israelites then journey with the prophet Moses to Mount Sinai, where God gives them the Law of Moses and enters into a covenant with them and their descendants. God promises to make them a "holy nation, and a kingdom of priests" on condition of their faithfulness. He gives them laws and instructions to build the Tabernacle, the means by which he will come from heaven and dwell with them and lead them in a holy war to conquer Canaan (the "Promised Land"), which had earlier, according to the Book of Genesis, been promised to the "seed" of Abraham, the patriarch of the Israelites.

The Epistle to the Galatians is the ninth book of the Pauline epistle of the New Testament of the Christian Bible. It is a letter from Paul the Apostle to a number of Early Christian communities in Galatia. Scholars have suggested that this is either the Roman province of Galatia in southern Anatolia, or a large region defined by Galatians, an ethnic group of Celtic people in central Anatolia. The letter was originally written in Koine Greek and later translated into other languages.

In this letter, Paul is principally concerned with the controversy surrounding Gentile Christians and the Mosaic Law during the Apostolic Age. Paul argues that the Gentile Galatians do not need to adhere to the tenets of the Mosaic Law, particularly religious male circumcision, by contextualizing the role of the law in light of the revelation of Christ. The Epistle to the Galatians has exerted enormous influence on the history of Christianity, the development of Christian theology, and the study of the Apostle Paul.

Sola fide, meaning "faith alone," is a Christian doctrine that teaches sinners are forgiven and declared “not guilty” through faith—apart from good works or religious deeds. Protestants traditionally believe that this doctrine of salvation is the cornerstone of Christianity, the very teaching "upon which the church stands or falls".

In classical Protestant theologies, works are the natural evidence of faith, but they do not determine salvation. Confessional Lutheranism sees justification as free forgiveness, received only through faith. Without faith, God's forgiveness is rejected and its benefits are forfeited. Methodism affirms the doctrine of justification by faith alone, but holds that holy living with the goal of Christian perfection (entire sanctification) is essential for salvation; maintenance of sanctification is contingent on continual faith in and obedience to God.

Mosaic authorship is the Judeo-Christian tradition that the Torah, the first five books of the Hebrew Bible/Old Testament, were dictated by God to Moses. The tradition probably began with the legalistic code of the Book of Deuteronomy and was then gradually extended until Moses, as the central character, came to be regarded not just as the mediator of law but as author of both laws and narrative.

The books of the Torah do not name any author, as authorship was not considered important by the society that produced them, and it was only after Jews came into intense contact with author-centric Hellenistic culture in the late Second Temple period that the rabbis began to find authors for their scriptures. By the 1st century CE, it was already common practice to refer to the five as the "Law of Moses", but the first unequivocal expression of the idea that this meant authorship appears in the Babylonian Talmud, an encyclopedia of Jewish tradition and scholarship composed between 200 and 500 CE. There, the rabbis noticed and addressed such issues as how Moses had received the divine revelation, how it was curated and transmitted to later generations, and how difficult passages such as the last verses of Deuteronomy, which describe his death, were to be explained. This culminated in the 8th of Maimonides' 13 Principles of Faith, establishing belief in Mosaic authorship as an article of Jewish belief.

The Hebrew Roots Movement (HRM) is a Christian religious movement that advocates adherence to the Mosaic Law while also recognizing Jesus, usually referred to as Yeshua, as the Messiah.The movement stipulates that the Law of Moses was not abolished by Jesus and is, therefore, still in effect for his followers, both Jewish and Gentile. The movement advocates the keeping of the seventh-day Sabbath, biblical feasts, laws of cleanliness and circumcision. R. L. Solberg coined the term Torahism to sum it up.

Unlike Messianic Judaism, which often embraces the broader Jewish culture and usually features mainstream Protestant theology, followers of the Hebrew Roots Movement generally avoid adopting cultural practices associated with Jews and Judaism and instead focus on a literal interpretation of the Mosaic law and Hebrew Scripture. Followers of the movement do not recognize the Talmud and often reject more recent developments within Judaism like Hanukkah. As such, the way in which members of the Hebrew Roots Movement observe the Mosaic Law is often vastly different from traditional Jewish observance. Most of the movement's followers reject the traditional Christian holidays like Christmas and Easter, which many regard as either extra-biblical or of pagan origin. Many within the Hebrew Roots movement also reject mainstream Christian doctrines such as the Trinity, with some viewing Jesus as a human prophet and others taking views similar to Arianism, Docetism or Nestorianism.

Supersessionism, also called fulfillment theology by its proponents, and replacement theology by its detractors, is the Christian doctrine that the Christian Church has superseded the Jewish people, assuming their role as God's covenanted people, thus asserting that the New Covenant through Jesus Christ has superseded or replaced the Mosaic covenant. Supersessionists hold that the universal Church has become God's "New Israel" and thus Christians are the people of God.

Often claimed by later Christians to have originated with Paul the Apostle in the New Testament, supersessionism has formed a core tenet of many Eastern Orthodox churches, Roman Catholic and Lutheran churches for the majority of their history. Many early Church Fathers—including Justin Martyr and Augustine of Hippo—were supersessionist.