39. The Mosaic Covenant (The Law Given to Israel)

The Mosaic Covenant refers to the covenant God made with Israel through Moses at Mount Sinai, centered around the giving of the Law (Torah), including the Ten Commandments and numerous civil, ceremonial, and moral laws. This covenant played a central role in defining Israel’s national identity, religious practices, and relationship with God. However, theological views differ on whether this covenant is still binding under the New Covenant established through Jesus Christ.

I. Scriptures Supporting the Mosaic Covenant (Still Relevant or Partially Continuing)

Exodus 19:5 (KJV)
“Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:”
Interpretation: God establishes Israel as a chosen people through obedience to the covenant.
Theological View: Seen as a conditional covenant dependent on Israel’s obedience; still viewed by some as foundational to God’s ongoing relationship with His people.
Deuteronomy 5:2-3 (KJV)
“The Lord our God made a covenant with us in Horeb. The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.”
Interpretation: Reinforces that the Mosaic Covenant was given uniquely to the nation of Israel.
Theological View: Supports the idea of a national covenant still honored by God in some respects, particularly in Jewish-Christian theology.
Psalm 19:7 (KJV)
“The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple.”
Interpretation: The Law is spiritually beneficial and wise.
Theological View: Some argue this affirms the ongoing moral and spiritual value of the Mosaic Law.
Psalm 119:97 (KJV)
“O how love I thy law! it is my meditation all the day.”
Interpretation: David expresses deep love for God’s Law.
Theological View: The Law is seen not as a burden, but a joy, reinforcing its spiritual vitality.
Matthew 5:17 (KJV)
“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.”
Interpretation: Jesus affirms the Law and clarifies He came to fulfill, not abolish, it.
Theological View: Suggests the Law remains significant, with Christ as its perfect fulfillment.
Romans 3:31 (KJV)
“Do we then make void the law through faith? God forbid: yea, we establish the law.”
Interpretation: Faith in Christ does not cancel the Law but upholds it.
Theological View: Some theologians argue the moral aspects of the Law are reinforced under the New Covenant.
James 2:10 (KJV)
“For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.”
Interpretation: The Law remains a unified standard of righteousness.
Theological View: Implies the Law still serves as a measure of moral accountability.
Revelation 14:12 (KJV)
“Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”
Interpretation: The end-time faithful are those who keep God’s commandments and faith in Jesus.
Theological View: Interpreted by some (e.g., Seventh-day Adventists) to affirm ongoing obedience to the Mosaic commandments.

II. Scriptures Opposing the Mosaic Covenant (Fulfilled or Obsolete in Christ)

Jeremiah 31:31-32 (KJV)
“Behold, the days come, saith the Lord, that I will make a new covenant… Not according to the covenant that I made with their fathers… which my covenant they brake.”
Interpretation: A new covenant replaces the broken Mosaic Covenant.
Theological View: This sets the foundation for the superiority of the New Covenant.
Romans 6:14 (KJV)
“For sin shall not have dominion over you: for ye are not under the law, but under grace.”
Interpretation: Christians are now under grace, not the Mosaic Law.
Theological View: Strong support for discontinuity between the Mosaic Covenant and Christian life.
Galatians 3:24-25 (KJV)
“Wherefore the law was our schoolmaster to bring us unto Christ… But after that faith is come, we are no longer under a schoolmaster.”
Interpretation: The Law had a temporary role, now fulfilled in Christ.
Theological View: The Mosaic Law served a purpose but is no longer binding.
Galatians 5:4 (KJV)
“Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.”
Interpretation: Attempting to be justified by the Law severs one from grace.
Theological View: Seeking righteousness through the Law contradicts salvation by grace.
Ephesians 2:15 (KJV)
“Having abolished in his flesh the enmity, even the law of commandments contained in ordinances…”
Interpretation: Christ abolished the system of Mosaic ordinances.
Theological View: Jesus ended the ceremonial and legalistic aspects of the Law.
Colossians 2:14 (KJV)
“Blotting out the handwriting of ordinances that was against us… and took it out of the way, nailing it to his cross;”
Interpretation: Christ nullified the written code of the Law.
Theological View: The Law, as a legal code, was cancelled at the cross.
Hebrews 8:13 (KJV)
“In that he saith, A new covenant, he hath made the first old…”
Interpretation: The Mosaic Covenant is obsolete.
Theological View: Emphasizes the finality of the New Covenant over the old.
Hebrews 10:1 (KJV)
“For the law having a shadow of good things to come, and not the very image of the things…”
Interpretation: The Law foreshadowed Christ but was insufficient.
Theological View: The Law pointed to Christ and is no longer necessary after His coming.

Translation Debates: Hebrew, Greek, English, and Christian Perspectives

I. Hebrew Translation Issues and Theological Implications

The Mosaic Covenant originates in the Hebrew text (primarily the Torah—Exodus, Leviticus, Numbers, Deuteronomy). Its wording in Hebrew is central to understanding its depth and covenantal structure.

1. Key Hebrew Terms:

בְּרִית (bᵉrîṯ) – “Covenant”
- First seen in Exodus 19:5 (KJV): “Now therefore, if ye will obey my voice indeed, and keep my covenant…”
- The term emphasizes a formal, binding agreement.
- Theological View: In Hebrew theology, this covenant is bilateral (conditional) and central to Jewish identity.
תּוֹרָה (tôrâ) – “Law,” “Instruction”
- Found throughout the Pentateuch. Often misinterpreted strictly as “legal code,” but it also conveys teaching and divine instruction.
- Psalm 19:7 (KJV): “The law of the Lord is perfect, converting the soul…”
- Theological View: Some Christian traditions, especially Reformed and Messianic, emphasize “tôrâ” as broader than legalism.
מִצְוָה (miṣwâ) – “Commandment”
- Seen in Deuteronomy 6:1 (KJV): “Now these are the commandments, the statutes, and the judgments…”
- Highlights individual divine commands, often moral or ceremonial.
- Debate: Are these all fulfilled in Christ, or do some remain (e.g., moral laws like the Ten Commandments)?

2. Challenges:

Ambiguity in meaning: Many Hebrew words are nuanced and contextual. “Law” can mean command, instruction, principle, or tradition.
Textual variants: The Masoretic Text, the standard Hebrew source, was finalized centuries after Christ and shows scribal standardization.
Theological Bias: Rabbinic tradition preserved the Mosaic Law as eternally binding; Christian translations often read fulfillment into the text.

II. Greek Translation (Septuagint & New Testament) Issues

The Septuagint (LXX) was the earliest Greek translation of the Hebrew Bible (~3rd–2nd century BC) and was widely used in the time of Jesus and the early Church.

1. Key Greek Terms:

διαθήκη (diathēkē) – “Covenant” or “Testament”
- Translates Hebrew בְּרִית. Appears in Hebrews 8:6 (KJV): “…he is the mediator of a better covenant…”
- Problem: In Greek, diathēkē typically refers to a “last will” or “testament,” not a mutual agreement. This skews the understanding of the Mosaic Covenant as bilateral.
- Theological View: The New Testament emphasis on diathēkē supports a unilateral New Covenant in Christ, shifting away from Mosaic conditionality.
νόμος (nomos) – “Law”
- Used in Romans 6:14 (KJV): “…ye are not under the law, but under grace.”
- In Greek, nomos often refers to the entire Mosaic legal system but can also mean principle or pattern.
- Debate: Does nomos refer only to ceremonial law, or the full covenantal structure?
Ἐντολή (entolē) – “Commandment”
- Seen in Matthew 22:40 (KJV): “On these two commandments hang all the law and the prophets.”
- Greek makes a distinction between general law (nomos) and specific commands (entolē), which can affect interpretation.

2. Greek Septuagint Accuracy:

Positive: The LXX was widely accepted and quoted in the NT (over 60% of OT quotes in the NT are from the LXX).
Issues:
- Translation of Exodus 20:13 (KJV) – “Thou shalt not kill.”
  LXX uses οὐ φονεύσεις (“you shall not murder”)—more precise than the KJV’s “kill.”
  - Theological Effect: Changes the moral tone of the commandment.
- Translation of tôrâ as nomos can flatten the Hebrew nuance.
- Some LXX passages differ significantly (e.g., Deuteronomy, Jeremiah), leading to theological debates about canonical reliability.

III. English (KJV) Translation Issues and Theological Influence

The King James Version (KJV) draws primarily from the Masoretic Hebrew and Greek Textus Receptus. It has shaped Protestant theology deeply.

1. Strengths:

Strong literal translation of covenantal language.
Maintains theological weight of the Mosaic Law (e.g., “commandments,” “statutes,” “ordinances”).

2. Challenges:

Translation of “Law” – Often renders both tôrâ and nomos as “law,” losing the instructional nuance.
Hebrews 8:13 (KJV):
“In that he saith, A new covenant, he hath made the first old…”
- The Greek contrasts “new” (kainē) and “old” (palaia), implying obsolescence.
- KJV’s “he hath made the first old” could suggest disrespect for the Law to Jewish ears, feeding supersessionist views.
Romans 10:4 (KJV):
“For Christ is the end of the law for righteousness to every one that believeth.”
- Greek word τέλος (telos) means “goal” or “end.” Some scholars argue “goal” fits better: Christ is the goal of the Law.
- Theological View: This could support continuity between Law and grace, versus complete abolition.

IV. Christian Tradition Translation Biases

1. Early Church Fathers (Greek tradition):

Often interpreted the Mosaic Law allegorically or typologically.
Origen and Justin Martyr argued that the Law foreshadowed Christ and should not be taken literally post-Christ.

2. Medieval Latin Church:

Latin Vulgate used lex for both tôrâ and nomos.
Reinforced the concept of divine law as a moral absolute but saw Mosaic customs as temporary.

3. Reformation Era:

Martin Luther: Heavily relied on KJV-like translations; emphasized Law vs. Gospel.
John Calvin: Saw the Law as having three uses: civil, moral, and pedagogical (guiding to Christ).

4. Modern Christian Debates:

Hebrew Roots Movement: Pushes for return to Mosaic Law, citing flawed translation/interpretation of nomos and tôrâ.
Reformed Theology: Argues the moral law remains but the ceremonial/judicial laws are fulfilled.
Progressive Theology: Often de-emphasizes Mosaic Law altogether, favoring ethical teachings of Jesus.

Summary

Translation debates around the Mosaic Covenant center on linguistic precision, theological perspective, and canonical emphasis.

Hebrew maintains a rich and layered meaning for “law” and “covenant,” reflecting a deep relational and instructional theology.
Greek (LXX and NT) introduces terms like diathēkē and nomos, which carry different connotations—sometimes limiting the original meaning.
KJV English translation has influenced theological understanding for centuries, but sometimes blurs distinctions between instruction and legalism, or between types of laws.
Christian traditions interpret the Mosaic Covenant based not only on textual fidelity but also theological presuppositions, especially regarding Christ’s fulfillment of the Law.

The Greek translations, while largely accurate, do contain areas of nuance loss and doctrinal shift, especially when moving from covenantal mutuality (Hebrew) to testamentary inheritance (Greek). These shifts have played a major role in Christian theology’s movement away from Mosaic legalism toward a grace-centered New Covenant, but not without ongoing debate regarding which parts of the Law, if any, remain applicable today.

Denominational Views

1. Roman Catholic Church

Summary:
The Roman Catholic Church sees the Mosaic Covenant as part of salvation history, fulfilled in Christ but not abolished. The moral components (e.g., the Ten Commandments) remain binding, while ceremonial and judicial laws are considered fulfilled. The Church relies heavily on the Latin Vulgate but respects the Hebrew and Greek originals in theological formulation.

For (KJV):
Matthew 5:17 (KJV) – “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.”
Interpretation: The Greek word πληρόω (plēroō) means “to complete” or “to bring to full expression.” Catholic theology sees Jesus’ life and teachings as bringing the Law to fullness rather than nullifying it.

Against (KJV):
Galatians 3:24-25 (KJV) – “Wherefore the law was our schoolmaster to bring us unto Christ… But after that faith is come, we are no longer under a schoolmaster.”
Greek: παιδαγωγός (paidagōgos) – “guardian” or “tutor.” The Law guided until Christ.
Debate: Catholics see this as applying to ceremonial aspects, not the moral law.

2. Eastern Orthodox Church

Summary:
Eastern Orthodoxy emphasizes theosis (union with God) over legal frameworks. The Mosaic Covenant is seen as preparatory, fulfilled in Christ, and transcended by life in the Spirit. The Septuagint (Greek OT) is authoritative, especially since the early Church used it.

For (KJV):
Romans 7:12 (KJV) – “Wherefore the law is holy, and the commandment holy, and just, and good.”
Greek: νόμος (nomos) – “law”; retained in Orthodox thought as a moral guide.
Interpretation: Law has value when approached spiritually.

Against (KJV):
Hebrews 8:13 (KJV) – “In that he saith, A new covenant, he hath made the first old…”
Greek: παλαιόω (palaioō) – “to make obsolete.” Orthodox view: Mosaic Law was a shadow; now surpassed by Christ’s covenant.

3. Evangelical

Summary:
Evangelicals emphasize salvation by grace through faith, often contrasting it with Mosaic Law. Many hold to dispensational or covenant theology, seeing the Mosaic Covenant as no longer binding, though morally instructive. The KJV and modern translations are widely used, with attention to Hebrew and Greek.

For (KJV):
Psalm 19:7 (KJV) – “The law of the Lord is perfect, converting the soul…”
Hebrew: תּוֹרָה (tôrâ) – divine instruction, not mere legalism.
Interpretation: God’s Law reflects His character.

Against (KJV):
Romans 10:4 (KJV) – “For Christ is the end of the law…”
Greek: τέλος (telos) – “goal” or “completion.”
Debate: Evangelicals argue Christ ended the Law’s role as a covenant requirement, fulfilling it on behalf of believers.

4. Protestant (General)

Summary:
Mainline Protestants vary: Reformed branches hold that the moral law remains (especially the Ten Commandments), while others focus on grace and deemphasize legal frameworks. Translations like the KJV and NRSV are common. They respect the Hebrew text but also use Greek-influenced interpretation.

For (KJV):
Exodus 20:1-3 (KJV) – “And God spake all these words, saying, I am the LORD thy God…”
Hebrew: מִצְוָה (miṣwâ) – commandments seen as moral imperatives.
Interpretation: Moral laws are universal and timeless.

Against (KJV):
Colossians 2:14 (KJV) – “Blotting out the handwriting of ordinances… nailing it to his cross.”
Greek: δογμα (dogma) – decrees; suggests abolishment of ceremonial laws.
Debate: Most Protestants argue this refers to ceremonial and judicial laws.

5. Baptist (Southern & Independent)

Summary:
Baptists typically reject the Mosaic Law as binding, especially in salvation. They emphasize a New Covenant in Christ. The KJV is often the preferred text, especially among Independent Baptists. Strong emphasis is placed on “rightly dividing” Scripture (2 Timothy 2:15).

For (KJV):
Deuteronomy 6:5 (KJV) – “And thou shalt love the LORD thy God with all thine heart…”
Hebrew: Seen as foundational to God’s expectations of humanity.
Interpretation: Used to show God’s enduring moral expectations.

Against (KJV):
Galatians 5:18 (KJV) – “But if ye be led of the Spirit, ye are not under the law.”
Greek: νόμος (nomos) – implies release from Mosaic legal obligations.
Theological View: Believers are under grace, not Mosaic Law.

6. Methodist (United Methodist, AME, etc.)

Summary:
Methodism teaches that the moral law remains as a guide to holy living but does not save. Ceremonial laws are obsolete. Strong emphasis on Wesleyan theology of holiness. KJV and NRSV are commonly used.

For (KJV):
Matthew 22:37-40 (KJV) – “On these two commandments hang all the law…”
Greek: ἐντολή (entolē) – commandments summarized by love.
Interpretation: Law distilled into love fulfills God’s will.

Against (KJV):
Hebrews 10:1 (KJV) – “For the law having a shadow of good things to come…”
Greek: σκιὰ (skia) – shadow.
Debate: Methodists see Mosaic ritual law as symbolic, now fulfilled in Christ.

7. Lutheran (Missouri Synod, ELCA, etc.)

Summary:
Lutherans make a clear Law-Gospel distinction. The Law convicts of sin; the Gospel saves. The moral law is upheld, but ceremonial laws are abolished. Luther preferred the Hebrew Bible, but Lutheran liturgy still honors Greek-based traditions.

For (KJV):
Romans 3:31 (KJV) – “Do we then make void the law through faith? God forbid…”
Greek: καταργέω (katargeō) – to render inoperative, but not destroy.
Interpretation: Faith upholds the moral law’s purpose.

Against (KJV):
Galatians 3:13 (KJV) – “Christ hath redeemed us from the curse of the law…”
Greek: κατάρα (katara) – curse.
Debate: Mosaic Law, especially its curse for disobedience, is seen as fulfilled in Christ’s atonement.

8. Pentecostal (Assemblies of God, UPCI, etc.)

Summary:
Pentecostals emphasize life in the Spirit over legal code. The Mosaic Law is seen as obsolete, with moral principles still valuable. KJV is popular, especially in UPCI circles. The focus is on the Holy Spirit’s guidance, not written codes.

For (KJV):
Romans 7:14 (KJV) – “For we know that the law is spiritual…”
Greek: πνευματικός (pneumatikos) – spiritual.
Interpretation: Law is spiritual when applied by the Spirit.

Against (KJV):
2 Corinthians 3:6 (KJV) – “The letter killeth, but the spirit giveth life.”
Greek: γράμμα (gramma) vs. πνεῦμα (pneuma)
Debate: Mosaic Law (the letter) is dead without the Spirit.

9. Jehovah’s Witnesses

Summary:
Jehovah’s Witnesses teach that the Mosaic Covenant ended with Christ and the New Covenant began. They reject many ceremonial laws but view moral teachings as foundational. Their New World Translation often differs from KJV wording, causing doctrinal variances.

For (KJV):
Exodus 24:7 (KJV) – “And he took the book of the covenant…”
Hebrew: סֵפֶר הַבְּרִית (sepher habᵉrîṯ) – book of the covenant.
Interpretation: Shows the formal nature of the Mosaic Covenant.

Against (KJV):
Hebrews 8:6 (KJV) – “A better covenant… established upon better promises.”
Greek: κρείττων (kreittōn) – better.
Debate: Mosaic Covenant superseded entirely.

10. Mormonism (LDS)

Summary:
LDS theology teaches the Mosaic Law was fulfilled in Christ, as also testified in the Book of Mormon. However, they retain a strong emphasis on commandments. They use the KJV, often with interpretive overlays from their scriptures.

For (KJV):
Leviticus 19:18 (KJV) – “Thou shalt love thy neighbour as thyself…”
Interpretation: Consistent with the Book of Mormon teaching of love fulfilling the law.

Against (KJV):
2 Nephi 25:24 (Book of Mormon, interpreted alongside KJV): “We keep the law of Moses… until the law shall be fulfilled.”
Interpretation: Mosaic Law was temporary; Christ brought fulfillment.

11. Seventh-day Adventist

Summary:
SDAs hold that the moral law (especially the Sabbath) remains binding. They separate ceremonial from moral laws and advocate Sabbath observance. The KJV is preferred, and much emphasis is placed on original languages to defend Sabbath theology.

For (KJV):
Exodus 20:8 (KJV) – “Remember the sabbath day, to keep it holy.”
Hebrew: שַׁבָּת (šabbāṯ) – Sabbath; a moral law, not ceremonial.
Interpretation: Perpetual commandment, affirmed before Sinai.

Against (KJV):
Galatians 4:10-11 (KJV) – “Ye observe days… I am afraid of you…”
Debate: Critics use this to challenge Sabbath-keeping; SDAs counter that Paul refers to ceremonial feasts, not the seventh-day Sabbath.

Summary

Across Christian denominations, the Mosaic Covenant is universally respected but variously applied.

Catholic, Orthodox, and SDA traditions preserve parts of the Law, particularly the moral elements.
Evangelicals, Baptists, Pentecostals, and Lutherans emphasize grace and spiritual life over Mosaic obligations.
Jehovah’s Witnesses and LDS see the Law as fulfilled but retain moral application.
The Hebrew term tôrâ emphasizes instruction, often lost in Greek nomos.
Greek translations, while faithful, introduce interpretive shifts (e.g., diathēkē as testament).
KJV translation preserves much of the legal form but blurs nuances between moral, ceremonial, and judicial laws.

Ultimately, the debate continues, shaped by theological tradition, linguistic interpretation, and scriptural emphasis.

Conclusion

The doctrine of the Mosaic Covenant (The Law Given to Israel) presents one of the most intricate theological intersections in Christianity. While nearly all denominations affirm the historic and moral significance of the covenant given through Moses, deep divisions remain about its present applicability. These divisions often arise from how each group interprets key Hebrew terms (e.g., torah, mitzvah, shabbat) and Greek terms (e.g., nomos, telos, skia), and whether they emphasize continuity or fulfillment in Christ.

Moral Law (e.g., Ten Commandments) is upheld in most traditions.
Ceremonial and Civil Laws are generally seen as fulfilled or obsolete.
Translation debates (Hebrew → Greek → English) significantly affect theological interpretations.
The KJV Bible, while maintaining formal equivalence, still reflects Greek-influenced readings, especially in Paul’s epistles.
Denominations vary in how they apply these interpretations to contemporary Christian living, especially in regard to Sabbath observance, justification, and covenantal theology.

**Table 1: Denominational Views For the Mosaic Covenant (Interpretation & KJV Support)**

#	Denomination	View	Interpretation	Scripture Basis (KJV)
1	Roman Catholic	Moral Law remains	Christ fulfills, not abolishes	Matthew 5:17 (KJV) – “I am not come to destroy, but to fulfil.”
2	Eastern Orthodox	Moral and spiritual essence persists	Law is spiritual, fulfilled in Christ	Romans 7:12 (KJV) – “The law is holy, and the commandment holy…”
3	Evangelical	Law reveals sin, useful for instruction	Torah is perfect, converts the soul	Psalm 19:7 (KJV) – “The law of the LORD is perfect…”
4	Protestant (General)	Moral aspects still binding	Ten Commandments still reflect God’s will	Exodus 20:1-3 (KJV) – “I am the LORD thy God…”
5	Baptist	Moral expectations still applicable	Love for God is eternal command	Deuteronomy 6:5 (KJV) – “Love the LORD thy God…”
6	Methodist	Moral Law summarized by love	Love fulfills the law	Matthew 22:37-40 (KJV) – “On these two commandments hang all the law…”
7	Lutheran	Moral Law upheld in Gospel framework	Faith upholds the law	Romans 3:31 (KJV) – “We establish the law.”
8	Pentecostal	Law is spiritual when guided by Spirit	Spirit leads to moral living	Romans 7:14 (KJV) – “The law is spiritual.”
9	Jehovah’s Witnesses	Covenant had formal value in history	Book of covenant shows God’s expectations	Exodus 24:7 (KJV) – “The book of the covenant…”
10	Mormonism (LDS)	Law was preparatory to Christ	Law fulfilled but honored	Leviticus 19:18 (KJV) – “Love thy neighbour…”
11	Seventh-day Adventist	Moral Law still binding, esp. Sabbath	Sabbath is moral, not ceremonial	Exodus 20:8 (KJV) – “Remember the sabbath day…”

**Table 2: Denominational Views Against the Mosaic Covenant (Obsolescence & Fulfillment)**

#	Denomination	View	Argument Against Interpretation	Scripture Basis (KJV)
1	Roman Catholic	Ceremonial Law abolished	Schoolmaster no longer needed	Galatians 3:24-25 (KJV) – “We are no longer under a schoolmaster.”
2	Eastern Orthodox	Law surpassed by New Covenant	Old Covenant is obsolete	Hebrews 8:13 (KJV) – “He hath made the first old.”
3	Evangelical	Law fulfilled, not binding	Christ ends law for righteousness	Romans 10:4 (KJV) – “Christ is the end of the law…”
4	Protestant (General)	Ceremonial Law ended at the cross	Law ordinances nailed to the cross	Colossians 2:14 (KJV) – “Nailing it to his cross.”
5	Baptist	Believers under grace, not law	Law not needed for Spirit-led life	Galatians 5:18 (KJV) – “Ye are not under the law.”
6	Methodist	Ceremonial shadows now obsolete	Law was only a shadow	Hebrews 10:1 (KJV) – “Law having a shadow…”
7	Lutheran	Ceremonial and curse of law removed	Redeemed from the curse	Galatians 3:13 (KJV) – “Redeemed from the curse of the law.”
8	Pentecostal	Letter of law kills	Spirit gives life, not law	2 Corinthians 3:6 (KJV) – “The letter killeth, but the spirit giveth life.”
9	Jehovah’s Witnesses	Mosaic Law replaced by better covenant	New covenant is superior	Hebrews 8:6 (KJV) – “A better covenant… upon better promises.”
10	Mormonism (LDS)	Law was temporary	Law fulfilled with Christ’s coming	2 Nephi 25:24 (BoM) – “Until the law shall be fulfilled.”
11	Seventh-day Adventist	Ceremonial Law done away	Ceremonial days no longer binding	Galatians 4:10-11 (KJV) – “Ye observe days… I am afraid of you.”

Summary

The Mosaic Covenant, while rooted in God’s direct revelation to Israel, is seen differently across the Christian spectrum:

Catholic, Orthodox, Methodist, and SDA traditions hold tightly to the moral continuity of the law, even post-Christ.
Evangelicals, Baptists, Pentecostals, and Lutherans focus on the incompletion of the Law and its fulfillment in Christ.
Jehovah’s Witnesses and LDS affirm that the Law was essential in its time, but it has been replaced or fulfilled.
The KJV translation upholds the spiritual and moral value of the Law, but Greek words like nomos and telos can be read as limiting or ending its covenantal authority.
The Hebrew term “torah” (תּוֹרָה) means instruction, broader than legal code, and some nuance is lost in English renderings.
Greek-based NT theology often reinterprets OT Law through the lens of fulfillment, spiritualization, or obsolescence.

The result is a rich yet complex legacy in Christian theology where grace and law, spirit and letter, and fulfillment and continuity continue to be prayerfully and thoughtfully debated.