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Ten Commandments

February 15, 2024

For other uses, see Ten Commandments (disambiguation).
"Decalogue" redirects here. For other uses, see Decalogue (disambiguation).

The Ten Commandments, or the Decalogue (from Latin decalogus, from Ancient Greek δεκάλογος [dekálogos], lit. "ten words"), are a set of biblical principles relating to ethics and worship that play a fundamental role in Judaism and Christianity. The text of the Ten Commandments appears in three different versions in the Bible:[1] at Exodus 20:2–17, The book of Exodus 34, 4a, 6a, 14-28 and Deuteronomy 5:6–21.

This 1768 parchment by Jekuthiel Sofer emulated the 1675 Ten Commandments at the Amsterdam Esnoga synagogue

According to the Book of Exodus in the Torah, the Ten Commandments were revealed to Moses at Mount Sinai, told by Moses to the Israelites in Exodus 19:25 and inscribed by the finger of God on two tablets of stone.[2]

Scholars disagree about when the Ten Commandments were written and by whom, with some modern scholars drawing comparisons between the Decalogue and Hittite and Mesopotamian laws and treaties.[3]

Terminology edit

 
Part of the All Souls Deuteronomy, containing the oldest extant copy of the Decalogue. It is dated to the early Herodian period, between 30 and 1 BC.

The Ten Commandments, called עשרת הדברות \ עֲשֶׂרֶת הַדְּבָרִים‎ (transliterated aséret hadvarím) in Biblical Hebrew, are mentioned at Exodus 34:28,[4] Deuteronomy 4:13[5] and Deuteronomy 10:4.[6] In all sources, the terms are translatable as "the ten words", "the ten sayings", or "the ten matters".[7] In Mishnaic Hebrew they are called עשרת הדיברות \ עֲשֶׂרֶת הַדִּבְּרוֹת, aséret hadibrót, lit. "the ten sayings" or "the ten utterances".[citation needed]

In the Septuagint, the Greek translation of the Hebrew Bible was translated as δεκάλογος, dekálogos or "ten words"; this Greek word became decalogus in Latin, which entered the English language as "Decalogue", providing an alternative name for the Ten Commandments.[8] The Tyndale and Coverdale English biblical translations used "ten verses". The Geneva Bible used "ten commandments", which was followed by the Bishops' Bible and the Authorized Version (the "King James" version) as "ten commandments". Most major English versions use the word "commandments".[4]

The stone tablets, as opposed to the ten commandments inscribed on them, are called לוחות הברית \ לוּחוֹת הַבְּרִית‎, lukhót habrít, meaning the "tablets of the covenant".

Biblical narrative edit

 
1896 illustration depicting Moses receiving the commandments

The biblical narrative of the revelation at Sinai begins in Exodus 19 after the arrival of the children of Israel at Mount Sinai (also called Horeb). On the morning of the third day of their encampment, "there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud", and the people assembled at the base of the mount. After "the LORD[9] came down upon mount Sinai", Moses went up briefly and returned to prepare the people, and then in Exodus 20 "God spoke" to all the people the words of the covenant, that is, the "ten commandments"[10] as it is written. Modern biblical scholarship differs as to whether Exodus 19–20 describes the people of Israel as having directly heard all or some of the decalogue, or whether the laws are only passed to them through Moses.[11]

The people were afraid to hear more and moved "afar off", and Moses responded with "Fear not." Nevertheless, he drew near the "thick darkness" where "the presence of the Lord" was[12] to hear the additional statutes and "judgments",[13] all which he "wrote"[14] in the "book of the covenant"[15] which he read to the people the next morning, and they agreed to be obedient and do all that the LORD had said. Moses escorted a select group consisting of Aaron, Nadab and Abihu, and "seventy of the elders of Israel" to a location on the mount where they worshipped "afar off"[16] and they "saw the God of Israel" above a "paved work" like clear sapphire stone.[17]

And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tablets of stone, and a law, and commandments which I have written; that thou mayest teach them. 13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.

— First mention of the tablets in Exodus 24:12–13

The mount was covered by the cloud for six days, and on the seventh day Moses went into the midst of the cloud and was "in the mount forty days and forty nights."[18] And Moses said, "the LORD delivered unto me two tablets of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly."[19] Before the full forty days expired, the children of Israel collectively decided that something had happened to Moses, and compelled Aaron to fashion a golden calf, and he "built an altar before it"[20] and the people "worshipped" the calf.[21]

 
Moses Breaking the Tablets of the Law (1659) by Rembrandt

After the full forty days, Moses and Joshua came down from the mountain with the tablets of stone: "And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tablets out of his hands, and break them beneath the mount."[22] After the events in chapters 32 and 33, the LORD told Moses, "Hew thee two tablets of stone like unto the first: and I will write upon these tablets the words that were in the first tablets, which thou breakest."[23] "And he wrote on the tablets, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me."[24] These tablets were later placed in the ark of the covenant.[25]

Numbering edit

Religious traditions edit

Although both the Masoretic Text and the Dead Sea Scrolls have the passages of Exodus 20 and Deuteronomy 5 divided into ten specific commandments formatted with space between them corresponding to the Lutheran counting in the chart below,[26][27] many Modern English Bible translations give the appearance of more than ten imperative statements in each passage.

Different religious traditions categorize the seventeen verses of Exodus 20:1–17 and their parallels in Deuteronomy 5:4–21 into ten commandments in different ways as shown in the table. Some suggest that the number ten is a choice to aid memorization rather than a matter of theology.[28][29]

The Ten Commandments
LXX P R T S A C L Commandment (KJV) Exodus 20:1–17 Deuteronomy 5:4–21
Verses Text Verses Text
— — (0) 1 — — 1 — I am the Lord thy God 2 [30] 6 [30]
1 1 1 2 1 1 1 1 Thou shalt have no other gods before me 3 [31] 7 [31]
2 2 2 2 1 1 1 1 Thou shalt not make unto thee any graven image 4–6 [32] 8–10 [32]
3 3 3 3 2 2 2 2 Thou shalt not take the name of the Lord thy God in vain 7 [33] 11 [33]
4 4 4 4 3 3 3 3 Remember the sabbath day, to keep it holy 8–11 [34]
4 4 4 4 3 3 3 3 Observe the sabbath day, to keep it holy 12–15 [35]
5 5 5 5 4 4 4 4 Honour thy father and thy mother 12 [36] 16 [37]
6 8 6 6 5 5 5 5 Thou shalt not kill 13 [38] 17 [38]
7 6 7 7 6 6 6 6 Thou shalt not commit adultery 14 [39] 18 [40]
8 7 8 8 7 7 7 7 Thou shalt not steal 15 [41] 19 [42]
9 9 9 9 8 8 8 8 Thou shalt not bear false witness against thy neighbour 16 [43] 20 [44]
10 10 10 10 9 10 10 9 Thou shalt not covet thy neighbour's house 17a [45]
10 10 10 10 9 10 10 9 Thou shalt not desire thy neighbour's house 21b [46]
10 10 10 10 9 9 9 10 Thou shalt not covet thy neighbour's wife 17b [47] 21a [48]
10 10 10 10 9 10 10 10 or his slaves, or his animals, or anything of thy neighbour 17c [49] 21c [50]
— — — — 10 — — — You shall set up these stones, which I command you today, on Aargaareezem. (Tsedaka) 14c [51][52] 18c [51][53]

Categorization edit

See also: Textual variants in the Book of Exodus § Exodus 20, Textual variants in the Book of Exodus § Exodus 34, and Textual variants in the Hebrew Bible § Deuteronomy 5

There are two major approaches to categorizing the commandments. One approach distinguishes the prohibition against other gods (verse 3) from the prohibition against images (verses 4–6):

Another approach combines verses 3–6, the prohibition against images and the prohibition against other gods, into a single command while still maintaining ten commandments. Samaritan and Jewish traditions include another commandment, whereas Christian traditions will divide coveting the neighbor's wife and house.

  • T: Jewish Talmud (c. 200 CE), makes the "prologue" the first "saying" or "matter."
  • S: Samaritan Pentateuch (c. 120 BCE), contains additional instruction to Moses about making a sacrifice to Yahweh, which Samaritans regard as the 10th commandment.
  • A: Augustine (4th century), follows the Talmud in combining verses 3–6, but omits the prologue as a commandment and divides the prohibition on coveting into two commandments, following the word order of Deuteronomy 5:21 rather than Exodus 20:17.
  • C: Roman Catholicism largely follows Augustine, which was reiterated in the Catechism of the Catholic Church (1992) changing "the sabbath" into "the lord's day" and dividing Exodus 20:17, prohibiting covetousness, into two commandments.
  • L: Lutherans follow Luther's Large Catechism (1529), which follows Augustine and Roman Catholic tradition but subordinates the prohibition of images to the sovereignty of God in the First Commandment[56] and uses the word order of Exodus 20:17 rather than Deuteronomy 5:21 for the ninth and tenth commandments.

Religious interpretations edit

The Ten Commandments concern matters of fundamental importance in Judaism and Christianity: the greatest obligation (to worship only God), the greatest injury to a person (murder), the greatest injury to family bonds (adultery), the greatest injury to commerce and law (bearing false witness), the greatest inter-generational obligation (honour to parents), the greatest obligation to community (truthfulness), the greatest injury to movable property (theft).[57]

The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[29][57][58][59] They are not as explicit[57] or as detailed as rules[60] or as many other biblical laws and commandments, because they provide guiding principles that apply universally, across changing circumstances. They do not specify punishments for their violation. Their precise import must be worked out in each separate situation.[60]

The Bible indicates the special status of the Ten Commandments among all other Torah laws in several ways:

  • They have a uniquely terse style.[61]
  • Of all the biblical laws and commandments, the Ten Commandments alone[61] are said to have been "written with the finger of God" (Exodus 31:18).
  • The stone tablets were placed in the Ark of the Covenant (Exodus 25:21, Deuteronomy 10:2,5).[61]

Judaism edit

Further information: Law given to Moses at Sinai
 
The Ten Commandments as they appear in a Torah scroll

The Ten Commandments form the basis of Jewish law,[62] stating God's universal and timeless standard of right and wrong – unlike the rest of the 613 commandments in the Torah, which include, for example, various duties and ceremonies such as the kashrut dietary laws, and the rituals to be performed by priests in the Holy Temple.[63] Jewish tradition considers the Ten Commandments the theological basis for the rest of the commandments. Philo, in his four-book work The Special Laws, treated the Ten Commandments as headings under which he discussed other related commandments.[64] Similarly, in The Decalogue he stated that "under [the "commandment… against adulterers"] many other commands are conveyed by implication, such as that against seducers, that against practisers of unnatural crimes, that against all who live in debauchery, that against all men who indulge in illicit and incontinent connections."[65] Others, such as Rabbi Saadia Gaon, have also made groupings of the commandments according to their links with the Ten Commandments.[66]

According to Conservative Rabbi Louis Ginzberg, Ten Commandments are virtually entwined, in that the breaking of one leads to the breaking of another. Echoing an earlier rabbinic comment found in the commentary of Rashi to the Songs of Songs (4:5) Ginzberg explained—there is also a great bond of union between the first five commandments and the last five. The first commandment: "I am the Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for the murderer slays the image of God. The second: "Thou shalt have no strange gods before me," corresponds to the seventh: "Thou shalt not commit adultery," for conjugal faithlessness is as grave a sin as idolatry, which is faithlessness to God. The third commandment: "Thou shalt not take the name of the Lord in vain," corresponds to the eighth: "Thou shalt not steal," for stealing results in a false oath in God's name. The fourth: "Remember the Sabbath day, to keep it holy," corresponds to the ninth: "Thou shalt not bear false witness against thy neighbor," for he who bears false witness against his neighbor commits as grave a sin as if he had borne false witness against God, saying that He had not created the world in six days and rested on the seventh day (the holy Sabbath). The fifth commandment: "Honor thy father and thy mother," corresponds to the tenth: "Covet not thy neighbor's wife," for one who indulges this lust produces children who will not honor their true father, but will consider a stranger their father.[67]

The traditional Rabbinical Jewish belief is that the observance of these commandments and the other mitzvot are required solely of the Jewish people and that the laws incumbent on humanity in general are outlined in the seven Noahide laws, several of which overlap with the Ten Commandments. In the era of the Sanhedrin transgressing any one of six of the Ten Commandments theoretically carried the death penalty, the exceptions being the First Commandment, honouring your father and mother, saying God's name in vain, and coveting, though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by the oral law.[68]

Two tablets edit

Main article: Tablets of Stone

The arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition. Rabbi Hanina ben Gamaliel says that each tablet contained five commandments, "but the Sages say ten on one tablet and ten on the other", that is, that the tablets were duplicates.[69] This can be compared to diplomatic treaties of the ancient Near East, in which a copy was made for each party.[70]

According to the Talmud, the compendium of traditional Rabbinic Jewish law, tradition, and interpretation, one interpretation of the biblical verse "the tablets were written on both their sides",[71] is that the carving went through the full thickness of the tablets, yet was miraculously legible from both sides.[72]

Use in Jewish ritual edit

 
The Ten Commandments on a glass plate

The Mishna records that during the period of the Second Temple, the Ten Commandments were recited daily,[73] before the reading of the Shema Yisrael (as preserved, for example, in the Nash Papyrus, a Hebrew manuscript fragment from 150 to 100 BC found in Egypt, containing a version of the ten commandments and the beginning of the Shema); but that this practice was abolished in the synagogues so as not to give ammunition to heretics who claimed that they were the only important part of Jewish law,[74][75] or to dispel a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah.[73]

In later centuries rabbis continued to omit the Ten Commandments from daily liturgy in order to prevent confusion among Jews that they are only bound by the Ten Commandments, and not also by many other biblical and Talmudic laws, such as the requirement to observe holy days other than the sabbath.[73]

Today, the Ten Commandments are heard in the synagogue three times a year: as they come up during the readings of Exodus and Deuteronomy, and during the festival of Shavuot.[73] The Exodus version is read in parashat Yitro around late January–February, and on the festival of Shavuot, and the Deuteronomy version in parashat Va'etchanan in August–September. In some traditions, worshipers rise for the reading of the Ten Commandments to highlight their special significance[73] though many rabbis, including Maimonides, have opposed this custom since one may come to think that the Ten Commandments are more important than the rest of the Mitzvot.[76]

In printed Chumashim, as well as in those in manuscript form, the Ten Commandments carry two sets of cantillation marks. The ta'am 'elyon (upper accentuation), which makes each Commandment into a separate verse, is used for public Torah reading, while the ta'am tachton (lower accentuation), which divides the text into verses of more even length, is used for private reading or study. The verse numbering in Jewish Bibles follows the ta'am tachton. In Jewish Bibles the references to the Ten Commandments are therefore Exodus 20:2–14 and Deuteronomy 5:6–18.

Samaritan edit

The Samaritan Pentateuch varies in the Ten Commandments passages, both in that the Samaritan Deuteronomical version of the passage is much closer to that in Exodus, and in that Samaritans count as nine commandments what others count as ten. The Samaritan tenth commandment is on the sanctity of Mount Gerizim.

The text of the Samaritan tenth commandment follows:[77]

And it shall come to pass when the Lord thy God will bring thee into the land of the Canaanites whither thou goest to take possession of it, thou shalt erect unto thee large stones, and thou shalt cover them with lime, and thou shalt write upon the stones all the words of this Law, and it shall come to pass when ye cross the Jordan, ye shall erect these stones which I command thee upon Mount Gerizim, and thou shalt build there an altar unto the Lord thy God, an altar of stones, and thou shalt not lift upon them iron, of perfect stones shalt thou build thine altar, and thou shalt bring upon it burnt offerings to the Lord thy God, and thou shalt sacrifice peace offerings, and thou shalt eat there and rejoice before the Lord thy God. That mountain is on the other side of the Jordan at the end of the road towards the going down of the sun in the land of the Canaanites who dwell in the Arabah facing Gilgal close by Elon Moreh facing Shechem.

Christianity edit

See also: Christian views on the Old Covenant

Most traditions of Christianity hold that the Ten Commandments have divine authority and continue to be valid, though they have different interpretations and uses of them.[78] The Apostolic Constitutions, which implore believers to "always remember the ten commands of God," reveal the importance of the Decalogue in the early Church.[79] Through most of Christian history the decalogue was considered a summary of God's law and standard of behaviour, central to Christian life, piety, and worship.[80]

Distinctions in the order and importance of said order continues to be a theological debate,[81] with texts within the New Testament Romans 13:9 confirming the more traditional ordering, which follows the Septuagint of adultery, murder and theft, as opposed to the currently held order of the Masoretic of murder, adultery, theft.

References in the New Testament edit

See also: Matthew 5 § Antitheses
 
Moses and Aaron with the Ten Commandments (painting c. 1675 by Aron de Chavez)

During his Sermon on the Mount, Jesus explicitly referenced the prohibitions against murder and adultery. In Matthew 19:16–19 Jesus repeated five of the Ten Commandments, followed by that commandment called "the second" (Matthew 22:34–40) after the first and great commandment.

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? There is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

— Matthew 19:16–19

In his Epistle to the Romans, Paul the Apostle also mentioned five of the Ten Commandments and associated them with the neighbourly love commandment.

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

— Romans 13:8–10 KJV

Anglicanism edit

In Anglicanism, the Articles of the Church of England, revised and altered by the Assembly of Divines, at Westminster, in the year 1643 state that "no Christian man whatsoever is free from the obedience of the commandments which are called moral. By the moral law, we understand all the Ten Commandments taken in their full extent."[82]

Baptists edit

Baptists believe The Ten Commandments are a summary of the requirements of a works covenant (called the "Old Covenant"), given on Mount Sinai to the nascent nation of Israel.[83] The Old Covenant is fulfilled by Christ at the cross. Unbelievers are still under the Law. The law reveals man's sin and need for the salvation that is Jeshua. Repentance from sin and faith in Christ for salvation is the point of the entire Bible.[84] They do reflect the eternal character of God, and serve as a paragon of morality.[85]

Catholicism edit

Main article: Ten Commandments in Catholic theology

In Catholicism it is believed that Jesus freed Christians from the rest of Jewish religious law, but not from their obligation to keep the Ten Commandments.[86] It has been said that they are to the moral order what the creation story is to the natural order.[86]

According to the Catechism of the Catholic Church—the official exposition of the Catholic Church's Christian beliefs—the Commandments are considered essential for spiritual good health and growth,[87] and serve as the basis for social justice.[88] Church teaching of the Commandments is largely based on the Old and New Testaments and the writings of the early Church Fathers.[89] The Catechism of the Catholic Church believes that in the New Testament, Jesus acknowledged their validity summarizing them into two "great commandments."

The great commandments contain the Law of the Gospel, summed up in the Golden Rule. The Law of the Gospel is expressed particularly in the Sermon on the Mount.[90] The Catechism of the Catholic Church explains that, "the Law of the Gospel fulfills the commandments of the Law. The Lord's Sermon on the Mount, far from abolishing or devaluing the moral prescriptions of the Old Law, releases their hidden potential and has new demands arise from them: it reveals their entire divine and human truth. It does not add new external precepts, but proceeds to reform the heart, the root of human acts, where man chooses between the pure and the impure, where faith, hope, and charity are formed and with them the other virtues." The New Law "fulfills, refines, surpasses, and leads the Old Law to its perfection."[91]

Lutheranism edit

 
Moses receives the Ten Commandments in this 1860 woodcut by Julius Schnorr von Carolsfeld, a Lutheran.

The Lutheran division of the commandments follows the one established by St. Augustine, following the then current synagogue scribal division. The first three commandments govern the relationship between God and humans, the fourth through eighth govern public relationships between people, and the last two govern private thoughts. See Luther's Small Catechism[92] and Large Catechism.[56]

Methodist edit

The moral law contained in the Ten Commandments, according to the founder of the Methodist movement John Wesley, was instituted from the beginning of the world and is written on the hearts of all people.[93] As with the Reformed view,[94] Wesley held that the moral law, which is contained in the Ten Commandments, stands today:[95]

Every part of this law must remain in force upon all mankind in all ages, as not depending either on time or place, nor on any other circumstances liable to change; but on the nature of God and the nature of man, and their unchangeable relation to each other" (Wesley's Sermons, Vol. I, Sermon 25).[95]

In keeping with Wesleyan covenant theology, "while the ceremonial law was abolished in Christ and the whole Mosaic dispensation itself was concluded upon the appearance of Christ, the moral law remains a vital component of the covenant of grace, having Christ as its perfecting end."[93] As such, in Methodism, an "important aspect of the pursuit of sanctification is the careful following" of the Ten Commandments.[94]

Orthodox edit

 
A Christian school in India displays the Ten Commandments.

The Eastern Orthodox Church holds its moral truths to be chiefly contained in the Ten Commandments.[96] A confession begins with the Confessor reciting the Ten Commandments and asking the penitent which of them he has broken.[97]

Pentecostalism edit

The Pentecostal Christianity believes the Ten Commandments were given directly from God summarizing the absolutes of spiritual and moral living that God intended for his people. They also attach a specific significance observing that the Feast of Pentecost commemorates the giving of the Ten Commandments to Moses. This view, admitted by several founders of the Pentecostal Church has passed into modern Christian ethic, where the feast is also celebrated as “the day of the giving of the Law” or Shavuot as observed by Judaic liturgical books and Jewish Christianity. Pentecostals believe giving of the Ten Commandments on Mount Sinai fifty days after Passover and the disciples of Jesus Christ receiving the Holy Spirit of God, as foretold by Him,[98] fifty days after His Resurrection on Day of Pentecost was foretold by the prophet Jeremiah[99] symbolizing God giving His Church the gift of the Holy Spirit, where law is written, not on tablets of stone, but in their hearts. Pentecostal Christianity believes that through Jesus Christ and with the exception of the Ten Commandments, they are not bound by the 613 Commandments of the Old Testament[100] and any adherence to Judaic Halakha.

Presbyterianism edit

The Westminster Confession, held by Presbyterian Churches, holds that the moral law contained in the Ten Commandments "does forever bind all, as well justified persons as others, to the obedience thereof".[101]

Protestantism edit

See also: Law and Gospel

Protestantism, under which there are several denominations of Christianity, in general gives more importance to biblical law and the gospel, rejecting the moral theology of Roman Catholicism. Early Protestant theologians continued to take the Ten Commandments as the starting point of Christian moral life.[102] Different versions of Christianity have varied in how they have translated the bare principles into the specifics that make up a full Christian ethic.[102]

With the emergence of various modern versions of Protestanism there are several modern churches that believe and teach their adherents that all of the Law of Moses was fulfilled by Jesus Christ by His Crucifixion, death and resurrection and the Law of Moses including the Ten Commandments no longer apply to them[103] while others believe in following only the commandments that appear in the New testament[104] and hence do not follow or observe them as part of their faith and worship.

The Church of Jesus Christ of Latter-day Saints edit

According to the doctrine of the Church of Jesus Christ of Latter-day Saints, Jesus completed rather than rejected the Mosaic law.[105] The Ten Commandments are considered eternal gospel principles necessary for exaltation.[106] They appear in the Book of Mosiah 12:34–36,[107] 13:15–16,[108] 13:21–24[109] and Doctrine and Covenants.[106] According to the Book of Mosiah, a prophet named Abinadi taught the Ten Commandments in the court of King Noah and was martyred for his righteousness.[110] Abinadi knew the Ten Commandments from the brass plates.[111]

In an October 2011 address, the Church president and prophet Thomas S. Monson taught "The Ten Commandments are just that—commandments. They are not suggestions."[112] In that same talk he used small quotations listing the numbering and selection of the commandments. This and other sources[113] don't include the prologue, making it most consistent with the Septuagint numbering.

A splinter group of the Church called the "Church of Jesus Christ of Latter Day Saints (Strangite)" have a belief similar to the Samaritans where they have the entire Ten Commandments in their scripture where others only have nine. The Strangite fourth Commandment is "Thou shalt love thy neighbor as thyself."[114] The Strangite's founder and namesake James Strang wrote in "Note on the Decalogue" as part of the Book of the Law of the Lord (a Strangite holy book) that no other version of the Decalogue contains more than nine commandments and speculated that his fourth Commandment was omitted from other works perhaps as early as Josephus' time (circa 37-100 AD).[115]

Islam edit

See also: Torah in Islam and Moses in Islam

Moses and the Tablets edit

Main article: Tablets of Stone § In the Quran

The receiving of the Ten Commandments by Prophet Musa (Moses) is dealt with in much detail in Islamic tradition[116] with the meeting of Moses with God on Mount Sinai described in Surah A'raf (7:142-145). The Revealing of the Tablets on which were the Commandments of God is described in the following verse:

And We wrote for him (Moses) on the Tablets the lesson to be drawn from all things and the explanation of all things (and said): Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of Al-Fasiqun (the rebellious, disobedient to Allah).[117]

The Tablets are further alluded to in verses 7:150, when Moses threw the Tablets down in anger at seeing the Israelites' worshipping of the golden calf, and in 7:154 when he picked up the Tablets having recovered from his anger:

And when the anger of Musa (Moses) was appeased, he took up the Tablets, and in their inscription was guidance and mercy for those who fear their Lord.[118]

Classical views edit

Three verses of Surah An'am (6:151–153) are widely taken to be a reinstatement (or revised version) of the Ten Commandments[119][120][121] either as revealed to Moses originally or as they are to be taken by Muslims now:[122]

151. Say: "Come, I will recite what your Lord has prohibited you from: 1Join not anything in worship with Him; 2And be good (and dutiful) to your parents; 3And kill not your children because of poverty – We provide sustenance for you and for them; 4And come not near to Al-Fawahish (shameful sins, illegal sexual intercourse, adultery etc.) whether committed openly or secretly, 5And kill not anyone whom Allah has forbidden, except for a just cause (according to the Law). This He has commanded you that you may understand.

152. "6And come not near to the orphan's property, except to improve it, until he (or she) attains the age of full strength; 7And give full measure and full weight with justice. We burden not any person, but that which he can bear. 8And whenever you give your word (i.e. judge between men or give evidence, etc.), say the truth even if a near relative is concerned, 9And fulfill the Covenant of Allah. This He commands you, that you may remember.

153. "10And verily, this (the Commandments mentioned in the above Verses) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqun (the pious)."[123]

Evidence for these verses having some relation to Moses and the Ten Commandments is from the verse which immediately follows them:

Then, We gave Musa (Moses) the Book, to complete (Our Favour) upon those who would do right, and explaining all things in detail and a guidance and a mercy that they might believe in the meeting with their Lord.[124]

According to a narration in Mustadrak Hakim, Ibn Abbas, a prominent narrator of Israiliyat traditions said, "In Surah Al-An`am, there are clear Ayat, and they are the Mother of the Book (the Qur'an)." He then recited the above verses.[125]

Also in Mustadrak Hakim is the narration of Ubada ibn as-Samit:

The Messenger of Allah said, "Who among you will give me his pledge to do three things?"

He then recited the (above) Ayah (6:151–153).

He then said, "Whoever fulfills (this pledge), then his reward will be with Allah, but whoever fell into shortcomings and Allah punishes him for it in this life, then that will be his recompense. Whoever Allah delays (his reckoning) until the Hereafter, then his matter is with Allah. If He wills, He will punish him, and if He wills, He will forgive him."[125]

Ibn Kathir mentions a narration of Abdullah ibn Mas'ud in his Tafsir:

"Whoever wishes to read the will and testament of the Messenger of Allah on which he placed his seal, let him read these Ayat (6:151–153)."[126]

Order Commandment in the Quran Surat Al-An'am Surat Al-Isra Corresponding in the Bible
First Commandment Do not associate others with God (151) (22) Do not put other gods before me
Second Commandment Honour your parents (23–24) Honour thy father and thy mother
Third Commandment Do not kill your children for fear of poverty (26–31) Do not murder
Fourth Commandment Do not come near indecencies, openly or secretly. (32) Do not covet thy neighbour's wife, Do not commit adultery
Fifth Commandment Do not take a life except justly (33) Do not murder
Sixth Commandment Do not come near the property of the orphan except to enhance it (152) (34) Do not covet his slaves, or his animals, or anything of thy neighbour
Seventh Commandment Give full measure and weigh with justice (35) Doesn't exist. (And the biblical "Remember the sabbath day" is absent in the Quran.)
Eighth Commandment Whenever you testify, maintain justice even regarding a close relative (36) Do not bear false witness against thy neighbour
Ninth Commandment Fulfil your covenant with God (34) Do not take the name of the Lord thy God in vain
Tenth Commandment Follow God's path and not any other (153) (37–39) Do not make unto thee any graven image or idols neither kneel before them nor worship them

Other views edit

See also: Islamic ethics § Moral commandments

Main points of interpretative difference edit

Sabbath day edit

See also: Remember the sabbath day, to keep it holy; Biblical Sabbath; Shabbat; and Judaizers

The Abrahamic religions observe the Sabbath in various ways. In Judaism it is observed on Saturday (reckoned from dusk to dusk). In Christianity, it is sometimes observed on Saturday, sometimes on Sunday, and sometimes not at all (non-Sabbatarianism). Observing the Sabbath on Sunday, the day of resurrection, gradually became the dominant Christian practice from the Jewish-Roman wars onward.[citation needed] The Church's general repudiation of Jewish practices during this period is apparent in the Council of Laodicea (4th century AD) where Canons 37–38 state: "It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them" and "It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety".[127] Canon 29 of the Laodicean council specifically refers to the sabbath: "Christians must not judaize by resting on the [Jewish] Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ."[127]

Killing or murder edit

Main article: Thou shalt not kill
 
The Sixth Commandment, as translated by the Book of Common Prayer (1549).
The image is from the altar screen of the Temple Church near the Law Courts in London.

Multiple translations exist of the fifth/sixth commandment; the Hebrew words לא תרצח‎ (lo tirtzach) are variously translated as "thou shalt not kill" or "thou shalt not murder".[128]

The imperative is against unlawful killing resulting in bloodguilt.[129] The Hebrew Bible contains numerous prohibitions against unlawful killing, but does not prohibit killing in the context of warfare (1Kings 2:5–6), capital punishment (Leviticus 20:9–16) or defending against a home invasion (Exodus 22:2–3), which are considered justified. The New Testament is in agreement that murder is a grave moral evil,[130] and references the Old Testament view of bloodguilt.[131]

Theft edit

Main article: Thou shalt not steal

German Old Testament scholar Albrecht Alt: Das Verbot des Diebstahls im Dekalog (1953), suggested that the commandment translated as "thou shalt not steal" was originally intended against stealing people, against abductions and slavery, in agreement with the Talmudic interpretation of the statement as "thou shalt not kidnap" (Sanhedrin 86a).

Alt's claim is somewhat questioable, because the decalogue verse (Exodus 20:12, Deuteronomy 5:16) forbids theft in general, whereas the Sanhedrin 86a discussion (abductions and slavery) deals with another biblical verse: Deuteronomy 24:7 which explicitly refers to theft (i.e. abduction) of a person in order to sell that person.

Idolatry edit

Main articles: Idolatry, Idolatry in Judaism, Idolatry in Christianity, and Shirk (Islam)

In Judaism there is a prohibition against making or worshipping an idol or a representation of God, but there is no restriction on art or simple depictions unrelated to God. Islam has a stronger prohibition, banning not just representations of God, but also in some cases of Muhammad, humans and, in some interpretations, any living creature.

In the non-canonical Gospel of Barnabas, it is claimed that Jesus stated that idolatry is the greatest sin as it divests a man fully of faith, and hence of God.[132] The words attributed to Jesus prohibit not only worshipping statues of wood or stone; but also statues of flesh. "...all which a man loves, for which he leaves everything else but that, is his god, thus the glutton and drunkard has for his idol his own flesh, the fornicator has for his idol the harlot and the greedy has for his idol silver and gold, and so the same for every other sinner."[133] Idolatory was thus the basic sin, which manifested in various acts or thoughts, which displace the primacy of God. However, the Gospel of Barnabas does not form part of the Christian bible. It is known only from 16th- and 17th-century manuscripts, and frequently reflects Islamic rather than Christian understandings.[134]

Eastern Orthodox tradition teaches that while images of God, the Father, remain prohibited, depictions of Jesus as the incarnation of God as a visible human are permissible. To emphasize the theological importance of the incarnation, the Orthodox Church encourages the use of icons in church and private devotions, but prefers a two-dimensional depiction.[135] In modern use (usually as a result of Roman Catholic influence), more naturalistic images and images of the Father, however, also appear occasionally in Orthodox churches, but statues, i.e. three-dimensional depictions, continue to be banned.[135]

Adultery edit

This commandment forbade male Israelites from having sexual intercourse with the wife of another Israelite; the prohibition did not extend to their own slaves. Sexual intercourse between an Israelite man, married or not, and a woman who was neither married nor betrothed was not considered adultery.[136] This concept of adultery stems from a society that was not strictly monogamous, where the patriarchal economic aspect of Israelite marriage gave the husband an exclusive right to his wife, whereas the wife, as the husband's possession, did not have an exclusive right to her husband.[137][138]

Louis Ginzberg argued that the tenth commandment (Covet not thy neighbor's wife) is directed against a sin which may lead to a trespassing of all Ten Commandments.[139]

Critical historical analysis edit

 
18th-century depiction of Moses receiving the tablets (Monheim Town Hall)

Early theories edit

Critical scholarship is divided over its interpretation of the ten commandment texts.

Julius Wellhausen's documentary hypothesis (1883) suggests that Exodus 20–23 and 34 "might be regarded as the document which formed the starting point of the religious history of Israel."[140] Deuteronomy 5 then reflects King Josiah's attempt to link the document produced by his court to the older Mosaic tradition.

In a 2002 analysis of the history of this position, Bernard M. Levinson argued that this reconstruction assumes a Christian perspective, and dates back to Johann Wolfgang von Goethe's polemic against Judaism, which asserted that religions evolve from the more ritualistic to the more ethical. Goethe thus argued that the Ten Commandments revealed to Moses at Mount Sinai would have emphasized rituals, and that the "ethical" Decalogue Christians recite in their own churches was composed at a later date, when Israelite prophets had begun to prophesy the coming of the messiah. Levinson points out that there is no evidence, internal to the Hebrew Bible or in external sources, to support this conjecture. He concludes that its vogue among later critical historians represents the persistence of the idea that the supersession of Judaism by Christianity is part of a longer history of progress from the ritualistic to the ethical.[141]

20th Century Discussion edit

By the 1930s, historians who accepted the basic premises of multiple authorship had come to reject the idea of an orderly evolution of Israelite religion. Critics instead began to suppose that law and ritual could be of equal importance, while taking different form, at different times. This means that there is no longer any a priori reason to believe that Exodus 20:2–17 and Exodus 34:10–28 were composed during different stages of Israelite history.

According to John Bright, there was an important distinction between the Decalogue and the "book of the covenant" (Exodus 21–23 and 34:10–24). The Decalogue, he argues, was modelled on the suzerainty treaties of the Hittites (and other Mesopotamian Empires), that is, represents the relationship between God and Israel as a relationship between king and vassal, and enacts that bond.[142]

"The prologue of the Hittite treaty reminds his vassals of his benevolent acts.. (compare with Exodus 20:2 "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery"). The Hittite treaty also stipulated the obligations imposed by the ruler on his vassals, which included a prohibition of relations with peoples outside the empire, or enmity between those within."[143] (Exodus 20:3: "You shall have no other gods before Me"). Viewed as a treaty rather than a law code, its purpose is not so much to regulate human affairs as to define the scope of the king's power.[144]

Julius Morgenstern argued that Exodus 34 was distinct from the Jahwist document, identifying it with king Asa's reforms in 899 BC.[145] Bright, however, believes that like the Decalogue this text has its origins in the time of the tribal alliance. The book of the covenant, he notes, bears a greater similarity to Mesopotamian law codes (e.g. the Code of Hammurabi which was inscribed on a stone stele). He argues that the function of this "book" is to move from the realm of treaty to the realm of law: "The Book of the Covenant (Ex., chs. 21 to 23; cf. ch. 34), which is no official state law, but a description of normative Israelite judicial procedure in the days of the Judges, is the best example of this process."[146] According to Bright, then, this body of law too predates the monarchy.[147]

According to Kaufmann, the Decalogue and the book of the covenant represent two ways of manifesting God's presence in Israel: the Ten Commandments taking the archaic and material form of stone tablets kept in the ark of the covenant, while the book of the covenant took oral form to be recited to the people.[148]

21st Century Scholarship edit

Scholars disagree about when the Ten Commandments were written and by whom, with some modern scholars suggesting that they were likely modeled on Hittite and Mesopotamian laws and treaties.[3]: 140 

Michael Coogan argues that each of the three version of the Ten Commandments are “significantly different…indicating that its text was not fixed in ancient Israel.”[1]

Archaeologists Israel Finkelstein and Neil Asher Silberman argue that "the astonishing composition came together… in the seventh century BC".[149] An even later date (after 586 BC) is suggested by David H. Aaron; his book argues for “the probability that these documents were written very late in the history of biblical literature-indeed, so late as to constitute a literary afterthought in the development of Israelite ethnic self-definition.”[150]

According to Book of Deuteronomy, the tablets were placed in the ark of the covenant.[151] Scott Noegel argued in 2015 that the Ark had Egyptian origins and was retroactively merged into the the Exodus narrative.[152][relevant?]

Thomas Römer argued in 2015 that “clearly…the tablets of the law are a substitute for something else.”[153] After extensive archaeological investigation and detailed biblical exegesis, he concluded in 2023 that “the original Ark contained a statue [i.e. a cult image] of Yhwh” and that it was “brought into the Jerusalem temple under Josiah.”[154] He specifically suggested that they it “transported two betyles (sacred stones), or two cult image statues symbolizing Yhwh and his female companion Ashera or a statue representing Yhwh alone.”[155][relevant?]

The Ritual Decalogue edit

See also: Documentary hypothesis
 
Print of Moses showing the Ten Commandments. Made at the end of the sixteenth century.

Exodus 34:28[156] identifies a different list, that of Exodus 34:11–27,[157] as the Ten Commandments. Since this passage does not prohibit murder, adultery, theft, etc., but instead deals with the proper worship of Yahweh, some scholars call it the "Ritual Decalogue", and disambiguate the Ten Commandments of traditional understanding as the "Ethical Decalogue".[158][159][160][161]

Richard Elliott Friedman argues that the Ten Commandments at Exodus 20:1–17 "does not appear to belong to any of the major sources. It is likely to be an independent document, which was inserted here by the Redactor."[162] In his view, the Covenant Code follows that version of the Ten Commandments in the northern Israel E narrative. In the J narrative in Exodus 34 the editor of the combined story known as the Redactor (or RJE), adds in an explanation that these are a replacement for the earlier tablets which were shattered. "In the combined JE text, it would be awkward to picture God just commanding Moses to make some tablets, as if there were no history to this matter, so RJE adds the explanation that these are a replacement for the earlier tablets that were shattered."[163]

He writes that Exodus 34:14–26 is the J text of the Ten Commandments: "The first two commandments and the sabbath commandment have parallels in the other versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5). … The other seven commandments here are completely different."[164] He suggests that differences in the J and E versions of the Ten Commandments story are a result of power struggles in the priesthood. The writer has Moses smash the tablets "because this raised doubts about the Judah's central religious shrine".[165]

Political importance edit

According to some scholars, certain interpretations of the Commandments were allegedly problematic for people living in those respective societies during their time,[166] like capital punishment for blasphemy, idolatry, apostasy, adultery, cursing one own's parents, and Sabbath-breaking.[167][168][169][170][171][172]

During an 1846 uprising, now known as the Galician slaughter, by impoverished and famished Galician Eastern European peasants (serfs) directed against szlachta (Polish nobles) because of their oppression (for example, manorial prisons), a popular rumor had it that the Austrian Emperor had abolished the Ten Commandants, which the peasants took as permission and religious justification to massacre the szlachta[173] – the prime representatives and beneficiaries of the crown in Austrian Galicia.[174] This uprising is credited with helping to bring on the demise, in 1848, of serfdom with corvée labor in Galicia.[175][176]

United States debate over display on public property edit

Further information: Accommodationism
See also: Roy Moore, Van Orden v. Perry, and Separation of church and state in the United States
 
Ten Commandments display at the Texas State Capitol in Austin
 
Ten Commandments Monument at the Arkansas State Capitol

European Protestants replaced some visual art in their churches with plaques of the Ten Commandments after the Reformation. In England, such "Decalogue boards" also represented the English monarch's emphasis on rule of royal law within the churches. The United States Constitution forbids establishment of religion by law; however images of Moses holding the tablets of the Decalogue, along other religious figures including Solomon, Confucius, and Muhammad holding the Quran, are sculpted on the north and south friezes of the pediment of the Supreme Court building in Washington.[177] Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law.[178]

In the 1950s and 1960s the Fraternal Order of Eagles placed possibly thousands of Ten Commandments displays in courthouses and school rooms, including many stone monuments on courthouse property.[179] Because displaying the commandments can reflect a sectarian position if they are numbered, the Eagles developed an ecumenical version that omitted the numbers, as on the monument at the Texas capitol. Hundreds of monuments were also placed by director Cecil B. DeMille as a publicity stunt to promote his 1956 film The Ten Commandments.[180] Placing the plaques and monuments to the Ten Commandments in and around government buildings was another expression of mid-twentieth-century U.S. civil religion, along with adding the phrase "under God" to the Pledge of Allegiance.[178]

By the beginning of the twenty-first century in the U.S., however, Decalogue monuments and plaques in government spaces had become a legal battleground between religious as well as political liberals and conservatives. Organizations such as the American Civil Liberties Union (ACLU) and Americans United for Separation of Church and State launched lawsuits challenging the posting of the ten commandments in public buildings. The ACLU has been supported by a number of religious groups such as the Presbyterian Church (U.S.A.)[181] and the American Jewish Congress.[182]

One result of these legal cases has been that proponents of displaying the Ten Commandments have sometimes surrounded them with other historical texts to portray them as historical, rather than religious. Another result has been that other religious organizations have tried to put monuments to their laws on public lands. For example, an organization called Summum has won court cases against municipalities in Utah for refusing to allow the group to erect a monument of Summum aphorisms next to the Ten Commandments. The Summum aphorisms are officially known as the "Seven Aphorisms".[183] Summum believes that when Moses came down from Mount Sinai the first time, he had the "Seven Aphorisms" on the Tablets of Stone but the undeveloped condition of the Israelites prevented them from understanding the Aphorisms and when Moses came down the second time, he brought down the Ten Commandments instead which were much easier for the Israelites to understand. Moses then shared the "Seven Aphorisms" with the few that could understand it which was then revealed by Summum.[184] The cases were won on the grounds that Summum's right to freedom of speech was denied and the governments had engaged in discrimination. Instead of allowing Summum to erect its monument, the local governments chose to remove their Ten Commandments.[185]

In 2023, Texas Republican politician Phil King introduced SB 1515 of the 88th Session of the Texas Senate, which would require that the Ten Commandments be displayed in every classroom of every public school in Texas.[186][187]

Cultural references edit

Two famous films with this name were directed by Cecil B. DeMille: a 1923 silent film which stars Theodore Roberts as Moses, and a 1956 version filmed in VistaVision starring Charlton Heston as Moses.

Both Dekalog, a 1989 Polish film series directed by Krzysztof Kieślowski, and The Ten, a 2007 American film, use the Ten Commandments as a structure for 10 smaller stories.[188]

The receipt of the Ten Commandments by Moses was satirized in Mel Brooks's 1981 movie History of the World Part I, which shows Moses (played by Brooks, in a similar costume to Charlton Heston's Moses in the 1956 film), receiving three tablets containing fifteen commandments, but before he can present them to his people, he stumbles and drops one of the tablets, shattering it. He then presents the remaining tablets, proclaiming Ten Commandments.[189]

See also edit

References edit

  1. ^ a b Coogan, Michael (2014). The Ten Commandments: A Short History of an Ancient Text. Yale University Press. pp. 27, 33. ISBN 978-0-300-17871-5.
  2. ^ "Ten Commandments | Description, History, Text, & Facts". Encyclopedia Britannica. Retrieved 3 February 2021.
  3. ^ a b Rom-Shiloni, Dalit (2019). "The Decalogue". In Barmash, Pamela (ed.). The Oxford Handbook of Biblical Law. Oxford University Press. pp. 135–155. ISBN 978-0-19-939266-7. “Three main dating schemes have been proposed: (1) it was suggested that the Decalogue was the earliest legal code given at Sinai, with Moses as author, and the Amphictyony confederation as its setting (Albright 1939, 1949, Buber 1998, and others); (2) the Decalogue was considered a product of the pre-exilic monarchic period, well embedded in the deuteronomistic writings, but presumed to reflect earlier periods of evolution (and possibly to be of northern origin; Carmichael 1985, Reventlow 1962, and Weinfeld 1990, 1991, 2001, among others); (3) the Decalogue has been understood as a postexilic product shaped primarily by deuteronomistic and priestly currents in the eighth century BCE and forward, and secondarily by prophetic and or wisdom influences. Among the features that seem to point to the lateness of the collection are its gradual literary evolution and its place within the Sinai traditions (Aaron 2006, Blum 2011, Hölscher 1988, and others). Harrelson (1962, who accepted this third dating suggestion) was cautious enough to admit that there were no good arguments to substantiate firmly any of these general frameworks”
  4. ^ a b "Exodus 34:28 – multiple versions and languages". Studybible.info. from the original on 28 September 2011. Retrieved 9 December 2012.
  5. ^ "Deuteronomy 4:13 – multiple versions and languages". studybible.info. Retrieved 14 March 2021.
  6. ^ "Deuteronomy 10:4 – multiple versions and languages". Studybible.info. from the original on 21 October 2011. Retrieved 9 December 2012.
  7. ^ Rooker, Mark (2010). The Ten Commandments: Ethics for the Twenty-First Century. Nashville, Tennessee: B&H Publishing Group. p. 3. ISBN 978-0-8054-4716-3. Retrieved 2 October 2011. The Ten Commandments are literally the 'Ten Words' (ăśeret hadděbārîm) in Hebrew. In Mishnaic Hebrew, they are called עשרת הדברות‎ (transliterated aseret ha-dibrot). The use of the term dābār, 'word,' in this phrase distinguishes these laws from the rest of the commandments (mişwâ), statutes (hōq), and regulations (mišpāţ) in the Old Testament.
  8. ^ Harper, Douglas. "Decalogue". Online Etymology Dictionary. Retrieved 29 March 2023.
  9. ^ When LORD is printed in small caps, it typically represents the so-called Tetragrammaton, a Greek term representing the four Hebrews YHWH which indicates the divine name. This is typically indicated in the preface of most modern translations. For an example, see Crossway Bibles (28 December 2011), "Preface", Holy Bible: English Standard Version, Wheaton: Crossway, p. IX, ISBN 978-1-4335-3087-6, from the original on 12 June 2013, retrieved 19 November 2012
  10. ^ Deuteronomy 4:13; 5:22 9
  11. ^ Somer, Benjamin D. Revelation and Authority: Sinai in Jewish Scripture and Tradition (The Anchor Yale Bible Reference Library). pp = 40.
  12. ^ Exodus 20:21
  13. ^ Exodus 21–23
  14. ^ Exodus 24:4
  15. ^ Exodus 24:7
  16. ^ Exodus 24:1,9
  17. ^ Exodus 24:1–11
  18. ^ Exodus 24:16–18
  19. ^ Deuteronomy 9:10
  20. ^ Ex. 32:1–5
  21. ^ Ex. 32:6–8
  22. ^ Ex.32:19
  23. ^ Ex. 34:1
  24. ^ Deuteronomy 10:4
  25. ^ Deuteronomy 4:10–13, 5:22, 9:17, 10:1–5
  26. ^ Mechon Mamre, Exodus 20
  27. ^ "Dead Sea Scrolls Plate 981, Frag 2, B-314643 ManuScript 4Q41-4Q Deut". Retrieved 31 August 2020.
  28. ^ Chan, Yiu Sing Lúcás (2012). The Ten Commandments and the Beatitudes. Lantham, MA: Rowman & Littlefield. pp. 38, 241. ISBN 9781442215542. from the original on 24 April 2016. Retrieved 20 December 2015.
  29. ^ a b Block, Daniel I. (2012). "The Decalogue in the Hebrew Scriptures". In Greenman, Jeffrey P.; Larsen, Timothy (eds.). The Decalogue Through the Centuries: From the Hebrew Scriptures to Benedict XVI. Westminster John Knox Press. pp. 1–27. ISBN 978-0-664-23490-4.
  30. ^ a b I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.
  31. ^ a b You shall have no other gods before me.
  32. ^ a b You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments.
  33. ^ a b You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.
  34. ^ Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male slave, or your female slave, or your livestock, or the sojourner who is within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.
  35. ^ Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you or your son or your daughter or your male slave or your female slave, or your ox or your donkey or any of your livestock, or the sojourner who is within your gates, that your male slave and your female slave may rest as well as you. You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm. Therefore the LORD your God commanded you to keep the Sabbath day.
  36. ^ Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you.
  37. ^ Honor your father and your mother, as the LORD your God commanded you, that your days may be long, and that it may go well with you in the land that the LORD your God is giving you.
  38. ^ a b You shall not murder.
  39. ^ You shall not commit adultery.
  40. ^ And you shall not commit adultery.
  41. ^ You shall not steal.
  42. ^ And you shall not steal.
  43. ^ You shall not bear false witness against your neighbor.
  44. ^ And you shall not bear false witness against your neighbor.
  45. ^ You shall not covet your neighbor's house
  46. ^ And you shall not desire your neighbor's house, his field,
  47. ^ You shall not covet your neighbor's wife …
  48. ^ And you shall not covet your neighbor's wife.
  49. ^ … or his male slave, or his female slave, or his ox, or his donkey, or anything that is your neighbor's.
  50. ^ … or his male slave, or his female slave, his ox, or his donkey, or anything that is your neighbor's.
  51. ^ a b And when you have passed over the Yaardaan [Jordan] you shall set up these stones, which I command you today, in Aargaareezem [Mount Gerizim].
  52. ^ Tsedaka, Benyamin (2013). The Israelite Samaritan Version of the Torah. Grand Rapids, MI: W. B. Eerdmans. pp. 173–174. ISBN 978-0-8028-6519-9.
  53. ^ Tsedaka, Benyamin (2013). The Israelite Samaritan Version of the Torah. Grand Rapids, MI: W. B. Eerdmans. pp. 420–21. ISBN 978-0-8028-6519-9.
  54. ^ Philo. The Decalogue, IX.(32)-(37).
  55. ^ Fincham, Kenneth; Lake, Peter, eds. (2006). Religious Politics in Post-reformation England. Woodbridge, Suffolk: The Boydell Press. p. 42. ISBN 1-84383-253-4.
  56. ^ a b Luther's Large Catechism 5 November 2013 at the Wayback Machine (1529)
  57. ^ a b c Herbert Huffmon, "The Fundamental Code Illustrated: The Third Commandment," in The Ten Commandments: The Reciprocity of Faithfulness, ed. William P. Brown., pp. 205–212 23 June 2016 at the Wayback Machine. Westminster John Knox Press (2004). ISBN 0-664-22323-0
  58. ^ Miller, Patrick D. (2009). The Ten Commandments. Presbyterian Publishing Corp. pp. 4–12. ISBN 978-0-664-23055-5. from the original on 12 May 2016. Retrieved 20 December 2015.
  59. ^ Milgrom, Joseph (2005). "The Nature of Revelation and Mosaic Origins". In Blumenthal, Jacob; Liss, Janet (eds.). Etz Hayim Study Guide. Jewish Publication Society. pp. 70–74. ISBN 0-8276-0822-5.
  60. ^ a b William Barclay, The Ten Commandments. 3 May 2016 at the Wayback Machine Westminster John Knox Press (2001), originally The Plain Man's Guide to Ethics (1973). ISBN 0-664-22346-X
  61. ^ a b c Gail R. O'Day and David L. Petersen, Theological Bible Commentary, p. 34 16 June 2016 at the Wayback Machine, Westminster John Knox Press (2009) ISBN 0-664-22711-2
  62. ^ Norman Solomon, Judaism, p. 17 3 June 2016 at the Wayback Machine. Sterling Publishing Company (2009) ISBN 1-4027-6884-2
  63. ^ Wayne D. Dosick, Living Judaism: The Complete Guide to Jewish Belief, Tradition, and Practice, pp. 31–33 26 April 2016 at the Wayback Machine. HarperCollins (1995). ISBN 0-06-062179-6 "There are 603 more Torah commandments. But in giving these ten – with their wise insight into the human condition – God established a standard of right and wrong, a powerful code of behavior, that is universal and timeless."
  64. ^ "Philo: The Special Laws, I". www.earlyjewishwritings.com. from the original on 9 August 2019. Retrieved 2 August 2019.
  65. ^ "Philo: The Decalogue". www.earlyjewishwritings.com. p. XXXII. (168). from the original on 21 July 2019. Retrieved 2 August 2019.
  66. ^ אלכסנדר קליין, ייחודם של עשרת הדיברות 7 August 2020 at the Wayback Machine
  67. ^ Ginzberg, Louis, The Legends of the Jews, Vol. III: The Unity of Ten Commandments 7 August 2018 at the Wayback Machine, (Translated by Henrietta Szold), Johns Hopkins University Press: 1998, ISBN 0-8018-5890-9
  68. ^ Talmud Makkos 1:10
  69. ^ Rabbi Ishmael. Horowitz-Rabin (ed.). Mekhilta. pp. 233, Tractate de-ba-Hodesh, 5.
  70. ^ Margaliot, Dr. Meshulam (July 2004). "What was Written on the Two Tablets?". Bar-Ilan University. from the original on 26 April 2006. Retrieved 20 September 2006.
  71. ^ Exodus 32:15
  72. ^ Babylonian Talmud, tractate Shabbat 104a.
  73. ^ a b c d e Simon Glustrom, The Myth and Reality of Judaism, pp. 113–114. Behrman House (1989). ISBN 0-87441-479-2
  74. ^ Yerushalmi Berakhot, Chapter 1, fol. 3c. See also Rabbi David Golinkin, Whatever Happened to the Ten Commandments? 15 June 2009 at the Wayback Machine
  75. ^ Talmud. tractate Berachot 12a. 12 June 2018 at the Wayback Machine
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  121. ^ Hussein Naguib (2014). The Quranic Ten Commandments: This Is My Straight Path Al An'am (6:153). Hussein M. Naguib. ISBN 978-0-615-99559-5.
  122. ^ The numbering of the verses is given in bold while the numbering of the Commandments is in superscript.
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  124. ^ The Noble Quran, trans. Muhsin Khan; Taqi-ud-Din Hilali. Verse 6:154
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  130. ^ Matthew 5:21, Matthew 15:19, Matthew 19:19, Matthew 22:7, Mark 10:19, Luke 18:20, Romans 13:9, 1 Timothy 1:9, James 2:11, Revelation 21:8
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    "The images or Icons, as they are called, of the Greek Church are not, it must be remarked, sculptured images, but flat pictures or mosaics; not even the Crucifix is sanctioned; and herein consists the difference between the Greek and Roman Churches, in the latter of which both pictures and statues are allowed, and venerated with equal honour." p. 353
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Further reading edit

  • Aaron, David H (2006). Etched in Stone: The Emergence of the Decalogue. Continuum. ISBN 0-567-02791-0.
  • Abdrushin (2009). The Ten Commandments of God and the Lord's Prayer. Grail Foundation Press. ISBN 978-1-57461-004-8.
  • Peter Barenboim, Biblical Roots of Separation of Powers, Moscow, 2005, ISBN 5-94381-123-0.
  • Boltwood, Emily (2012). 10 Simple Rules of the House of Gloria. Tate Publishing. ISBN 978-1-62024-840-9.
  • Deharbe, Joseph (1912). "Chap. II. The Ten Commandments of God" . A Complete Catechism of the Catholic Religion. Translated by Rev. John Fander. Schwartz, Kirwin & Fauss.
  • Freedman, David Noel (2000). The Nine Commandments. Uncovering a Hidden Pattern of Crime and Punishment in the Hebrew Bible. Doubleday. ISBN 0-385-49986-8.
  • Friedman, Richard Elliott (1987). Who Wrote the Bible?. Englewood Cliffs, NJ: Prentice Hall. ISBN 0-671-63161-6.
  • Hazony, David (2010). The Ten Commandments: How Our Most Ancient Moral Text Can Renew Modern Life. New York: Scribner. ISBN 978-1-4165-6235-1.
  • Kaufmann, Yehezkel (1960). The Religion of Israel, From Its Beginnings To the Babylonian Exile. Translated by Moshe Greenberg. Chicago: University of Chicago Press.
  • Kuntz, Paul Grimley (2004). The Ten Commandments in History: Mosaic Paradigms for a Well-Ordered Society. Wm B Eerdmans Publishing, Emory University Studies in Law and Religion. ISBN 0-8028-2660-1.
  • Markl, Dominik (2012): "The Decalogue in History: A Preliminary Survey of the Fields and Genres of its Reception", in: Zeitschrift für Altorientalische und Biblische Rechtsgeschichte – vol. 18, nº., pp. 279–293, (pdf 24 February 2021 at the Wayback Machine).
  • Markl, Dominik, ed. (2013). The Decalogue and its Cultural Influence. Sheffield: Sheffield Phoenix Press. ISBN 978-1-909697-06-5.
  • Mendenhall, George E (1973). The Tenth Generation: The Origins of the Biblical Tradition. Baltimore: Johns Hopkins University Press. ISBN 0-8018-1267-4.
  • Mendenhall, George E (2001). Ancient Israel's Faith and History: An Introduction To the Bible in Context. Louisville: Westminster John Knox Press. ISBN 0-664-22313-3.
  • Hussein Naguib (2014). The Quranic Ten Commandments: This Is My Straight Path Al An'am (6:153). Hussein M. Naguib. ISBN 978-0-615-99559-5.
  • Watts, James W. (2004). (PDF). Journal of Religion and Society. 6. Archived from the original (PDF) on 14 February 2015. Retrieved 27 August 2014.

External links edit

  • Ten Commandments: Ex. 20 version (text, mp3), Deut. 5 version (text, mp3) in The Hebrew Bible in English by Jewish Publication Society, 1917 ed.

February 15, 2024
commandments, other, uses, disambiguation, decalogue, redirects, here, other, uses, decalogue, disambiguation, decalogue, from, latin, decalogus, from, ancient, greek, δεκάλογος, dekálogos, words, biblical, principles, relating, ethics, worship, that, play, fu. For other uses see Ten Commandments disambiguation Decalogue redirects here For other uses see Decalogue disambiguation The Ten Commandments or the Decalogue from Latin decalogus from Ancient Greek dekalogos dekalogos lit ten words are a set of biblical principles relating to ethics and worship that play a fundamental role in Judaism and Christianity The text of the Ten Commandments appears in three different versions in the Bible 1 at Exodus 20 2 17 The book of Exodus 34 4a 6a 14 28 and Deuteronomy 5 6 21 This 1768 parchment by Jekuthiel Sofer emulated the 1675 Ten Commandments at the Amsterdam Esnoga synagogueAccording to the Book of Exodus in the Torah the Ten Commandments were revealed to Moses at Mount Sinai told by Moses to the Israelites in Exodus 19 25 and inscribed by the finger of God on two tablets of stone 2 Scholars disagree about when the Ten Commandments were written and by whom with some modern scholars drawing comparisons between the Decalogue and Hittite and Mesopotamian laws and treaties 3 Contents 1 Terminology 2 Biblical narrative 3 Numbering 3 1 Religious traditions 3 2 Categorization 4 Religious interpretations 4 1 Judaism 4 1 1 Two tablets 4 1 2 Use in Jewish ritual 4 1 3 Samaritan 4 2 Christianity 4 2 1 References in the New Testament 4 2 2 Anglicanism 4 2 3 Baptists 4 2 4 Catholicism 4 2 5 Lutheranism 4 2 6 Methodist 4 2 7 Orthodox 4 2 8 Pentecostalism 4 2 9 Presbyterianism 4 2 10 Protestantism 4 2 11 The Church of Jesus Christ of Latter day Saints 4 3 Islam 4 3 1 Moses and the Tablets 4 3 2 Classical views 4 3 3 Other views 4 4 Main points of interpretative difference 4 4 1 Sabbath day 4 4 2 Killing or murder 4 4 3 Theft 4 4 4 Idolatry 4 4 5 Adultery 5 Critical historical analysis 5 1 Early theories 5 2 20th Century Discussion 5 3 21st Century Scholarship 5 4 The Ritual Decalogue 6 Political importance 7 United States debate over display on public property 8 Cultural references 9 See also 10 References 11 Further reading 12 External linksTerminology edit nbsp Part of the All Souls Deuteronomy containing the oldest extant copy of the Decalogue It is dated to the early Herodian period between 30 and 1 BC The Ten Commandments called עשרת הדברות ע ש ר ת ה ד ב ר ים transliterated aseret hadvarim in Biblical Hebrew are mentioned at Exodus 34 28 4 Deuteronomy 4 13 5 and Deuteronomy 10 4 6 In all sources the terms are translatable as the ten words the ten sayings or the ten matters 7 In Mishnaic Hebrew they are called עשרת הדיברות ע ש ר ת ה ד ב רו ת aseret hadibrot lit the ten sayings or the ten utterances citation needed In the Septuagint the Greek translation of the Hebrew Bible was translated as dekalogos dekalogos or ten words this Greek word became decalogus in Latin which entered the English language as Decalogue providing an alternative name for the Ten Commandments 8 The Tyndale and Coverdale English biblical translations used ten verses The Geneva Bible used ten commandments which was followed by the Bishops Bible and the Authorized Version the King James version as ten commandments Most major English versions use the word commandments 4 The stone tablets as opposed to the ten commandments inscribed on them are called לוחות הברית לו חו ת ה ב ר ית lukhot habrit meaning the tablets of the covenant Biblical narrative edit nbsp 1896 illustration depicting Moses receiving the commandmentsThe biblical narrative of the revelation at Sinai begins in Exodus 19 after the arrival of the children of Israel at Mount Sinai also called Horeb On the morning of the third day of their encampment there were thunders and lightnings and a thick cloud upon the mount and the voice of the trumpet exceeding loud and the people assembled at the base of the mount After the LORD 9 came down upon mount Sinai Moses went up briefly and returned to prepare the people and then in Exodus 20 God spoke to all the people the words of the covenant that is the ten commandments 10 as it is written Modern biblical scholarship differs as to whether Exodus 19 20 describes the people of Israel as having directly heard all or some of the decalogue or whether the laws are only passed to them through Moses 11 The people were afraid to hear more and moved afar off and Moses responded with Fear not Nevertheless he drew near the thick darkness where the presence of the Lord was 12 to hear the additional statutes and judgments 13 all which he wrote 14 in the book of the covenant 15 which he read to the people the next morning and they agreed to be obedient and do all that the LORD had said Moses escorted a select group consisting of Aaron Nadab and Abihu and seventy of the elders of Israel to a location on the mount where they worshipped afar off 16 and they saw the God of Israel above a paved work like clear sapphire stone 17 And the LORD said unto Moses Come up to me into the mount and be there and I will give thee tablets of stone and a law and commandments which I have written that thou mayest teach them 13 And Moses rose up and his minister Joshua and Moses went up into the mount of God First mention of the tablets in Exodus 24 12 13 The mount was covered by the cloud for six days and on the seventh day Moses went into the midst of the cloud and was in the mount forty days and forty nights 18 And Moses said the LORD delivered unto me two tablets of stone written with the finger of God and on them was written according to all the words which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly 19 Before the full forty days expired the children of Israel collectively decided that something had happened to Moses and compelled Aaron to fashion a golden calf and he built an altar before it 20 and the people worshipped the calf 21 nbsp Moses Breaking the Tablets of the Law 1659 by RembrandtAfter the full forty days Moses and Joshua came down from the mountain with the tablets of stone And it came to pass as soon as he came nigh unto the camp that he saw the calf and the dancing and Moses anger waxed hot and he cast the tablets out of his hands and break them beneath the mount 22 After the events in chapters 32 and 33 the LORD told Moses Hew thee two tablets of stone like unto the first and I will write upon these tablets the words that were in the first tablets which thou breakest 23 And he wrote on the tablets according to the first writing the ten commandments which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly and the LORD gave them unto me 24 These tablets were later placed in the ark of the covenant 25 Numbering editReligious traditions edit Although both the Masoretic Text and the Dead Sea Scrolls have the passages of Exodus 20 and Deuteronomy 5 divided into ten specific commandments formatted with space between them corresponding to the Lutheran counting in the chart below 26 27 many Modern English Bible translations give the appearance of more than ten imperative statements in each passage Different religious traditions categorize the seventeen verses of Exodus 20 1 17 and their parallels in Deuteronomy 5 4 21 into ten commandments in different ways as shown in the table Some suggest that the number ten is a choice to aid memorization rather than a matter of theology 28 29 The Ten Commandments LXX P R T S A C L Commandment KJV Exodus 20 1 17 Deuteronomy 5 4 21Verses Text Verses Text 0 1 1 I am the Lord thy God 2 30 6 30 1 1 1 2 1 1 1 1 Thou shalt have no other gods before me 3 31 7 31 2 2 2 2 1 1 1 1 Thou shalt not make unto thee any graven image 4 6 32 8 10 32 3 3 3 3 2 2 2 2 Thou shalt not take the name of the Lord thy God in vain 7 33 11 33 4 4 4 4 3 3 3 3 Remember the sabbath day to keep it holy 8 11 34 4 4 4 4 3 3 3 3 Observe the sabbath day to keep it holy 12 15 35 5 5 5 5 4 4 4 4 Honour thy father and thy mother 12 36 16 37 6 8 6 6 5 5 5 5 Thou shalt not kill 13 38 17 38 7 6 7 7 6 6 6 6 Thou shalt not commit adultery 14 39 18 40 8 7 8 8 7 7 7 7 Thou shalt not steal 15 41 19 42 9 9 9 9 8 8 8 8 Thou shalt not bear false witness against thy neighbour 16 43 20 44 10 10 10 10 9 10 10 9 Thou shalt not covet thy neighbour s house 17a 45 10 10 10 10 9 10 10 9 Thou shalt not desire thy neighbour s house 21b 46 10 10 10 10 9 9 9 10 Thou shalt not covet thy neighbour s wife 17b 47 21a 48 10 10 10 10 9 10 10 10 or his slaves or his animals or anything of thy neighbour 17c 49 21c 50 10 You shall set up these stones which I command you today on Aargaareezem Tsedaka 14c 51 52 18c 51 53 Categorization edit See also Textual variants in the Book of Exodus Exodus 20 Textual variants in the Book of Exodus Exodus 34 and Textual variants in the Hebrew Bible Deuteronomy 5 There are two major approaches to categorizing the commandments One approach distinguishes the prohibition against other gods verse 3 from the prohibition against images verses 4 6 LXX Septuagint 3rd century BC generally followed by Eastern Orthodox Christians P Philo 1st century has an extensive homily explaining the order with the prohibition on adultery the greatest of the commands dealing with persons followed by the prohibitions against stealing and then killing 54 R Reformed Christians follow Calvin s Institutes 1536 which follows the Septuagint this system is also in the Anglican Book of Common Prayer 55 Another approach combines verses 3 6 the prohibition against images and the prohibition against other gods into a single command while still maintaining ten commandments Samaritan and Jewish traditions include another commandment whereas Christian traditions will divide coveting the neighbor s wife and house T Jewish Talmud c 200 CE makes the prologue the first saying or matter S Samaritan Pentateuch c 120 BCE contains additional instruction to Moses about making a sacrifice to Yahweh which Samaritans regard as the 10th commandment A Augustine 4th century follows the Talmud in combining verses 3 6 but omits the prologue as a commandment and divides the prohibition on coveting into two commandments following the word order of Deuteronomy 5 21 rather than Exodus 20 17 C Roman Catholicism largely follows Augustine which was reiterated in the Catechism of the Catholic Church 1992 changing the sabbath into the lord s day and dividing Exodus 20 17 prohibiting covetousness into two commandments L Lutherans follow Luther s Large Catechism 1529 which follows Augustine and Roman Catholic tradition but subordinates the prohibition of images to the sovereignty of God in the First Commandment 56 and uses the word order of Exodus 20 17 rather than Deuteronomy 5 21 for the ninth and tenth commandments Religious interpretations editThe Ten Commandments concern matters of fundamental importance in Judaism and Christianity the greatest obligation to worship only God the greatest injury to a person murder the greatest injury to family bonds adultery the greatest injury to commerce and law bearing false witness the greatest inter generational obligation honour to parents the greatest obligation to community truthfulness the greatest injury to movable property theft 57 The Ten Commandments are written with room for varying interpretation reflecting their role as a summary of fundamental principles 29 57 58 59 They are not as explicit 57 or as detailed as rules 60 or as many other biblical laws and commandments because they provide guiding principles that apply universally across changing circumstances They do not specify punishments for their violation Their precise import must be worked out in each separate situation 60 The Bible indicates the special status of the Ten Commandments among all other Torah laws in several ways They have a uniquely terse style 61 Of all the biblical laws and commandments the Ten Commandments alone 61 are said to have been written with the finger of God Exodus 31 18 The stone tablets were placed in the Ark of the Covenant Exodus 25 21 Deuteronomy 10 2 5 61 Judaism edit Further information Law given to Moses at Sinai nbsp The Ten Commandments as they appear in a Torah scrollThe Ten Commandments form the basis of Jewish law 62 stating God s universal and timeless standard of right and wrong unlike the rest of the 613 commandments in the Torah which include for example various duties and ceremonies such as the kashrut dietary laws and the rituals to be performed by priests in the Holy Temple 63 Jewish tradition considers the Ten Commandments the theological basis for the rest of the commandments Philo in his four book work The Special Laws treated the Ten Commandments as headings under which he discussed other related commandments 64 Similarly in The Decalogue he stated that under the commandment against adulterers many other commands are conveyed by implication such as that against seducers that against practisers of unnatural crimes that against all who live in debauchery that against all men who indulge in illicit and incontinent connections 65 Others such as Rabbi Saadia Gaon have also made groupings of the commandments according to their links with the Ten Commandments 66 According to Conservative Rabbi Louis Ginzberg Ten Commandments are virtually entwined in that the breaking of one leads to the breaking of another Echoing an earlier rabbinic comment found in the commentary of Rashi to the Songs of Songs 4 5 Ginzberg explained there is also a great bond of union between the first five commandments and the last five The first commandment I am the Lord thy God corresponds to the sixth Thou shalt not kill for the murderer slays the image of God The second Thou shalt have no strange gods before me corresponds to the seventh Thou shalt not commit adultery for conjugal faithlessness is as grave a sin as idolatry which is faithlessness to God The third commandment Thou shalt not take the name of the Lord in vain corresponds to the eighth Thou shalt not steal for stealing results in a false oath in God s name The fourth Remember the Sabbath day to keep it holy corresponds to the ninth Thou shalt not bear false witness against thy neighbor for he who bears false witness against his neighbor commits as grave a sin as if he had borne false witness against God saying that He had not created the world in six days and rested on the seventh day the holy Sabbath The fifth commandment Honor thy father and thy mother corresponds to the tenth Covet not thy neighbor s wife for one who indulges this lust produces children who will not honor their true father but will consider a stranger their father 67 The traditional Rabbinical Jewish belief is that the observance of these commandments and the other mitzvot are required solely of the Jewish people and that the laws incumbent on humanity in general are outlined in the seven Noahide laws several of which overlap with the Ten Commandments In the era of the Sanhedrin transgressing any one of six of the Ten Commandments theoretically carried the death penalty the exceptions being the First Commandment honouring your father and mother saying God s name in vain and coveting though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by the oral law 68 Two tablets edit Main article Tablets of Stone The arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition Rabbi Hanina ben Gamaliel says that each tablet contained five commandments but the Sages say ten on one tablet and ten on the other that is that the tablets were duplicates 69 This can be compared to diplomatic treaties of the ancient Near East in which a copy was made for each party 70 According to the Talmud the compendium of traditional Rabbinic Jewish law tradition and interpretation one interpretation of the biblical verse the tablets were written on both their sides 71 is that the carving went through the full thickness of the tablets yet was miraculously legible from both sides 72 Use in Jewish ritual edit nbsp The Ten Commandments on a glass plateThe Mishna records that during the period of the Second Temple the Ten Commandments were recited daily 73 before the reading of the Shema Yisrael as preserved for example in the Nash Papyrus a Hebrew manuscript fragment from 150 to 100 BC found in Egypt containing a version of the ten commandments and the beginning of the Shema but that this practice was abolished in the synagogues so as not to give ammunition to heretics who claimed that they were the only important part of Jewish law 74 75 or to dispel a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah 73 In later centuries rabbis continued to omit the Ten Commandments from daily liturgy in order to prevent confusion among Jews that they are only bound by the Ten Commandments and not also by many other biblical and Talmudic laws such as the requirement to observe holy days other than the sabbath 73 Today the Ten Commandments are heard in the synagogue three times a year as they come up during the readings of Exodus and Deuteronomy and during the festival of Shavuot 73 The Exodus version is read in parashat Yitro around late January February and on the festival of Shavuot and the Deuteronomy version in parashat Va etchanan in August September In some traditions worshipers rise for the reading of the Ten Commandments to highlight their special significance 73 though many rabbis including Maimonides have opposed this custom since one may come to think that the Ten Commandments are more important than the rest of the Mitzvot 76 In printed Chumashim as well as in those in manuscript form the Ten Commandments carry two sets of cantillation marks The ta am elyon upper accentuation which makes each Commandment into a separate verse is used for public Torah reading while the ta am tachton lower accentuation which divides the text into verses of more even length is used for private reading or study The verse numbering in Jewish Bibles follows the ta am tachton In Jewish Bibles the references to the Ten Commandments are therefore Exodus 20 2 14 and Deuteronomy 5 6 18 Samaritan edit The Samaritan Pentateuch varies in the Ten Commandments passages both in that the Samaritan Deuteronomical version of the passage is much closer to that in Exodus and in that Samaritans count as nine commandments what others count as ten The Samaritan tenth commandment is on the sanctity of Mount Gerizim The text of the Samaritan tenth commandment follows 77 And it shall come to pass when the Lord thy God will bring thee into the land of the Canaanites whither thou goest to take possession of it thou shalt erect unto thee large stones and thou shalt cover them with lime and thou shalt write upon the stones all the words of this Law and it shall come to pass when ye cross the Jordan ye shall erect these stones which I command thee upon Mount Gerizim and thou shalt build there an altar unto the Lord thy God an altar of stones and thou shalt not lift upon them iron of perfect stones shalt thou build thine altar and thou shalt bring upon it burnt offerings to the Lord thy God and thou shalt sacrifice peace offerings and thou shalt eat there and rejoice before the Lord thy God That mountain is on the other side of the Jordan at the end of the road towards the going down of the sun in the land of the Canaanites who dwell in the Arabah facing Gilgal close by Elon Moreh facing Shechem Christianity edit See also Christian views on the Old Covenant Most traditions of Christianity hold that the Ten Commandments have divine authority and continue to be valid though they have different interpretations and uses of them 78 The Apostolic Constitutions which implore believers to always remember the ten commands of God reveal the importance of the Decalogue in the early Church 79 Through most of Christian history the decalogue was considered a summary of God s law and standard of behaviour central to Christian life piety and worship 80 Distinctions in the order and importance of said order continues to be a theological debate 81 with texts within the New Testament Romans 13 9 confirming the more traditional ordering which follows the Septuagint of adultery murder and theft as opposed to the currently held order of the Masoretic of murder adultery theft References in the New Testament edit See also Matthew 5 Antitheses nbsp Moses and Aaron with the Ten Commandments painting c 1675 by Aron de Chavez During his Sermon on the Mount Jesus explicitly referenced the prohibitions against murder and adultery In Matthew 19 16 19 Jesus repeated five of the Ten Commandments followed by that commandment called the second Matthew 22 34 40 after the first and great commandment And behold one came and said unto him Good Master what good thing shall I do that I may have eternal life And he said unto him Why callest thou me good There is none good but one that is God but if thou wilt enter into life keep the commandments He saith unto him Which Jesus said Thou shalt do no murder Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witness Honour thy father and thy mother and Thou shalt love thy neighbour as thyself Matthew 19 16 19 In his Epistle to the Romans Paul the Apostle also mentioned five of the Ten Commandments and associated them with the neighbourly love commandment Owe no man any thing but to love one another for he that loveth another hath fulfilled the law For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet and if there be any other commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thyself Love worketh no ill to his neighbour therefore love is the fulfilling of the law Romans 13 8 10 KJV Anglicanism edit In Anglicanism the Articles of the Church of England revised and altered by the Assembly of Divines at Westminster in the year 1643 state that no Christian man whatsoever is free from the obedience of the commandments which are called moral By the moral law we understand all the Ten Commandments taken in their full extent 82 Baptists edit Baptists believe The Ten Commandments are a summary of the requirements of a works covenant called the Old Covenant given on Mount Sinai to the nascent nation of Israel 83 The Old Covenant is fulfilled by Christ at the cross Unbelievers are still under the Law The law reveals man s sin and need for the salvation that is Jeshua Repentance from sin and faith in Christ for salvation is the point of the entire Bible 84 They do reflect the eternal character of God and serve as a paragon of morality 85 Catholicism edit Main article Ten Commandments in Catholic theology In Catholicism it is believed that Jesus freed Christians from the rest of Jewish religious law but not from their obligation to keep the Ten Commandments 86 It has been said that they are to the moral order what the creation story is to the natural order 86 According to the Catechism of the Catholic Church the official exposition of the Catholic Church s Christian beliefs the Commandments are considered essential for spiritual good health and growth 87 and serve as the basis for social justice 88 Church teaching of the Commandments is largely based on the Old and New Testaments and the writings of the early Church Fathers 89 The Catechism of the Catholic Church believes that in the New Testament Jesus acknowledged their validity summarizing them into two great commandments The great commandments contain the Law of the Gospel summed up in the Golden Rule The Law of the Gospel is expressed particularly in the Sermon on the Mount 90 The Catechism of the Catholic Church explains that the Law of the Gospel fulfills the commandments of the Law The Lord s Sermon on the Mount far from abolishing or devaluing the moral prescriptions of the Old Law releases their hidden potential and has new demands arise from them it reveals their entire divine and human truth It does not add new external precepts but proceeds to reform the heart the root of human acts where man chooses between the pure and the impure where faith hope and charity are formed and with them the other virtues The New Law fulfills refines surpasses and leads the Old Law to its perfection 91 Lutheranism edit nbsp Moses receives the Ten Commandments in this 1860 woodcut by Julius Schnorr von Carolsfeld a Lutheran The Lutheran division of the commandments follows the one established by St Augustine following the then current synagogue scribal division The first three commandments govern the relationship between God and humans the fourth through eighth govern public relationships between people and the last two govern private thoughts See Luther s Small Catechism 92 and Large Catechism 56 Methodist edit The moral law contained in the Ten Commandments according to the founder of the Methodist movement John Wesley was instituted from the beginning of the world and is written on the hearts of all people 93 As with the Reformed view 94 Wesley held that the moral law which is contained in the Ten Commandments stands today 95 Every part of this law must remain in force upon all mankind in all ages as not depending either on time or place nor on any other circumstances liable to change but on the nature of God and the nature of man and their unchangeable relation to each other Wesley s Sermons Vol I Sermon 25 95 In keeping with Wesleyan covenant theology while the ceremonial law was abolished in Christ and the whole Mosaic dispensation itself was concluded upon the appearance of Christ the moral law remains a vital component of the covenant of grace having Christ as its perfecting end 93 As such in Methodism an important aspect of the pursuit of sanctification is the careful following of the Ten Commandments 94 Orthodox edit nbsp A Christian school in India displays the Ten Commandments The Eastern Orthodox Church holds its moral truths to be chiefly contained in the Ten Commandments 96 A confession begins with the Confessor reciting the Ten Commandments and asking the penitent which of them he has broken 97 Pentecostalism edit The Pentecostal Christianity believes the Ten Commandments were given directly from God summarizing the absolutes of spiritual and moral living that God intended for his people They also attach a specific significance observing that the Feast of Pentecost commemorates the giving of the Ten Commandments to Moses This view admitted by several founders of the Pentecostal Church has passed into modern Christian ethic where the feast is also celebrated as the day of the giving of the Law or Shavuot as observed by Judaic liturgical books and Jewish Christianity Pentecostals believe giving of the Ten Commandments on Mount Sinai fifty days after Passover and the disciples of Jesus Christ receiving the Holy Spirit of God as foretold by Him 98 fifty days after His Resurrection on Day of Pentecost was foretold by the prophet Jeremiah 99 symbolizing God giving His Church the gift of the Holy Spirit where law is written not on tablets of stone but in their hearts Pentecostal Christianity believes that through Jesus Christ and with the exception of the Ten Commandments they are not bound by the 613 Commandments of the Old Testament 100 and any adherence to Judaic Halakha Presbyterianism edit The Westminster Confession held by Presbyterian Churches holds that the moral law contained in the Ten Commandments does forever bind all as well justified persons as others to the obedience thereof 101 Protestantism edit See also Law and Gospel Protestantism under which there are several denominations of Christianity in general gives more importance to biblical law and the gospel rejecting the moral theology of Roman Catholicism Early Protestant theologians continued to take the Ten Commandments as the starting point of Christian moral life 102 Different versions of Christianity have varied in how they have translated the bare principles into the specifics that make up a full Christian ethic 102 With the emergence of various modern versions of Protestanism there are several modern churches that believe and teach their adherents that all of the Law of Moses was fulfilled by Jesus Christ by His Crucifixion death and resurrection and the Law of Moses including the Ten Commandments no longer apply to them 103 while others believe in following only the commandments that appear in the New testament 104 and hence do not follow or observe them as part of their faith and worship The Church of Jesus Christ of Latter day Saints edit According to the doctrine of the Church of Jesus Christ of Latter day Saints Jesus completed rather than rejected the Mosaic law 105 The Ten Commandments are considered eternal gospel principles necessary for exaltation 106 They appear in the Book of Mosiah 12 34 36 107 13 15 16 108 13 21 24 109 and Doctrine and Covenants 106 According to the Book of Mosiah a prophet named Abinadi taught the Ten Commandments in the court of King Noah and was martyred for his righteousness 110 Abinadi knew the Ten Commandments from the brass plates 111 In an October 2011 address the Church president and prophet Thomas S Monson taught The Ten Commandments are just that commandments They are not suggestions 112 In that same talk he used small quotations listing the numbering and selection of the commandments This and other sources 113 don t include the prologue making it most consistent with the Septuagint numbering A splinter group of the Church called the Church of Jesus Christ of Latter Day Saints Strangite have a belief similar to the Samaritans where they have the entire Ten Commandments in their scripture where others only have nine The Strangite fourth Commandment is Thou shalt love thy neighbor as thyself 114 The Strangite s founder and namesake James Strang wrote in Note on the Decalogue as part of the Book of the Law of the Lord a Strangite holy book that no other version of the Decalogue contains more than nine commandments and speculated that his fourth Commandment was omitted from other works perhaps as early as Josephus time circa 37 100 AD 115 Islam edit See also Torah in Islam and Moses in Islam Moses and the Tablets edit Main article Tablets of Stone In the Quran The receiving of the Ten Commandments by Prophet Musa Moses is dealt with in much detail in Islamic tradition 116 with the meeting of Moses with God on Mount Sinai described in Surah A raf 7 142 145 The Revealing of the Tablets on which were the Commandments of God is described in the following verse And We wrote for him Moses on the Tablets the lesson to be drawn from all things and the explanation of all things and said Hold unto these with firmness and enjoin your people to take the better therein I shall show you the home of Al Fasiqun the rebellious disobedient to Allah 117 The Tablets are further alluded to in verses 7 150 when Moses threw the Tablets down in anger at seeing the Israelites worshipping of the golden calf and in 7 154 when he picked up the Tablets having recovered from his anger And when the anger of Musa Moses was appeased he took up the Tablets and in their inscription was guidance and mercy for those who fear their Lord 118 Classical views edit Three verses of Surah An am 6 151 153 are widely taken to be a reinstatement or revised version of the Ten Commandments 119 120 121 either as revealed to Moses originally or as they are to be taken by Muslims now 122 151 Say Come I will recite what your Lord has prohibited you from 1Join not anything in worship with Him 2And be good and dutiful to your parents 3And kill not your children because of poverty We provide sustenance for you and for them 4And come not near to Al Fawahish shameful sins illegal sexual intercourse adultery etc whether committed openly or secretly 5And kill not anyone whom Allah has forbidden except for a just cause according to the Law This He has commanded you that you may understand 152 6And come not near to the orphan s property except to improve it until he or she attains the age of full strength 7And give full measure and full weight with justice We burden not any person but that which he can bear 8And whenever you give your word i e judge between men or give evidence etc say the truth even if a near relative is concerned 9And fulfill the Covenant of Allah This He commands you that you may remember 153 10And verily this the Commandments mentioned in the above Verses is my Straight Path so follow it and follow not other paths for they will separate you away from His Path This He has ordained for you that you may become Al Muttaqun the pious 123 Evidence for these verses having some relation to Moses and the Ten Commandments is from the verse which immediately follows them Then We gave Musa Moses the Book to complete Our Favour upon those who would do right and explaining all things in detail and a guidance and a mercy that they might believe in the meeting with their Lord 124 According to a narration in Mustadrak Hakim Ibn Abbas a prominent narrator of Israiliyat traditions said In Surah Al An am there are clear Ayat and they are the Mother of the Book the Qur an He then recited the above verses 125 Also in Mustadrak Hakim is the narration of Ubada ibn as Samit The Messenger of Allah said Who among you will give me his pledge to do three things He then recited the above Ayah 6 151 153 He then said Whoever fulfills this pledge then his reward will be with Allah but whoever fell into shortcomings and Allah punishes him for it in this life then that will be his recompense Whoever Allah delays his reckoning until the Hereafter then his matter is with Allah If He wills He will punish him and if He wills He will forgive him 125 Ibn Kathir mentions a narration of Abdullah ibn Mas ud in his Tafsir Whoever wishes to read the will and testament of the Messenger of Allah on which he placed his seal let him read these Ayat 6 151 153 126 Order Commandment in the Quran Surat Al An am Surat Al Isra Corresponding in the BibleFirst Commandment Do not associate others with God 151 22 Do not put other gods before meSecond Commandment Honour your parents 23 24 Honour thy father and thy motherThird Commandment Do not kill your children for fear of poverty 26 31 Do not murderFourth Commandment Do not come near indecencies openly or secretly 32 Do not covet thy neighbour s wife Do not commit adulteryFifth Commandment Do not take a life except justly 33 Do not murderSixth Commandment Do not come near the property of the orphan except to enhance it 152 34 Do not covet his slaves or his animals or anything of thy neighbourSeventh Commandment Give full measure and weigh with justice 35 Doesn t exist And the biblical Remember the sabbath day is absent in the Quran Eighth Commandment Whenever you testify maintain justice even regarding a close relative 36 Do not bear false witness against thy neighbourNinth Commandment Fulfil your covenant with God 34 Do not take the name of the Lord thy God in vainTenth Commandment Follow God s path and not any other 153 37 39 Do not make unto thee any graven image or idols neither kneel before them nor worship themOther views edit See also Islamic ethics Moral commandments Main points of interpretative difference edit Sabbath day edit See also Remember the sabbath day to keep it holy Biblical Sabbath Shabbat and Judaizers The Abrahamic religions observe the Sabbath in various ways In Judaism it is observed on Saturday reckoned from dusk to dusk In Christianity it is sometimes observed on Saturday sometimes on Sunday and sometimes not at all non Sabbatarianism Observing the Sabbath on Sunday the day of resurrection gradually became the dominant Christian practice from the Jewish Roman wars onward citation needed The Church s general repudiation of Jewish practices during this period is apparent in the Council of Laodicea 4th century AD where Canons 37 38 state It is not lawful to receive portions sent from the feasts of Jews or heretics nor to feast together with them and It is not lawful to receive unleavened bread from the Jews nor to be partakers of their impiety 127 Canon 29 of the Laodicean council specifically refers to the sabbath Christians must not judaize by resting on the Jewish Sabbath but must work on that day rather honouring the Lord s Day and if they can resting then as Christians But if any shall be found to be judaizers let them be anathema from Christ 127 Killing or murder edit Main article Thou shalt not kill nbsp The Sixth Commandment as translated by the Book of Common Prayer 1549 The image is from the altar screen of the Temple Church near the Law Courts in London Multiple translations exist of the fifth sixth commandment the Hebrew words לא תרצח lo tirtzach are variously translated as thou shalt not kill or thou shalt not murder 128 The imperative is against unlawful killing resulting in bloodguilt 129 The Hebrew Bible contains numerous prohibitions against unlawful killing but does not prohibit killing in the context of warfare 1Kings 2 5 6 capital punishment Leviticus 20 9 16 or defending against a home invasion Exodus 22 2 3 which are considered justified The New Testament is in agreement that murder is a grave moral evil 130 and references the Old Testament view of bloodguilt 131 Theft edit Main article Thou shalt not steal German Old Testament scholar Albrecht Alt Das Verbot des Diebstahls im Dekalog 1953 suggested that the commandment translated as thou shalt not steal was originally intended against stealing people against abductions and slavery in agreement with the Talmudic interpretation of the statement as thou shalt not kidnap Sanhedrin 86a Alt s claim is somewhat questioable because the decalogue verse Exodus 20 12 Deuteronomy 5 16 forbids theft in general whereas the Sanhedrin 86a discussion abductions and slavery deals with another biblical verse Deuteronomy 24 7 which explicitly refers to theft i e abduction of a person in order to sell that person Idolatry edit Main articles Idolatry Idolatry in Judaism Idolatry in Christianity and Shirk Islam In Judaism there is a prohibition against making or worshipping an idol or a representation of God but there is no restriction on art or simple depictions unrelated to God Islam has a stronger prohibition banning not just representations of God but also in some cases of Muhammad humans and in some interpretations any living creature In the non canonical Gospel of Barnabas it is claimed that Jesus stated that idolatry is the greatest sin as it divests a man fully of faith and hence of God 132 The words attributed to Jesus prohibit not only worshipping statues of wood or stone but also statues of flesh all which a man loves for which he leaves everything else but that is his god thus the glutton and drunkard has for his idol his own flesh the fornicator has for his idol the harlot and the greedy has for his idol silver and gold and so the same for every other sinner 133 Idolatory was thus the basic sin which manifested in various acts or thoughts which displace the primacy of God However the Gospel of Barnabas does not form part of the Christian bible It is known only from 16th and 17th century manuscripts and frequently reflects Islamic rather than Christian understandings 134 Eastern Orthodox tradition teaches that while images of God the Father remain prohibited depictions of Jesus as the incarnation of God as a visible human are permissible To emphasize the theological importance of the incarnation the Orthodox Church encourages the use of icons in church and private devotions but prefers a two dimensional depiction 135 In modern use usually as a result of Roman Catholic influence more naturalistic images and images of the Father however also appear occasionally in Orthodox churches but statues i e three dimensional depictions continue to be banned 135 Adultery edit This commandment forbade male Israelites from having sexual intercourse with the wife of another Israelite the prohibition did not extend to their own slaves Sexual intercourse between an Israelite man married or not and a woman who was neither married nor betrothed was not considered adultery 136 This concept of adultery stems from a society that was not strictly monogamous where the patriarchal economic aspect of Israelite marriage gave the husband an exclusive right to his wife whereas the wife as the husband s possession did not have an exclusive right to her husband 137 138 Louis Ginzberg argued that the tenth commandment Covet not thy neighbor s wife is directed against a sin which may lead to a trespassing of all Ten Commandments 139 Critical historical analysis edit nbsp 18th century depiction of Moses receiving the tablets Monheim Town Hall Early theories edit Critical scholarship is divided over its interpretation of the ten commandment texts Julius Wellhausen s documentary hypothesis 1883 suggests that Exodus 20 23 and 34 might be regarded as the document which formed the starting point of the religious history of Israel 140 Deuteronomy 5 then reflects King Josiah s attempt to link the document produced by his court to the older Mosaic tradition In a 2002 analysis of the history of this position Bernard M Levinson argued that this reconstruction assumes a Christian perspective and dates back to Johann Wolfgang von Goethe s polemic against Judaism which asserted that religions evolve from the more ritualistic to the more ethical Goethe thus argued that the Ten Commandments revealed to Moses at Mount Sinai would have emphasized rituals and that the ethical Decalogue Christians recite in their own churches was composed at a later date when Israelite prophets had begun to prophesy the coming of the messiah Levinson points out that there is no evidence internal to the Hebrew Bible or in external sources to support this conjecture He concludes that its vogue among later critical historians represents the persistence of the idea that the supersession of Judaism by Christianity is part of a longer history of progress from the ritualistic to the ethical 141 20th Century Discussion edit By the 1930s historians who accepted the basic premises of multiple authorship had come to reject the idea of an orderly evolution of Israelite religion Critics instead began to suppose that law and ritual could be of equal importance while taking different form at different times This means that there is no longer any a priori reason to believe that Exodus 20 2 17 and Exodus 34 10 28 were composed during different stages of Israelite history According to John Bright there was an important distinction between the Decalogue and the book of the covenant Exodus 21 23 and 34 10 24 The Decalogue he argues was modelled on the suzerainty treaties of the Hittites and other Mesopotamian Empires that is represents the relationship between God and Israel as a relationship between king and vassal and enacts that bond 142 The prologue of the Hittite treaty reminds his vassals of his benevolent acts compare with Exodus 20 2 I am the LORD your God who brought you out of the land of Egypt out of the house of slavery The Hittite treaty also stipulated the obligations imposed by the ruler on his vassals which included a prohibition of relations with peoples outside the empire or enmity between those within 143 Exodus 20 3 You shall have no other gods before Me Viewed as a treaty rather than a law code its purpose is not so much to regulate human affairs as to define the scope of the king s power 144 Julius Morgenstern argued that Exodus 34 was distinct from the Jahwist document identifying it with king Asa s reforms in 899 BC 145 Bright however believes that like the Decalogue this text has its origins in the time of the tribal alliance The book of the covenant he notes bears a greater similarity to Mesopotamian law codes e g the Code of Hammurabi which was inscribed on a stone stele He argues that the function of this book is to move from the realm of treaty to the realm of law The Book of the Covenant Ex chs 21 to 23 cf ch 34 which is no official state law but a description of normative Israelite judicial procedure in the days of the Judges is the best example of this process 146 According to Bright then this body of law too predates the monarchy 147 According to Kaufmann the Decalogue and the book of the covenant represent two ways of manifesting God s presence in Israel the Ten Commandments taking the archaic and material form of stone tablets kept in the ark of the covenant while the book of the covenant took oral form to be recited to the people 148 21st Century Scholarship edit Scholars disagree about when the Ten Commandments were written and by whom with some modern scholars suggesting that they were likely modeled on Hittite and Mesopotamian laws and treaties 3 140 Michael Coogan argues that each of the three version of the Ten Commandments are significantly different indicating that its text was not fixed in ancient Israel 1 Archaeologists Israel Finkelstein and Neil Asher Silberman argue that the astonishing composition came together in the seventh century BC 149 An even later date after 586 BC is suggested by David H Aaron his book argues for the probability that these documents were written very late in the history of biblical literature indeed so late as to constitute a literary afterthought in the development of Israelite ethnic self definition 150 According to Book of Deuteronomy the tablets were placed in the ark of the covenant 151 Scott Noegel argued in 2015 that the Ark had Egyptian origins and was retroactively merged into the the Exodus narrative 152 relevant Thomas Romer argued in 2015 that clearly the tablets of the law are a substitute for something else 153 After extensive archaeological investigation and detailed biblical exegesis he concluded in 2023 that the original Ark contained a statue i e a cult image of Yhwh and that it was brought into the Jerusalem temple under Josiah 154 He specifically suggested that they it transported two betyles sacred stones or two cult image statues symbolizing Yhwh and his female companion Ashera or a statue representing Yhwh alone 155 relevant The Ritual Decalogue edit See also Documentary hypothesis nbsp Print of Moses showing the Ten Commandments Made at the end of the sixteenth century Exodus 34 28 156 identifies a different list that of Exodus 34 11 27 157 as the Ten Commandments Since this passage does not prohibit murder adultery theft etc but instead deals with the proper worship of Yahweh some scholars call it the Ritual Decalogue and disambiguate the Ten Commandments of traditional understanding as the Ethical Decalogue 158 159 160 161 Richard Elliott Friedman argues that the Ten Commandments at Exodus 20 1 17 does not appear to belong to any of the major sources It is likely to be an independent document which was inserted here by the Redactor 162 In his view the Covenant Code follows that version of the Ten Commandments in the northern Israel E narrative In the J narrative in Exodus 34 the editor of the combined story known as the Redactor or RJE adds in an explanation that these are a replacement for the earlier tablets which were shattered In the combined JE text it would be awkward to picture God just commanding Moses to make some tablets as if there were no history to this matter so RJE adds the explanation that these are a replacement for the earlier tablets that were shattered 163 He writes that Exodus 34 14 26 is the J text of the Ten Commandments The first two commandments and the sabbath commandment have parallels in the other versions of the Ten Commandments Exodus 20 and Deuteronomy 5 The other seven commandments here are completely different 164 He suggests that differences in the J and E versions of the Ten Commandments story are a result of power struggles in the priesthood The writer has Moses smash the tablets because this raised doubts about the Judah s central religious shrine 165 Political importance editAccording to some scholars certain interpretations of the Commandments were allegedly problematic for people living in those respective societies during their time 166 like capital punishment for blasphemy idolatry apostasy adultery cursing one own s parents and Sabbath breaking 167 168 169 170 171 172 During an 1846 uprising now known as the Galician slaughter by impoverished and famished Galician Eastern European peasants serfs directed against szlachta Polish nobles because of their oppression for example manorial prisons a popular rumor had it that the Austrian Emperor had abolished the Ten Commandants which the peasants took as permission and religious justification to massacre the szlachta 173 the prime representatives and beneficiaries of the crown in Austrian Galicia 174 This uprising is credited with helping to bring on the demise in 1848 of serfdom with corvee labor in Galicia 175 176 United States debate over display on public property editFurther information Accommodationism See also Roy Moore Van Orden v Perry and Separation of church and state in the United States nbsp Ten Commandments display at the Texas State Capitol in Austin nbsp Ten Commandments Monument at the Arkansas State CapitolEuropean Protestants replaced some visual art in their churches with plaques of the Ten Commandments after the Reformation In England such Decalogue boards also represented the English monarch s emphasis on rule of royal law within the churches The United States Constitution forbids establishment of religion by law however images of Moses holding the tablets of the Decalogue along other religious figures including Solomon Confucius and Muhammad holding the Quran are sculpted on the north and south friezes of the pediment of the Supreme Court building in Washington 177 Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law 178 In the 1950s and 1960s the Fraternal Order of Eagles placed possibly thousands of Ten Commandments displays in courthouses and school rooms including many stone monuments on courthouse property 179 Because displaying the commandments can reflect a sectarian position if they are numbered the Eagles developed an ecumenical version that omitted the numbers as on the monument at the Texas capitol Hundreds of monuments were also placed by director Cecil B DeMille as a publicity stunt to promote his 1956 film The Ten Commandments 180 Placing the plaques and monuments to the Ten Commandments in and around government buildings was another expression of mid twentieth century U S civil religion along with adding the phrase under God to the Pledge of Allegiance 178 By the beginning of the twenty first century in the U S however Decalogue monuments and plaques in government spaces had become a legal battleground between religious as well as political liberals and conservatives Organizations such as the American Civil Liberties Union ACLU and Americans United for Separation of Church and State launched lawsuits challenging the posting of the ten commandments in public buildings The ACLU has been supported by a number of religious groups such as the Presbyterian Church U S A 181 and the American Jewish Congress 182 One result of these legal cases has been that proponents of displaying the Ten Commandments have sometimes surrounded them with other historical texts to portray them as historical rather than religious Another result has been that other religious organizations have tried to put monuments to their laws on public lands For example an organization called Summum has won court cases against municipalities in Utah for refusing to allow the group to erect a monument of Summum aphorisms next to the Ten Commandments The Summum aphorisms are officially known as the Seven Aphorisms 183 Summum believes that when Moses came down from Mount Sinai the first time he had the Seven Aphorisms on the Tablets of Stone but the undeveloped condition of the Israelites prevented them from understanding the Aphorisms and when Moses came down the second time he brought down the Ten Commandments instead which were much easier for the Israelites to understand Moses then shared the Seven Aphorisms with the few that could understand it which was then revealed by Summum 184 The cases were won on the grounds that Summum s right to freedom of speech was denied and the governments had engaged in discrimination Instead of allowing Summum to erect its monument the local governments chose to remove their Ten Commandments 185 In 2023 Texas Republican politician Phil King introduced SB 1515 of the 88th Session of the Texas Senate which would require that the Ten Commandments be displayed in every classroom of every public school in Texas 186 187 Cultural references editTwo famous films with this name were directed by Cecil B DeMille a 1923 silent film which stars Theodore Roberts as Moses and a 1956 version filmed in VistaVision starring Charlton Heston as Moses Both Dekalog a 1989 Polish film series directed by Krzysztof Kieslowski and The Ten a 2007 American film use the Ten Commandments as a structure for 10 smaller stories 188 The receipt of the Ten Commandments by Moses was satirized in Mel Brooks s 1981 movie History of the World Part I which shows Moses played by Brooks in a similar costume to Charlton Heston s Moses in the 1956 film receiving three tablets containing fifteen commandments but before he can present them to his people he stumbles and drops one of the tablets shattering it He then presents the remaining tablets proclaiming Ten Commandments 189 See also edit nbsp Bible portal nbsp Judaism portalAlternatives to the Ten Commandments Secular and humanist alternatives to the biblical lists Code of Hammurabi 1772 BC Code of Ur Nammu 2050 BC Divine command theory Five Precepts Taoism Five Precepts Buddhism Eight precepts Buddhism Maat 42 confessions The negative confession 1500 BC of the Papyrus of Ani which is also known as The declaration of innocence before the Gods of the tribunal from The book of going forth by day also Book of the Dead Nine Noble Virtues Seven deadly sins Seven Laws of Noah The Ten Commandments 2007 film Ten Commandments of Computer Ethics Ten Conditions of Bai at Yamas Hinduism References edit a b Coogan Michael 2014 The Ten Commandments A Short History of an Ancient Text Yale University Press pp 27 33 ISBN 978 0 300 17871 5 Ten Commandments Description History Text amp Facts Encyclopedia Britannica Retrieved 3 February 2021 a b Rom Shiloni Dalit 2019 The Decalogue In Barmash Pamela ed The Oxford Handbook of Biblical Law Oxford University Press pp 135 155 ISBN 978 0 19 939266 7 Three main dating schemes have been proposed 1 it was suggested that the Decalogue was the earliest legal code given at Sinai with Moses as author and the Amphictyony confederation as its setting Albright 1939 1949 Buber 1998 and others 2 the Decalogue was considered a product of the pre exilic monarchic period well embedded in the deuteronomistic writings but presumed to reflect earlier periods of evolution and possibly to be of northern origin Carmichael 1985 Reventlow 1962 and Weinfeld 1990 1991 2001 among others 3 the Decalogue has been understood as a postexilic product shaped primarily by deuteronomistic and priestly currents in the eighth century BCE and forward and secondarily by prophetic and or wisdom influences Among the features that seem to point to the lateness of the collection are its gradual literary evolution and its place within the Sinai traditions Aaron 2006 Blum 2011 Holscher 1988 and others Harrelson 1962 who accepted this third dating suggestion was cautious enough to admit that there were no good arguments to substantiate firmly any of these general frameworks a b Exodus 34 28 multiple versions and languages Studybible info Archived from the original on 28 September 2011 Retrieved 9 December 2012 Deuteronomy 4 13 multiple versions and languages studybible info Retrieved 14 March 2021 Deuteronomy 10 4 multiple versions and languages Studybible info Archived from the original on 21 October 2011 Retrieved 9 December 2012 Rooker Mark 2010 The Ten Commandments Ethics for the Twenty First Century Nashville Tennessee B amp H Publishing Group p 3 ISBN 978 0 8054 4716 3 Retrieved 2 October 2011 The Ten Commandments are literally the Ten Words ăseret haddebarim in Hebrew In Mishnaic Hebrew they are called עשרת הדברות transliterated aseret ha dibrot The use of the term dabar word in this phrase distinguishes these laws from the rest of the commandments miswa statutes hōq and regulations mispaţ in the Old Testament Harper Douglas Decalogue Online Etymology Dictionary Retrieved 29 March 2023 When LORD is printed in small caps it typically represents the so called Tetragrammaton a Greek term representing the four Hebrews YHWH which indicates the divine name This is typically indicated in the preface of most modern translations For an example see Crossway Bibles 28 December 2011 Preface Holy Bible English Standard Version Wheaton Crossway p IX ISBN 978 1 4335 3087 6 archived from the original on 12 June 2013 retrieved 19 November 2012 Deuteronomy 4 13 5 22 9 Somer Benjamin D Revelation and Authority Sinai in Jewish Scripture and Tradition The Anchor Yale Bible Reference Library pp 40 Exodus 20 21 Exodus 21 23 Exodus 24 4 Exodus 24 7 Exodus 24 1 9 Exodus 24 1 11 Exodus 24 16 18 Deuteronomy 9 10 Ex 32 1 5 Ex 32 6 8 Ex 32 19 Ex 34 1 Deuteronomy 10 4 Deuteronomy 4 10 13 5 22 9 17 10 1 5 Mechon Mamre Exodus 20 Dead Sea Scrolls Plate 981 Frag 2 B 314643 ManuScript 4Q41 4Q Deut Retrieved 31 August 2020 Chan Yiu Sing Lucas 2012 The Ten Commandments and the Beatitudes Lantham MA Rowman amp Littlefield pp 38 241 ISBN 9781442215542 Archived from the original on 24 April 2016 Retrieved 20 December 2015 a b Block Daniel I 2012 The Decalogue in the Hebrew Scriptures In Greenman Jeffrey P Larsen Timothy eds The Decalogue Through the Centuries From the Hebrew Scriptures to Benedict XVI Westminster John Knox Press pp 1 27 ISBN 978 0 664 23490 4 a b I am the LORD your God who brought you out of the land of Egypt out of the house of slavery a b You shall have no other gods before me a b You shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is in the earth beneath or that is in the water under the earth You shall not bow down to them or serve them for I the LORD your God am a jealous God visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me but showing steadfast love to thousands of those who love me and keep my commandments a b You shall not take the name of the LORD your God in vain for the LORD will not hold him guiltless who takes his name in vain Remember the Sabbath day to keep it holy Six days you shall labor and do all your work but the seventh day is a Sabbath to the LORD your God On it you shall not do any work you or your son or your daughter your male slave or your female slave or your livestock or the sojourner who is within your gates For in six days the LORD made heaven and earth the sea and all that is in them and rested on the seventh day Therefore the LORD blessed the Sabbath day and made it holy Observe the Sabbath day to keep it holy as the LORD your God commanded you Six days you shall labor and do all your work but the seventh day is a Sabbath to the LORD your God On it you shall not do any work you or your son or your daughter or your male slave or your female slave or your ox or your donkey or any of your livestock or the sojourner who is within your gates that your male slave and your female slave may rest as well as you You shall remember that you were a slave in the land of Egypt and the LORD your God brought you out from there with a mighty hand and an outstretched arm Therefore the LORD your God commanded you to keep the Sabbath day Honor your father and your mother that your days may be long in the land that the LORD your God is giving you Honor your father and your mother as the LORD your God commanded you that your days may be long and that it may go well with you in the land that the LORD your God is giving you a b You shall not murder You shall not commit adultery And you shall not commit adultery You shall not steal And you shall not steal You shall not bear false witness against your neighbor And you shall not bear false witness against your neighbor You shall not covet your neighbor s house And you shall not desire your neighbor s house his field You shall not covet your neighbor s wife And you shall not covet your neighbor s wife or his male slave or his female slave or his ox or his donkey or anything that is your neighbor s or his male slave or his female slave his ox or his donkey or anything that is your neighbor s a b And when you have passed over the Yaardaan Jordan you shall set up these stones which I command you today in Aargaareezem Mount Gerizim Tsedaka Benyamin 2013 The Israelite Samaritan Version of the Torah Grand Rapids MI W B Eerdmans pp 173 174 ISBN 978 0 8028 6519 9 Tsedaka Benyamin 2013 The Israelite Samaritan Version of the Torah Grand Rapids MI W B Eerdmans pp 420 21 ISBN 978 0 8028 6519 9 Philo The Decalogue IX 32 37 Fincham Kenneth Lake Peter eds 2006 Religious Politics in Post reformation England Woodbridge Suffolk The Boydell Press p 42 ISBN 1 84383 253 4 a b Luther s Large Catechism Archived 5 November 2013 at the Wayback Machine 1529 a b c Herbert Huffmon The Fundamental Code Illustrated The Third Commandment in The Ten Commandments The Reciprocity of Faithfulness ed William P Brown pp 205 212 Archived 23 June 2016 at the Wayback Machine Westminster John Knox Press 2004 ISBN 0 664 22323 0 Miller Patrick D 2009 The Ten Commandments Presbyterian Publishing Corp pp 4 12 ISBN 978 0 664 23055 5 Archived from the original on 12 May 2016 Retrieved 20 December 2015 Milgrom Joseph 2005 The Nature of Revelation and Mosaic Origins In Blumenthal Jacob Liss Janet eds Etz Hayim Study Guide Jewish Publication Society pp 70 74 ISBN 0 8276 0822 5 a b William Barclay The Ten Commandments Archived 3 May 2016 at the Wayback Machine Westminster John Knox Press 2001 originally The Plain Man s Guide to Ethics 1973 ISBN 0 664 22346 X a b c Gail R O Day and David L Petersen Theological Bible Commentary p 34 Archived 16 June 2016 at the Wayback Machine Westminster John Knox Press 2009 ISBN 0 664 22711 2 Norman Solomon Judaism p 17 Archived 3 June 2016 at the Wayback Machine Sterling Publishing Company 2009 ISBN 1 4027 6884 2 Wayne D Dosick Living Judaism The Complete Guide to Jewish Belief Tradition and Practice pp 31 33 Archived 26 April 2016 at the Wayback Machine HarperCollins 1995 ISBN 0 06 062179 6 There are 603 more Torah commandments But in giving these ten with their wise insight into the human condition God established a standard of right and wrong a powerful code of behavior that is universal and timeless Philo The Special Laws I www earlyjewishwritings com Archived from the original on 9 August 2019 Retrieved 2 August 2019 Philo The Decalogue www earlyjewishwritings com p XXXII 168 Archived from the original on 21 July 2019 Retrieved 2 August 2019 אלכסנדר קליין ייחודם של עשרת הדיברות Archived 7 August 2020 at the Wayback Machine Ginzberg Louis The Legends of the Jews Vol III The Unity of Ten Commandments Archived 7 August 2018 at the Wayback Machine Translated by Henrietta Szold Johns Hopkins University Press 1998 ISBN 0 8018 5890 9 Talmud Makkos 1 10 Rabbi Ishmael Horowitz Rabin ed Mekhilta pp 233 Tractate de ba Hodesh 5 Margaliot Dr Meshulam July 2004 What was Written on the Two Tablets Bar Ilan University Archived from the original on 26 April 2006 Retrieved 20 September 2006 Exodus 32 15 Babylonian Talmud tractate Shabbat 104a a b c d e Simon Glustrom The Myth and Reality of Judaism pp 113 114 Behrman House 1989 ISBN 0 87441 479 2 Yerushalmi Berakhot Chapter 1 fol 3c See also Rabbi David Golinkin Whatever Happened to the Ten Commandments Archived 15 June 2009 at the Wayback Machine Talmud tractate Berachot 12a Archived 12 June 2018 at the Wayback Machine Covenant amp Conversation Yitro 5772 Archived 24 May 2015 at the Wayback Machine Chief Rabbi Retrieved 24 May 2015 Gaster Moses 1923 The Samaritan Tenth Commandment The Samaritans Their History Doctrines and Literature The Schweich Lectures Archived from the original on 27 July 2011 Retrieved 26 August 2011 Braaten Carl E Seitz Christopher 2005 Preface I Am the Lord Your God Grand Rapids MI William B Eerdmans p x Archived from the original on 8 July 2017 Retrieved 15 September 2017 Roberts Alexander 2007 The Ante Nicene Fathers Vol VII Cosimo Inc p 413 ISBN 978 1602064829 Turner Philip 2005 The Ten Commandments in the Church in a Postmodern World In Braaten Carl E Seitz Christopher eds I Am the Lord Your God Grand Rapids MI William B Eerdmans p 3 Archived from the original on 8 July 2017 Retrieved 15 September 2017 Heiser Michael 2015 I Dare You Not to Bore Me with the Bible Lexham Press ISBN 978 1577995395 Neal Daniel 1843 The History of the Puritans Or Protestant Non conformists Harper p 3 Book of the Covenant www britannica com Retrieved 13 March 2021 Schreiner Thomas November 2018 The Old Covenant Is Over The Old Testament Is Authoritative The Gospel Coalition Retrieved 13 March 2021 A New Covenant Theology of Israel pp 1 4 a b Jan Kreeft Catholic Christianity A Complete Catechism of Catholic Beliefs Based on the Catechism of the Catholic Church ch 5 Ignatius Press 2001 ISBN 0 89870 798 6 Kreeft Peter 2001 Catholic Christianity Ignatius Press ISBN 0 89870 798 6 pp 201 203 Google preview p 201 Carmody Timothy R 2004 Reading the Bible Paulist Press ISBN 978 0 8091 4189 0 p 82 Paragraph number 2052 2074 1994 Catechism of the Catholic Church Libreria Editrice Vaticana Archived from the original on 26 February 2009 Retrieved 8 June 2009 a href Template Cite web html title Template Cite web cite web a CS1 maint numeric names authors list link Paragraph number 1970 1994 Catechism of the Catholic Church Libreria Editrice Vaticana Archived from the original on 26 February 2009 Retrieved 7 June 2021 a href Template Cite web html title Template Cite web cite web a CS1 maint numeric names authors list link Paragraph number 1967 1968 1994 Catechism of the Catholic Church Libreria Editrice Vaticana Archived from the original on 26 February 2009 Retrieved 7 June 2021 a href Template Cite web html title Template Cite web cite web a CS1 maint numeric names authors list link Luther s Small Catechism Archived 27 September 2011 at the Wayback Machine 1529 a b Rodes Stanley J 2014 From Faith to Faith John Wesley s Covenant Theology and the Way of Salvation James Clarke amp Co p 69 ISBN 978 0227902202 a b Campbell Ted A 2011 Methodist Doctrine The Essentials 2nd Edition Abingdon Press pp 40 68 69 ISBN 978 1426753473 a b The Sabbath Recorder Volume 75 George B Utter 1913 p 422 The moral law contained in the Ten Commandments and enforced by the prophets he Christ did not take away It was not the design of his coming to revoke any part of this This is a law which never can be broken It stands fast as the faithful witness in heaven Sebastian Dabovich Preaching in the Russian Church p 65 Cubery 1899 Alexander Hugh Hore Eighteen Centuries of the Orthodox Church p 36 J Parker and Co 1899 Bible Gateway passage Acts 1 8 New King James Version Bible Gateway Retrieved 24 June 2023 Bible Gateway passage Jeremiah 31 33 34 New King James Version Bible Gateway Retrieved 24 June 2023 What are the 613 commandments in the Old Testament Law GotQuestions org Retrieved 24 June 2023 Westminster Confession of Faith Chapter XIX Of the Law of God Archived from the original on 3 March 2016 Retrieved 23 June 2017 a b Timothy Sedgwick The Christian Moral Life Practices of Piety pp 9 20 Archived 5 May 2016 at the Wayback Machine Church Publishing 2008 ISBN 1 59627 100 0 Are We Under The Ten Commandments Today Timberland Drive Retrieved 24 June 2023 Do we have to keep the Ten Commandments given in the Old Testament NeverThirsty Retrieved 24 June 2023 Olmstead Thomas F The Savior s Use of the Old Testament Ensign The Church of Jesus Christ of Latter day Saints p 46 Archived from the original on 20 June 2019 Retrieved 28 November 2013 a b Ten Commandments Gospel Library The Church of Jesus Christ of Latter day Saints Archived from the original on 17 July 2019 Retrieved 28 November 2013 Mosiah 12 34 36 churchofjesuschrist org Retrieved 5 April 2018 Mosiah 13 15 16 churchofjesuschrist org Retrieved 5 April 2018 Mosiah 13 20 24 churchofjesuschrist org Retrieved 5 April 2018 Cramer Lew W 1992 Abinadi In Ludlow Daniel H ed Encyclopedia of Mormonism New York Macmillan pp 5 7 Archived from the original on 13 November 2013 Retrieved 28 November 2013 Mosiah 13 11 26 The Ten Commandments Archived 3 December 2013 at the Wayback Machine Some may wonder how Abinadi could have read the Ten Commandments that God gave to Moses It should be remembered that the brass plates Nephi obtained contained the five books of Moses Nephi 5 10 11 Archived 22 November 2019 at the Wayback Machine This record which would have contained the Ten Commandments had been passed down by Nephite prophets and record keepers The previous scriptures were known to King Noah and his priests because they quoted from Isaiah and referred to the law of Moses see Mosiah 12 20 24 28 Thomas S Monson Stand in Holy Places Thomas S Monson ChurchofJesusChrist org Archived from the original on 28 August 2019 Retrieved 20 January 2016 Dallin H Oaks No Other Gods Dallin H Oaks ChurchofJesusChrist org Retrieved 5 August 2019 Book of the Law of the Lord pp 24 25 This commandment is number four in Strang s version of the Decalogue Book of the Law of the Lord pp 38 46 Qasas ul Anbiya Stories of the Prophets Ibn Kathir The Noble Quran trans Muhsin Khan Taqi ud Din Hilali Verse 7 145 The Noble Quran trans Muhsin Khan Taqi ud Din Hilali Verse 7 154 Tafsir ibn Kathir Archived 4 April 2013 at the Wayback Machine see Chapter heading for the Commentary of Verse 6 151 In the Quran the Ten Commandments are discussed in Surah Al An am 6 151 153 Hillary Thompson Edward F Duffy Erin Dawson 7 November 2017 The Infographic Guide to the Bible The Old Testament A Visual Reference for Everything You Need to Know Simon and Schuster pp 43 ISBN 978 1 5072 0487 0 Hussein Naguib 2014 The Quranic Ten Commandments This Is My Straight Path Al An am 6 153 Hussein M Naguib ISBN 978 0 615 99559 5 The numbering of the verses is given in bold while the numbering of the Commandments is in superscript The Noble Quran trans Muhsin Khan Taqi ud Din Hilali Verses 6 151 153 The Noble Quran trans Muhsin Khan Taqi ud Din Hilali Verse 6 154 a b Tafsir ibn Kathir Archived 4 April 2013 at the Wayback Machine Commentary of verse 6 151 Al Hakim said Its chain is Sahih and they Sihah Sitta did not record it Tafsir ibn Kathir Archived 4 April 2013 at the Wayback Machine Commentary of verse 6 151 Isnad Dawud Al Awdy narrated that Ash Sha bi said that Alqamah said that Ibn Mas ud said the above narration a b Synod of Laodicea 4th Century Archived 15 June 2006 at the Wayback Machine New Advent Exodus 20 13 Archived 21 October 2011 at the Wayback Machine Multiple versions and languages Bloodguilt Jewish Virtual Library Archived 10 September 2015 at the Wayback Machine Genesis 4 10 Genesis 9 6 Genesis 42 22 Exodus 22 2 2 Leviticus 17 4 Leviticus 20 Numbers 20 Deuteronomy 19 Deuteronomy 32 43 Joshua 2 19 Judges 9 24 1 Samuel 25 2 Samuel 1 2 Samuel 21 1 Kings 2 1 Kings 21 19 2 Kings 24 4 Psalm 9 12 Psalm 51 14 Psalm 106 38 Proverbs 6 17 Isaiah 1 15 Isaiah 26 21 Jeremiah 22 17 Lamentations 4 13 Ezekiel 9 9 Ezekiel 36 18 Hosea 4 2 Joel 3 19 Habakkuk 2 8 Matthew 23 30 35 Matthew 27 4 Luke 11 50 51 Romans 3 15 Revelation 6 10 Revelation 18 24 Matthew 5 21 Matthew 15 19 Matthew 19 19 Matthew 22 7 Mark 10 19 Luke 18 20 Romans 13 9 1 Timothy 1 9 James 2 11 Revelation 21 8 Matthew 23 30 35 Matthew 27 4 Luke 11 50 51 Romans 3 15 Revelation 6 10 Revelation 18 24 Chapter 32 Statues of Flesh Archived 15 January 2018 at the Wayback Machine Barnabas net Gospel of Barnabas chapter XXXIII Latrobe Edu Cirillo Luigi Fremaux Michel 1977 Evangile de Barnabe Beauchesne a b Alexander Hugh Hore Eighteen Centuries of the Orthodox Church J Parker and co 1899 The images or Icons as they are called of the Greek Church are not it must be remarked sculptured images but flat pictures or mosaics not even the Crucifix is sanctioned and herein consists the difference between the Greek and Roman Churches in the latter of which both pictures and statues are allowed and venerated with equal honour p 353 Collins R F 1992 Ten Commandments In D N Freedman Ed The Anchor Yale Bible Dictionary Vol 6 p 386 New York Doubleday Tigay Jeffrey Howard 2007 Adultery In Skolnik Fred Berenbaum Michael Thomson Gale Firm eds Encyclopaedia Judaica Vol 1 2nd ed p 424 ISBN 978 0 02 866097 4 OCLC 123527471 Retrieved 29 November 2019 adultery constituted a violation of the husband s exclusive right to her Collins R F 1992 Ten Commandments In D N Freedman Ed The Anchor Yale Bible Dictionary Vol 6 p 386 New York Doubleday Ginzberg Louis The Legends of the Jews Vol III The other Commandments Revealed on Sinai Archived 7 August 2018 at the Wayback Machine Translated by Henrietta Szold Johns Hopkins University Press 1998 ISBN 0 8018 5890 9 Julius Wellhausen 1973 Prolegomena to the History of Israel Glouster MA Peter Smith 392 Levinson Bernard M July 2002 Goethe s Analysis of Exodus 34 and Its Influence on Julius Wellhausen the Pfropfung of the Documentary Hypothesis Zeitschrift fur die Alttestamentliche Wissenschaft 114 2 212 223 John Bright 1972 pp 146 147 4th ed pp 150 151 Archived 28 April 2016 at the Wayback Machine Cornfeld Gaalyahu Ed Pictorial Biblical Encyclopedia MacMillan 1964 p 237 John Bright 1972 p 165 4th ed pp 169 170 Archived 28 April 2016 at the Wayback Machine Morgenstern Julius 1927 The Oldest Document of the Hexateuch vol IV HUAC Bright John 2000 A History of Israel 4th ed p 173 John Bright 1972 p 166 4th ed pp 170 Archived 28 April 2016 at the Wayback Machine Yehezkal Kaufmann 1960 The Religion of Israel From its beginnings to the Babylonian Exile trans and Abridged by Moshe Greenberg New York Schocken Books pp 174 175 Israel Finkelstein Neil Asher Silberman 2002 The Bible Unearthed p 70 Etched in Stone The Emergence of the Decalogue PDF Archived from the original PDF on 5 October 2011 99 8 KB The Chronicle Hebrew Union College Jewish Institute of Religion Issue 68 2006 p 42 a critical survey of biblical literature demonstrates no cognizance of the ten commandments prior to the post exilic period after 586 B C E Deuteronomy 4 10 13 5 22 9 17 10 1 5 Scott Noegel The Egyptian Origin of the Ark of the Covenant in Thomas E Levy Thomas Schneider and William H C Propp eds Israel s Exodus in Transdisciplinary Perspective Springer 2015 pp 223 242 p 239 it was integrated retroactively into the national epic of the Exodus Thomas Romer The Invention of God Harvard University Press 2015 p 92 The Mysteries of the Ark of the Covenant Pages 1 17 quotes from p 3 and 9 Studia Theologica Nordic Journal of Theology DOI 10 1080 0039338X 2023 2167861 2023 See also The Origin Function and Disappearance of the Ark of the Covenant according to the Hebrew Bible pp 279 290 in From Nomadism to Monarchy Revisiting the Early Iron Age Southern Levant Penn State University Press Eisenbrauns https doi org 10 5325 jj 9669306 and Finkelstein I and Romer T 2020 The Historical and Archaeological Background behind the Old Israelite Ark Narrative Biblica 101 161 185 Thomas Romer The Invention of God Harvard University Press 2015 p 92 Exodus 34 28 Exodus 34 11 27 The New Oxford Annotated Bible with the Apocrypha Augmented Third Edition New Revised Standard Version 2007 The Hebrew Bible A Brief Socio Literary Introduction Norman Gottwald 2008 Dictionary of the Old Testament Pentateuch T Desmond Alexander and David Weston Baker 2003 Commentary on the Torah Richard Elliott Friedman 2003 Friedman p 153 Friedman p 177 Friedman p 179 Friedman Richard Elliott Who Wrote The Bible 1987 pp 73 74 Hitchens Christopher 27 August 2003 Dump the Ten Commandments Slate Magazine Retrieved 27 September 2021 Malina Bruce J Rohrbaugh Richard L 2003 Social science commentary on the Synoptic Gospels Minneapolis Fortress Press pp 418 419 ISBN 978 0 8006 3491 9 OCLC 53289866 Abel Michael K 2018 Introduction America Versus the Ten Commandments Exploring One Nation s Commitment to Biblical Morality Covenant Books Incorporated p 19 fn 13 ISBN 978 1 64300 122 7 Wright Christopher J H 2019 Knowing God Through the Old Testament Three Volumes in One InterVarsity Press p 180 ISBN 978 0 8308 7207 7 Marshall Christopher 2011 Capital Punishment In Green Joel B Lapsley Jacqueline E Miles Rebekah Verhey Allen eds Dictionary of Scripture and Ethics Baker Publishing Group p 119 ISBN 978 1 4412 3998 3 Hobson Tom 2011 What s On God s Sin List for Today Wipf and Stock Publishers p 14 ISBN 978 1 62189 287 8 Westbrook Raymond Wells Bruce 2009 Everyday Law in Biblical Israel An Introduction Presbyterian Publishing Corporation p 71 ISBN 978 0 664 23497 3 Sked Alan 1989 The Decline and Fall of the Habsburg Empire 1815 1918 London Routledge p 65 ISBN 9780582356665 Agnieszka Barbara Nance 2008 Literary and Cultural Images of a Nation Without a State The Case of Nineteenth Century Poland Peter Lang pp 62 64 ISBN 978 0 8204 7866 1 Harry White Michael Murphy 2001 Musical Constructions of Nationalism Essays on the History and Ideology of European Musical Culture 1800 1945 Cork University Press p 170 ISBN 978 1 85918 153 9 Prothero G W 1920 Austrian Poland Peace handbooks H M Stationery Office London via World Digital Library pp 20 21 Retrieved 5 June 2014 Office of the Curator Courtroom Friezes North and South Walls PDF Archived PDF from the original on 13 July 2019 Retrieved 5 January 2017 Supreme Court of the United States 5 August 2003 a b Watts Ten Commandments Monuments PDF Archived PDF from the original on 14 February 2015 Retrieved 27 August 2014 2004 Emmet V Mittlebeeler 2003 Ten Commandments P 434 in The Encyclopedia of American Religion and Politics Edited by P A Djupe and L R Olson New York Facts on File MPR The Ten Commandments Religious or historical symbol News minnesota publicradio org 10 September 2001 Archived from the original on 29 January 2012 Retrieved 9 December 2012 PCUSA Assembly Committee on General Assembly Procedures D 3 a https wayback archive it org 3822 20160614072458 http archive pcusa org ga216 business commbooks comm03 pdf American Jewish Congress AJCongress Voices Opposition to Courtroom Display of ten Commandments 16 May 2003 Archived 4 September 2014 at the Wayback Machine The Principles of Creation The Aphorisms of Summum and the Ten Commandments First Amendment Center Freedom Forum Institute Archived from the original on 15 October 2005 Retrieved 17 April 2022 Public schools would have to display Ten Commandments under bill passed by Texas Senate Texas Tribune 20 April 2023 Retrieved 23 April 2023 SB 1515 88th Session Legislative Session Texas Legislature Online April 23 2023 The Ten Archived from the original on 7 March 2020 Retrieved 8 April 2020 via www imdb com Fifteen Commandments YouTube com 10 August 2012 Retrieved 5 April 2018 dead YouTube link Further reading editThis further reading section may need cleanup Please read the editing guide and help improve the section June 2015 Learn how and when to remove this template message Aaron David H 2006 Etched in Stone The Emergence of the Decalogue Continuum ISBN 0 567 02791 0 Abdrushin 2009 The Ten Commandments of God and the Lord s Prayer Grail Foundation Press ISBN 978 1 57461 004 8 The Ten Commandments of God and The Lord s Prayer Peter Barenboim Biblical Roots of Separation of Powers Moscow 2005 ISBN 5 94381 123 0 Boltwood Emily 2012 10 Simple Rules of the House of Gloria Tate Publishing ISBN 978 1 62024 840 9 Deharbe Joseph 1912 Chap II The Ten Commandments of God A Complete Catechism of the Catholic Religion Translated by Rev John Fander Schwartz Kirwin amp Fauss Freedman David Noel 2000 The Nine Commandments Uncovering a Hidden Pattern of Crime and Punishment in the Hebrew Bible Doubleday ISBN 0 385 49986 8 Friedman Richard Elliott 1987 Who Wrote the Bible Englewood Cliffs NJ Prentice Hall ISBN 0 671 63161 6 Hazony David 2010 The Ten Commandments How Our Most Ancient Moral Text Can Renew Modern Life New York Scribner ISBN 978 1 4165 6235 1 Kaufmann Yehezkel 1960 The Religion of Israel From Its Beginnings To the Babylonian Exile Translated by Moshe Greenberg Chicago University of Chicago Press Kuntz Paul Grimley 2004 The Ten Commandments in History Mosaic Paradigms for a Well Ordered Society Wm B Eerdmans Publishing Emory University Studies in Law and Religion ISBN 0 8028 2660 1 Markl Dominik 2012 The Decalogue in History A Preliminary Survey of the Fields and Genres of its Reception in Zeitschrift fur Altorientalische und Biblische Rechtsgeschichte vol 18 nº pp 279 293 pdf Archived 24 February 2021 at the Wayback Machine Markl Dominik ed 2013 The Decalogue and its Cultural Influence Sheffield Sheffield Phoenix Press ISBN 978 1 909697 06 5 Mendenhall George E 1973 The Tenth Generation The Origins of the Biblical Tradition Baltimore Johns Hopkins University Press ISBN 0 8018 1267 4 Mendenhall George E 2001 Ancient Israel s Faith and History An Introduction To the Bible in Context Louisville Westminster John Knox Press ISBN 0 664 22313 3 Hussein Naguib 2014 The Quranic Ten Commandments This Is My Straight Path Al An am 6 153 Hussein M Naguib ISBN 978 0 615 99559 5 Watts James W 2004 Ten Commandments Monuments and the Rivalry of Iconic Texts PDF Journal of Religion and Society 6 Archived from the original PDF on 14 February 2015 Retrieved 27 August 2014 External links editTen Commandments at Wikipedia s sister projects nbsp Definitions from Wiktionary nbsp Media from Commons nbsp News from Wikinews nbsp Quotations from Wikiquote nbsp Texts from Wikisource nbsp Textbooks from Wikibooks nbsp Resources from Wikiversity Ten Commandments Ex 20 version text mp3 Deut 5 version text mp3 in The Hebrew Bible in English by Jewish Publication Society 1917 ed Retrieved from https en wikipedia org w index php title Ten Commandments amp oldid 1205024900, wikipedia, wiki, book, books, library,

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