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In Abrahamic contexts, sin is the act of violating God's will. Sin can also be viewed as anything that violates the ideal relationship between an Individual and God. Some crimes are regarded as sins and some sins are regarded as greater than others. In this nuanced concept of sin, sins fall in a spectrum from minor errors to deadly misdeeds. Catholicism regards the least corrupt sins as venial sinswhich are part of human living and carry little divine consequence. Conversely, sins of great evil are mortal sinswhich bring the dire consequence of going to Hell if unrepented for. Sins of careless living are considered destructive and lead to greater sins according to the Seven Deadly Sins. Another concept of sin deals with things that exist on Earth but not in Heaven. Food, for example, while a necessary good for the (health of the temporal) body, is not of (eternal) transcendental living and therefore its excessive savoring is considered a sin.

The word derives from Old English syn(n), for original *sunj,... The stem may be related to that of Latin sons, sont-is guilty. In Old English there are examples of the original general sense, offence, wrong-doing, misdeed'. The Biblical terms that have been translated from Greek and Hebrew literally refer to missing a target, i.e. error

For such a small word, a lot is packed into the meaning of sin. The Bible describes sin as the breaking, or transgression, of God's law (1 John 3:4). It is also defined as disobedience or rebellion against God (Deuteronomy 9:7), as well as independence from God. The original translation means "to miss the mark" of God's holy standard of righteousness.

Hamartiology is the branch of theology that deals with the study of sin. It investigates how sin originated, how it affects the human race, the different types and degrees of sin, and the results of sin. While the basic origin of sin is unclear, we know that it came into the world when the serpent, Satan, tempted Adam and Eve and they disobeyed God (Genesis 3; Romans 5:12). The essence of the problem stemmed from the human desire to be like God. All sin, therefore, has its roots in idolatrythe attempt to put something or someone in the place of the Creator. Most often, that someone is one's own self. While God allows sin, he is not the author of sin. All sins are an offense to God and they separate us from him (Isaiah 59:2).

While the term "original sin" is not expressly stated in the Bible, the Christian doctrine of original sin is based on verses that include Psalm 51:5, Romans 5:12-21 and 1 Corinthians 15:22. As a result of Adam's fall, sin entered the world. Adam, the head or root of the human race, caused every man after him to be born into a sinful state or fallen condition. Original sin, then, is the root of sin that taints the life of man. All humans have adopted this sin nature through Adam's original act of disobedience. Original sin is often referred to as "inherited sin."

The existence of sin is an undeniable fact, as attested by Jesus simple words, "Do to others whatever you would have them do to you, The conscience agrees with Jesus, ensuring that everyone knows what it means to sin. No one can examine his own nature, or observe the conduct of his fellow man, without concluding that there is such an evil as sin.

A biblical covenant is a religious covenant that is described in the Bible. All Abrahamic religions consider biblical covenants important. Of these covenants, the Noahic Covenant is unique in applying to all humanity, while the other covenants are principally agreements made between God and the biblical Israelites and their proselytes. Jeremiah 31:3033 also mentions "a new covenant" that God would establish with Israel and Judah. Christians believe this new covenant to be the "replacement" or "final fulfilment" of the Old Covenant described in the Old Testament or as existing alongside it in dual covenant theology.

See also: Genesis flood narrative-Rainbow covenant and Noahide laws.

The Noahic covenant [Gen 9:8-17] applies to all of humanity and to all living creatures. In this covenant, God promises never again to destroy all life on Earth by flood and creates the rainbow as the sign of this "everlasting covenant between God and every living creature of all flesh that is on the earth".

Main article: Abram's Covenant

The Abrahamic covenant found in Genesis 12-17 is known as the Brit bein HaBetarim, the "Covenant Between the Parts" in Hebrew, and is the basis for brit milah (covenant of circumcision) in Judaism. The covenant was for Abraham and his seed, or offspring,both of natural birth and adoption. In Genesis 1217 three covenants can be distinguished based on the differing Jahwist, Elohist and Priestly sources. In Genesis 12 and 15, God grants Abram land and descendants but does not place any stipulations (unconditional). By contrast, Gen. 17 contains the covenant of circumcision (conditional). To make of Abraham a great nation and to bless those who bless him and curse those who curse him and all peoples on earth would be blessed through Abraham.[Gen 12:13]

To give Abraham's descendants all the land from the river (or wadi) of Egypt to the Euphrates.[Gen 15:1821] Later, this land came to be referred to as the Promised Land or the Land of Israel, however the land specified by the Abrahamic covenant also includes the modern nations of Saudi Arabia, Oman, Yemen, Turkey, Iraq, Syria, Lebanon, Jordan, Kuwait, UAE, and several other nations in the Middle East.[citation needed] To make Abraham the father of many nations and of many descendants and give "the whole land of Canaan" to his descendants.[Gen 17:29] Circumcision is to be the permanent sign of this everlasting covenant with Abraham and his male descendants and is known as the brit milah.[Gen 17:914] Covenants in biblical times were often sealed by severing an animal, with the implication that the party who breaks the covenant will suffer a similar fate. In Hebrew, the verb meaning to seal a covenant translates literally as "to cut". It is presumed by Jewish scholars that the removal of the foreskin symbolically represents such a sealing of the covenant.

Main article: Mosaic covenant See also: Ten Commandments, 613 commandments, and Law of Moses
The Mosaic covenant, beginning in Exodus 19-24, contains the foundations of the written Torah and the Oral Torah. In this covenant, God promises to make the Israelites his treasured possession among all people[Exo 19:5] and "a kingdom of priests and a holy nation"[Exo 19:6], if they follow God's commandments. As part of the terms of this covenant, God gives Moses the Ten Commandments. These will later be elaborated on in the rest of the Torah. The form of the covenant resembles the suzerainty treaty in the ancient Near East.Like the treaties, the Ten Commandments begins with Yahweh's identification and what he had done for Israel ("who brought you out of the land of Egypt"; Ex 20:2) as well as the stipulations commanding absolute loyalty ("You shall not have other gods apart from me"). Unlike the suzerainty treaty, the Decalogue does not have any witness nor explicit blessings and curses. The fullest account of the Mosaic covenant is given in the book of Deuteronomy. God gave the children of Israel the Shabbat as the permanent sign of this covenant.[Exo 31:12-17]

Main article: Priestly covenant

The priestly covenant (Hebrew: brith ha-kehuna) is the covenant that God made with Aaron and his descendants, the Aaronic priesthood, as found in the Hebrew Bible and Oral Torah. The Hebrew Bible also mentions another perpetual priestly promise with Phinehas and his descendants.

See also: David-Jerusalem and the Davidic covenant

The Davidic covenant establishes David and his descendants as the kings of the united monarchy of Israel (which included Judah). The Davidic covenant is an important element in Jewish messianism and Christian theology. In Jewish eschatology, the messiah is believed to be a future Jewish king from the Davidic line, who will be anointed with holy anointing oil, gather the Jews back into the Land of Israel, usher in an era of peace, build the Third Temple, have a male heir, re-institute the Sanhedrin and rule the Jewish people during the Messianic Age. Christian theologian John F. Walvoord maintains that the Davidic covenant deserves an important place in determining the purposes of God and that its exegesis confirms the doctrine of a future reign of Christ on earth. While Jewish theologians have always pointed out that Jesus did not fulfill the expectations of a Jewish messiah, for conservative Christian theologians the opinion is almost unanimous that Christ fulfills the Davidic covenant, the provisions of which include the following items: David is to have a child, yet to be born, who shall succeed him and establish his kingdom. A son (Solomon) shall build the temple instead of David. The throne of his kingdom shall be established forever. The throne will not be taken away from him (Solomon) even though his sins justify chastisement. Davids house, throne, and kingdom shall be established forever.

Main article: New Covenant-Judaism

The only reference in the Hebrew Bible that uses the wording "new covenant" is found in Jeremiah 31:3033 and Judaism's view is that the words "new covenant" do not refer to a commitment that replaces a previous one, but rather to an additional and greater level of commitment. Because the Mosaic covenant applies only to Jews and converts to Judaism they do not see this phrase as relevant in any way to non-Jews.

Main article: New Covenant-Christianity

The key biblical text for the Christian concept of the New Covenant is found in the Book of Hebrews verses 8:613 which references theBook of Jeremiah. The Christian New Covenant involves the theological concept of a new relationship between God and humans mediated by Jesus. This new relationship is available to all people, both Jews and Gentiles, if they convert to Christianity, under most views of Supersession while under dual covenant theology Jews should practice Judaism while Gentiles should convert to Christianity or follow the Noahide Laws to be assured of a place in the world to come. Christians vary in their view of the New Covenant. Some believe the New Covenant extends the Mosaic Covenant but it seemingly accomplishes new things. Christian laws of faith claim that a New Covenant of the trinitarian God with the Christians and the Christian Church replaces, fulfills or completes God's Mosaic covenant. There are other sections in the New Testament that are often considered to be relevant to the new covenant.

The Gospel of Luke tells of the birth of John the Baptist. His father, Zacharias, prophesied at the time. In his prophecy he says that God has remembered His holy covenant. The events at the beginning of the Christian story are connected to the covenant God made with Abraham. Just before his crucifixion, Jesus celebrated the Passover with his disciples. All three of the synoptic gospels describe the special attention he gives to the bread and the wine. When he presents the wine to his disciples, he says that it is the blood of the covenant poured out for them. Matthew explains that the pouring out of the blood was done for the forgiveness of sins. In most modern English translations of the Bible, Luke 22:20 calls it the "new covenant", however Luke 22:17 20 is also disputed by Greek New Testament scholars. Six forms of the text have been identified; for example, the Western text-type such as Codex Bezae omit verses 19b20.

In the Acts of the Apostles, Peter and John heal a crippled man. Peter speaks to the wondering crowd. He says they are the children of the covenant God made with their fathers and quotes the promise to Abraham, "And in thy seed shall all the kindreds of the earth be blessed." Peter tells them that God has sent the resurrected Jesus first to them to bless them and forgive them of their sins. He proclaims Jesus to be the covenant "seed" promised to Abraham.

In the Epistle to the Romans, Paul addresses God's covenantal relationship with the Jewish people. He states emphatically that God has not rejected the Jewish people. To drive home his point, he recalls the time when Elijah felt all alone in his service to God. God assured Elijah that he wasn't alone, that there were 7000 that had not bowed the knee to Baal. Paul says that the Jewish people's rejection of Christ was a stumbling but not a falling. He writes that the Jewish rejection has opened the way for the Gentiles to be saved. Paul considers this turn of events to be a great blessing for the Gentiles. He then asks, if this Jewish failure to accept Christ brought such blessings to the world, what greater blessings will come when the Jewish people finally join the fellowship.

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