Cantore Arithmetic is able to show that with 1,125,598 Million reads on my blog titled The Secret of the Universe is Choice the difference is at the attention! To state and date of Sunday, January 14, 2018 the Media, News and Radio, Papers and Television(cable and satellite included) and hand-written letters to national broadcasters have the ability to change the atmosphere and bring to fruition an end.
This broadcasting network is still at the aspect however due to Dorchester and at 815 Dr. Vuksinick brought to my work the intension. To grade the aspect is done as the national agencies are at agenda toward the outcome and that would require an income to gate the door as the door was not slammed, the threshold continues as Guyana and San Francisco City Hall held, circa November, 1978. This hold gave rise to modern communication without the door and the threshold is at Bay hence the most recent completion of the Golden Gate Bridge. To door this completion as the problem rose to date had been completed and the most recent completion must be the courier as the stories in print were the columns’.
To gauge the aspect in an easy chair is a trip to the library downtown: The Courier! This grain at height is a drop.
The Pageviews on blogspot.com just on the advertised internet have failed as I began to write immediately and money won out: Sponsorship. So, every thing that Bill Gates and Associates pushed with publishing did not suffice however the reads boomed by numbered: Pages.
Documented as calls? The log to the post to the text to the read is a lot. The cast to the reel is a spinner with a trout that names as the grocery is the teacher at the counter.
To gate Vuksinick work the nightmares gave tunnels the ability to be what tunnels are: Pass. The cube to the word that has yet to be discovered is lank as that cube was sugar in office as the styrofoam cup gave rise to my teeth.
Nightmares at the scenes are a pictorial as the education gave rise to the wake. A morning detail to enjoy Captain Crunch at the table with thought left on the sleeve left listening an opportunity to sort the detail! This organization was as the milk, the sugar the tunnel and the day the sun as dark is dark and light is detail. This strange work to gauge my left gave rise to Boudin at 10th and Geary as the bank and the exercise gave rise to household.
This work left to wake the lid an ear that never did drum as those were the sticks bringing term to Sticks and Stones can break your bones but words can never hurt me. Counting that to the tree outside gave rise to branch, new growth was met by the bullies and lasted the night to dinner to task: Salt.
Pragmatic is the noise as the detail at schedule to the nightmares increased at a rate that human is sand and people are land. The growth of detail at salt gave hands the ability to land, detail format and downtown at Union Square was a staple.
This pragmatic write is for the F.B.I. in a World full of status at any measure to weight as the detail by number is people devil their skin to count the thought to task as the thinking is the reasoning. At such the devil, Satan, and other named sorts delivered thinking at crossed!! However, that purpose had detail, erased the cause and gave decks columns that are measured all over the world to gain a pyramid?
Deck complete: Attention C.I.A. as this is global and Dr. Vuksinick said to say we have six subcutaneous layers of skin so this is not vicarious, this is not a variable, this is not a virus, this is victory. To nightmares this is why a wake is named to the reality of Jim Moseley and his work at Baker Beach. The education of the Tides has a schedule: Attention F.B.I. there is a story about the Index cards, map now at word author.
Christians were the target of the boys and girls at Dorchester and 815 Balboa, as they laughed at comments brought shock it was said god is within them blah, blah, blah, as shock remained the however at such I thought was what happened to their CONSCIOUS. I ran and ran and I am still running as those people understood that something had been done to the Christian and the Christians would now be their path as that work was now theirs and then it became as an update loosing the obstruction and plotted. I am still in the shock as that is their conscious however there is still The MIND.
You are not meant to loose hope so, finite is solved to soil and now there is Pinite. Finite math is Infinite! Add word Trill now parameter set!! Currently man is living on a nest and that nest is this Earth!
Now, note to Bill Maher, Real Time with Bill Maher, HBO: Attention Bill Maher, your worry is those laws that would take five to six thousand years to read. So, you understand the act of Congress just to see those laws and at that you input said laws into Cantore Arithmetic: Ten Commandments condenses said laws to arithmetic!!
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Ten Commandments
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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, Christianity, and Islam. The text of the Ten Commandments appears three times in the Bible: at Exodus 20:2–17, The book of Exodus 34, 4a, 6a, 14-28 and Deuteronomy 5:6–21.
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.[1]
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.
Terminology[edit]
The Ten Commandments, called עשרת הדברות \ עֲשֶׂרֶת הַדְּבָרִים (transliterated aséret hadvarím) in Biblical Hebrew, are mentioned at Exodus 34:28,[2] Deuteronomy 4:13[3] and Deuteronomy 10:4.[4] In all sources, the terms are translatable as "the ten words", "the ten sayings", or "the ten matters".[5] 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.[6] 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".[2]
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]
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[7] 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"[8] 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.[9]
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[10] to hear the additional statutes and "judgments",[11] all which he "wrote"[12] in the "book of the covenant"[13] 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"[14] and they "saw the God of Israel" above a "paved work" like clear sapphire stone.[15]
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."[16] 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."[17] 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"[18] and the people "worshipped" the calf.[19]
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."[20] 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."[21] "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."[22] These tablets were later placed in the ark of the covenant.[23]
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,[24][25] 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.[26][27]
Categorization[edit]
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.[52]
- R: Reformed Christians follow Calvin's Institutes (1536) which follows the Septuagint; this system is also in the Anglican Book of Common Prayer.[53]
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[54] 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).[55]
The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[27][55][56][57] They are not as explicit[55] or as detailed as rules[58] 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.[58]
The Bible indicates the special status of the Ten Commandments among all other Torah laws in several ways:
- They have a uniquely terse style.[59]
- Of all the biblical laws and commandments, the Ten Commandments alone[59] 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).[59]
Judaism[edit]
The Ten Commandments form the basis of Jewish law,[60] 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.[61] 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.[62] 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."[63] Others, such as Rabbi Saadia Gaon, have also made groupings of the commandments according to their links with the Ten Commandments.[64]
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.[65]
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.[66]
Two tablets[edit]
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.[67] This can be compared to diplomatic treaties of the ancient Near East, in which a copy was made for each party.[68]
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",[69] is that the carving went through the full thickness of the tablets, yet was miraculously legible from both sides.[70]
Use in Jewish ritual[edit]
The Mishna records that during the period of the Second Temple, the Ten Commandments were recited daily,[71]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,[72][73] or to dispel a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah.[71]
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.[71]
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.[71] 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[71] 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.[74]
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:[75]
Christianity[edit]
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.[76] The Apostolic Constitutions, which implore believers to "always remember the ten commands of God," reveal the importance of the Decalogue in the early Church.[77] 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.[78]
Distinctions in the order and importance of said order continues to be a theological debate,[79] with texts within the New Testament Romans 13:9confirming 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]
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.
In his Epistle to the Romans, Paul the Apostle also mentioned five of the Ten Commandments and associated them with the neighbourly love commandment.
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."[80]
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.[81] 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.[82] They do reflect the eternal character of God, and serve as a paragon of morality.[83]
Catholicism[edit]
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.[84] It has been said that they are to the moral order what the creation story is to the natural order.[84]
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,[85] and serve as the basis for social justice.[86] Church teaching of the Commandments is largely based on the Old and New Testaments and the writings of the early Church Fathers.[87] 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.[88] 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."[89]
Lutheranism[edit]
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[90] and Large Catechism.[54]
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.[91] As with the Reformed view,[92] Wesley held that the moral law, which is contained in the Ten Commandments, stands today:[93]
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."[91] As such, in Methodism, an "important aspect of the pursuit of sanctification is the careful following" of the Ten Commandments.[92]
Orthodox[edit]
The Eastern Orthodox Church holds its moral truths to be chiefly contained in the Ten Commandments.[94] A confession begins with the Confessor reciting the Ten Commandments and asking the penitent which of them he has broken.[95]
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,[96] fifty days after His Resurrection on Day of Pentecost was foretold by the prophet Jeremiah[97] 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[98] 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".[99]
Protestantism[edit]
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.[100] Different versions of Christianity have varied in how they have translated the bare principles into the specifics that make up a full Christian ethic.[100]
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[101] while others believe in following only the commandments that appear in the New testament[102] 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.[103] The Ten Commandments are considered eternal gospel principles necessary for exaltation.[104] They appear in the Book of Mosiah 12:34–36,[105] 13:15–16,[106]13:21–24[107] and Doctrine and Covenants.[104] 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.[108] Abinadi knew the Ten Commandments from the brass plates.[109]
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."[110] In that same talk he used small quotations listing the numbering and selection of the commandments. This and other sources[111] 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."[112] 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).[113]
Islam[edit]
Moses and the Tablets[edit]
The receiving of the Ten Commandments by Prophet Musa (Moses) is dealt with in much detail in Islamic tradition[114] 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:
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:
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[117][118][119] either as revealed to Moses originally or as they are to be taken by Muslims now:[120]
Evidence for these verses having some relation to Moses and the Ten Commandments is from the verse which immediately follows them:
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.[123]
Also in Mustadrak Hakim is the narration of Ubada ibn as-Samit:
Ibn Kathir mentions a narration of Abdullah ibn Mas'ud in his Tafsir:
| 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]
Main points of interpretative difference[edit]
Sabbath day[edit]
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".[125] 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."[125]
Killing or murder[edit]
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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".[126]
The imperative is against unlawful killing resulting in bloodguilt.[127] 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,[128] and references the Old Testament view of bloodguilt.[129]
Theft[edit]
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]
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.[130] 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."[131] 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.[132]
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.[133] 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.[133]
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.[134] 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.[135][136]
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.[137]
Critical historical analysis[edit]
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."[138] 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.[139]
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. For example, critical historian John Bright also dates the Jahwist texts to the tenth century BC, but believes that they express a theology that "had already been normalized in the period of the Judges" (i.e., of the tribal alliance).[140] He concurs about the importance of the decalogue as "a central feature in the covenant that brought together Israel into being as a people"[141] but views the parallels between Exodus 20 and Deuteronomy 5, along with other evidence, as reason to believe that it is relatively close to its original form and Mosaic in origin.[142]
Hittite treaties[edit]
According to John Bright, however, there is 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.[143]
"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."[144] (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.[145]
Julius Morgenstern argued that Exodus 34 is distinct from the Jahwist document, identifying it with king Asa's reforms in 899 BC.[146] 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."[147] According to Bright, then, this body of law too predates the monarchy.[148]
Dating[edit]
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.[150]
The Ritual Decalogue[edit]
Exodus 34:28[151] identifies a different list, that of Exodus 34:11–27,[152] 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".[153][154][155][156]
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."[157] 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."[158]
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."[159] 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".[160]
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.[161]
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,[162] like capital punishment for blasphemy, idolatry, apostasy, adultery, cursing one own's parents, and Sabbath-breaking.[163][164][165][166][167][168]
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[169] – the prime representatives and beneficiaries of the crown in Austrian Galicia.[170] This uprising is credited with helping to bring on the demise, in 1848, of serfdomwith corvée labor in Galicia.[171][172]
United States debate over display on public property[edit]
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.[173] Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law.[174]
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.[175]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.[176] 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.[174]
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.)[177] and the American Jewish Congress.[178]
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".[179] 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.[180] 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.[181]
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.[182][183]
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.[184]
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.[185]
See also[edit]
- Alternatives 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]
- ^ "Ten Commandments | Description, History, Text, & Facts". Encyclopedia Britannica. Retrieved 3 February 2021.
- ^ 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&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.
- ^ 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 Lúcás (2012). The Ten Commandments and the Beatitudes. Lantham, MA: Rowman & 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 August2019.
- ^ 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 & 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 September2017.
- ^ 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 March2021.
- ^ 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.
- ^ Paragraph number 1970 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Archived from the original on 26 February 2009. Retrieved 7 June 2021.
- ^ 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.
- ^ 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 & 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 November2013.
- ^ 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. Archivedfrom 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 MachineMultiple 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). Évangile de Barnabé. 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 für die Alttestamentliche Wissenschaft 114 (2): 212–223
- ^ John Bright 1972 A History of Israel Second Edition. Philadelphia: the Westminster Press. 142–143
4th edition pp. 146–147 Archived 2016-04-28 at the Wayback Machine ISBN 0-664-22068-1 - ^ Bright, John (2000). A History of Israel (4 ed.). Westminster John Knox Press. p. 146. ISBN 978-0664220686. Archived from the original on 28 April 2016. Retrieved 9 December 2012.
- ^ John Bright, 1972 A History of Israel Second Edition. Philadelphia: the Westminster Press. 142 4th ed. pp. 146+ Archived 28 April 2016 at the Wayback Machine
- ^ 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
- ^ 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.)"
- ^ 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
- ^ 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.
- ^ 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) Archived4 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[edit]
 | This 'further reading' section may need cleanup. (June 2015) |
- 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). . 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 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[edit]
Definitions from Wiktionary
Media from Commons
News from Wikinews
Quotations from Wikiquote
Texts from Wikisource
Textbooks from Wikibooks
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.
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