The Ten Commandments, or Decalogue, are a list of religious and moral imperatives that, according to the Hebrew Bible, were spoken by God (referred to in several names) to the people of Israel from the mountain referred to as Mount Sinai  or Horeb, and later authored by God and given to Moses in the form of two stone tablets. They are recognized as a moral foundation in Judaism, Christianity and Islam.
In Biblical Hebrew, the commandments are called עשרת הדברים (transliterated Aseret ha-Dvarîm) and in Rabbinical Hebrew עשרת הדברות (transliterated Aseret ha-Dibrot), both translatable as "the ten words." The English name "Decalogue" is derived from the Greek translation δεκάλογος dekalogos "ten terms", found in the Septuagint at Exodus 34:28 and Deuteronomy 10:4.
The phrase "Ten Commandments" is generally used to refer to similar passages in Exodus 20:2–17 and Deuteronomy 5:6–21. Some scholars distinguish between this "Ethical Decalogue" and a different series of ten commandments in Exodus 34:11–27 that they call the "Ritual Decalogue". Although Exodus 34 contains ten imperative statements, the passages in Exodus 20 and Deuteronomy 5 contain fourteen or fifteen. However, the Bible assigns the count of ten to both lists. Various denominations divide these statements into ten in different ways, and may also translate the Commandments differently.
Text of the Ten Commandments
The lists known as the Ten Commandments are given in passages in two books of the Bible: New Revised Standard Version translation and formatting. Various religions and denominations group the commandments differently; see the Division of the Commandments section for a detailed accounting. The Exodus 34 passage is divergent and covered elsewhere., and . These passages are provided in English below, using the
|2 I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery;
3 Do not have any other gods before me.
4 You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth.
5 You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me,
6 but showing steadfast love to the thousandth generation of those who love me and keep my commandments.
7 You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name.
8 Remember the Sabbath day and keep it holy.
9 For six days you shall labour and do all your work.
10 But the seventh day is a Sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns.
11 For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the Sabbath day and consecrated it.
12 Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving you.
13 You shall not murder.
14 You shall not commit adultery.
15 You shall not steal.
16 You shall not bear false witness against your neighbor.
17 You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.
|6 I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery;
7 you shall have no other gods before me.
8 You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth.
9 You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and fourth generation of those who reject me,
10 but showing steadfast love to the thousandth generation of those who love me and keep my commandments.
11 You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name.
12 Observe the sabbath day and keep it holy, as the Lord your God commanded you.
13 For six days you shall labour and do all your work.
14 But the seventh day is a sabbath to the Lord your God; you shall not do any work—you, or your son or your daughter, or your male or female slave, or your ox or your donkey, or any of your livestock, or the resident alien in your towns, so that your male and female slave may rest as well as you.
15 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.
16 Honor your father and your mother, as the Lord your God commanded you, so 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.
17 You shall not murder.
18 Neither shall you commit adultery.
19 Neither shall you steal.
20 Neither shall you bear false witness against your neighbor.
21 Neither shall you covet your neighbor's wife. Neither shall you desire your neighbor's house, or field, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.
|11 Observe what I command you today. See, I will drive out before you the Amorites, the Canaanites, the Hittites, the Perizzites, the Hivites, and the Jebusites.
12 Take care not to make a covenant with the inhabitants of the land to which you are going, or it will become a snare among you.
13 You shall tear down their altars, break their pillars, and cut down their sacred poles
14 (for you shall worship no other god, because the Lord, whose name is Jealous, is a jealous God).
15 You shall not make a covenant with the inhabitants of the land, for when they prostitute themselves to their gods and sacrifice to their gods, someone among them will invite you, and you will eat of the sacrifice.
16 And you will take wives from among their daughters for your sons, and their daughters who prostitute themselves to their gods will make your sons also prostitute themselves to their gods.
17 You shall not make cast idols.
18 You shall keep the festival of unleavened bread. For seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month of Abib; for in the month of Abib you came out from Egypt.
19 All that first opens the womb is mine, all your male livestock, the firstborn of cow and sheep.
20 The firstborn of a donkey you shall redeem with a lamb, or if you will not redeem it you shall break its neck. All the firstborn of your sons you shall redeem.
No one shall appear before me empty-handed.
21 For six days you shall work, but on the seventh day you shall rest; even in ploughing time and in harvest time you shall rest.
22 You shall observe the festival of weeks, the first fruits of wheat harvest, and the festival of ingathering at the turn of the year.
23 Three times in the year all your males shall appear before the Lord God, the God of Israel.
24 For I will cast out nations before you, and enlarge your borders; no one shall covet your land when you go up to appear before the Lord your God three times in the year.
25 You shall not offer the blood of my sacrifice with leaven, and the sacrifice of the festival of the passover shall not be left until the morning.
26 The best of the first fruits of your ground you shall bring to the house of the Lord your God.
You shall not boil a kid in its mother's milk.
27 The Lord said to Moses: Write these words; in accordance with these words I have made a covenant with you and with Israel.
Division of the commandments as listed in Exodus 20
The passage in Exodus 20 contains more than ten imperative statements, totalling 14 or 15 in all. While the Bible itself assigns the count of "10", using the Hebrew phrase aseret had'varim ('the 10 words', 'statements' or 'things'), this phrase does not appear in Exodus 20. Various religions parse the commandments differently. The table below highlights those differences.
|Commandment||Jewish (Talmudic)****||Anglican, Reformed, and other Christian||Orthodox||Catholic, Lutheran**|
|I am the Lord your God||1||preface||1||1|
|You shall have no other gods before me||2||1|
|You shall not make for yourself an idol||2||2|
|You shall not make wrongful use of the name of your God||3||3||3||2|
|Remember the Sabbath and keep it holy||4||4||4||3|
|Honor your father and mother||5||5||5||4|
|You shall not murder*||6||6||6||5|
|You shall not commit adultery||7||7||7||6|
|You shall not steal***||8||8||8||7|
|You shall not bear false witness against your neighbor||9||9||9||8|
|You shall not covet your neighbor's wife||10||10||10||9|
|You shall not covet anything that belongs to your neighbor||10|
|*||The Roman Catholic Church uses the translation 'kill' (less specific and more inclusive) instead of 'murder'.|
|**||Some Lutheran churches use a slightly different division of the Ninth and Tenth Commandments (9. Thou shalt not covet thy neighbor's house; 10. You shall not covet your neighbor's wife, or his workers, or his cattle, or anything that is your neighbor's).|
|***||Sources within Judaism assert that this is a reference to kidnapping, whereas Leviticus 19:11 is the Biblical reference banning the stealing of property. This understanding is based on the Talmudical hermeneutic known as דבר הלמד מעניינו/davar ha-lamed me-inyano (literally 'something proved by the context'), by which this must refer to a capital offense just as the previous two commandments refer to capital offenses.|
|****||The "Talmudic Division" is the breakdown held by modern Judaism, and dates to at least the Third Century. The "Philonic Division", which dates to the first century, is found in the writings of Philo and Josephus. They ended the first commandment after verse 3 and list the second commandment as verses 4-6, similar to most Protestants (non-Lutheran) and the Eastern Orthodox Church.|
The first Biblical text to refer the commandments are found in Chapter 20 of the Book of Exodus, in which they are spoken by God to the Children of Israel. The biblical passages also refer to ten commandments being written by God on stone, in the form of two stone tablets known as the Tablets of Stone, also referred to as "Tablets of Testimony" or "Tablets of the Covenant", that God gave to Moses during 40 day-and-night stay on Mount Horeb. Moses then gave them to the people of Israel in the third month after their Exodus from Egypt. Israel's receipt of the commandments occurred on the third day of preparations at the foot of the mount.
The broken set and the second set
The Biblical narrative continues that after receiving the commandments and returning from Mount Horeb, Moses saw that the Israelites had "defiled themselves", and that his brother, Aaron, had made a Golden Calf and an altar in front of it. Moses, in terrible anger, broke the tablets.
God later offered Moses to inscribe two other tablets, to replace the ones Moses smashed. Moses appears as the writer in Exodus, God himself in Deuteronomy. This second set, brought down from Mount Sinai by Moses, was placed in the Ark of the Covenant, hence designated as the "Ark of the Testimony."
Reference after the Book of Exodus
The Bible also makes other references to the commandments. References to them and the consequences for not following them are found throughout the Book of Deuteronomy.
Classical Jewish interpretations
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". Because the commandments establish a covenant, it is likely that they were duplicated on both tablets. This can be compared to diplomatic treaties of Ancient Egypt, in which a copy was made for each party.
According to the Talmud, the compendium of traditional Rabbinic Jewish law, tradition, and interpretation, the Biblical verse "the tablets were written on both their sides", implies that the carving went through the full thickness of the tablets. The stones in the center part of some letters were not connected to the rest of the tablet, but they did not fall out. Moreover, the writing was also legible from both sides; it was not a mirror image of the text on the other side. The Talmud regards both phenomena as miraculous.
Significance of the Decalogue
The Torah includes hundreds of commandments (generally enumerated in Rabbinic Judaism as 613 mitzvot), including the ten from the Decalogue. When compared to the whole canon of Jewish law, the Ten Commandments are not given any greater significance in observance or special status. In fact, when undue emphasis was being placed on them, their daily communal recitation was discontinued. Jewish tradition does, however, recognize them as the ideological basis for the rest of the commandments; a number of works (starting with Rabbi Saadia Gaon) have made groupings of the commandments according to their links with the Ten Commandments.
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, honoring 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.
Traditional division and interpretation
According to the Medieval Sefer ha-Chinuch, the first four statements concern the relationship between God and humans, while the next six statements concern the relationships between people. Rabbinic literature holds that the Ten Statements in fact contain 14 or 15 distinct instructions; see listing under Yitro (parsha).
- "I am the LORD your God who brought you out of the land of Egypt, from the house of slavery. You shall have no other gods before Me..."
- "Do not make an image or any likeness of what is in the heavens above..."
- This prohibits the construction or fashioning of "idols" in the likeness of created things (beasts, fish, birds, people) and worshipping them.
- "Do not swear falsely by the name of the LORD..."
- This commandment is to never take the name of God in a vain, pointless or insincere oath.
- "Remember [zachor] the Sabbath day and keep it holy" (the version in Deuteronomy reads shamor, "observe")
- The seventh day of the week is termed Shabbat and is holy, just as God ceased creative activity during Creation. The aspect of zachor is performed by declaring the greatness of the day (kiddush), by having three festive meals, and by engaging in Torah study and pleasurable activities. The aspect of shamor is performed by abstaining from productive activity (39 melachot) on the Shabbat.
- "Honor your father and your mother..."
- The obligation to honor one's parents is an obligation that one owes to God and fulfills this obligation through one's actions towards one's parents.
- "Do not murder"
- Murdering a human being is a capital sin.
- "Do not commit adultery."
- Adultery is defined as sexual intercourse between a man and a married woman who is not his wife.
- "Do not steal."
- "Do not bear false witness against your neighbor"
- One must not bear false witness in a court of law or other proceeding.
- "Do not covet your neighbor's wife"
- One is forbidden to desire and plan how one may obtain that which God has given to another. Maimonides makes a distinction in codifying the laws between the instruction given here in Exodus (You shall not covet) and that given in Deuteronomy (You shall not desire), according to which one does not violate the Exodus commandment unless there is a physical action associated with the desire, even if this is legally purchasing an envied object.
Use in Jewish ritual
The Mishnah records that it was the practice, in the Temple, to recite the Ten Commandments every day before the reading of the Shema (as preserved, for example, in the Nash Papyrus from c. 150 BCE); 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.
In the normal course of the reading of the Torah, the Ten Commandments are read twice a year: the Exodus version in parashat Yitro around late January-February, and the Deuteronomy version in parashat Va'etchanan in August-September. In addition, the Exodus version constitutes the main Torah reading for the festival of Shavuot. It is widespread custom for the congregation to stand while they are being read.
In printed Bibles 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. It is thought that these differences originally represented the difference between the customs of Eretz Yisrael and those of Babylonia. As it happens, the verse numbering in Christian Bibles follows the ta'am elyon while that 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.
|This section requires expansion.|
The Samaritan Pentateuch varies in the ten commandments passages, both in that their Deuteronomical version of the passage is much closer to that in Exodus, and in the addition of a commandment on the sanctity of Mount Gerizim.
The text of the commandment follows:
- 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.
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Reference by Jesus
‘“You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” This is the greatest and first commandment. And a second is like it: “You shall love your neighbour as yourself.” On these two commandments hang all the law and the prophets.’—
Catholic and Lutheran Christianity
The Lutheran (Protestant) and Catholic division of the commandments both follow 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. For additional information on the Catholic understanding of the Ten Commandments, see the Catechism of the Catholic Church (1994), sections 2052–2557. References to the Catechism are provided below for each commandment as well as the interpretation used by Lutherans and Catholics. The following text is from Deuteronomy 5:6–5:21 New Revised Standard Version
- "I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me. You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the LORD your God am a jealous God, punishing children for the iniquity of parents, to the third and fourth generation of those who reject me, but showing steadfast love to the thousandth generation of those who love me and keep my commandments."
- "You shall not make wrongful use of the name of the LORD your God, for the LORD will not acquit anyone who misuses his name."
- This commandment prohibits not just swearing but also the misappropriation of religious language in order to commit a crime, participating in occult practices, and blaspheming against places or people that are holy to God. (See Catechism 2142–2167).
- "Observe the sabbath day and 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; you shall not do any work—you, or your son or your daughter, or your male or female slave, or your ox or your donkey, or any of your livestock, or the resident alien in your towns, so that your male and female slave may rest as well as you. 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."
- The Catechism states that the "first day" of the week, or Sunday, has replaced the Jewish Sabbath—the completion of creation—as the Lord's day because it "recalls the new creation inaugurated by the Resurrection of Christ." The Catholic Church teaches that Catholics are obliged to attend Mass on Sunday and to avoid any unnecessary work that distracts from keeping the Lord's day. (see Catechism 2168-2195).
- "Honor your father and your mother, as the LORD your God commanded you, so 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."
- This commandment emphasizes the family as part of God's design, as well as an extended metaphor that God uses for his relationship with his creation. (See Catechism 2197–2257.)
- "(Roman Catholic - New American Bible) You shall not kill / (Lutheran - New International Version) You shall not murder"
- The right of states to execute criminals is not absolutely forbidden by this commandment. However, other methods of protecting society (incarceration, rehabilitation) are increasingly available and more in keeping with other Christian moral teaching. Catholics (along with many Lutherans) also consider abortion sinful and a violation of this commandment. War, if rigorous conditions of moral legitimacy are met (that is, the "use of arms must not produce evils and disorders graver than the evil to be eliminated"), is not a violation because "governments cannot be denied the right of lawful self-defense, once all peace efforts have failed." (See Catechism 2258–2330).
- "Neither shall you commit adultery."
- Adultery is the breaking of the holy bond between husband and wife, and is thus a sacrilege. This commandment includes not just the act of adultery, but lust as well. (See Catechism 2331–2400).
- "Neither shall you steal."
- (See Catechism 2401–2463).
- "Neither shall you bear false witness against your neighbor."
- This commandment forbids misrepresenting the truth in relations with others. This also forbids lying. (See Catechism 2464–2513).
- "Neither shall you covet your neighbor's wife."
- (See Catechism 2514–2533).
- "Neither shall you desire your neighbor's house, or field, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor."
- (See Catechism 2534–2557).
The Commandments are seen as general "subject headings" for moral theology, in addition to being specific commandments in themselves. Thus, the commandment to honor father and mother is seen as a heading for a general rule to respect legitimate authority, including the authority of the state. The commandment not to commit adultery is traditionally taken to be a heading for a general rule to be sexually pure, the specific content of the purity depending, of course, on whether one is married or not. In this way, the Ten Commandments can be seen as dividing up all of morality. They are also to be seen as the most fundamental of guidance on how to achieve progress in meditation or prayer—the obvious example being that it would be difficult to consider a rising spirit when the heart was planning murder.
There are many different denominations of Protestantism, and it is impossible to generalize in a way that covers them all. However, this diversity arose historically from fewer sources, the various teachings of which can be summarized, in general terms.
Lutherans, Reformed (Calvinists) and Anglicans, and Anabaptists all taught, and their descendants still predominantly teach, that the Ten Commandments have both an explicitly negative content, and an implied positive content. Besides those things that ought not to be done, there are things which ought not to be left undone. So that, besides not transgressing the prohibitions, a faithful abiding by the commands of God includes keeping the obligations of love. The ethic contained in the Ten Commandments and indeed in all of Scripture is, "Love the Lord your God with all of your heart, and mind, and soul, and strength, and love your neighbor as yourself", and, "Do unto others as you would have them do unto you."
Lutherans theorize that there is an antithesis between these two sides of the Word of God, the positive and the negative. Love and gratitude is a guide to those under the Gospel, and the prohibitions are for unbelievers and profane people. This antithesis between Law and Gospel runs through every ethical command, according to Lutheran understanding.
Reformed and Anglicans have taught the abiding validity of the commandments, and call it a summation of the "moral law", binding on all people. However, they emphasize the union of the believer with Christ - so that the will and power to perform the commandments does not arise from the commandment itself, but from the gift of the Holy Spirit. Apart from this grace, the commandment is only productive of condemnation, according to this family of doctrine.
Modern Evangelicalism, under the influence of dispensationalism, commonly denies that the commandments have any abiding validity as a requirement binding upon Christians; however, they contain principles which are beneficial to the believer. Dispensationalism is particularly emphatic about the dangers of legalism, and thus, in a distinctive way de-emphasizes the teaching of the law (see also antinomianism). Somewhat analogously, Pentecostalism and the Charismatic movement typically emphasizes the guidance of the Holy Spirit, and the freedom of the Christian from outward commandments, sometimes in antithesis to the letter of the Law. Quakers and Pietists have historically set themselves against the Law as a form of commandment binding on Christians, and have emphasized the inner guidance and liberty of the believer, so that the law is fulfilled not merely by avoiding what the Law prohibits, but by carrying out what the Spirit of God urges upon their conscience.
Typical Protestant view
For those Christians who believe that the Ten Commandments continue to be binding for Christians (see also Old Testament—Christian view of the Law), their negative and positive content can be summarized as follows.
- Preface: vs 1–2
Implies the obligation to keep all of the commandments of God, in gratitude because of the abundance of his mercy.
Forbids ingratitude to God and denial that he is our God.
- vs 3
Enjoins that God must be known and acknowledged to be the only true God, and our God; and, to worship him and to make him known as he has been made known to us.
Forbids not worshiping and glorifying the true God as God, and as our God; and forbids giving worship and glory to any other, which is due to him alone.
- vs 4–6
Requires receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God has appointed; and zeal in resisting those who would corrupt worship; because of God's ownership of us, and interest in our salvation.
Prohibits the worshiping of God by images, or by confusion of any creature with God, or any other way not appointed in his Word. (According to the traditional presbyterian and reformed view, this commandment also prohibits any man-made inventions to worship, which formed a basis for their criticism of Roman Catholic liturgies.)
- vs 7
Enjoins a holy and a reverent use of God's names, titles, attributes, ordinances, Word, and works.
Forbids all abuse of anything by which God makes Himself known. Some Protestants, especially in the tradition of pacifism, read this Commandment as forbidding any and all oaths, including judicial oaths and oaths of allegiance to a government, noting that human weakness cannot foretell whether such oaths will in fact be vain.
- vs 8–11
Requires setting apart to God such set times as are appointed in his Word. Many Protestants are increasingly concerned that the values of the marketplace do not dominate entirely, and deprive people of leisure and energy needed for worship, for the creation of civilized culture. The setting of time apart from and free from the demands of commerce is one of the foundations of a decent human society. See Sabbath.
Forbids the omission, or careless performance, of the religious duties, using the day for idleness, or for doing that which is in itself sinful; and prohibits requiring of others any such omission, or transgression, on the designated day.
- vs 12
The only commandment with explicitly positive content, rather than a prohibition; it connects all of the temporal blessings of God, with reverence for and obedience to authority, and especially for father and mother.
Forbids doing anything against, or failing to give, the honor and duty which belongs to anyone, whether because they possess authority or because they are subject to authority.
- vs 13
Requires all lawful endeavors to preserve our own life, and the life of others.
Forbids taking away of our own life, or the life of our neighbor, unjustly (Just taking of life includes self-defense, executions by the magistrate and times of war.); and, anything that tends toward depriving life. By extension it condemns even verbal abuse and anger, as exmplified by Christ's interpretation in the sermon on the mount.
- vs 14
Enjoins protection of our own and our neighbor's chastity, in heart, speech, and behavior.
Forbids all unchaste thoughts, words, and actions.
- vs 15
Requires a defense of all lawful things that further the wealth and outward estate of ourselves and others.
Prohibits whatever deprives our neighbor, or ourselves, of lawfully gained wealth or outward estate.
- vs 16
Requires the maintaining and promoting of truth between people, and of our neighbor's good name and our own, especially in witness-bearing.
Forbids whatsoever is prejudicial to truth, or injurious to our own, or our neighbor's, good name.
- vs 17
Enjoins contentment with our own condition, and a charitable attitude toward our neighbor and all that is his, being thankful for his sake that he has whatever is beneficial to him, as we are for those things that benefit us.
Forbids discontent or envy, prohibits any grief over the betterment of our neighbor's estate, and all inordinate desires to obtain for ourselves, or scheming to wrest for our benefit, anything that is his.
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The majority of Christians keep Sunday as a day of worship and rest, every week commemorating the resurrection of Jesus on the first day of the week on the Jewish calendar. Most Christian traditions teach that there is an analogy between the obligation of the Christian day of worship and the Sabbath-day ordinance, but that they are not literally identical—for a believer in Christ the Sabbath ordinance has not so much been removed as superseded, because God's very work of creation has been superseded by a "new creation" ( ), but this belief cannot be directly substantiated by Scripture. For this reason, some believe that the obligation to keep the Sabbath is not the same for Christians as in Judaism, and for support they point to examples in the New Testament, and other writings surviving from the first few centuries. Some conservative Christians, most of them within the Reformed tradition, are "Sabbatarians," believing the first day of the week or Lord's Day to be the new covenant Sabbath.
Still others believe that the Sabbath remains as a day of rest on Saturday, reserving Sunday as a day of worship. In reference to Acts 20:7, they believe that the disciples came together on the first day of the week (Sunday) to break bread and to hear the preaching of the apostle Paul. Many Christians use this text as a defense for Sunday sacredness.
The Seventh-day Adventists, Seventh-Day Baptists, True Jesus Church, United Church of God, Living Church of God and some other churches disagree with some of these views. They argue that the custom of meeting for worship on Sunday originated in paganism, specifically Sol Invictus and Mithraism (in which sun-god worship took place on Sunday) and constitutes an explicit rejection of the commandment to keep the seventh day holy. Instead, they keep Saturday as the Sabbath as a memorial to God's work of creation ( , , ) believing that none of the ten commandments can ever be destroyed ( , ). Seventh-day sabbatarians point to the fact that the seventh day Sabbath was kept by the majority of Christian groups until the 2nd and 3rd century, by most until the 4th and 5th century, and a few thereafter, but because of opposition to Judaism after the Jewish-Roman wars, the original custom was gradually replaced by Sunday as the day of worship. The history of these changes is certainly not altogether lost regardless of any belief in a suppression of the facts by a conspiracy of the pagans of the Roman Empire and the clergy of the Catholic Church. See Great Apostasy.
Jews had come to be loathed in the Roman Empire after the Jewish-Roman wars, and this led to the criminalization of the Jewish Sabbath. Hatred of Jews is apparent in the Council of Laodicea (4th Century AD) where Canon 37–38 states: "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."  In keeping with this rejection of the Jews, this Roman council also criminalized the Jewish Sabbath as can be seen in Canon 29 of the Council Laodicea: "Christians must not judaize by resting on the Sabbath, but must work on that day, rather honoring 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 (excommunicated) from Christ."
Killing or murder
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Multiple translations exist of the sixth commandment; the Hebrew words לא תרצח are variously translated as "thou shalt not kill" or "thou shalt not murder." Older Protestant translations of the Bible, those based on the Vulgate and Roman Catholic translations usually render it as "Thou shalt not kill," whereas Jewish and newer Protestant versions tend to use "You shall not murder." There is controversy as to which translation is more faithful, and both forms are quoted in support of many opposing ethical standpoints.
The Vulgate (Latin) translation has Non occides, i.e. "Thou shalt not kill." English translations using "kill" include the King James (Authorised) (1611) [although note Matthew 19:18 "do no murder," following the Vulgate non homicidium facies], the American Standard (1901) and Revised Standard (American Protestant, 1952) Versions. Almost all Roman Catholic translations, including the Douay-Rheims Bible (1609/1752), the New American Bible (1970), the New Jerusalem Bible (1985) and the Christian Community Bible (1986), have "kill." Martin Luther (German, 1534) also uses töten (kill).
Protestant translations using "murder" include the New International Version (American, 1978), New American Standard Bible (American, 1971), New English Bible (British Protestant, 1970), and the New King James (American, 1982), New Revised Standard (American, 1989) and English Standard (American Protestant, 2001) Versions. Jewish translations almost all use "murder," including the Jewish Publication Society of America Version (1917), the Judaica Press tanach (1963) and the Living Torah (1981). A Jewish exception to this pattern is the Artscroll or Stone Edition tanach (1996).
The Old Testament's examples of killings sanctioned by God are often cited in defense of the view that "murder" is a more accurate translation. Additionally, the Hebrew word for "kill" is הרג (harog), while the Hebrew word for "murder" is רצח (retzach), which is found in the Ten Commandments לא תרצח (lo tirtzach). In the fullness of the Old Testament Exodus 20:13 is abundantly evidenced as prohibiting unjust killing, rather than a universal injunction against all killing, as retzach is never used in reference to the slaying of animals, nor the taking of life in war, while its most frequent use is in reference to involuntary manslaughter and secondarily for murderers.
You shall not steal
Significant voices of academic theologians (such as German Old Testament scholar A. Alt: Das Verbot des Diebstahls im Dekalog (1953)) suggest that commandment "you shall not steal" was originally intended against stealing people—against abductions and slavery, in agreement with the Jewish interpretation of the statement as "you shall not kidnap" (e.g. as stated by Rashi).
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Christianity holds that the essential element of the commandment not to make "any graven image, or any likeness of any thing that is in heaven above" is "and bow down and worship it". Roman Catholicism specifically holds that one may build and use "likenesses", as long as the object is not worshipped. As a result, many Roman Catholic Churches and services feature images, some feature statues, and in some Orthodox services, icons are venerated. For most Roman Catholics, this practice is understood as fulfilling the observance of this commandment, as they understand these images are not being worshipped.
Eastern Orthodoxy traditionally 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 generally prefers a non-naturalistic, two-dimensional depiction as a reminder of this theological aspect. 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.
For Jews and Muslims veneration violates this commandment. Jews and Muslims read this commandment as prohibiting the use of idols and images in any way.
Some Protestants will picture Jesus in his human form, while refusing to make any image of God or Jesus in Heaven.
Some Christians[who?] oppose the making of any religious images at all, while others have been critical of particular denominations' use of such images in worship. (See iconoclasm.) In particular, the Orthodox have criticized the Roman Catholic use of decorative statues, Roman Catholics have criticized the Orthodox veneration of icons, and some Protestant groups have criticized the use of stained-glass windows by many other denominations. Jehovah's Witnesses criticize the use of all of the above, as well as the use of the cross. Amish people forbid any sort of graven image, such as photographs.
Public debates in the United States
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There is an ongoing dispute in the United States concerning the posting of the Ten Commandments on public property. Certain conservative religious groups have taken the banning of officially-sanctioned prayer from public schools by the U.S. Supreme Court as a threat to the expression of religion in public life. In response, they have successfully lobbied many state and local governments to display the Ten Commandments in public buildings. Posting the Decalogue on a public building can take a sectarian stance, if numbered. Protestants and Orthodox, Roman Catholics, and Jews number the commandments differently. However, this problem can be circumnavigated by simply not numbering the commandments, as was done at the Texas capitol (shown here). Hundreds of these monuments—including some of those causing dispute—were originally placed by director Cecil B. DeMille as a publicity stunt to promote his 1956 film The Ten Commandments.
Others oppose the posting of the Ten Commandments on public property, arguing that it violates the establishment clause of the First Amendment to the Constitution of the United States.
In contrast, groups supporting the public display of the Ten Commandments claim that the commandments are not necessarily religious but represent the moral and legal foundation of society, and are appropriate to be displayed as a historical source of present-day legal codes. Also, some argue that prohibiting the public practice of religion is a violation of the first amendment's guarantee of freedom of religion.
Those in the opposition counter that several of the commandments are explicitly religious and that statements of monotheism like "Thou shalt have no other gods before me" are unacceptable to many religious viewpoints, such as atheists or followers of polytheistic religions. Putting aside the constitutional issue of whether the constitution prohibits the posting of the commandments, there is clearly a legitimate political and civil rights issue regarding whether the posting of what could be construed as religious doctrine alienated religious minorities and created the appearance of impropriety by making it appear that a state church had been established, creating the impression that the very intent of the establishment clause was being undermined.
In addition, it has been argued if the Commandments are posted, it would require that members of other religions be allowed to post the particular tenets of their religions as well. For example, an organization by the name of 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 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.
This incident shows another practical reason why not posting religious doctrine on government property is expedient; it is unlikely that a believer in the commandments would appreciate having a shrine to another religion placed next to them, and taken to its logical outcome (as shown by the Summum incident), it is clear that permitting religious speech through the mouthpiece of the state is impractical, given the reality of the diversity of religious belief and non-belief in the United States. Rather than enforcing any religious belief, or irreligion, many feel that the state ought to be neutral on the subject of religion, and allow people to find their own faith, rather than have the state endorse or appear to endorse any particular beliefs. In response, still others argue that this can amount to State imposition of a minority belief of secularism and moral relativity, rather than the State reflecting the will of a majority, emphasizing the impossibility of the State so fully separating itself from any belief system.
Some religious Jews oppose the posting of the Ten Commandments in public schools, as they feel it is wrong for public schools to teach their children Judaism. The argument is that if a Jewish parent wishes to teach their child to be a Jew, then this education should come only from practicing Jews. This position is based on the demographic fact that the vast majority of public school teachers in the United States are not Jews; the same is true for the students. This same reasoning and position is also held by many believers in other religions. Many Christians have some concerns about this as well; for example, can Catholic parents count on Protestant or Orthodox Christian teachers to tell their children their particular understanding of the commandments? Differences in the interpretation and translation of these commandments, as noted above, can sometimes be significant.
Organizations such as the American Civil Liberties Union (ACLU) have launched lawsuits challenging the posting of the Ten Commandments in public buildings. Opponents of these displays include a number of religious groups, including some Christian denominations, both because they don't want government to be issuing religious doctrine, and because they feel strongly that the commandments are inherently religious. Many commentators see this issue as part of a wider culture war between liberal and conservative elements in American society. In response to the perceived attacks on traditional society, other legal organizations, such as the Liberty Counsel, have risen to advocate the conservative interpretation.
The Ritual Decalogue
The term "Ten Commandments" without a modifier is generally understood to mean the lists mentioned in Exodus 20 and Deuteronomy 5. However, there is a continuous narrative—starting in Exodus 31:18 (where the first tablets are created), through Exodus 32:19 (where these tablets are broken), Exodus 34 (where the commandments are dictated to Moses a second time), to Exodus 40:20 (where the second pair of tablets are placed in the Ark of the Covenant)—which enumerates a very different set of commandments, sometimes called the "Ritual Decalogue". Proponents of the documentary hypothesis, starting with Johann Wolfgang von Goethe, propose that the phrase "ten commandments" in this narrative (at Exodus 34:28) refers to the commandments of Exodus 34 rather than to the lists in Exodus 20 or Deuteronomy 5, and note that this is the only place in the Bible where the phrase is immediately associated with a set of commandments. These commentators theorize that the lists in Exodus 20 and Deuteronomy 5 represent a historically later set of commandments, which they call the "Ethical Decalogue", and that the ten listed in Exodus 34 are the original Ten Commandments. The great differences between the two decalogues highlight the development of sacred texts over several centuries.
The phrase "Ten Commandments" is highly familiar in Western culture and is often extended to any immutable code of conduct.
Two famous films of this name were directed by Cecil B. DeMille, a silent movie released in 1923, and another movie in 1956, starring Charlton Heston as Moses. The Decalogue, a 1988 Polish film, and The Ten, a 2007 American film, use the Ten Commandments as a structure for 10 smaller stories.
The form and content of the Decalogue have often been parodied and satirized including Arthur Hugh Clough's poem The Latest Decalogue., Mel Brooks's film History of the World, Part I and George Carlin's stand-up.
- Five Pillars of Islam
- List of artifacts significant to the Bible
- Nash Papyrus — Hebrew manuscript fragment from 150–100 BCE found in Egypt, containing a version of the Ten Commandments and the beginning of the Shema.
- Seven Laws of Noah
- Ten Commandment Alternatives — Secular and humanist alternatives to the Ten Commandments
- Ten Commandments of Computer Ethics
- The Paradoxical Commandments
- The Ten Commandments (1923 film)
- The Ten Commandments (1956 film)
- The Ten Plagues of Egypt
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Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (March 2008)
- ↑ Bibliotheca Rosenthaliana, Amsterdam
- ↑ Pottenger, p. 13
- ↑ 10.0 10.1 , , and .
- ↑ Catechism of Catholic Church , also see Ten Commandments#Killing or murder
- ↑ Catechism Christian Doctrine of the Evangelical Lutheran Church of Finland (Evangelical Lutheran Church of Finland Church Council Helsinki 2000) PDF (126 KiB)
- ↑ Commentary of Rashi to Exodus 20:13
- ↑ The New American Cyclopaedia, George Ripley & Charles Anderson Dana, editors.
- ↑ http://www.mechon-mamre.org/p/pt/pt0220.htm
- ↑ Exodus 31:18, 32:15
- ↑ verses 9, 11, 15
- ↑ Exodus 34:1, 34:27–28
- ↑ 34:27, 34:28
- ↑ Deuteronomy 4:13, 9:10, 10:4
- ↑ Exodus 25:16, 25:21, 40:20
- ↑ , ; cf.
- ↑ Rabbi Ishmael. Horowitz-Rabin (ed.). ed. Mekhilta. pp. 233, Tractate de-ba-Hodesh, 5.
- ↑ Margaliot, Dr. Meshulam (July 2004). "What was Written on the Two Tablets?". Bar-Ilan University. http://www.biu.ac.il/JH/Parasha/eng/kitisa/mar.html. Retrieved 2006-09-20.
- ↑ Babylonian Talmud, tractate Shabbat 104a.
- ↑ Talmud. tractate Berachot 12a.
- ↑ Based on the use of אָנֹכִי - as opposed to אָנִי - for "I" ; both additionally connote maintaining of/bringing into existence see for example Psalms 91:10 לֹא-תְאֻנֶּה אֵלֶיךָ רָעָה There shall no evil befall thee...
- ↑ 33.0 33.1 Rashi's commentary on the Bible
- ↑ Sefer ha-Chinuch
- ↑ Sanhedrin 86a
- ↑ Yerushalmi Berakhot, Chapter 1, fol. 3c. See also Rabbi David Golinkin, Whatever Happened to the Ten Commandments?
- ↑ Gaster, Moses (1923). "The Samaritan Tenth Commandment". The Samaritans, Their History, Doctrines and Literature. The Schweich Lectures. http://www.the-samaritans.com/html_articles/tenth_command.htm.
- ↑ See also Antithesis of the Law.
- ↑ 2052–2557
- ↑ Catechism 2084–2141
- ↑ Catechism 2142–2167
- ↑ Catechism 2168-2195
- ↑ Catechism 2197–2257
- ↑ Catechism 2258–2330
- ↑ Catechism 2331–2400
- ↑ Catechism 2401–2463
- ↑ Catechism 2464–2513
- ↑ Catechism 2514–2533
- ↑ Catechism 2534–2557
- ↑ Islam By S. A. Nigosian, p.117, Indiana University Press
- ↑ 58.0 58.1 http://www.newadvent.org/fathers/3806.htm
- ↑ http://news.minnesota.publicradio.org/features/200109/10_schmitzr_laxten-m/
- ↑ There are two other instances of the phrase in the Old Testament, at Deuteronomy 4:13 and 10:4.
- ↑ http://www.imdb.com/title/tt0811106/
- ↑ http://whitewolf.newcastle.edu.au/words/authors/C/CloughArthurHugh/verse/misc/lastdecalogue.html
- Budge, E. A. Wallis (1967). The Egyptian Book of the Dead. Dover Publications. ISBN 0-486-21866-X.
- 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, N.J.: Prentice Hall. ISBN 0-671-63161-6.
- Kaufmann, Yehezkel (1960). The Religion of Israel, From Its Beginnings To the Babylonian Exile. trans. 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.
- 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.
- Mendenhall, George E. (1973). The Tenth Generation: The Origins of the Biblical Tradition. Baltimore: Johns Hopkins University Press. ISBN 0-8018-1267-4.
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- Ten Commandments: Ex. 20 version (text, mp3), Deut. 5 version (text, mp3) in The Hebrew Bible in English by Jewish Publication Society, 1917 ed.
- Decalogue by Emil G. Hirsch, Eduard König (Jewish Encyclopedia, 1906 ed.)
- The Ten Commandments from a Messianic Jewish perspective
- Catechism of the Catholic Church
- Decalogue in the 1911 Encyclopædia Britannica
- The Ten Commandments from the Catholic Encyclopedia
- Comments on The Ten Commandments from the Freedom From Religion Foundation
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