Image of the 1675 Ten Commandments at the Amsterdam Esnoga synagogue produced on parchment in 1778 by Jekuthiel Sofer, a prolific Jewish eighteenth-century scribe in Amsterdam. The Hebrew words are in two columns separated between, and surrounded by, ornate flowery patterns.
This 1768 parchment by Jekuthiel Sofer emulated the 1675 Ten Commandments at the Amsterdam Esnoga synagogue

The Ten Commandments (Biblical Hebrew: עֲשֶׂרֶת הַדְּבָרִים, romanized: ʿĂsereṯ haDəḇārīm, lit.'The Ten Words'), or the Decalogue (from Latin decalogus, from Ancient Greek δεκάλογος, dekálogos, lit.'ten words'), are religious and ethical directives, structured as a covenant document, that, according to the Hebrew Bible, are given by Yahweh to Moses. The text of the Ten Commandments was dynamic in ancient Israel and appears in three markedly distinct versions in the Bible:[1] at Exodus 20:2–17, Deuteronomy 5:6–21, and the "Ritual Decalogue" of Exodus 34:11–26.

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

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


The second of two parchment sheets making up 4Q41, it contains Deuteronomy 5:1–6:1
Part of the All Souls Deuteronomy, containing the oldest extant copy of the Decalogue. It is dated to the early Herodian period, between 30 and 1 BC.

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

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

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

Biblical narrative

1896 illustration depicting Moses receiving the commandments

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

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

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

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

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

This is an image of an oil on canvas picture by Rembrandt (1659) of a bearded man representing Moses with two tablets of stone of the ten commandments held high in both hands.
Moses Breaking the Tablets of the Law (1659) by Rembrandt

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

Commandments text and numbering

Religious traditions

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

Different religious traditions categorize the seventeen verses of Exodus 20:1–17[28] and their parallels in Deuteronomy 5:4–21[29] into ten commandments in different ways as shown in the table. Some suggest that the number ten is a choice to aid memorization rather than a matter of theology.[30][31]

The Ten Commandments
LXX P R T S A C L Commandment (KJV) Exodus 20:1–17 Deuteronomy 5:4–21
Verses Text Verses Text
(0) 1 1 I am the Lord thy God 2 [32] 6 [32]
1 1 1 2 1 1 1 1 Thou shalt have no other gods before me 3 [33] 7 [33]
2 2 2 2 1 1 1 1 Thou shalt not make unto thee any graven image 4–6 [34] 8–10 [34]
3 3 3 3 2 2 2 2 Thou shalt not take the name of the Lord thy God in vain 7 [35] 11 [35]
4 4 4 4 3 3 3 3 Remember the sabbath day, to keep it holy 8–11 [36]
4 4 4 4 3 3 3 3 Observe the sabbath day, to keep it holy 12–15 [37]
5 5 5 5 4 4 4 4 Honour thy father and thy mother 12 [38] 16 [39]
6 8 6 6 5 5 5 5 Thou shalt not kill 13 [40] 17 [40]
7 6 7 7 6 6 6 6 Thou shalt not commit adultery 14 [41] 18 [42]
8 7 8 8 7 7 7 7 Thou shalt not steal 15 [43] 19 [44]
9 9 9 9 8 8 8 8 Thou shalt not bear false witness against thy neighbour 16 [45] 20 [46]
10 10 10 10 9 10 10 9 Thou shalt not covet thy neighbour's house 17a [47]
10 10 10 10 9 10 10 9 Thou shalt not desire thy neighbour's house 21b [48]
10 10 10 10 9 9 9 10 Thou shalt not covet thy neighbour's wife 17b [49] 21a [50]
10 10 10 10 9 10 10 10 or his slaves, or his animals, or anything of thy neighbour 17c [51] 21c [52]
10 You shall set up these stones, which I command you today, on Aargaareezem. (Tsedaka) 14c [53][54] 18c [53][55]


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

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

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

Religious interpretations

The Ten Commandments concern matters of fundamental importance in Judaism and Christianity: the greatest obligation (to worship only God), the greatest injury to a person (murder), the greatest injury to family bonds (adultery), the greatest injury to commerce and law (bearing false witness), the greatest inter-generational obligation (honour to parents), the greatest obligation to community (truthfulness), the greatest injury to movable property (theft).[59]

The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[31][59][60][61] They are not as explicit[59] or as detailed as rules[62] or as many other biblical laws and commandments, because they provide guiding principles that apply universally, across changing circumstances. They do not specify punishments for their violation. Their precise import must be worked out in each separate situation.[62]

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


Further information: Law given to Moses at Sinai

The Ten Commandments as they appear in a Torah scroll

The Ten Commandments form the basis of Jewish law,[64] stating God's universal and timeless standard of right and wrong – unlike the rest of the 613 commandments in the Torah, which include, for example, various duties and ceremonies such as the kashrut dietary laws, and the rituals to be performed by priests in the Holy Temple.[65] Jewish tradition considers the Ten Commandments the theological basis for the rest of the commandments. Philo, in his four-book work The Special Laws, treated the Ten Commandments as headings under which he discussed other related commandments.[66] Similarly, in The Decalogue he stated that "under [the "commandment… against adulterers"] many other commands are conveyed by implication, such as that against seducers, that against practisers of unnatural crimes, that against all who live in debauchery, that against all men who indulge in illicit and incontinent connections."[67] Others, such as Rabbi Saadia Gaon, have also made groupings of the commandments according to their links with the Ten Commandments.[68]

According to Conservative Rabbi Louis Ginzberg, Ten Commandments are virtually entwined, in that the breaking of one leads to the breaking of another. Echoing an earlier rabbinic comment found in the commentary of Rashi to the Songs of Songs (4:5) Ginzberg explained—there is also a great bond of union between the first five commandments and the last five. The first commandment: "I am the Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for the murderer slays the image of God. The second: "Thou shalt have no strange gods before me," corresponds to the seventh: "Thou shalt not commit adultery," for conjugal faithlessness is as grave a sin as idolatry, which is faithlessness to God. The third commandment: "Thou shalt not take the name of the Lord in vain," corresponds to the eighth: "Thou shalt not steal," for stealing results in a false oath in God's name. The fourth: "Remember the Sabbath day, to keep it holy," corresponds to the ninth: "Thou shalt not bear false witness against thy neighbor," for he who bears false witness against his neighbor commits as grave a sin as if he had borne false witness against God, saying that He had not created the world in six days and rested on the seventh day (the holy Sabbath). The fifth commandment: "Honor thy father and thy mother," corresponds to the tenth: "Covet not thy neighbor's wife," for one who indulges this lust produces children who will not honor their true father, but will consider a stranger their father.[69]

The traditional Rabbinical Jewish belief is that the observance of these commandments and the other mitzvot are required solely of the Jewish people and that the laws incumbent on humanity in general are outlined in the seven Noahide laws, several of which overlap with the Ten Commandments. In the era of the Sanhedrin transgressing any one of six of the Ten Commandments theoretically carried the death penalty, the exceptions being the First Commandment, honouring your father and mother, saying God's name in vain, and coveting, though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by the oral law.[70]

Two tablets

Main article: Tablets of Stone

The arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition. Rabbi Hanina ben Gamaliel says that each tablet contained five commandments, "but the Sages say ten on one tablet and ten on the other", that is, that the tablets were duplicates.[71] This can be compared to diplomatic treaties of the ancient Near East, in which a copy was made for each party.[72]

According to the Talmud, the compendium of traditional Rabbinic Jewish law, tradition, and interpretation, one interpretation of the biblical verse "the tablets were written on both their sides",[73] is that the carving went through the full thickness of the tablets, yet was miraculously legible from both sides.[74]

Use in Jewish ritual

The Ten Commandments on a glass plate

The Mishna records that during the period of the Second Temple, the Ten Commandments were recited daily,[75] before the reading of the Shema Yisrael (as preserved, for example, in the Nash Papyrus, a Hebrew manuscript fragment from 150 to 100 BC found in Egypt, containing a version of the ten commandments and the beginning of the Shema); but that this practice was abolished in the synagogues so as not to give ammunition to heretics who claimed that they were the only important part of Jewish law,[76][77] or to dispel a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah.[75]

In later centuries rabbis continued to omit the Ten Commandments from daily liturgy in order to prevent confusion among Jews that they are only bound by the Ten Commandments, and not also by many other biblical and Talmudic laws, such as the requirement to observe holy days other than the sabbath.[75]

Today, the Ten Commandments are heard in the synagogue three times a year: as they come up during the readings of Exodus and Deuteronomy, and during the festival of Shavuot.[75] The Exodus version is read in parashat Yitro around late January–February, and on the festival of Shavuot, and the Deuteronomy version in parashat Va'etchanan in August–September. In some traditions, worshipers rise for the reading of the Ten Commandments to highlight their special significance[75] though many rabbis, including Maimonides, have opposed this custom since one may come to think that the Ten Commandments are more important than the rest of the Mitzvot.[78]

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


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

The text of the Samaritan tenth commandment follows:[79]

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.


See also: Christian views on the Old Covenant

Most traditions of Christianity hold that the Ten Commandments have divine authority and continue to be valid, though they have different interpretations and uses of them.[80] The Apostolic Constitutions, which implore believers to "always remember the ten commands of God," reveal the importance of the Decalogue in the early Church.[81] Through most of Christian history the decalogue was considered a summary of God's law and standard of behaviour, central to Christian life, piety, and worship.[82]

Distinctions in the order and importance of said order continues to be a theological debate,[83] with texts within the New Testament Romans 13:9 confirming the more traditional ordering, which follows the Septuagint of adultery, murder and theft, as opposed to the currently held order of the Masoretic of murder, adultery, theft.

References in the New Testament

See also: Matthew 5 § Antitheses

Moses and Aaron with the Ten Commandments (painting c. 1675 by Aron de Chavez)

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

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

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

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


In Anglicanism, the Articles of the Church of England, revised and altered by the Assembly of Divines, at Westminster, in the year 1643 state that "no Christian man whatsoever is free from the obedience of the commandments which are called moral. By the moral law, we understand all the Ten Commandments taken in their full extent."[84]


Baptists believe The Ten Commandments are a summary of the requirements of a works covenant (called the "Old Covenant"), given on Mount Sinai to the nascent nation of Israel.[85] The Old Covenant is fulfilled by Christ at the cross. Unbelievers are still under the Law. The law reveals man's sin and need for the salvation that is Jeshua. Repentance from sin and faith in Christ for salvation is the point of the entire Bible.[86] They do reflect the eternal character of God, and serve as a paragon of morality.[87]


Main article: Ten Commandments in Catholic theology

In Catholicism it is believed that Jesus freed Christians from the rest of Jewish religious law, but not from their obligation to keep the Ten Commandments.[88] It has been said that they are to the moral order what the creation story is to the natural order.[88]

According to the Catechism of the Catholic Church—the official exposition of the Catholic Church's Christian beliefs—the Commandments are considered essential for spiritual good health and growth,[89] and serve as the basis for social justice.[90] Church teaching of the Commandments is largely based on the Old and New Testaments and the writings of the early Church Fathers.[91] The Catechism of the Catholic Church believes that in the New Testament, Jesus acknowledged their validity summarizing them into two "great commandments."

The great commandments contain the Law of the Gospel, summed up in the Golden Rule. The Law of the Gospel is expressed particularly in the Sermon on the Mount.[92] The Catechism of the Catholic Church explains that, "the Law of the Gospel fulfills the commandments of the Law. The Lord's Sermon on the Mount, far from abolishing or devaluing the moral prescriptions of the Old Law, releases their hidden potential and has new demands arise from them: it reveals their entire divine and human truth. It does not add new external precepts, but proceeds to reform the heart, the root of human acts, where man chooses between the pure and the impure, where faith, hope, and charity are formed and with them the other virtues." The New Law "fulfills, refines, surpasses, and leads the Old Law to its perfection."[93]


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

The Lutheran division of the commandments follows the one established by St. Augustine, following the then current synagogue scribal division. The first three commandments govern the relationship between God and humans, the fourth through eighth govern public relationships between people, and the last two govern private thoughts. See Luther's Small Catechism[94] and Large Catechism.[58]


The moral law contained in the Ten Commandments, according to the founder of the Methodist movement John Wesley, was instituted from the beginning of the world and is written on the hearts of all people.[95] As with the Reformed view,[96] Wesley held that the moral law, which is contained in the Ten Commandments, stands today:[97]

Every part of this law must remain in force upon all mankind in all ages, as not depending either on time or place, nor on any other circumstances liable to change; but on the nature of God and the nature of man, and their unchangeable relation to each other" (Wesley's Sermons, Vol. I, Sermon 25).[97]

In keeping with Wesleyan covenant theology, "while the ceremonial law was abolished in Christ and the whole Mosaic dispensation itself was concluded upon the appearance of Christ, the moral law remains a vital component of the covenant of grace, having Christ as its perfecting end."[95] As such, in Methodism, an "important aspect of the pursuit of sanctification is the careful following" of the Ten Commandments.[96]


A Christian school in India displays the Ten Commandments.

The Eastern Orthodox Church holds its moral truths to be chiefly contained in the Ten Commandments.[98] A confession begins with the Confessor reciting the Ten Commandments and asking the penitent which of them he has broken.[99]


The Pentecostal Christianity believes the Ten Commandments were given directly from God summarizing the absolutes of spiritual and moral living that God intended for his people. They also attach a specific significance observing that the Feast of Pentecost commemorates the giving of the Ten Commandments to Moses. This view, admitted by several founders of the Pentecostal Church has passed into modern Christian ethic, where the feast is also celebrated as “the day of the giving of the Law” or Shavuot as observed by Judaic liturgical books and Jewish Christianity. Pentecostals believe giving of the Ten Commandments on Mount Sinai fifty days after Passover and the disciples of Jesus Christ receiving the Holy Spirit of God, as foretold by Him,[100] fifty days after His Resurrection on Day of Pentecost was foretold by the prophet Jeremiah[101] symbolizing God giving His Church the gift of the Holy Spirit, where law is written, not on tablets of stone, but in their hearts. Pentecostal Christianity believes that through Jesus Christ and with the exception of the Ten Commandments, they are not bound by the 613 Commandments of the Old Testament[102] and any adherence to Judaic Halakha.


The Westminster Confession, held by Presbyterian Churches, holds that the moral law contained in the Ten Commandments "does forever bind all, as well justified persons as others, to the obedience thereof".[103]


See also: Law and Gospel

Protestantism, under which there are several denominations of Christianity, in general gives more importance to biblical law and the gospel, rejecting the moral theology of Roman Catholicism. Early Protestant theologians continued to take the Ten Commandments as the starting point of Christian moral life.[104] Different versions of Christianity have varied in how they have translated the bare principles into the specifics that make up a full Christian ethic.[104]

With the emergence of various modern versions of Protestanism there are several modern churches that believe and teach their adherents that all of the Law of Moses was fulfilled by Jesus Christ by His Crucifixion, death and resurrection and the Law of Moses including the Ten Commandments no longer apply to them[105] while others believe in following only the commandments that appear in the New testament[106] and hence do not follow or observe them as part of their faith and worship.

The Church of Jesus Christ of Latter-day Saints

According to the doctrine of the Church of Jesus Christ of Latter-day Saints, Jesus completed rather than rejected the Mosaic law.[107] The Ten Commandments are considered eternal gospel principles necessary for exaltation.[108] They appear in the Book of Mosiah 12:34–36,[109] 13:15–16,[110] 13:21–24[111] and Doctrine and Covenants.[108] According to the Book of Mosiah, a prophet named Abinadi taught the Ten Commandments in the court of King Noah and was martyred for his righteousness.[112] Abinadi knew the Ten Commandments from the brass plates.[113]

In an October 2011 address, the Church president and prophet Thomas S. Monson taught "The Ten Commandments are just that—commandments. They are not suggestions."[114] In that same talk he used small quotations listing the numbering and selection of the commandments. This and other sources[115] don't include the prologue, making it most consistent with the Septuagint numbering.

A splinter group of the Church called the "Church of Jesus Christ of Latter Day Saints (Strangite)" have a belief similar to the Samaritans where they have the entire Ten Commandments in their scripture where others only have nine. The Strangite fourth Commandment is "Thou shalt love thy neighbor as thyself."[116] The Strangite's founder and namesake James Strang wrote in "Note on the Decalogue" as part of the Book of the Law of the Lord (a Strangite holy book) that no other version of the Decalogue contains more than nine commandments and speculated that his fourth Commandment was omitted from other works perhaps as early as Josephus' time (circa 37-100 AD).[117]


See also: Torah in Islam and Moses in Islam

Moses and the Tablets

Main article: Tablets of Stone § In the Quran

The receiving of the Ten Commandments by Prophet Musa (Moses) is dealt with in much detail in Islamic tradition[118] with the meeting of Moses with God on Mount Sinai described in Surah A'raf (7:142-145). The Revealing of the Tablets on which were the Commandments of God is described in the following verse:

And We wrote for him (Moses) on the Tablets the lesson to be drawn from all things and the explanation of all things (and said): Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of Al-Fasiqun (the rebellious, disobedient to Allah).[119]

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

And when the anger of Musa (Moses) was appeased, he took up the Tablets, and in their inscription was guidance and mercy for those who fear their Lord.[120]

Classical views

Three verses of Surah An'am (6:151–153) are widely taken to be a reinstatement (or revised version) of the Ten Commandments[121][122][123] either as revealed to Moses originally or as they are to be taken by Muslims now:[124]

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

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

153. "10And verily, this (the Commandments mentioned in the above Verses) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqun (the pious)."[125]

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

Then, We gave Musa (Moses) the Book, to complete (Our Favour) upon those who would do right, and explaining all things in detail and a guidance and a mercy that they might believe in the meeting with their Lord.[126]

According to a narration in Mustadrak Hakim, Ibn Abbas, a prominent narrator of Israiliyat traditions said, "In Surah Al-An`am, there are clear Ayat, and they are the Mother of the Book (the Qur'an)." He then recited the above verses.[127]

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

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

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

He then said, "Whoever fulfills (this pledge), then his reward will be with Allah, but whoever fell into shortcomings and Allah punishes him for it in this life, then that will be his recompense. Whoever Allah delays (his reckoning) until the Hereafter, then his matter is with Allah. If He wills, He will punish him, and if He wills, He will forgive him."[127]

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

"Whoever wishes to read the will and testament of the Messenger of Allah on which he placed his seal, let him read these Ayat (6:151–153)."[128]

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

Other views

See also: Islamic ethics § Moral commandments

Main points of interpretative difference

Sabbath day

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

The Abrahamic religions observe the Sabbath in various ways. In Judaism it is observed on Saturday (reckoned from dusk to dusk). In Christianity, it is sometimes observed on Saturday, sometimes on Sunday, and sometimes not at all (non-Sabbatarianism). Observing the Sabbath on Sunday, the day of resurrection, gradually became the dominant Christian practice from the Jewish-Roman wars onward.[citation needed] The Church's general repudiation of Jewish practices during this period is apparent in the Council of Laodicea (4th century AD) where Canons 37–38 state: "It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them" and "It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety".[129] Canon 29 of the Laodicean council specifically refers to the sabbath: "Christians must not judaize by resting on the [Jewish] Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ."[129]

Killing or murder

Main article: Thou shalt not kill

The Sixth Commandment, as translated by the Book of Common Prayer (1549).
The image is from the altar screen of the Temple Church near the Law Courts in London.

Multiple translations exist of the fifth/sixth commandment; the Hebrew words לא תרצח‎ (lo tirtzach) are variously translated as "thou shalt not kill" or "thou shalt not murder".[130]

The imperative is against unlawful killing resulting in bloodguilt.[131] The Hebrew Bible contains numerous prohibitions against unlawful killing, but does not prohibit killing in the context of warfare (1Kings 2:5–6), capital punishment (Leviticus 20:9–16) or defending against a home invasion (Exodus 22:2–3), which are considered justified. The New Testament is in agreement that murder is a grave moral evil,[132] and references the Old Testament view of bloodguilt.[133]


Main article: Thou shalt not steal

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

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


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

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

In the non-canonical Gospel of Barnabas, it is claimed that Jesus stated that idolatry is the greatest sin as it divests a man fully of faith, and hence of God.[134] The words attributed to Jesus prohibit not only worshipping statues of wood or stone; but also statues of flesh. "...all which a man loves, for which he leaves everything else but that, is his god, thus the glutton and drunkard has for his idol his own flesh, the fornicator has for his idol the harlot and the greedy has for his idol silver and gold, and so the same for every other sinner."[135] Idolatory was thus the basic sin, which manifested in various acts or thoughts, which displace the primacy of God. However, the Gospel of Barnabas does not form part of the Christian bible. It is known only from 16th- and 17th-century manuscripts, and frequently reflects Islamic rather than Christian understandings.[136]

Eastern Orthodox tradition teaches that while images of God, the Father, remain prohibited, depictions of Jesus as the incarnation of God as a visible human are permissible. To emphasize the theological importance of the incarnation, the Orthodox Church encourages the use of icons in church and private devotions, but prefers a two-dimensional depiction.[137] 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.[137]


This commandment forbade male Israelites from having sexual intercourse with the wife of another Israelite; the prohibition did not extend to their own slaves. Sexual intercourse between an Israelite man, married or not, and a woman who was neither married nor betrothed was not considered adultery.[138] This concept of adultery stems from a society that was not strictly monogamous, where the patriarchal economic aspect of Israelite marriage gave the husband an exclusive right to his wife, whereas the wife, as the husband's possession, did not have an exclusive right to her husband.[139][140]

Louis Ginzberg argued that the tenth commandment (Covet not thy neighbor's wife) is directed against a sin which may lead to a trespassing of all Ten Commandments.[141]

Critical historical analysis

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

Early theories

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

Julius Wellhausen's documentary hypothesis (1883) suggests that Exodus 20–23 and 34 "might be regarded as the document which formed the starting point of the religious history of Israel."[142] Deuteronomy 5 then reflects King Josiah's attempt to link the document produced by his court to the older Mosaic tradition.

In a 2002 analysis of the history of this position, Bernard M. Levinson argued that this reconstruction assumes a Christian perspective, and dates back to Johann Wolfgang von Goethe's polemic against Judaism, which asserted that religions evolve from the more ritualistic to the more ethical. Goethe thus argued that the Ten Commandments revealed to Moses at Mount Sinai would have emphasized rituals, and that the "ethical" Decalogue Christians recite in their own churches was composed at a later date, when Israelite prophets had begun to prophesy the coming of the messiah. Levinson points out that there is no evidence, internal to the Hebrew Bible or in external sources, to support this conjecture. He concludes that its vogue among later critical historians represents the persistence of the idea that the supersession of Judaism by Christianity is part of a longer history of progress from the ritualistic to the ethical.[143]

20th century discussion

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

According to John Bright, there was an important distinction between the Decalogue and the "book of the covenant" (Exodus 21–23 and 34:10–24). The Decalogue, he argues, was modelled on the suzerainty treaties of the Hittites (and other Mesopotamian Empires), that is, represents the relationship between God and Israel as a relationship between king and vassal, and enacts that bond.[144]

"The prologue of the Hittite treaty reminds his vassals of his benevolent acts.. (compare with Exodus 20:2 "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery"). The Hittite treaty also stipulated the obligations imposed by the ruler on his vassals, which included a prohibition of relations with peoples outside the empire, or enmity between those within."[145] (Exodus 20:3: "You shall have no other gods before Me"). Viewed as a treaty rather than a law code, its purpose is not so much to regulate human affairs as to define the scope of the king's power.[146]

Julius Morgenstern argued that Exodus 34 was distinct from the Jahwist document, identifying it with king Asa's reforms in 899 BC.[147] Bright, however, believes that like the Decalogue this text has its origins in the time of the tribal alliance. The book of the covenant, he notes, bears a greater similarity to Mesopotamian law codes (e.g. the Code of Hammurabi which was inscribed on a stone stele). He argues that the function of this "book" is to move from the realm of treaty to the realm of law: "The Book of the Covenant (Ex., chs. 21 to 23; cf. ch. 34), which is no official state law, but a description of normative Israelite judicial procedure in the days of the Judges, is the best example of this process."[148] According to Bright, then, this body of law too predates the monarchy.[149]

According to Kaufmann, the Decalogue and the book of the covenant represent two ways of manifesting God's presence in Israel: the Ten Commandments taking the archaic and material form of stone tablets kept in the ark of the covenant, while the book of the covenant took oral form to be recited to the people.[150]

21st century scholarship

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

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

Archaeologists Israel Finkelstein and Neil Asher Silberman argue that "the astonishing composition came together… in the seventh century BC".[151] An even later date (after 586 BC) is suggested by David H. Aaron; his book argues for “the probability that these documents were written very late in the history of biblical literature-indeed, so late as to constitute a literary afterthought in the development of Israelite ethnic self-definition.”[152]

Biblical scholar Timothy S. Hogue argues that the Decalogue in the book of Exodus originated in the northern kingdom of Israel around the 9th-8th centuries BC, based on parallels with Luwian texts from that time as well as the references in the Decalogue to the masseboth which were destroyed during the religious reforms of Hezekiah and Josiah.[153]

According to Book of Deuteronomy, the tablets were placed in the ark of the covenant.[154] Thomas Römer argued in 2015 that “clearly… the tablets of the law are a substitute for something else.”[155] He holds that “the original Ark contained a statue [i.e. a cult image] of Yhwh” and that it was “brought into the Jerusalem temple under Josiah”,[156]: 3, 9  which he specifically identifies as “two betyles (sacred stones), or two cult image statues symbolizing Yhwh and his female companion Ashera or a statue representing Yhwh alone.”[155]

The Ritual Decalogue

See also: Documentary hypothesis

Print of Moses showing the Ten Commandments. Made at the end of the sixteenth century.

Exodus 34:28[157] identifies a different list, that of Exodus 34:11–27,[158] as the Ten Commandments. Since this passage does not prohibit murder, adultery, theft, etc., but instead deals with the proper worship of Yahweh, some scholars call it the "Ritual Decalogue", and disambiguate the Ten Commandments of traditional understanding as the "Ethical Decalogue".[159][160][161][162]

Richard Elliott Friedman argues that the Ten Commandments at Exodus 20:1–17 "does not appear to belong to any of the major sources. It is likely to be an independent document, which was inserted here by the Redactor."[163] In his view, the Covenant Code follows that version of the Ten Commandments in the northern Israel E narrative. In the J narrative in Exodus 34 the editor of the combined story known as the Redactor (or RJE), adds in an explanation that these are a replacement for the earlier tablets which were shattered. "In the combined JE text, it would be awkward to picture God just commanding Moses to make some tablets, as if there were no history to this matter, so RJE adds the explanation that these are a replacement for the earlier tablets that were shattered."[164]

He writes that Exodus 34:14–26 is the J text of the Ten Commandments: "The first two commandments and the sabbath commandment have parallels in the other versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5). … The other seven commandments here are completely different."[165] He suggests that differences in the J and E versions of the Ten Commandments story are a result of power struggles in the priesthood. The writer has Moses smash the tablets "because this raised doubts about the Judah's central religious shrine".[166]

Political importance

According to some scholars, certain interpretations of the Commandments were allegedly problematic for people living in those respective societies during their time,[167] like capital punishment for blasphemy, idolatry, apostasy, adultery, cursing one own's parents, and Sabbath-breaking.[168][169][170][171][172][173]

During an 1846 uprising, now known as the Galician slaughter, by impoverished and famished Galician Eastern European peasants (serfs) directed against szlachta (Polish nobles) because of their oppression (for example, manorial prisons), a popular rumor had it that the Austrian Emperor had abolished the Ten Commandants, which the peasants took as permission and religious justification to massacre the szlachta[174] – the prime representatives and beneficiaries of the crown in Austrian Galicia.[175] This uprising is credited with helping to bring on the demise, in 1848, of serfdom with corvée labor in Galicia.[176][177]

United States debate over display on public property

Further information: Accommodationism

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

Picture of a large stone monument displaying the ten commandments with the Texas State Capitol in Austin in the background. The picture was part of a news release Wednesday, March second, 2005, by then Attorney General Abbott.
Ten Commandments display at the Texas State Capitol in Austin
Ten Commandments Monument at the Arkansas State Capitol

European Protestants replaced some visual art in their churches with plaques of the Ten Commandments after the Reformation. In England, such "Decalogue boards" also represented the English monarch's emphasis on rule of royal law within the churches. The United States Constitution forbids establishment of religion by law; however images of Moses holding the tablets of the Decalogue, along other religious figures including Solomon, Confucius, and Muhammad holding the Quran, are sculpted on the north and south friezes of the pediment of the Supreme Court building in Washington.[178] Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law.[179]

In the 1950s and 1960s the Fraternal Order of Eagles placed possibly thousands of Ten Commandments displays in courthouses and school rooms, including many stone monuments on courthouse property.[180] Because displaying the commandments can reflect a sectarian position if they are numbered, the Eagles developed an ecumenical version that omitted the numbers, as on the monument at the Texas capitol. Hundreds of monuments were also placed by director Cecil B. DeMille as a publicity stunt to promote his 1956 film The Ten Commandments.[181] Placing the plaques and monuments to the Ten Commandments in and around government buildings was another expression of mid-twentieth-century U.S. civil religion, along with adding the phrase "under God" to the Pledge of Allegiance.[179]

By the beginning of the twenty-first century in the U.S., however, Decalogue monuments and plaques in government spaces had become a legal battleground between religious as well as political liberals and conservatives. Organizations such as the American Civil Liberties Union (ACLU) and Americans United for Separation of Church and State launched lawsuits challenging the posting of the ten commandments in public buildings. The ACLU has been supported by a number of religious groups such as the Presbyterian Church (U.S.A.)[182] and the American Jewish Congress.[183]

One result of these legal cases has been that proponents of displaying the Ten Commandments have sometimes surrounded them with other historical texts to portray them as historical, rather than religious. Another result has been that other religious organizations have tried to put monuments to their laws on public lands. For example, an organization called Summum has won court cases against municipalities in Utah for refusing to allow the group to erect a monument of Summum aphorisms next to the Ten Commandments. The Summum aphorisms are officially known as the "Seven Aphorisms".[184] Summum believes that when Moses came down from Mount Sinai the first time, he had the "Seven Aphorisms" on the Tablets of Stone but the undeveloped condition of the Israelites prevented them from understanding the Aphorisms and when Moses came down the second time, he brought down the Ten Commandments instead which were much easier for the Israelites to understand. Moses then shared the "Seven Aphorisms" with the few that could understand it which was then revealed by Summum.[185] 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.[186]

Cultural references

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

Both Dekalog, a 1989 Polish film series directed by Krzysztof Kieślowski, and The Ten, a 2007 American film, use the Ten Commandments as a structure for 10 smaller stories.[187]

Other media about the Ten Commandments include a 2000 musical, 2004 musical, 2006 miniseries, 2007 film, 2010 film, and a 2016 film.

The receipt of the Ten Commandments by Moses was satirized in Mel Brooks's 1981 movie History of the World Part I, which shows Moses (played by Brooks, in a similar costume to Charlton Heston's Moses in the 1956 film), receiving three tablets containing fifteen commandments, but before he can present them to his people, he stumbles and drops one of the tablets, shattering it. He then presents the remaining tablets, proclaiming Ten Commandments.[188]

See also


  1. ^ a b Coogan, Michael (2014). The Ten Commandments: A Short History of an Ancient Text. Yale University Press. pp. 27, 33. ISBN 978-0-300-17871-5.
  2. ^ "Ten Commandments | Description, History, Text, & Facts". Encyclopedia Britannica. Retrieved 3 February 2021.
  3. ^ a b Rom-Shiloni, Dalit (2019). "The Decalogue". In Barmash, Pamela (ed.). The Oxford Handbook of Biblical Law. Oxford University Press. pp. 135–155. ISBN 978-0-19-939266-7. “Three main dating schemes have been proposed: (1) it was suggested that the Decalogue was the earliest legal code given at Sinai, with Moses as author, and the Amphictyony confederation as its setting (Albright 1939, 1949, Buber 1998, and others); (2) the Decalogue was considered a product of the pre-exilic monarchic period, well embedded in the deuteronomistic writings, but presumed to reflect earlier periods of evolution (and possibly to be of northern origin; Carmichael 1985, Reventlow 1962, and Weinfeld 1990, 1991, 2001, among others); (3) the Decalogue has been understood as a postexilic product shaped primarily by deuteronomistic and priestly currents in the eighth century BCE and forward, and secondarily by prophetic and or wisdom influences. Among the features that seem to point to the lateness of the collection are its gradual literary evolution and its place within the Sinai traditions (Aaron 2006, Blum 2011, Hölscher 1988, and others). Harrelson (1962, who accepted this third dating suggestion) was cautious enough to admit that there were no good arguments to substantiate firmly any of these general frameworks”
  4. ^ a b "Exodus 34:28 – multiple versions and languages". Archived from the original on 28 September 2011. Retrieved 9 December 2012.
  5. ^ "Deuteronomy 4:13 – multiple versions and languages". Retrieved 14 March 2021.
  6. ^ "Deuteronomy 10:4 – multiple versions and languages". Archived from the original on 21 October 2011. Retrieved 9 December 2012.
  7. ^ Rooker, Mark (2010). The Ten Commandments: Ethics for the Twenty-First Century. Nashville, Tennessee: B&H Publishing Group. p. 3. ISBN 978-0-8054-4716-3. Retrieved 2 October 2011. The Ten Commandments are literally the 'Ten Words' (ăśeret hadděbārîm) in Hebrew. In Mishnaic Hebrew, they are called עשרת הדברות‎ (transliterated aseret ha-dibrot). The use of the term dābār, 'word,' in this phrase distinguishes these laws from the rest of the commandments (mişwâ), statutes (hōq), and regulations (mišpāţ) in the Old Testament.
  8. ^ Harper, Douglas. "Decalogue". Online Etymology Dictionary. Retrieved 29 March 2023.
  9. ^ When LORD is printed in small caps, it typically represents the so-called Tetragrammaton, a Greek term representing the four Hebrews YHWH which indicates the divine name. This is typically indicated in the preface of most modern translations. For an example, see Crossway Bibles (28 December 2011), "Preface", Holy Bible: English Standard Version, Wheaton: Crossway, p. IX, ISBN 978-1-4335-3087-6, archived from the original on 12 June 2013, retrieved 19 November 2012
  10. ^ Deuteronomy 4:13; 5:22 9
  11. ^ Somer, Benjamin D. Revelation and Authority: Sinai in Jewish Scripture and Tradition (The Anchor Yale Bible Reference Library). pp = 40.
  12. ^ Exodus 20:21
  13. ^ Exodus 21–23
  14. ^ Exodus 24:4
  15. ^ Exodus 24:7
  16. ^ Exodus 24:1,9
  17. ^ Exodus 24:1–11
  18. ^ Exodus 24:16–18
  19. ^ Deuteronomy 9:10
  20. ^ Ex. 32:1–5
  21. ^ Ex. 32:6–8
  22. ^ Ex.32:19
  23. ^ Ex. 34:1
  24. ^ Deuteronomy 10:4
  25. ^ Deuteronomy 4:10–13, 5:22, 9:17, 10:1–5
  26. ^ Mechon Mamre, Exodus 20
  27. ^ "Dead Sea Scrolls Plate 981, Frag 2, B-314643 ManuScript 4Q41-4Q Deut". Retrieved 31 August 2020.
  28. ^ Exodus 20:1–17
  29. ^ Deuteronomy 5:4–21
  30. ^ Chan, Yiu Sing Lúcás (2012). The Ten Commandments and the Beatitudes. Lantham, MA: Rowman & Littlefield. pp. 38, 241. ISBN 9781442215542. Archived from the original on 24 April 2016. Retrieved 20 December 2015.
  31. ^ a b Block, Daniel I. (2012). "The Decalogue in the Hebrew Scriptures". In Greenman, Jeffrey P.; Larsen, Timothy (eds.). The Decalogue Through the Centuries: From the Hebrew Scriptures to Benedict XVI. Westminster John Knox Press. pp. 1–27. ISBN 978-0-664-23490-4.
  32. ^ a b I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.
  33. ^ a b You shall have no other gods before me.
  34. ^ a b You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments.
  35. ^ a b You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.
  36. ^ Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male slave, or your female slave, or your livestock, or the sojourner who is within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.
  37. ^ Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you or your son or your daughter or your male slave or your female slave, or your ox or your donkey or any of your livestock, or the sojourner who is within your gates, that your male slave and your female slave may rest as well as you. You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm. Therefore the LORD your God commanded you to keep the Sabbath day.
  38. ^ Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you.
  39. ^ Honor your father and your mother, as the LORD your God commanded you, that your days may be long, and that it may go well with you in the land that the LORD your God is giving you.
  40. ^ a b You shall not murder.
  41. ^ You shall not commit adultery.
  42. ^ And you shall not commit adultery.
  43. ^ You shall not steal.
  44. ^ And you shall not steal.
  45. ^ You shall not bear false witness against your neighbor.
  46. ^ And you shall not bear false witness against your neighbor.
  47. ^ You shall not covet your neighbor's house
  48. ^ And you shall not desire your neighbor's house, his field,
  49. ^ You shall not covet your neighbor's wife …
  50. ^ And you shall not covet your neighbor's wife.
  51. ^ … or his male slave, or his female slave, or his ox, or his donkey, or anything that is your neighbor's.
  52. ^ … or his male slave, or his female slave, his ox, or his donkey, or anything that is your neighbor's.
  53. ^ a b And when you have passed over the Yaardaan [Jordan] you shall set up these stones, which I command you today, in Aargaareezem [Mount Gerizim].
  54. ^ Tsedaka, Benyamin (2013). The Israelite Samaritan Version of the Torah. Grand Rapids, MI: W. B. Eerdmans. pp. 173–174. ISBN 978-0-8028-6519-9.
  55. ^ Tsedaka, Benyamin (2013). The Israelite Samaritan Version of the Torah. Grand Rapids, MI: W. B. Eerdmans. pp. 420–21. ISBN 978-0-8028-6519-9.
  56. ^ Philo. The Decalogue, IX.(32)-(37).
  57. ^ Fincham, Kenneth; Lake, Peter, eds. (2006). Religious Politics in Post-reformation England. Woodbridge, Suffolk: The Boydell Press. p. 42. ISBN 1-84383-253-4.
  58. ^ a b Luther's Large Catechism Archived 5 November 2013 at the Wayback Machine (1529)
  59. ^ a b c Herbert Huffmon, "The Fundamental Code Illustrated: The Third Commandment," in The Ten Commandments: The Reciprocity of Faithfulness, ed. William P. Brown., pp. 205–212 Archived 23 June 2016 at the Wayback Machine. Westminster John Knox Press (2004). ISBN 0-664-22323-0
  60. ^ Miller, Patrick D. (2009). The Ten Commandments. Presbyterian Publishing Corp. pp. 4–12. ISBN 978-0-664-23055-5. Archived from the original on 12 May 2016. Retrieved 20 December 2015.
  61. ^ Milgrom, Joseph (2005). "The Nature of Revelation and Mosaic Origins". In Blumenthal, Jacob; Liss, Janet (eds.). Etz Hayim Study Guide. Jewish Publication Society. pp. 70–74. ISBN 0-8276-0822-5.
  62. ^ a b William Barclay, The Ten Commandments. Archived 3 May 2016 at the Wayback Machine Westminster John Knox Press (2001), originally The Plain Man's Guide to Ethics (1973). ISBN 0-664-22346-X
  63. ^ a b c Gail R. O'Day and David L. Petersen, Theological Bible Commentary, p. 34 Archived 16 June 2016 at the Wayback Machine, Westminster John Knox Press (2009) ISBN 0-664-22711-2
  64. ^ Norman Solomon, Judaism, p. 17 Archived 3 June 2016 at the Wayback Machine. Sterling Publishing Company (2009) ISBN 1-4027-6884-2
  65. ^ Wayne D. Dosick, Living Judaism: The Complete Guide to Jewish Belief, Tradition, and Practice, pp. 31–33 Archived 26 April 2016 at the Wayback Machine. HarperCollins (1995). ISBN 0-06-062179-6 "There are 603 more Torah commandments. But in giving these ten – with their wise insight into the human condition – God established a standard of right and wrong, a powerful code of behavior, that is universal and timeless."
  66. ^ "Philo: The Special Laws, I". Archived from the original on 9 August 2019. Retrieved 2 August 2019.
  67. ^ "Philo: The Decalogue". p. XXXII. (168). Archived from the original on 21 July 2019. Retrieved 2 August 2019.
  68. ^ אלכסנדר קליין, ייחודם של עשרת הדיברות Archived 7 August 2020 at the Wayback Machine
  69. ^ Ginzberg, Louis, The Legends of the Jews, Vol. III: The Unity of Ten Commandments Archived 7 August 2018 at the Wayback Machine, (Translated by Henrietta Szold), Johns Hopkins University Press: 1998, ISBN 0-8018-5890-9
  70. ^ Talmud Makkos 1:10
  71. ^ Rabbi Ishmael. Horowitz-Rabin (ed.). Mekhilta. pp. 233, Tractate de-ba-Hodesh, 5.
  72. ^ Margaliot, Dr. Meshulam (July 2004). "What was Written on the Two Tablets?". Bar-Ilan University. Archived from the original on 26 April 2006. Retrieved 20 September 2006.
  73. ^ Exodus 32:15
  74. ^ Babylonian Talmud, tractate Shabbat 104a.
  75. ^ a b c d e Simon Glustrom, The Myth and Reality of Judaism, pp. 113–114. Behrman House (1989). ISBN 0-87441-479-2
  76. ^ Yerushalmi Berakhot, Chapter 1, fol. 3c. See also Rabbi David Golinkin, Whatever Happened to the Ten Commandments? Archived 15 June 2009 at the Wayback Machine
  77. ^ Talmud. tractate Berachot 12a. Archived 12 June 2018 at the Wayback Machine
  78. ^ Covenant & Conversation Yitro 5772 Archived 24 May 2015 at the Wayback Machine Chief Rabbi. Retrieved 24 May 2015
  79. ^ Gaster, Moses (1923). "The Samaritan Tenth Commandment". The Samaritans, Their History, Doctrines and Literature. The Schweich Lectures. Archived from the original on 27 July 2011. Retrieved 26 August 2011.
  80. ^ Braaten, Carl E.; Seitz, Christopher (2005). "Preface". I Am the Lord Your God. Grand Rapids, MI: William B. Eerdmans. p. x. Archived from the original on 8 July 2017. Retrieved 15 September 2017.
  81. ^ Roberts, Alexander (2007). The Ante-Nicene Fathers. Vol. VII. Cosimo, Inc. p. 413. ISBN 978-1602064829.
  82. ^ Turner, Philip (2005). "The Ten Commandments in the Church in a Postmodern World". In Braaten, Carl E.; Seitz, Christopher (eds.). I Am the Lord Your God. Grand Rapids, MI: William B. Eerdmans. p. 3. Archived from the original on 8 July 2017. Retrieved 15 September 2017.
  83. ^ Heiser, Michael (2015). I Dare You Not to Bore Me with the Bible. Lexham Press. ISBN 978-1577995395.
  84. ^ Neal, Daniel (1843). The History of the Puritans, Or Protestant Non-conformists. Harper. p. 3.
  85. ^ "Book of the Covenant". Retrieved 13 March 2021.
  86. ^ Schreiner, Thomas (November 2018). "The Old Covenant Is Over. The Old Testament Is Authoritative". The Gospel Coalition. Retrieved 13 March 2021.
  87. ^ A New Covenant Theology of Israel, pp. 1, 4
  88. ^ a b Jan Kreeft, Catholic Christianity: A Complete Catechism of Catholic Beliefs Based on the Catechism of the Catholic Church, ch. 5. Ignatius Press (2001). ISBN 0-89870-798-6
  89. ^ Kreeft, Peter (2001). Catholic Christianity. Ignatius Press. ISBN 0-89870-798-6. pp. 201–203 (Google preview p. 201)
  90. ^ Carmody, Timothy R. (2004). Reading the Bible. Paulist Press. ISBN 978-0-8091-4189-0. p. 82
  91. ^ Paragraph number 2052–2074 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Archived from the original on 26 February 2009. Retrieved 8 June 2009.((cite web)): CS1 maint: numeric names: authors list (link)
  92. ^ Paragraph number 1970 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Archived from the original on 26 February 2009. Retrieved 7 June 2021.((cite web)): CS1 maint: numeric names: authors list (link)
  93. ^ Paragraph number 1967–1968 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Archived from the original on 26 February 2009. Retrieved 7 June 2021.((cite web)): CS1 maint: numeric names: authors list (link)
  94. ^ Luther's Small Catechism Archived 27 September 2011 at the Wayback Machine (1529)
  95. ^ a b Rodes, Stanley J. (2014). From Faith to Faith: John Wesley's Covenant Theology and the Way of Salvation. James Clarke & Co. p. 69. ISBN 978-0227902202.
  96. ^ a b Campbell, Ted A. (2011). Methodist Doctrine: The Essentials, 2nd Edition. Abingdon Press. pp. 40, 68–69. ISBN 978-1426753473.
  97. ^ a b The Sabbath Recorder, Volume 75. George B. Utter. 1913. p. 422. The moral law contained in the Ten Commandments and enforced by the prophets, he (Christ) did not take away. It was not the design of his coming to revoke any part of this. This is a law which never can be broken. It stands fast as the faithful witness in heaven.
  98. ^ Sebastian Dabovich, Preaching in the Russian Church, p. 65. Cubery (1899).
  99. ^ Alexander Hugh Hore, Eighteen Centuries of the Orthodox Church, p. 36. J. Parker and Co. (1899).
  100. ^ "Bible Gateway passage: Acts 1-8 - New King James Version". Bible Gateway. Retrieved 24 June 2023.
  101. ^ "Bible Gateway passage: Jeremiah 31:33-34 - New King James Version". Bible Gateway. Retrieved 24 June 2023.
  102. ^ "What are the 613 commandments in the Old Testament Law?". Retrieved 24 June 2023.
  103. ^ "Westminster Confession of Faith: Chapter XIX – Of the Law of God". Archived from the original on 3 March 2016. Retrieved 23 June 2017.
  104. ^ a b Timothy Sedgwick, The Christian Moral Life: Practices of Piety, pp. 9–20 Archived 5 May 2016 at the Wayback Machine. Church Publishing (2008). ISBN 1-59627-100-0
  105. ^ "Are We Under The Ten Commandments, Today?". Timberland Drive. Retrieved 24 June 2023.
  106. ^ "Do we have to keep the Ten Commandments given in the Old Testament?". NeverThirsty. Retrieved 24 June 2023.
  107. ^ Olmstead, Thomas F. "The Savior's Use of the Old Testament". Ensign. The Church of Jesus Christ of Latter-day Saints. p. 46. Archived from the original on 20 June 2019. Retrieved 28 November 2013.
  108. ^ a b "Ten Commandments". Gospel Library. The Church of Jesus Christ of Latter-day Saints. Archived from the original on 17 July 2019. Retrieved 28 November 2013.
  109. ^ "Mosiah 12:34–36". Retrieved 5 April 2018.
  110. ^ "Mosiah 13:15–16". Retrieved 5 April 2018.
  111. ^ "Mosiah 13:20–24". Retrieved 5 April 2018.
  112. ^ Cramer, Lew W. (1992). "Abinadi". In Ludlow, Daniel H. (ed.). Encyclopedia of Mormonism. New York: Macmillan. pp. 5–7. Archived from the original on 13 November 2013. Retrieved 28 November 2013.
  113. ^ Mosiah 13:11–26 :The Ten Commandments Archived 3 December 2013 at the Wayback Machine: "Some may wonder how Abinadi could have read the Ten Commandments that God gave to Moses. It should be remembered that the brass plates Nephi obtained contained the five books of Moses (Nephi 5:10–11 Archived 22 November 2019 at the Wayback Machine). This record, which would have contained the Ten Commandments, had been passed down by Nephite prophets and record keepers. The previous scriptures were known to King Noah and his priests because they quoted from Isaiah and referred to the law of Moses (see Mosiah 12:20–24, 28)."
  114. ^ Thomas S. Monson. "Stand in Holy Places – Thomas S. Monson". Archived from the original on 28 August 2019. Retrieved 20 January 2016.
  115. ^ Dallin H. Oaks. "No Other Gods – Dallin H. Oaks". Retrieved 5 August 2019.
  116. ^ Book of the Law of the Lord, pp. 24–25. This commandment is number four in Strang's version of the Decalogue.
  117. ^ Book of the Law of the Lord, pp. 38–46.
  118. ^ Qasas ul Anbiya (Stories of the Prophets) Ibn Kathir
  119. ^ The Noble Quran, trans. Muhsin Khan; Taqi-ud-Din Hilali. Verse 7:145
  120. ^ The Noble Quran, trans. Muhsin Khan; Taqi-ud-Din Hilali. Verse 7:154
  121. ^ Tafsir ibn Kathir Archived 4 April 2013 at the Wayback Machine, see Chapter heading for the Commentary of Verse 6:151
  122. ^ "In the Quran, the Ten Commandments are discussed in Surah Al-An'am, 6:151-153": Hillary Thompson; Edward F. Duffy; Erin Dawson (7 November 2017). The Infographic Guide to the Bible: The Old Testament: A Visual Reference for Everything You Need to Know. Simon and Schuster. pp. 43–. ISBN 978-1-5072-0487-0.
  123. ^ Hussein Naguib (2014). The Quranic Ten Commandments: This Is My Straight Path Al An'am (6:153). Hussein M. Naguib. ISBN 978-0-615-99559-5.
  124. ^ The numbering of the verses is given in bold while the numbering of the Commandments is in superscript.
  125. ^ The Noble Quran, trans. Muhsin Khan; Taqi-ud-Din Hilali. Verses 6:151–153
  126. ^ The Noble Quran, trans. Muhsin Khan; Taqi-ud-Din Hilali. Verse 6:154
  127. ^ a b Tafsir ibn Kathir Archived 4 April 2013 at the Wayback Machine, Commentary of verse 6:151. Al-Hakim said, "Its chain is Sahih, and they (Sihah Sitta) did not record it."
  128. ^ Tafsir ibn Kathir Archived 4 April 2013 at the Wayback Machine, Commentary of verse 6:151. Isnad: Dawud Al-Awdy narrated that, Ash-Sha`bi said that, Alqamah said that Ibn Mas`ud said (the above narration).
  129. ^ a b Synod of Laodicea (4th Century) Archived 15 June 2006 at the Wayback Machine – New Advent
  130. ^ Exodus 20:13 Archived 21 October 2011 at the Wayback Machine Multiple versions and languages.
  131. ^ Bloodguilt, Jewish Virtual Library Archived 10 September 2015 at the Wayback Machine, Genesis 4:10, Genesis 9:6, Genesis 42:22, Exodus 22:2–2, Leviticus 17:4, Leviticus 20, Numbers 20, Deuteronomy 19, Deuteronomy 32:43, Joshua 2:19, Judges 9:24, 1 Samuel 25, 2 Samuel 1, 2 Samuel 21, 1 Kings 2, 1 Kings 21:19, 2 Kings 24:4, Psalm 9:12, Psalm 51:14, Psalm 106:38, Proverbs 6:17, Isaiah 1:15, Isaiah 26:21, Jeremiah 22:17, Lamentations 4:13, Ezekiel 9:9, Ezekiel 36:18, Hosea 4:2, Joel 3:19, Habakkuk 2:8, Matthew 23:30–35, Matthew 27:4, Luke 11:50–51, Romans 3:15, Revelation 6:10, Revelation 18:24
  132. ^ Matthew 5:21, Matthew 15:19, Matthew 19:19, Matthew 22:7, Mark 10:19, Luke 18:20, Romans 13:9, 1 Timothy 1:9, James 2:11, Revelation 21:8
  133. ^ Matthew 23:30–35, Matthew 27:4, Luke 11:50–51, Romans 3:15, Revelation 6:10, Revelation 18:24
  134. ^ Chapter 32: Statues of Flesh Archived 15 January 2018 at the Wayback Machine
  135. ^ Gospel of Barnabas chapter XXXIII Latrobe Edu
  136. ^ Cirillo, Luigi; Fremaux, Michel (1977). Évangile de Barnabé. Beauchesne.
  137. ^ a b Alexander Hugh Hore, Eighteen Centuries of the Orthodox Church, J. Parker and co. (1899)
    "The images or Icons, as they are called, of the Greek Church are not, it must be remarked, sculptured images, but flat pictures or mosaics; not even the Crucifix is sanctioned; and herein consists the difference between the Greek and Roman Churches, in the latter of which both pictures and statues are allowed, and venerated with equal honour." p. 353
  138. ^ Collins, R. F. (1992). "Ten Commandments." In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 6, p. 386). New York: Doubleday
  139. ^ Tigay, Jeffrey Howard (2007). "Adultery". In Skolnik, Fred; Berenbaum, Michael; Thomson Gale (Firm) (eds.). Encyclopaedia Judaica. Vol. 1 (2nd ed.). p. 424. ISBN 978-0-02-866097-4. OCLC 123527471. Retrieved 29 November 2019. adultery constituted a violation of the husband's exclusive right to her
  140. ^ Collins, R. F. (1992). "Ten Commandments." In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 6, p. 386). New York: Doubleday
  141. ^ Ginzberg, Louis, The Legends of the Jews, Vol. III: The other Commandments Revealed on Sinai Archived 7 August 2018 at the Wayback Machine, (Translated by Henrietta Szold), Johns Hopkins University Press: 1998, ISBN 0-8018-5890-9
  142. ^ Julius Wellhausen 1973 Prolegomena to the History of Israel Glouster, MA: Peter Smith. 392
  143. ^ Levinson, Bernard M. (July 2002). "Goethe's Analysis of Exodus 34 and Its Influence on Julius Wellhausen: the Pfropfung of the Documentary Hypothesis". Zeitschrift für die Alttestamentliche Wissenschaft 114 (2): 212–223
  144. ^ John Bright, 1972, pp. 146–147 4th ed. pp. 150–151 Archived 28 April 2016 at the Wayback Machine
  145. ^ Cornfeld, Gaalyahu Ed Pictorial Biblical Encyclopedia, MacMillan 1964 p. 237
  146. ^ John Bright, 1972, p. 165 4th ed. pp. 169–170 Archived 28 April 2016 at the Wayback Machine
  147. ^ Morgenstern, Julius (1927), The Oldest Document of the Hexateuch, vol. IV, HUAC
  148. ^ Bright, John, 2000, A History of Israel 4th ed. p. 173.
  149. ^ John Bright, 1972, p. 166 4th ed. pp. 170+ Archived 28 April 2016 at the Wayback Machine
  150. ^ Yehezkal Kaufmann 1960 The Religion of Israel: From its beginnings to the Babylonian Exile trans. and Abridged by Moshe Greenberg. New York: Schocken Books, pp. 174–175.
  151. ^ Israel Finkelstein, Neil Asher Silberman (2002). The Bible Unearthed, p. 70.
  152. ^ "Etched in Stone: The Emergence of the Decalogue" (PDF). Archived from the original (PDF) on 5 October 2011. (99.8 KB), The Chronicle, Hebrew Union College – Jewish Institute of Religion, Issue 68, 2006, p. 42. "a critical survey of biblical literature demonstrates no cognizance of the ten commandments prior to the post-exilic period (after 586 B.C.E.)"
  153. ^ Hogue, Timothy S. (2023). The Ten Commandments: Monuments of Memory, Belief, and Interpretation. Cambridge University Press. pp. 130–131. ISBN 978-1-009-36689-2.
  154. ^ Deuteronomy 4:10–13, 5:22, 9:17, 10:1–5
  155. ^ a b Thomas Römer, The Invention of God (Harvard University Press, 2015), p. 92.
  156. ^ Römer, Thomas (2023). "The mysteries of the Ark of the Covenant". Studia Theologica - Nordic Journal of Theology. 77 (2): 169–185. doi:10.1080/0039338X.2023.2167861. ISSN 0039-338X.
  157. ^ Exodus 34:28
  158. ^ Exodus 34:11–27
  159. ^ The New Oxford Annotated Bible with the Apocrypha. Augmented Third Edition, New Revised Standard Version, 2007
  160. ^ The Hebrew Bible: A Brief Socio-Literary Introduction. Norman Gottwald, 2008
  161. ^ Dictionary of the Old Testament: Pentateuch. T. Desmond Alexander and David Weston Baker, 2003
  162. ^ Commentary on the Torah. Richard Elliott Friedman, 2003
  163. ^ Friedman, p. 153
  164. ^ Friedman, p. 177
  165. ^ Friedman, p. 179
  166. ^ Friedman, Richard Elliott. "Who Wrote The Bible?" 1987 pp. 73–74
  167. ^ Hitchens, Christopher (27 August 2003). "Dump the Ten Commandments". Slate Magazine. Retrieved 27 September 2021.
  168. ^ Malina, Bruce J.; Rohrbaugh, Richard L. (2003). Social-science commentary on the Synoptic Gospels. Minneapolis: Fortress Press. pp. 418–419. ISBN 978-0-8006-3491-9. OCLC 53289866.
  169. ^ Abel, Michael K. (2018). "Introduction". America Versus the Ten Commandments: Exploring One Nation's Commitment to Biblical Morality. Covenant Books, Incorporated. p. 19 fn. 13. ISBN 978-1-64300-122-7.
  170. ^ Wright, Christopher J.H. (2019). Knowing God Through the Old Testament: Three Volumes in One. InterVarsity Press. p. 180. ISBN 978-0-8308-7207-7.
  171. ^ Marshall, Christopher (2011). "Capital Punishment". In Green, Joel B.; Lapsley, Jacqueline E.; Miles, Rebekah; Verhey, Allen (eds.). Dictionary of Scripture and Ethics. Baker Publishing Group. p. 119. ISBN 978-1-4412-3998-3.
  172. ^ Hobson, Tom (2011). What's On God's Sin List for Today?. Wipf and Stock Publishers. p. 14. ISBN 978-1-62189-287-8.
  173. ^ Westbrook, Raymond; Wells, Bruce (2009). Everyday Law in Biblical Israel: An Introduction. Presbyterian Publishing Corporation. p. 71. ISBN 978-0-664-23497-3.
  174. ^ Sked, Alan (1989). The Decline and Fall of the Habsburg Empire, 1815-1918. London: Routledge. p. 65. ISBN 9780582356665.
  175. ^ Agnieszka Barbara Nance (2008). Literary and Cultural Images of a Nation Without a State: The Case of Nineteenth-Century Poland. Peter Lang. pp. 62–64. ISBN 978-0-8204-7866-1.
  176. ^ Harry White; Michael Murphy (2001). Musical Constructions of Nationalism: Essays on the History and Ideology of European Musical Culture, 1800-1945. Cork University Press. p. 170. ISBN 978-1-85918-153-9.
  177. ^ Prothero, G. W. (1920). Austrian Poland. Peace handbooks. H.M. Stationery Office, London, via World Digital Library. pp. 20–21. Retrieved 5 June 2014.
  178. ^ Office of the Curator, "Courtroom Friezes: North and South Walls" (PDF). Archived (PDF) from the original on 13 July 2019. Retrieved 5 January 2017. Supreme Court of the United States, 5 August 2003.
  179. ^ a b Watts, "Ten Commandments Monuments" (PDF). Archived (PDF) from the original on 14 February 2015. Retrieved 27 August 2014. 2004
  180. ^ Emmet V. Mittlebeeler, (2003) "Ten Commandments." P. 434 in The Encyclopedia of American Religion and Politics. Edited by P. A. Djupe and L. R. Olson. New York: Facts on File.
  181. ^ "MPR: The Ten Commandments: Religious or historical symbol?". 10 September 2001. Archived from the original on 29 January 2012. Retrieved 9 December 2012.
  182. ^ PCUSA Assembly Committee on General Assembly Procedures D.3.a
  183. ^ American Jewish Congress, "AJCongress Voices Opposition to Courtroom Display of ten Commandments," (16 May 2003) Archived 4 September 2014 at the Wayback Machine
  184. ^ "The Principles of Creation".
  185. ^ "The Aphorisms of Summum and the Ten Commandments".
  186. ^ "First Amendment Center | Freedom Forum Institute". Archived from the original on 15 October 2005. Retrieved 17 April 2022.
  187. ^ "The Ten". Archived from the original on 7 March 2020. Retrieved 8 April 2020 – via
  188. ^ "Fifteen Commandments". 10 August 2012. Retrieved 5 April 2018.[dead YouTube link]

Further reading

This 'further reading' section may need cleanup. Please read the editing guide and help improve the section. (June 2015) (Learn how and when to remove this message)