Pentateuch in the context of "Sefer Torah"

Abrahamic religions believe in the Mosaic covenant (named after Moses), also known as the Sinaitic covenant (after the biblical Mount Sinai), which refers to a covenant between the Israelite tribes and God, including their proselytes, not limited to the ten commandments, nor the event when they were given, but including the entirety of laws that their patriarch Moses delivered from God in the five books of Torah.

According to the biblical narrative, the Book of the Covenant, recording all the commands of the LORD, was written by Moses in the desert and read to the people, and to seal the covenant, the blood of sacrificial oxen was then sprinkled, half on an altar and half on the people.

In the Book of Exodus, the Plagues of Egypt (Hebrew: מכות מצרים‎) were ten disasters that Yahweh inflicted on the Egyptians to convince the Pharaoh to emancipate the enslaved Israelites, each of them confronting the Pharaoh and one of his Egyptian gods; they served as "signs and marvels" given by Yahweh in response to the Pharaoh's taunt that he did not know Yahweh: "The Egyptians shall know that I am the LORD". These Plagues are recited by Jews during the Passover Seder.

The consensus of modern scholars is that the Pentateuch does not give an accurate account of the origins of the Israelites. Similarly, attempts to find natural explanations for the plagues (e.g., a volcanic eruption to explain the "darkness" plague) have been dismissed by biblical scholars on the grounds that their pattern, timing, rapid succession, and above all, control by Moses mark them as supernatural.

Julius Wellhausen (17 May 1844 – 7 January 1918) was a German biblical scholar and orientalist. In the course of his career, his research interest moved from Old Testament research through Islamic studies to New Testament scholarship. Wellhausen contributed to the composition history of the Pentateuch/Torah and studied the formative period of Islam. For the former, he is credited as one of the originators of the documentary hypothesis.

A personal god, or personal goddess, is a deity who can be related to as a person (anthropomorphic), instead of as an impersonal force, such as the Absolute. In the context of Christianity and the Baháʼí Faith, the term "personal god" also refers to the incarnation of God as a person. In the context of Hinduism, "personal god/goddess" also refers to Ishtadevata, a worshipper's personal favorite deity.

In the scriptures of the Abrahamic religions, God is described as being a personal creator, speaking in the first person and showing emotion such as anger and pride, and sometimes appearing in anthropomorphic shape. In the Pentateuch, for example, God talks with and instructs his prophets and is conceived as possessing volition, emotions (such as anger, grief and happiness), intention, and other attributes characteristic of a human person. Personal relationships with God may be described in the same ways as human relationships, such as a Father, as in Christianity, or a Friend as in Sufism.

The documentary hypothesis (DH) is one of the models used by biblical scholars to explain the origins and composition of the Torah (or Pentateuch, the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). A version of the documentary hypothesis, frequently identified with the German scholar Julius Wellhausen, was almost universally accepted for most of the 20th century. It posited that the Pentateuch is a compilation of four originally independent documents: the Jahwist, Elohist, Deuteronomist, and Priestly sources, frequently referred to by their initials. The first of these, J, was dated to the Solomonic period (c. 950 BCE). E was dated somewhat later, in the 9th century BCE, and D was dated just before the reign of King Josiah, in the 7th or 8th century BCE. Finally, P was generally dated to the time of Ezra in the 5th century BCE. The sources would have been joined at various points in time by a series of editors or "redactors".

The consensus around the classical documentary hypothesis has now faltered. This was triggered in large part by the influential publications of John Van Seters, Hans Heinrich Schmid, and Rolf Rendtorff in the mid-1970s, who argued that J was to be dated no earlier than the time of the Babylonian captivity (597–539 BCE), and rejected the existence of a substantial E source. They also called into question the nature and extent of the three other sources. Van Seters, Schmid, and Rendtorff shared many of the same criticisms of the documentary hypothesis, but were not in complete agreement about what paradigm ought to replace it.

The Papyrus Fouad 266 (three fragments listed as Rahlfs 847, 848 and 942) are fragments, part of a papyrus manuscript in scroll form containing the Greek translation, known as the Septuagint, of the Pentateuch. They have been assigned palaeographically to the 1st century BCE. There is discussion about whether the text is original or a later recension of the Septuagint.