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The Ten Commandments, or Decalogue, are a list of the ten chief commandments of a total of 613 religious and moral imperatives which, according to some religious traditions, were written by God and given to Moses on Mount Sinai in the form of two stone tablets. They feature prominently in Judaism and Christianity. The phrase "Ten Commandments" generally refers to the broadly identical passages in Exodus 20:2–17 and Deuteronomy 5:6–21, but can also refer to the so-called "Ritual Decalogue" from Exodus 34. This article refers only to the former.

Text of the Ten Commandments

The Ten Commandments are given in two passages of the Bible. For the division see below.

History

In Biblical Hebrew language, the commandments are termed עשרת הדברים (translit. Aseret ha-Dvarîm) and in Rabbinical Hebrew עשרת הדברות (translit. Aseret ha-Dibrot), both translatable as "the ten statements." The name "Decalogue" is derived from the Greek name δεκάλογος or "dekalogos" ("ten statements") found in the Septuagint (Exodus 34:28, Deuteronomy 10:4), which is the Greek translation of the Hebrew name.

According to Biblical text, the commandments represent the utterances of God on Mount Sinai. There are biblical passages that also refer to ten commandments being written by God on stone, and it is widely held that these were the ten commandments of this article (but not without controversy, see "Ritual Decalogue"). These are called"tables of stone", also referred to as "tables of testimony" or "tables of the covenant", which he gave to Moses. 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 arrangement of the commandments on the two tablets is interpreted in different ways. 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.

The tablets "were written on both their sides," with the carving going through the full thickness of the tablets. The stones in the center part of letters were not connected to the rest of the tablet, but they did not fall out. The writing was also legible from both sides; it was not a mirror image on the back. These two miracles are explained in the Talmud.

After receiving the commandments and returning to Mount Sinai, 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 had Moses carve two other tablets, to replace the ones he smashed. God himself appears as the writer. 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."

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. Jesus refers to the commandments in several verses, and condenses them into two general commands:

"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 unto it: "You shall love your neighbor as yourself." All the Law and the Prophets hang on these two commandments.

Variations between Exodus and Deuteronomy

As was seen above, there are differences between the two Biblical expressions of the ten commandments, that found in Exodus and that found in Deuteronomy 5:1–22. One difference is the commandment of Sabbath. In Exodus it says to "Remember (Hebrew: zachor) the Sabbath day", and in Deuteronomy it says to "Safeguard (Hebrew: shamor) the Sabbath day". Other differences include the last word in the third commandment, and the ninth commandments. The Talmud observes that the words zachor and shamor were spoken simultaneously; the fact that both could be heard was a miracle. The Maharal of Prague observes that the Talmud is silent on all other textual differences, and concludes that the added words in Deuteronomy are elaborations and explanations, in keeping with the character of Deuteronomy (Mishneh Torah, "a repetition of the Torah").

Division of the commandments

The commandments passage in Exodus contains more than ten imperative statements, totaling 14 or 15 in all. However, the Bible itself assigns the count of "10", using the Hebrew phrase ʻaseret had'varim—translated as the 10 words, statements or things. Religious groups have divided these statements in different ways. The table below highlights those differences using the NRSV translation.

Jewish understanding

Significance of the Decalogue

The Torah includes 613 commandments, including the ten from the Decalogue. Therefore, when compared to the whole canon of Jewish law, the Ten Commandments are not given any greater significance in observance or special status. 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.

Traditional Rabbinical Jewish belief is that these commandments, among the 613, apply solely to the Jewish people, and that the laws incumbent on the rest of humanity are outlined in the seven Noahide Laws (several of which overlap with the Ten Commandments). In the era of the Sanhedrin, transgressing 6 of the 10 commandments (exceptions being the first commandment, Honoring your father and mother, saying God's name in vain, and coveting) in a specific fashion theoretically carried the death penalty; 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.

1. "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..."

   This commandment is to believe in the existence of God and His influence on events in the world, and that the goal of the redemption from Egypt was to become His servants (Rashi). It prohibits belief in or worship of any additional deities.

2. "Do not make a sculpted 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.

3. "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.

4. "Remember 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.

5. "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.

6. "Do not murder"

   Murdering a human being is a capital sin.

7. "Do not commit adultery."

   Adultery is defined as sexual intercourse between a man and a married woman who is not his wife.

8. "Do not steal."

   This is not understood as stealing in the conventional sense, since theft of property is forbidden elsewhere and is not a capital offense. In this context it is to be taken as "do not kidnap."

9. "Do not bear false witness against your neighbor"

   One must not bear false witness in a court of law or other proceeding.

10. "Do not covet your neighbor's house"

    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.'

Samaritan understanding

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.

Christian understanding

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Lutheran and Roman Catholic Christianity

The Lutheran and Roman 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 NRSV:

1. "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."

   Catholic teaching distinguishes between dulia—paying honor to God through contemplation of objects such as paintings and statues—and latria—adoration directed to God alone. (See Catechism 2084-2141.)

2. "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 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.)

3. "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."
4. "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.)

5. "You shall not murder."

   The right of states to execute criminals is recognized when necessary to preserve the safety of citizens. However, other methods of protecting society (incarceration, rehabilitation) are increasingly available. Catholics (along with many Protestants) 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.)

6. "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.)

7. "Neither shall you steal."

   (See Catechism 2401-2463.)

8. "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.)

9. "Neither shall you covet your neighbor's wife."

   (See Catechism 2514-2533.)

10. "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.

Protestant Christianity

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 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.

The Anabaptists have held that the commandments of God are the content of the covenant established through Christ: faith is faithfulness, and thus, belief is essentially the same thing as obedience.

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.

The non-denominational evangelical ministry of The Way of the Master, headed up by evangelist Ray Comfort and actor Kirk Cameron also deny that the commandments are to be kept in any legalist sense, but further state that their primary purpose is to serve as a "mirror" for a person to see his or her sin. This is similar to the teachings of Martin Luther as codified in the Formula of Concord, Article VI, second use of the Law.

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 and Cafeteria Christianity), their negative and positive content can be summarized as follows.

Exodus 20:

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.

1. 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.
2. 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.
3. 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.
4. 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.
5. 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.
6. 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, Capital Punishment on the grounds of the violation of the 6th commandment, and times of War.); and, anything that tends toward depriving life.
7. vs 14
   Enjoins protection of our own and our neighbor’s chastity, in heart, speech, and behavior.
   Forbids all unchaste thoughts, words, and actions.
8. 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.
9. 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.
10. 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.

Latter-day Saints view

The Church of Jesus Christ of Latter-day Saints teaches the continued practice of keeping the Ten Commandments as listed in KJV Exodus 20:2-17, including the following connotations:

• All mankind are the children of God and rightful beneficiaries of God's blessings through freely chosen obedience to the commandments.
• God should come first in our lives as the center of our worship, trust and gratitude.
• Work is a blessing. The commandment to keep the Sabbath day holy brings many attendant blessings of the fruitfulness of the earth. A whole nation or community can be blessed with fruitfulness as its people choose to keep these commandments, as promised in many passages in Deuteronomy. Work allows for growth, joy and progress through trials of faith. (Book of Mormon, 2 Nephi 2:11) Closely related blessings are available to communities that practice the law of the fast (see Isaiah 58:6-14) through using donated monies or commodities to help the poor and needy.
• Parents have a primary, divinely given obligation to teach their children the Ten Commandments in a loving, non-controlling way (Deuteronomy 6:5-7). Children should continue to honor their aging family members through attentive care, where possible.
• The mainstream LDS Church teaches that communities and governments that foster or allow the general practice of abortion are violating the spirit of the sixth commandment, and thus diminish personal peace and prosperity. The same effect applies to violation of the seventh commandment, which are viewed as including pornography and pre-marital sexual relations.
• Personal, business/contractual and governmental integrity are vital to the strength of communities and nations, as implied in the eighth and ninth commandments.
• The LDS Church teaches that the blessings of freedom promised in Deuteronomy are available to whole nations as their people choose to follow the teachings of the Ten Commandments. While the separation of church and state is an important protection of the United States Constitution, "governments were instituted of God for the benefit of man; ... for the good and safety of society..., such laws...framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life." (Doctrine and Covenants 134:1,2)
• An important proclamation teaching God-given roles of parents and families relating to the Ten Commandments was announced publicly by LDS Church President Gordon B. Hinckley in September 1995, entitled The Family: A Proclamation to the World.

Jehovah's Witnesses

Jehovah's Witnesses hold that the commandments were given together with the Mosaic Law and the old covenant. While they understand the Bible as saying Christians are not bound by the Ten Commandments, (Colossians 2:13–14) they recognize the importance the Bible places on these principles for living a Christian life. (Galatians 6:2; Matthew 22:35–40) They believe that the Sabbatarian law is obsolete. (Colossians 2:16–17)

The first four commandments define the correct relationship between God and man.

• First - Jehovah exacts exclusive devotion; He tolerates no rivalry with other gods. (Ex. 20:3)
• Second - Images are never to be used in worship - all forms of idolatry are an open affront to Jehovah. (Vs.4-6)
• Third - The use of God’s name is to be dignified, never used disrespectfully.

When the Israelites became unfaithful they, as representatives of Jehovah by bearing his name, "took it up" or "carried" it "in vain"(Vs.7)

• Fourth - The Sabbath day was reserved for reflection on spiritual things, a day of rest from work so that the Israelites could meditate on Jehovah's Laws without distraction. (Vs.8-10) In modern times, Jehovah's Witnesses are still commanded to follow this principle, though not keeping any explicit weekday holy.

• Fifth- This commandment can be seen as the linking together of the first four (defining man's proper relationship with God) and the final six, (showing the proper relationships between humans) It is the obedience children owe their parents. This is a relationship which extends beyond childhood. To respect one’s parents is to show respect for the ultimate parent – Jehovah God.(Vs.12)

• Sixth through Ninth - Murder, Adultery, Stealing and Lying are very pointed thus leaving no room for interpretation. These things are not to be practiced. (Vs.13-16)
• Tenth – This makes it clear that not only were the Israelites not to practice the things mentioned in the previous nine commands, but that they were also to not allow a desire for these things to take root in their hearts and minds. (Vs.17)

Muslim understanding

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In Islam Moses/Musa is venerated as one of the greatest prophets of God; however, Islam also teaches that the texts of the Torah and the Gospels have been corrupted from their divine originals over the years, due to carelessness or self-interest. Despite this purported corruption, however, messages from the Torah and the Gospels still coincide closely with certain verses in the Qur'an. This is by-and-large the case with the Ten Commandments. Consequently, despite the Ten Commandments not being explicitly mentioned in the Qur'an they are substantially similar to the following verses in the Qur'an (using Jewish numbering of the Commandments):

1. "There is no other god beside God."(47:19)
2. "My Lord, make this a peaceful land, and protect me and my children from worshiping idols." (14:35)
3. "Do not subject God's name to your casual swearing, that you may appear righteous, pious, or to attain credibility among the people." (2:224)
4. "O you who believe, when the Congregational Prayer (Salat Al-Jumu`ah) is announced on Friday, you shall hasten to the commemoration of GOD, and drop all business." (62:9)
   The Sabbath was relinquished with the revelation of the Quran. Muslims are told in the Quran that the Sabbath was only decreed for the Jews. (16:124) God, however, ordered Muslims to make every effort and drop all businesses to attend the congregational (Friday) prayer. The Submitters may tend to their business during the rest of the day.
5. "....and your parents shall be honored. As long as one or both of them live, you shall never say to them, "Uff" (the slightest gesture of annoyance), nor shall you shout at them; you shall treat them amicably." (17:23)
6. "....anyone who murders any person who had not committed murder or horrendous crimes, it shall be as if he murdered all the people." (5:32)
7. "You shall not commit adultery; it is a gross sin, and an evil behavior." (17:32)
8. "The thief, male or female, you shall mark their hands as a punishment for their crime, and to serve as an example from God. God is Almighty, Most Wise." (5:38 - 39)
9. "Do not withhold any testimony by concealing what you had witnessed. Anyone who withholds a testimony is sinful at heart." (2:283)
10. "And do not covet what we bestowed upon any other people. Such are temporary ornaments of this life, whereby we put them to the test. What your Lord provides for you is far better, and everlasting." (20:131)

It can also be noted that in the 17th chapter, "Al-Israa" ("The Night Journey"), verses 22-37, the Qur'an provides a set of moral stipulations which are "among the (precepts of) wisdom, which thy Lord has revealed to thee" that can be reasonably categorised as ten in number. It should be noted however, that these verses are not regarded by Islamic scholars as being somehow set apart from any other moral stipulations in the Qur'an, nor are they regarded as a substitute or replacement or abrogation of some other set of commandments as found in the Torah.

1. Worship only God: Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution. (17:22)
2. Be kind, honourable and humble to one's parents: Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour. (17:23) And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood." (17:24)
3. Be neither miserly or wasteful in one's expenditure: And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. (17:26) Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful. (17:27) And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness. (17:28) Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute. (17:29)
4. Do not engage in 'mercy killings' for fear of starvation: Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin. (17:31)
5. Do not commit adultery: Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils). (17:32)
6. Do not kill unjustly: Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law). (17:33)
7. Care for orphaned children: Come not nigh to the orphan's property except to improve it, until he attains the age of full strength...(17:34)
8. Keep one's promises: ...fulfil (every) engagement , for (every) engagement will be enquired into (on the Day of Reckoning). (17:34)
9. Be honest and fair in one's interactions: Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination. (17:35)
10. Do not be arrogant in one's claims or beliefs: And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning). (17:36) Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height. (17:37)

Views of other faiths

While other faiths do not generally recognize the Ten Commandments in their unity, many of them (Buddhism, Hinduism, Jainism, etc.) have comparable laws or principles . In atheist Soviet Union the Moral Code of the Builder of Communism had many notions much resembling the Ten Commandments.

Controversies

Sabbath day

Most Christians believe that Sunday is a special 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" (2 Corinthians 5:17), according to this Christian view. For this reason, most teach 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 (the 4th commandment never having been revoked and Sabbath-keeping being in any case a creation ordinance).

Still others believe that the Sabbath remains as a day of rest on the Saturday, reserving Sunday as a day of worship. In reference to Acts 20:7, the disciples came together on the first day of the week (Sunday) to break bread and to hear the preaching of the apostle Paul. This is not the first occurrence of Christians assembling on a Sunday; Jesus appeared to the Christians on the "first day of the week" while they were in hiding. One can maintain this argument in that Jesus himself maintained the Sabbath, although not within the restrictions that were mandated by Jewish traditions; the Pharisees often tried Jesus by asking him if certain tasks were acceptable according to the Law (see: Luke 14:5). This would seem to indicate that while the Sabbath was still of importance to the Jews, Sunday was a separate day for worship and teaching from Scriptures.

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 (Genesis 2:1–3, Exodus 20:8–11, Exodus 16:23,29–30) believing that none of the ten commandments can ever be destroyed (Matthew 5:17–19, Exodus 31:16). Seventh-day sabbatarians claim 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. The sheer hatred of Jews is quite 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

Older translations of the bible have "Thou shalt not kill", whereas newer versions tend to "You shall not murder". There is controversy as to which translation is more faithful, and both forms are quoted in support of ethical standpoints.

The many examples in the Old Testament of killing sanctioned by God, are quoted in defence of the view that "murder" is more accurate. Furthermore, 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". The supporters of "kill" point to the long tradition of this translation and to their understanding of the Hebrew.

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". With this understanding the second half of the ten commandments proceeds from protection of life, through protection of heredity, to protection of freedom, protection of law, and finally protection of property.

Idolatry

See main articles: Idolatry, Idolatry in Judaism, Idolatry in Christianity, Idolatry in Islam

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". Thus, they hold that one may build and use "likenesses", as long as the object is not worshipped. As a result, many Christian buildings and services feature images, some feature statues, and in some Orthodox services, icons are venerated. For most Christians, this practice is understood as fulfilling the observance of this commandment, as the images are not being worshipped.

Eastern Orthodoxy teaches that the incarnation of God as a human, Jesus, makes it permissible and necessary to venerate icons.

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.

Very few Christians oppose the making of any images at all, but some groups have been critical of the use others make of 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 photos.

Public monuments and controversy in the USA

See also: Roy Moore, Van Orden v. Perry, Separation of church and state in the United States

There is an ongoing dispute in the United States concerning the posting of the Ten Commandments on public property. Certain conservative religious groups, alarmed by the banning of officially-sanctioned prayer from public schools by the U.S. Supreme Court, have taken this as a threat to the expression of religion in public life. As a result they have successfully lobbied many state and local governments to display the Ten Commandments in public buildings. As seen above, any attempt to post the Decalogue on a public building necessarily takes a sectarian stance; Protestants and Roman Catholics number the commandments differently. 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.

Secularists and some liberals 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, many Conservative or religious groups 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 conservatives argue that prohibiting the public practice of religion is a violation of the first amendment's freedom of religion. "Amendment I Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances."

Secularist groups 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. Even without establishing that a literal violation of the First Amendment had occurred, the appearance that it had been violated to people who do not accept the commandments, or religion itself, could be just as damaging and marginalizing.

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, some tend to merely 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 appear to endorse any particular beliefs.

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 (as most do), then this education should come from practicing Jews, and not from non-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 kulturkampf (culture struggle) between liberal and conservative elements in American society. In response to the perceived attacks on traditional society other legal organizations, such as Liberty Counsel have risen to advocate the conservative interpretation.

The Ritual Decalogue

The term "Ten Commandments" without a modifier generally applies to the lists mentioned in Exodus 20 and Deuteronomy 5. However, there is a continuous narrative starting in Exodus 31:28 (where the stones are created), Exodus 32:19 (where the tablets are broken) and Exodus 34, which lists a very different set of commandments, sometimes referred to as the "Ritual Decalogue". Later sources, starting with Johann Wolfgang von Goethe and later the proponents of the documentary hypothesis, note that Exodus 34:28 seems to refer to these Ten Commandments rather than the traditional ones. These commentators have theorized that the commandments in Exodus 20 and Deuteronomy 5 represent a later set of Ten Commandments, and that the ten listed in Exodus 34 were the original Ten Commandments, now known as the Ritual Decalogue (as opposed to the better-known "Ethical Decalogue"). The differences between the two Decalogues highlight the development of sacred texts over vast amounts of time and from differing narrative traditions by incorporating two differing sets of Ten Commandments.

Cultural references

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 1923, and another in 1956, starring Charlton Heston as Moses. The Decalogue is also a series of ten one-hour films written and directed by the famed Polish film maker Krzysztof Kieślowski in 1988 for Polish television, each based on one of the Ten Commandments.

The form and content of the Decalogue have often been parodied and satirized. One eminent example from the Victorian era is Arthur Hugh Clough's poem The Latest Decalogue.

Mel Brooks' film History of the World, part I contains a segment where Moses recieves fifteen commandments from God on three stone tablets, but drops one and goes on to proclaim there are ten.

See Also

• Seven Laws of Noah
• Bible
• Torah

Further reading

• 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.
• Friedman, Richard Elliott (1987). Who Wrote the Bible?. Englewood Cliffs, N.J.: Prentice Hall. ISBN 0-671-63161-6.
• Mendenhall, George E. (1973). The Tenth Generation: The Origins of the Biblical Tradition. Baltimore: Johns Hopkins University Press. ISBN 0-8018-1267-4.
• Kaufmann, Yehezkel (1960). The Religion of Israel, From Its Beginnings To the Babylonian Exile. trans. Moshe Greenberg. Chicago: University of Chicago Press.
• 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.
• Budge, E. A. Wallis (1967). The Egyptian Book of the Dead. Dover Publications. ISBN 0-486-21866-X.
• 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.

References

1. Bibliotheca Rosenthaliana, Amsterdam
2. Exodus 24:12
3. Exodus 31:18, 32:15
4. Deuteronomy 9 verses 9, 11, 15
5. Exodus 19
6. Rabbi Ishmael. Horowitz-Rabin (ed.) (ed.). Mekhilta. pp. 233, Tractate de-ba-Hodesh, 5. {{cite book}}: |editor= has generic name (help)
7. Margaliot, Dr. Meshulam (2004). "What was Written on the Two Tablets?". Bar-Ilan University. Retrieved 2006-09-20. {{cite web}}: Unknown parameter |month= ignored (help)
8. Exodus 32:15
9. Talmud. tractate Shabbat 104a.
10. Exodus 32:19
11. Exodus 34:1, 34:27–28
12. Deuteronomy 4:13, 5:18, 9:10, 10:4
13. Exodus 34:29
14. Exodus 25:16, 25:21, 40:20
15. Exodus 25:22, Numbers 4:5; cf. 1 Kings 8:9
16. i.e. Matthew 19:16–19
17. Matthew 22:34–40; cf. Ethic of reciprocity
18. Talmud. tractate Shevuot 20b
19. Bezalel, Judah Loew ben. Tifereth Yisrael chapter 43.
20. Exodus 34:28, Deuteronomy 4:13, Deuteronomy 10:4
21. Talmud. tractate Berachot 12a.
22. ^ Rashi
23. Sefer ha-Chinuch
24. Gaster, Moses (1923). "The Samaritan Tenth Commandment". The Samaritans, Their History, Doctrines and Literature. The Schweich Lectures.
25. See also Antithesis of the Law.

External links

• The 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 1908 Catholic Encyclopedia

• Jewish texts
• Judaism
• Christian law
• Christian interfaith and secular relations
• Code of conduct
• Legal history
• Religious ethics