The Ten Commandments
May 10, 2023
Apprentice Stephen
1. Preface
Our initial effort in the always thrilling World of Occult Research™ was a select commentary on “Morals and Dogma” by Albert Pike. However, we realized that allowing for limited explanations of the interesting passages would prove to be inconvenient due to the sheer size of the completed work. An additional consideration for our decision to not persue a commentary was the extension of professional courtesy, that is to say, if Pike does not expound upon certain enigmatic statements, then neither should we offer our insights in attempting to clarify and, thereby, substituent our folly for his wisdom.
Our second attempt consisted of a commentary on the usage of the “immortal soul” in “Morals and Dogma”. We chose the immortal soul since Pike writes on multiple occasions that all the mystery schools taught their highest initiates the secret doctrine of the immortal soul. The irony is that what was allegedly taught under the veil of secrecy in the ancient world to the virtuous few, would become a dogma of the Roman Catholic Church in the early sixteenth century and, subsequently, openly taught to everyone:
Our second attempt consisted of a commentary on the usage of the “immortal soul” in “Morals and Dogma”. We chose the immortal soul since Pike writes on multiple occasions that all the mystery schools taught their highest initiates the secret doctrine of the immortal soul. The irony is that what was allegedly taught under the veil of secrecy in the ancient world to the virtuous few, would become a dogma of the Roman Catholic Church in the early sixteenth century and, subsequently, openly taught to everyone:
The “ancient enemy of the human race, has dared to scatter... pernicious errors, which have always been rejected by the faithful, especially on the nature of the rational soul, with the claim that it is mortal…”
We “condemn and reject all those who insist that the intellectual soul is mortal…”
The “soul not only truly exists of itself..., ... but it is also immortal....”
Lateran Council, Session 8, December 19, 1513
The unsuspecting reader is informed that “pernicious errors” of a mortal soul, always “rejected by the faithful”, was not addressed by the Roman Church in an Ecumenical Council for over a thousand years. If a previous council declared that the soul is immortal, then the Roman Church would have simply referred to an earlier and established edict, instead of inserting a redundant canon into the text.
Of course, the Orthodox Church does not accept any papal promulgation that is contrary to tradition, unlike most protestant communities.
It is intriguing that Pike mentions the Orthodox Church once in “Moral and Dogma”, which, we note, is more explicit than the complete corpus of Nietzsche:
Of course, the Orthodox Church does not accept any papal promulgation that is contrary to tradition, unlike most protestant communities.
It is intriguing that Pike mentions the Orthodox Church once in “Moral and Dogma”, which, we note, is more explicit than the complete corpus of Nietzsche:
“There were illustrious Kabalists among the Egyptians and Greeks, whose doctrines the Orthodox Church has accepted…” Morals and Dogma, Section XXVIII, p. 625
Regretfully, our conclusion was that one sentence in “Morals and Dogma” is insufficient for a concise commentary on theosis.
Ultimately, we decided upon researching the Ten Commandments for two compelling reasons.
Firstly, the Ten Commandments are listed in the books of Exodus and Deuteronomy, therefore, we were aware that the restatement in Deuteronomy might allow for an inexact repetition that would be unnoticed by the careless reader. However, even with the insertion of limited additional material, we foresaw no difficulties with the topic, as an acknowledgment of the added text and a cursory discussion would be sufficient for our purposes.
Secondly, the existence of the Ten Commandments is undisputed and there would be no radical revelations, surprise discoveries, or unforeseen circumstances. Neither our conclusions nor our philological discussions, although pedantic with the required tedium, would be controversial. In conclusion to this part, our essay would be routine, uncomplicated, and quickly finished.
The references for the Hebrew text are courtesy of the BlueLetterBible.org.
The references for the Greek text are courtesy of StudyLight.org.
For ease of reading, the punctuation of the King James Bible Version has been modified.
Ultimately, we decided upon researching the Ten Commandments for two compelling reasons.
Firstly, the Ten Commandments are listed in the books of Exodus and Deuteronomy, therefore, we were aware that the restatement in Deuteronomy might allow for an inexact repetition that would be unnoticed by the careless reader. However, even with the insertion of limited additional material, we foresaw no difficulties with the topic, as an acknowledgment of the added text and a cursory discussion would be sufficient for our purposes.
Secondly, the existence of the Ten Commandments is undisputed and there would be no radical revelations, surprise discoveries, or unforeseen circumstances. Neither our conclusions nor our philological discussions, although pedantic with the required tedium, would be controversial. In conclusion to this part, our essay would be routine, uncomplicated, and quickly finished.
The references for the Hebrew text are courtesy of the BlueLetterBible.org.
The references for the Greek text are courtesy of StudyLight.org.
For ease of reading, the punctuation of the King James Bible Version has been modified.
Historical Divisions of the Ten Commandments
The Septuagint, the LXX, will be the basis for following comparisons among the versions of the Ten Commandments and it is “generally followed by Eastern Orthodox Christians.” Since the wording is “generally followed”, the conclusion is that there is neither a ruling of an Ecumenical Council regarding the ten commandments nor a tradition of the ten commandments in Orthodoxy, otherwise the ten commandments would be universally and explicitly taught by the Orthodox Church.
Saint Augustine [d. 430] combines the second commandments with the first commandment and the third through the ninth commandments in the LXX are numbered by Saint Augustine as the second through the eighth commandment. “Thou shalt not covet thy neighbour's wife” is the ninth commandment. The tenth commandment is “Thou shalt not covet thy neighbour's house” and “or his slaves, or his animals, or anything of thy neighbour”.
The Lutheran Catechism [1529] follows Saint Augustine until the ninth commandment, “Thou shalt not covet thy neighbour's house”. The tenth commandment includes “Thou shalt not covet thy neighbour's wife” and “or his slaves, or his animals, or anything of thy neighbour”.
The Reformed Confession [1536] follows the LXX.
The Roman Catholic Catechism [1992] follows the ordering of Saint Augustine and adds “I am the Lord thy God” to the first commandment. Of course, “I am the Lord thy God”, is not an imperative sentence, but a declarative sentence [Deut 5:6].
For the version of the Ten Commandments by Philo, the Talmud, and the Samaritan Pentateuch, vide the Wikipedia article on the “Ten Commandments”. In these various iterations, all versions of the ten commandments conform to the explicit statement that there are ten commandments.
Saint Augustine [d. 430] combines the second commandments with the first commandment and the third through the ninth commandments in the LXX are numbered by Saint Augustine as the second through the eighth commandment. “Thou shalt not covet thy neighbour's wife” is the ninth commandment. The tenth commandment is “Thou shalt not covet thy neighbour's house” and “or his slaves, or his animals, or anything of thy neighbour”.
The Lutheran Catechism [1529] follows Saint Augustine until the ninth commandment, “Thou shalt not covet thy neighbour's house”. The tenth commandment includes “Thou shalt not covet thy neighbour's wife” and “or his slaves, or his animals, or anything of thy neighbour”.
The Reformed Confession [1536] follows the LXX.
The Roman Catholic Catechism [1992] follows the ordering of Saint Augustine and adds “I am the Lord thy God” to the first commandment. Of course, “I am the Lord thy God”, is not an imperative sentence, but a declarative sentence [Deut 5:6].
For the version of the Ten Commandments by Philo, the Talmud, and the Samaritan Pentateuch, vide the Wikipedia article on the “Ten Commandments”. In these various iterations, all versions of the ten commandments conform to the explicit statement that there are ten commandments.
2. Exodus 20:1-17
And God 'ĕlōhîm spake all these words, saying, “I am the LORD Yᵊhōvâ thy God ĕlōhîm which have brought thee out of the land of Egypt H4714, out of the house of bondage.” Exodus 20:1-2
The KJV translates Strong's H4714, miṣrayim, as: Egypt (586), Egyptian (90), Mizraim (4), Egyptians (with H1121) (1).
Our numbering of the Ten Commandments from the book of Exodus is in brackets [] with the pertinent words in bold:
Our numbering of the Ten Commandments from the book of Exodus is in brackets [] with the pertinent words in bold:
[1] Thou* shalt have no other gods ĕlōhîm before me. Exodus 20:3
* Second person singular pronoun; Hebrew.
[2] Thou* shalt not make H6213 unto thee any graven image H6459 or any likeness of any thing that is in heaven above or that is in the earth beneath or that is in the water^ under the earth. Exodus 20:4
* Second person singular pronoun; Hebrew.
^ Noun: Common Masculine Plural Absolute
The KJV translates Strong's H6213, ʿāśâ, as: do (1,333), make (653), wrought (52), deal (52), commit (49), offer (49), execute (48), keep (48), shew (43), prepare (37), work (29), do so (21), perform (18), get (14), dress (13), maker (13), maintain (7), miscellaneous (154).
The KJV translates Strong's H6459, pesel, as: graven image (28), carved image (2), graven (1).
The ordinance is explicit that images that are carved are prohibited. Statues are carved images and “any likeness” would include icons found in the Orthodox Church. This prohibition on images is ignored in the temple of Solomon, which has representations of cherubims, palm trees, flowers, lions, and, for the “molten sea”, twelve oxen [1 Kings 6:35, 37; 7:23–26].
Therefore, it seems that Law was unknown during the time of Solomon [r. 971-931 BC], as “the book of the law” was found later, during the reign of Josiah [r. 640-609 BC] [2 Kings 22:1, 8]. The “words of the book of the covenant which was found in the house of the Lord” was read to all the men of Israel, including the priests [2 Kings 23:2].
^ Noun: Common Masculine Plural Absolute
The KJV translates Strong's H6213, ʿāśâ, as: do (1,333), make (653), wrought (52), deal (52), commit (49), offer (49), execute (48), keep (48), shew (43), prepare (37), work (29), do so (21), perform (18), get (14), dress (13), maker (13), maintain (7), miscellaneous (154).
The KJV translates Strong's H6459, pesel, as: graven image (28), carved image (2), graven (1).
The ordinance is explicit that images that are carved are prohibited. Statues are carved images and “any likeness” would include icons found in the Orthodox Church. This prohibition on images is ignored in the temple of Solomon, which has representations of cherubims, palm trees, flowers, lions, and, for the “molten sea”, twelve oxen [1 Kings 6:35, 37; 7:23–26].
Therefore, it seems that Law was unknown during the time of Solomon [r. 971-931 BC], as “the book of the law” was found later, during the reign of Josiah [r. 640-609 BC] [2 Kings 22:1, 8]. The “words of the book of the covenant which was found in the house of the Lord” was read to all the men of Israel, including the priests [2 Kings 23:2].
[3] Thou* shalt not bow down thyself to them nor serve them, for I the LORD Yᵊhōvâ thy God ĕlōhîm am a jealous H7067 God ēl, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me and shewing ʿāśâ mercy unto thousands of them that love me and keep H8104 my commandments H4687. Exodus 20:5-6
* Second person singular pronoun; Hebrew.
The KJV translates Strong's H7067, qannā', an adjective, as: jealous (6).
The KJV translates Strong's H8104, šāmar, as: keep (283), observe (46), heed (35), keeper (28), preserve (21), beware (9), mark (8), watchman (8), wait (7), watch (7), regard (5), save (2), miscellaneous (9).
The KJV translates Strong's H4687, miṣvâ, as: commandments (177), precept (4), commanded (2), law (1), ordinances (1).
The KJV translates Strong's H7067, qannā', an adjective, as: jealous (6).
The KJV translates Strong's H8104, šāmar, as: keep (283), observe (46), heed (35), keeper (28), preserve (21), beware (9), mark (8), watchman (8), wait (7), watch (7), regard (5), save (2), miscellaneous (9).
The KJV translates Strong's H4687, miṣvâ, as: commandments (177), precept (4), commanded (2), law (1), ordinances (1).
[4] Thou* shalt not take the name of the LORD Yᵊhōvâ thy God ĕlōhîm in vain H7723, for the LORD Yᵊhōvâ will not hold him guiltless that taketh his name in vain šāv'. Exodus 20:7
* Second person singular pronoun; Hebrew.
The KJV translates Strong's H7723, šāv, as: vain (22), vanity (22), false (5), lying (2), falsely (1), lies (1).
The KJV translates Strong's H7723, šāv, as: vain (22), vanity (22), false (5), lying (2), falsely (1), lies (1).
[5] Remember H2142 the sabbath day, to keep it holy. Six days shalt thou labour and do ʿāśâ all thy work, but the seventh day is the sabbath of the LORD Yᵊhōvâ thy God ĕlōhîm, in it thou shalt not do ʿāśâ any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle H929, nor thy stranger that is within thy gates, for in six days the LORD Yᵊhōvâ made ʿāśâ heaven and earth, the sea and all that in them is and rested the seventh day. wherefore the LORD Yᵊhōvâ blessed the sabbath day and hallowed it.
Exodus 20:8-11
The KJV translates Strong's H2142, zāḵar, as: remember (172), mention (21), remembrance (10), recorder (9), mindful (6), think (3), bring to remembrance (2), record (2), miscellaneous (8).
The KJV translates Strong's H929, bᵊhēmâ, as: beast (136), cattle (53).
The KJV translates Strong's H929, bᵊhēmâ, as: beast (136), cattle (53).
[6] Honour H3513 thy* father and thy mother that thy days may be long upon the land which the LORD Yᵊhōvâ thy God ĕlōhîm giveth thee. Exodus 20:12
* Second person singular possessive pronoun; Hebrew.
The KJV translates Strong's H3513, kāḇaḏ, as: honour (34), glorify (14), honourable (14), heavy (13), harden (7), glorious (5), sore (3), made heavy (3), chargeable (2), great (2), many (2), heavier (2), promote (2), miscellaneous (10).
כָּבַד kâbad, kaw-bad'; or כָּבֵד kâbêd; a primitive root; to be heavy, i.e. in a bad sense (burdensome, severe, dull) or in a good sense (numerous, rich, honorable).
The KJV translates Strong's H3513, kāḇaḏ, as: honour (34), glorify (14), honourable (14), heavy (13), harden (7), glorious (5), sore (3), made heavy (3), chargeable (2), great (2), many (2), heavier (2), promote (2), miscellaneous (10).
כָּבַד kâbad, kaw-bad'; or כָּבֵד kâbêd; a primitive root; to be heavy, i.e. in a bad sense (burdensome, severe, dull) or in a good sense (numerous, rich, honorable).
[7] Thou* shalt not kill. Exodus 20:13
* Second person singular pronoun; Hebrew.
[8] Thou* shalt not commit adultery. Exodus 20:14
* Second person singular pronoun; Hebrew.
[9] Thou* shalt not steal. Exodus 20:15
* Second person singular pronoun; Hebrew.
[10] Thou* shalt not bear false H8267 witness against thy neighbour. Exodus 20:16
* Second person singular pronoun; Hebrew.
The KJV translates Strong's H8267, šeqer, as: lie (28), lying (21), false (20), falsehood (13), falsely (13), vain (5), wrongfully (4), deceitful (2), deceit (1), liar (1), miscellaneous (5).
The KJV translates Strong's H8267, šeqer, as: lie (28), lying (21), false (20), falsehood (13), falsely (13), vain (5), wrongfully (4), deceitful (2), deceit (1), liar (1), miscellaneous (5).
[11] Thou* shalt not covet thy neighbour's house.
* Second person singular pronoun; Hebrew.
[12] Thou* shalt not covet thy neighbour's wife, nor^ his manservant, nor^ his maidservant, nor^ his ox H7794, nor^ his ass, nor^ any thing that is thy neighbour's. Exodus 20:17
* Second person singular pronoun; Hebrew.
^ “nor” is a conjunction that connects “Thou shalt not covet thy neighbour's wife” and creates one sentence and one commandment.
The KJV translates Strong's H7794, šôr, as: ox (62), bullock (12), cow (2), bull (1), wall (1).
Our division of the commandments in the book of Exodus commences with five “Thou shalt”, one each of “Keep” and “Honour”, and concludes with five “Thou shalt not”, for a total of twelve commandments.
^ “nor” is a conjunction that connects “Thou shalt not covet thy neighbour's wife” and creates one sentence and one commandment.
The KJV translates Strong's H7794, šôr, as: ox (62), bullock (12), cow (2), bull (1), wall (1).
Our division of the commandments in the book of Exodus commences with five “Thou shalt”, one each of “Keep” and “Honour”, and concludes with five “Thou shalt not”, for a total of twelve commandments.
3. Exodus 25:10-22
And they* [“the children of Israel”, v.2] shall make ʿāśâ an ark H727 of shittim H7848 wood. Two cubits and a half shall be the length thereof and a cubit and a half the breadth thereof and a cubit and a half the height thereof and thou^ shalt overlay it with pure gold within and without shalt thou overlay it and shalt make ʿāśâ upon it a crown of gold round about
Exodus 25:10-11
* Third Person Common Plural; Hebrew.
^ Second person masculine singular; Hebrew.
The KJV translates Strong's H727, 'ārôn, as: ark (195), chest (6), coffin (1).
The KJV translates Strong's H7848, šiṭṭâ , as: shittim (27), shittah tree (1).
shiṭṭâh; feminine of a derivative (only in the plural שִׁטִּים shiṭṭîym; meaning the sticks of wood) from the same as H7850; the acacia (from its scourging thorns).
The instructions for the construction of the Ark is initially addressed to “the children of Israel” [v. 10] and then the instructions are directed to Moses [v.1].
^ Second person masculine singular; Hebrew.
The KJV translates Strong's H727, 'ārôn, as: ark (195), chest (6), coffin (1).
The KJV translates Strong's H7848, šiṭṭâ , as: shittim (27), shittah tree (1).
shiṭṭâh; feminine of a derivative (only in the plural שִׁטִּים shiṭṭîym; meaning the sticks of wood) from the same as H7850; the acacia (from its scourging thorns).
The instructions for the construction of the Ark is initially addressed to “the children of Israel” [v. 10] and then the instructions are directed to Moses [v.1].
and thou* shalt cast four rings of gold for it and put them in the four corners thereof and two rings shall be in the one side of it and two rings in the other side of it and thou* shalt make ʿāśâ staves of shittim wood and overlay them with gold and thou* shalt put the staves into the rings by the sides of the ark ārôn, that the ark ārôn may be borne with them.
Exodus 25:12-14
*Second person masculine singular pronoun; Hebrew.
The staves shall be in the rings of the ark. They shall not be taken from it and thou* shalt put into the ark the testimony which I shall give thee and thou* shalt makeʿāśâ a mercy seat of pure gold. Two cubits and a half shall be the length thereof and a cubit and a half the breadth thereof Exodus 25:15-17
*Second person masculine singular pronoun; Hebrew.
and thou* shalt make ʿāśâ two cherubims of gold, of beaten work shalt thou* make them, in the two ends of the mercy seat and make ʿāśâ one cherub on the one end and the other cherub on the other end, even of the mercy seat shall ye^ make the cherubims on the two ends thereof Exodus 25:18-19
* Second person masculine singular pronoun; Hebrew.
^ Second person masculine plural pronoun; Hebrew. It is not certain who is referenced by this pronoun.
^ Second person masculine plural pronoun; Hebrew. It is not certain who is referenced by this pronoun.
and the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings and their faces shall look one to another, toward the mercy seat shall the faces of the cherubims be and thou* shalt put the mercy seat above upon the ark ārôn and in the ark thou* shalt put the testimony H5715 that I shall give thee Exodus 25:20-21
*Second person masculine singular pronoun; Hebrew.
The KJV translates Strong's H5715, ēḏûṯ, as: testimony (55), witness (4).
The KJV translates Strong's H5715, ēḏûṯ, as: testimony (55), witness (4).
and there I will meet with thee* and I will commune with thee* from above the mercy seat, from between the two cherubims which are upon the ark ārôn of the testimony ēḏûṯ, of all things which I will give thee* in commandment ṣāvâ unto the children of Israel. Thou* shalt also make ʿāśâ a table of shittim wood. Two cubits shall be the length thereof and a cubit the breadth thereof and a cubit and a half the height thereof. Exodus 25:22-23
*Second person masculine singular pronoun; Hebrew.
The KJV translates Strong's H6680, ṣāvâ, as: command (430), charge (39), commandment (9), appoint (5), bade (3), order (3), commander (1), miscellaneous (4).
The mercy seat “was a slab of gold 2 1/2 cubits x 1 1/2 cubits placed on top of the ark of the testimony. On it... were two golden cherubim facing each other, whose outstretched wings came together above and constituted the throne of Yahweh.” Brown-Driver-Briggs Lexicon, Strong’s H3727
The two cherubim on the ark face one another. The cherubs in the Holy of Holies could face one another over the Ark of the Covenant, as their wings touch [2 Chronicles 3:13; 1 Kings 6:23-28]. It is possible that the four cherubim face the four cardinal directions while overlooking the Ark of the Covenant in the Holy of Holies of Solomon’s Temple.
Although Solomon may have been ignorant of the prohibition of carved images, Moses was aware of the commandment, yet the Lord explicitly instructs Moses to create two covering angels for the Ark of the Covenant.
The height, width, and length of the ark totals 5.5 cubits [1.5 cubits + 1.5 cubits + 2.5 cubits]. The total of the dimensions for the four corners is 22 cubits [5.5 cubits × 4]. Twenty two is the number of letters in the Hebrew alphabet.
The height, width, and length of the table totals 4.5 cubits [1.5 cubits + 1 cubit + 2 cubits]. The total of the dimensions for the four corners is 18 cubits [4.5 cubits × 4].
The total of the dimensions for the ark [22 cubits] and the table [18 cubits] is 40 cubits or the number of years that Israel wandered in the desert [Joshua 5:6].
The KJV translates Strong's H6680, ṣāvâ, as: command (430), charge (39), commandment (9), appoint (5), bade (3), order (3), commander (1), miscellaneous (4).
The mercy seat “was a slab of gold 2 1/2 cubits x 1 1/2 cubits placed on top of the ark of the testimony. On it... were two golden cherubim facing each other, whose outstretched wings came together above and constituted the throne of Yahweh.” Brown-Driver-Briggs Lexicon, Strong’s H3727
The two cherubim on the ark face one another. The cherubs in the Holy of Holies could face one another over the Ark of the Covenant, as their wings touch [2 Chronicles 3:13; 1 Kings 6:23-28]. It is possible that the four cherubim face the four cardinal directions while overlooking the Ark of the Covenant in the Holy of Holies of Solomon’s Temple.
Although Solomon may have been ignorant of the prohibition of carved images, Moses was aware of the commandment, yet the Lord explicitly instructs Moses to create two covering angels for the Ark of the Covenant.
The height, width, and length of the ark totals 5.5 cubits [1.5 cubits + 1.5 cubits + 2.5 cubits]. The total of the dimensions for the four corners is 22 cubits [5.5 cubits × 4]. Twenty two is the number of letters in the Hebrew alphabet.
The height, width, and length of the table totals 4.5 cubits [1.5 cubits + 1 cubit + 2 cubits]. The total of the dimensions for the four corners is 18 cubits [4.5 cubits × 4].
The total of the dimensions for the ark [22 cubits] and the table [18 cubits] is 40 cubits or the number of years that Israel wandered in the desert [Joshua 5:6].
As the Lord commanded Moses, Aaron put the manna with the tablets of the covenant law, so that it might be preserved. Exodus 16:34
4. Exodus 31:18
[The LORD Yᵊhōvâ] gave unto Moses, when he* had made an end of communing with him* upon mount Sinai, two tables H3871 of testimony ēḏûṯ, tables lûaḥ of stone, written with the finger H676 of God 'ĕlōhîm. Exodus 31:18
* Third person masculine singular pronoun; Hebrew.
The KJV translates Strong's H3871, lûaḥ, as : tables (38), boards (4), plates (1).
The KJV translates Strong's H676, 'eṣbaʿ, as: finger (32).
The KJV translates Strong's H3871, lûaḥ, as : tables (38), boards (4), plates (1).
The KJV translates Strong's H676, 'eṣbaʿ, as: finger (32).
5. Exodus 32:19
And it came to pass, as soon as he* came nigh unto the camp, that he* saw the calf H5695 and the dancing and Moses' anger waxed hot and he* cast the tables lûaḥ out of his hands and brake them beneath the mount. Exodus 32:19
* Third person masculine singular pronoun; Hebrew.
The KJV translates Strong's H5695, ʿēḡel, as: calf (33), bullock (2).
The KJV translates Strong's H5695, ʿēḡel, as: calf (33), bullock (2).
6. Exodus 34:1, 27-28
And the LORD Yᵊhōvâ said unto Moses, “Hew thee* two tables lûaḥ of stone like unto the first and I will write upon these tables lûaḥ the words that were in the first tables lûaḥ, which thou* brakest.” Exodus 34:1
* Second person masculine singular pronoun; Hebrew.
And the LORD Yᵊhōvâ said unto Moses, “Write thou* these words: for after the tenor H6310 of these words I have made a covenant H1285 with thee and with Israel.” and he^ was there with the LORD Yᵊhōvâ forty days and forty nights. He^ did neither eat bread, nor drink water and he^ wrote upon the tables lûaḥ the words of the covenant H1285, the ten H6235 commandments. Exodus 34:27-28
* Second person masculine singular pronoun; Hebrew.
^ Third person masculine singular pronoun; Hebrew.
The KJV translates Strong's H6310, pê, as: mouth (340), commandment (37), edge (35), according (22), word (15), hole (6), end (3), appointment (2), portion (2), tenor (2), sentence (2), miscellaneous (32).
The KJV translates Strong's H1285, bᵊrîṯ, as: covenant (264), league (17), confederacy (1), confederate (1), confederate (with H1167) (1).
The KJV translates Strong's H6235, eśer, as: ten (172), fifteen (with H2568) (1), seventeen (with H7651) (1), ten times (1).
The KJV translates Strong's H1697, dāḇār, as: word (807), thing (231), matter (63), acts (51), chronicles (38), saying (25), commandment (20), miscellaneous (204).
^ Third person masculine singular pronoun; Hebrew.
The KJV translates Strong's H6310, pê, as: mouth (340), commandment (37), edge (35), according (22), word (15), hole (6), end (3), appointment (2), portion (2), tenor (2), sentence (2), miscellaneous (32).
The KJV translates Strong's H1285, bᵊrîṯ, as: covenant (264), league (17), confederacy (1), confederate (1), confederate (with H1167) (1).
The KJV translates Strong's H6235, eśer, as: ten (172), fifteen (with H2568) (1), seventeen (with H7651) (1), ten times (1).
The KJV translates Strong's H1697, dāḇār, as: word (807), thing (231), matter (63), acts (51), chronicles (38), saying (25), commandment (20), miscellaneous (204).
7. Deuteronomy 4:12-13
And the LORD Yᵊhōvâ spake unto you [“the people”, v.10] out of the midst of the fire. Ye* heard the voice of the words, but saw no similitude H8544; only [ye heard] a voice and he^ declared unto you* his covenant, which he commanded ṣāvâ you* to perform, [even] ten eśer commandments dāḇār and he^ wrote them upon two tables lûaḥ of stone. Deut 4:12-13
* Second person masculine plural pronoun; Hebrew.
^ Third person masculine singular pronoun; Hebrew.
The KJV translates Strong's H8544, tᵊmûnâ, as: likeness (5), similitude (4), image (1).
The people heard the Lord’s voice; they saw him not, yet Moses did see the Lord’s face:
And the LORD spake unto Moses face to face, as a man speaketh unto his friend. Exodus 33:11
[The Lord, v.17] said, “Thou canst not see my face, for there shall no man see me and live.” Exodus 33:20
The Lord himself wrote the ten commandments on two stone tables.
Moses himself is addressing Israel: “I teach you”,“I command you”, and “I have taught you”
[Deut 4:1-2, 5].
^ Third person masculine singular pronoun; Hebrew.
The KJV translates Strong's H8544, tᵊmûnâ, as: likeness (5), similitude (4), image (1).
The people heard the Lord’s voice; they saw him not, yet Moses did see the Lord’s face:
And the LORD spake unto Moses face to face, as a man speaketh unto his friend. Exodus 33:11
[The Lord, v.17] said, “Thou canst not see my face, for there shall no man see me and live.” Exodus 33:20
The Lord himself wrote the ten commandments on two stone tables.
Moses himself is addressing Israel: “I teach you”,“I command you”, and “I have taught you”
[Deut 4:1-2, 5].
8. Deuteronomy 5:1-22
And Moses called all Israel and said unto them*, “Hear, O Israel, the statutes and judgments which I speak in your* ears this day, that ye* may learn them and keep šāmar and do āśâ do them. The LORD Yᵊhōvâ our^ God 'ĕlōhîm made a covenant with us^ in Horeb. Deut 5:1-2
* Second person masculine plural pronoun; Hebrew.
^ First person common plural pronoun; Hebrew.
^ First person common plural pronoun; Hebrew.
The LORD Yᵊhōvâ made not this covenant with our* fathers, but with us*, even us*, who are all of us* here alive this day. The LORD Yᵊhōvâ talked with you^ face to face in the mount out of the midst of the fire, Deut 5:3-4
* First person common plural pronoun; Hebrew.
^ Second person masculine plural pronoun; Hebrew.
The Israelites saw the Lord, as he talked to them “face to face”. In Exodus 33:20, the Lord [33:11] states to Moses [33:11] that “no man see me, and live.” It seems that the Lord found in the book of Deuteronomy can be seen by the Israelites and Moses, but Lord of the book of Exodus cannot be seen by mortals and live. The fourth Gospel agrees with book of Exodus and states that no “man hath seen God at any time” [John 1:18].
^ Second person masculine plural pronoun; Hebrew.
The Israelites saw the Lord, as he talked to them “face to face”. In Exodus 33:20, the Lord [33:11] states to Moses [33:11] that “no man see me, and live.” It seems that the Lord found in the book of Deuteronomy can be seen by the Israelites and Moses, but Lord of the book of Exodus cannot be seen by mortals and live. The fourth Gospel agrees with book of Exodus and states that no “man hath seen God at any time” [John 1:18].
(I* stood between the LORD Yᵊhōvâ and you^ at that time, to shew you^ the work of the LORD Yᵊhōvâ, for ye^ were afraid by reason of the fire and went not up into the mount;) saying, ‘I am the LORD Yᵊhōvâ thy$ God 'ĕlōhîm which brought thee$ out of the land of Egypt miṣrayim, from the house of bondage.’” Deut 5:5-6
* First person common singular pronoun; Hebrew.
^ Second person masculine plural pronoun; Hebrew.
$ Second person masculine singular pronoun; Hebrew.
As the people were afraid, they did not climb the mountain to see the Lord.
Our division of the Ten Commandments from the book of Deuteronomy are in brackets:
^ Second person masculine plural pronoun; Hebrew.
$ Second person masculine singular pronoun; Hebrew.
As the people were afraid, they did not climb the mountain to see the Lord.
Our division of the Ten Commandments from the book of Deuteronomy are in brackets:
[1] Thou shalt have none other gods 'ĕlōhîm before me. Deut 5:7
[2] Thou shalt not make thee any graven image pesel, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth:Deut 5:8
[3] Thou shalt not bow down thyself unto them, nor serve them, for I the LORD Yᵊhōvâ thy* God 'ĕlōhîm am a jealous God 'ēl, visiting the iniquity H5571 of the fathers upon the children unto the third and fourth generation of them that hate me and shewing mercy unto thousands of them that love me and keep šāmar my commandments miṣvâ. Deut 5:9-10
* Second person masculine singular pronoun; Hebrew.
The KJV translates Strong's H5771, āôn, as: iniquity (220), punishment (5), fault (2), Iniquities (with H1697) (1), mischief (1), sin (1).
Jealous: “feeling or showing envy of someone or their achievements and advantages.”
Vindictive: “having or showing a strong or unreasoning desire for revenge.”
To “visit” descendants to the fourth generation for the “iniquity” of an ancestor seems to be more accurately described as vengeful, rather than as jealously.
The KJV translates Strong's H5771, āôn, as: iniquity (220), punishment (5), fault (2), Iniquities (with H1697) (1), mischief (1), sin (1).
Jealous: “feeling or showing envy of someone or their achievements and advantages.”
Vindictive: “having or showing a strong or unreasoning desire for revenge.”
To “visit” descendants to the fourth generation for the “iniquity” of an ancestor seems to be more accurately described as vengeful, rather than as jealously.
[4] Thou shalt not take the name of the LORD Yᵊhōvâ thy* God ĕlōhîm in vain, for the LORD Yᵊhōvâ will not hold him guiltless that taketh his name in vain. Deut 5:11
* Second person masculine singular pronoun; Hebrew.
[5] Keep šāmar the sabbath day to sanctify it, as the LORD Yᵊhōvâ thy* God ĕlōhîm hath commanded ṣāvâ thee. Six days thou shalt labour and do all thy work, but the seventh day is the sabbath of the LORD Yᵊhōvâ thy* God ĕlōhîm: in it thou* shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox šôr, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates, that thy manservant and thy maidservant may rest as well as thou and remember that thou* wast a servant in the land of Egypt miṣrayim and that the LORD Yᵊhōvâ thy* God ĕlōhîm brought thee* out thence through a mighty hand and by a stretched out arm. Therefore, the LORD Yᵊhōvâ thy God ĕlōhîm commanded ṣāvâ thee* to keep ʿāśâ the sabbath day. Deut 5:12-15
* Second person masculine singular pronoun; Hebrew.
[6] Honour kāḇaḏ thy* father and thy* mother, as the LORD Yᵊhōvâ thy* God ĕlōhîm hath commanded ṣāvâ thee*, that thy* days may be prolonged and that it may go well with thee* in the land which the LORD Yᵊhōvâ thy* God ĕlōhîm giveth thee^. Deut 5:16
* Second person masculine singular pronoun; Hebrew.
^ Second person feminine singular pronoun; Hebrew.
In the Hebrew text, it seems that the Lord has given the land to one woman. In the Greek text, it seems that Lord has given the land to one person, as “the personal pronoun of the second person singular”, σοι, is found. The “feminine singular” of the Hebrew and the “second person singular” of the Greek can be understood as referring to “Israel”, since Israel is described as a woman [Ezekiel 16:6-12, 14-16, 27-30, 34, 45-51; Jeremiah 3:8]. If the second part of this passage is properly understood as a metaphor, then there is some doubt if the first section of the verse should be interpreted literally.
^ Second person feminine singular pronoun; Hebrew.
In the Hebrew text, it seems that the Lord has given the land to one woman. In the Greek text, it seems that Lord has given the land to one person, as “the personal pronoun of the second person singular”, σοι, is found. The “feminine singular” of the Hebrew and the “second person singular” of the Greek can be understood as referring to “Israel”, since Israel is described as a woman [Ezekiel 16:6-12, 14-16, 27-30, 34, 45-51; Jeremiah 3:8]. If the second part of this passage is properly understood as a metaphor, then there is some doubt if the first section of the verse should be interpreted literally.
[7] Thou shalt not kill. Deut 5:17
[8] Neither H3808 shalt thou commit adultery. Deut 5:18
The KJV translates Strong's H3808, lō', as: not (3340), neither (488), no (494), nor (249), nothing (48), cannot (78), none (91), without (31), never (31), Nay (18), lest (13), aside (4), ere (4), manner (4), away (3), before (3), naught (3), ignorant (3), notwithstanding (2), of (2), feeble (2), again (2), unequal (2), unwise (2), up (2), able (1), all (1), anger (1), answer (1), betrothed (1), but (1), clear (1), eat (1), ever (1), fail (1), forbidden (1), forth (1), fully (1), heat (1), himself (1), hurt (1), leavened (1), matter (1), more (1), or (1), otherwise (1), out (1), person (1), pleasure (1), reckoned (1), redeem (1), rest (1), right (1), shew (1), sin (1), stronger (1), unaccustomed (1), unawares (1), undone (1), ungodly (1), unprofitable (1), unrighteousness (1), want (1), wanting (1), wrong (1), wrongfully (1).
[9] Neither lō shalt thou steal. Deut 5:19
[10] Neither lō shalt thou bear false H7723 witness against thy* neighbour. Deut 5:20
*Second person masculine singular pronoun; Hebrew.
The KJV translates Strong's H7723, šāv', as: vain (22), vanity (22), false (5), lying (2), falsely (1), lies (1).
The KJV translates Strong's H7723, šāv', as: vain (22), vanity (22), false (5), lying (2), falsely (1), lies (1).
[11] Neither lō shalt thou* desire thy neighbour's wife.
*Second person masculine singular; Hebrew.
[12] Neither lō shalt thou* covet thy neighbour's house, his field or his manservant or his maidservant, his ox šôr, or his ass, or any thing that is thy neighbour's. Deut 5:21
*Second person masculine singular; Hebrew.
These words the LORD Yᵊhōvâ spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice and he added no more and he wrote them in two tables of stone and delivered them unto me*.” Deut 5:22
* First person common singular pronoun; Hebrew.
The Lord spoke to the assembly and wrote the commandments on two stone tables and gave them to Moses. Moses himself writes the account of receiving the tables.
Our division of the commandments in the book of Deuteronomy begins with five “Thou shalt”, followed by one each of “Keep” and “Honour”, and concludes with five “neither shalt thou”, for a total of twelve commandments.
The Lord spoke to the assembly and wrote the commandments on two stone tables and gave them to Moses. Moses himself writes the account of receiving the tables.
Our division of the commandments in the book of Deuteronomy begins with five “Thou shalt”, followed by one each of “Keep” and “Honour”, and concludes with five “neither shalt thou”, for a total of twelve commandments.
9. deuteronomy 10:1-5
At that time the LORD Yᵊhōvâ said unto me* [“Moses”, Deut 5:1], “Hew thee* two tables of stone like unto the first and come up unto me* into the mount and make thee^ an ark of wood and I* will write on the tables the words that were in the first tables which thou^ brakest and thou^ shalt put them in the ark ārôn” Deut 10:1-2
* First person common singular pronoun; Hebrew.
^ Second person masculine singular pronoun; Hebrew.
^ Second person masculine singular pronoun; Hebrew.
and I* made an ark of shittim wood and hewed two tables lûaḥ of stone like unto the first and went up into the mount, having the two tables lûaḥ in mine hand and he^ wrote on the tables lûaḥ, according to the first writing, the ten ʿeśer commandments dāḇār, which the LORD Yᵊhōvâ spake unto you$ in the mount out of the midst of the fire in the day of the assembly and the LORD Yᵊhōvâ gave them unto me* Deut 10:3-4
* First person common singular pronoun; Hebrew.
^ Third person masculine singular pronoun; Hebrew.
$ Second person masculine plural pronoun; Hebrew.
^ Third person masculine singular pronoun; Hebrew.
$ Second person masculine plural pronoun; Hebrew.
and I* turned myself and came down from the mount and put the tables lûaḥ in the ark 'ārôn which I* had made and there they be, as the LORD Yᵊhōvâ commanded ṣāvâ me*.
Deut 10:5
*First person common singular pronoun; Hebrew.
The Lord himself writes on the replacement tablets and Moses puts the replacement tables into the Ark of the Covenant. The events of Deuteronomy 10:1-5 are in the first person, relating Moses’ experiences.
The Lord himself writes on the replacement tablets and Moses puts the replacement tables into the Ark of the Covenant. The events of Deuteronomy 10:1-5 are in the first person, relating Moses’ experiences.
10. The two versions of the ten commandments compared
The two versions of the Ten Commandments found in Deuteronomy and Exodus are compared with our previous numbering in brackets.
Differences in word choice by the editors of the King James Bible version are underlined.
Differences in word choice by the editors of the King James Bible version are underlined.
[1] Thou shalt have no other gods before me. Exodus 20:3
[1] Thou shalt have none other gods before me. Deut 5:7
οὐκ* ἔσονταί^ σοι θεοὶ ἕτεροι πλὴν ἐμοῦ Exodus 20:3
οὐκ* ἔσονταί^ σοι θεοὶ ἕτεροι πρὸ προσώπου μου Deut 5:7
* Adverb, “not”. G3756
^ Verb, future middle indicative third person plural. “There shall not be”. G1510
οὐκ* ἔσονταί^ σοι θεοὶ ἕτεροι πρὸ προσώπου μου Deut 5:7
* Adverb, “not”. G3756
^ Verb, future middle indicative third person plural. “There shall not be”. G1510
[2] Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water* under H8478 the earth: Exodus 20:4
[2] Thou shalt not make thee [any] graven image, [or] any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the waters* beneath H8478 the earth: Deut 5:8
* Common masculine plural absolute pronoun; H4325
The meaning of the phrase “waters under the earth” is uncertain. The text in brackets have been supplied by the editors of the King James Bible version.
οὐ* ποιήσεις** σεαυτῷ εἴδωλον οὐδὲ^ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ^^ ὅσα ἐν τῇ γῇ κάτω καὶ^^ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς Exodus 20:4
οὐ* ποιήσεις** σεαυτῷ εἴδωλον οὐδὲ^ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ^^ ὅσα ἐν τῇ γῇ κάτω καὶ^^ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς Deut 5:8
* Adverb, “not”. G3756
**Verb, Future Active Indicative Second Singular, “make”. G4160
^ Adverb, “neither”. G3761
^^ Conjuction, “and”. G2532
The Greek passages are identical.
The meaning of the phrase “waters under the earth” is uncertain. The text in brackets have been supplied by the editors of the King James Bible version.
οὐ* ποιήσεις** σεαυτῷ εἴδωλον οὐδὲ^ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ^^ ὅσα ἐν τῇ γῇ κάτω καὶ^^ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς Exodus 20:4
οὐ* ποιήσεις** σεαυτῷ εἴδωλον οὐδὲ^ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ^^ ὅσα ἐν τῇ γῇ κάτω καὶ^^ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς Deut 5:8
* Adverb, “not”. G3756
**Verb, Future Active Indicative Second Singular, “make”. G4160
^ Adverb, “neither”. G3761
^^ Conjuction, “and”. G2532
The Greek passages are identical.
[3] Thou shalt not bow down thyself to them, nor serve them: for I the LORD Yᵊhōvâ thy God
ĕlōhîm [am] a jealous God ēl, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me and shewing mercy unto thousands of them that love me and keep šāmar my commandments miṣvâ. Exodus 20:5-6
[3] Thou shalt not bow down thyself unto them, nor serve them: for I the LORD Yᵊhōvâ thy God ĕlōhîm [am] a jealous God ēl, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me and shewing mercy unto thousands of them that love me and keep šāmar my commandments miṣvâ. Deut 5:9-10
The text in brackets have been supplied by the editors of the King James Bible version.
οὐ προσκυνήσεις* αὐτοῖς οὐδὲ^ μὴ λατρεύσῃς αὐτοῖς ἐγὼ γάρ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσίν με Exodus 20:5
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσίν με καὶ τοῖς φυλάσσουσιν τὰ προστάγματά μου
Exodus 20:6
οὐ προσκυνήσεις* αὐτοῖς οὐδὲ^ μὴ λατρεύσῃς αὐτοῖς ὅτι ἐγώ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσίν με Deut 5:9
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσίν με καὶ τοῖς φυλάσσουσιν τὰ προστάγματά μου
Deut 5:10
* Verb, Future Active Indicative Second Singular, “do obeisance”. G4352
^ Adverb, “neither”. G3761
οὐ προσκυνήσεις* αὐτοῖς οὐδὲ^ μὴ λατρεύσῃς αὐτοῖς ἐγὼ γάρ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσίν με Exodus 20:5
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσίν με καὶ τοῖς φυλάσσουσιν τὰ προστάγματά μου
Exodus 20:6
οὐ προσκυνήσεις* αὐτοῖς οὐδὲ^ μὴ λατρεύσῃς αὐτοῖς ὅτι ἐγώ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσίν με Deut 5:9
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσίν με καὶ τοῖς φυλάσσουσιν τὰ προστάγματά μου
Deut 5:10
* Verb, Future Active Indicative Second Singular, “do obeisance”. G4352
^ Adverb, “neither”. G3761
[4] Thou shalt not take the name of the LORD Yᵊhōvâ thy God ĕlōhîm Yᵊhōvâ in vain, for the LORDwill not hold him guiltless that taketh his name in vain. Exodus 20:7
[4] Thou shalt not take the name of the LORD Yᵊhōvâ thy God ĕlōhîm Yᵊhōvâ in vain, for the LORD will not hold him guiltless that taketh his name in vain. Deut 5:11
οὐ* λήμψῃ^ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ Exodus 20:7
οὐ* λήμψῃ^ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ Deut 5:11
The Greek passages are identical.
* Adverb, “not”. G3756
^ Verb, future middle indicative Second Singular, “will take”. G2983
οὐ* λήμψῃ^ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ Deut 5:11
The Greek passages are identical.
* Adverb, “not”. G3756
^ Verb, future middle indicative Second Singular, “will take”. G2983
[5] Remember H2142 the sabbath day to keep it holy.
[5.1] Six days shalt thou labour and do all thy work, Exodus 20:8-9 but the seventh day [is] the sabbath of the LORD Yᵊhōvâ thy God ĕlōhîm.
[5.2] [In it], thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle bᵊhēmâ, nor thy stranger that [is] within thy gates. For [in] six days the LORD Yᵊhōvâ made heaven and earth, the sea, and all that in them [is] and rested the seventh day. Wherefore H5921, the LORD Yᵊhōvâ blessed the sabbath day and hallowed it. Exodus 20:10-11
[5] Keep šāmar the sabbath day to sanctify it, as the LORD Yᵊhōvâ thy God ĕlōhîm hath commanded ṣāvâ thee.
[5.1] Six days thou* shalt labour and do all thy work, Deut 5:12-13
but the seventh day [is] the sabbath of the LORD Yᵊhōvâ thy God ĕlōhîm.
[5.2] [In it], thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox šôr, nor thine ass, nor any of thy cattle bᵊhēmâ, nor thy stranger that [is] within thy gates; that thy manservant and thy maidservant may rest as well as thou and remember that thou wast a servant in the land of Egypt miṣrayim and [that] the LORD Yᵊhōvâ thy God ĕlōhîm brought thee out thence through a mighty hand and by a stretched out arm. Therefore H5921, the LORD Yᵊhōvâ thy God ĕlōhîm commanded ṣāvâ thee to keep the sabbath day. Deut 5:14-15
μνήσθητι* τὴν ἡμέραν τῶν σαββάτων ἁγιάζειν αὐτήν Exodus 20:8
ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου Exodus 20:9
τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου ὁ παῖς σου καὶ ἡ παιδίσκη σου ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί Exodus 20:10
ἐν γὰρ ἓξ ἡμέραις ἐποίησεν κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ διὰ τοῦτο εὐλόγησεν κύριος τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν Exodus 20:11
* Verb, aorist passive imperative second person singular, “Remember”. G3403
φύλαξαι* τὴν ἡμέραν τῶν σαββάτων ἁγιάζειν αὐτήν ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου
Deut 5:12
ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου Deut 5:13
τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ οἱ υἱοί σου καὶ ἡ θυγάτηρ σου ὁ παῖς σου καὶ ἡ παιδίσκη σου ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί ἵνα ἀναπαύσηται ὁ παῖς σου καὶ ἡ παιδίσκη σου ὥσπερ καὶ σύ Deut 5:14
καὶ μνησθήσῃ ὅτι οἰκέτης ἦσθα ἐν γῇ Αἰγύπτῳ καὶ ἐξήγαγέν σε κύριος ὁ θεός σου ἐκεῖθεν ἐν χειρὶ κραταιᾷ καὶ ἐν βραχίονι ὑψηλῷ διὰ τοῦτο συνέταξέν σοι κύριος ὁ θεός σου ὥστε φυλάσσεσθαι τὴν ἡμέραν τῶν σαββάτων καὶ ἁγιάζειν αὐτήν Deut 5:15
* Second person singular aorist middle imperative verb; Greek.
Two explanations are given for observing the Sabbath. In Deuteronomy 5, the reason seems to be that the Sabbath commemorates Israel’s exit from Egypt. The reason for keeping the Sabbath in Exodus 20 is that the Lord, after creating the cosmos in six days, rested on the seventh day.
ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου Exodus 20:9
τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου ὁ παῖς σου καὶ ἡ παιδίσκη σου ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί Exodus 20:10
ἐν γὰρ ἓξ ἡμέραις ἐποίησεν κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ διὰ τοῦτο εὐλόγησεν κύριος τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν Exodus 20:11
* Verb, aorist passive imperative second person singular, “Remember”. G3403
φύλαξαι* τὴν ἡμέραν τῶν σαββάτων ἁγιάζειν αὐτήν ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου
Deut 5:12
ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου Deut 5:13
τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ οἱ υἱοί σου καὶ ἡ θυγάτηρ σου ὁ παῖς σου καὶ ἡ παιδίσκη σου ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί ἵνα ἀναπαύσηται ὁ παῖς σου καὶ ἡ παιδίσκη σου ὥσπερ καὶ σύ Deut 5:14
καὶ μνησθήσῃ ὅτι οἰκέτης ἦσθα ἐν γῇ Αἰγύπτῳ καὶ ἐξήγαγέν σε κύριος ὁ θεός σου ἐκεῖθεν ἐν χειρὶ κραταιᾷ καὶ ἐν βραχίονι ὑψηλῷ διὰ τοῦτο συνέταξέν σοι κύριος ὁ θεός σου ὥστε φυλάσσεσθαι τὴν ἡμέραν τῶν σαββάτων καὶ ἁγιάζειν αὐτήν Deut 5:15
* Second person singular aorist middle imperative verb; Greek.
Two explanations are given for observing the Sabbath. In Deuteronomy 5, the reason seems to be that the Sabbath commemorates Israel’s exit from Egypt. The reason for keeping the Sabbath in Exodus 20 is that the Lord, after creating the cosmos in six days, rested on the seventh day.
[6] Honour kāḇaḏ thy father and thy mother
that thy days may be long upon
the land which the LORD Yᵊhōvâ thy God ĕlōhîm giveth thee. Exodus 20:12
[6] Honour kāḇaḏ thy father and thy mother, as the LORD Yᵊhōvâ thy God ĕlōhîm hath commanded ṣāvâ thee,
that thy days may be prolonged and that it may go well with thee in
the land which the LORD Yᵊhōvâ thy God ĕlōhîm giveth thee. Deut 5:16
τίμα* τὸν πατέρα σου καὶ τὴν μητέρα ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς τῆς ἀγαθῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι Exodus 20:12
τίμα* τὸν πατέρα σου καὶ τὴν μητέρα σου ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι Deut 5:16
* Second person singular present active imperative verb; Greek.
Jehovah gives the promised land to Israel, however, it was necessary for Joshua to conquer Canaan as it was occupied [Joshua 9-11]. Jehovah promises that Abraham’s seed would be as the sands of the sea, yet it was necessary for Abraham’s progeny to procreate to fulfill the promise [Genesis 22:17]. Jehovah makes two significant statements, while others act to insure Jehovah’s promises come to pass.
τίμα* τὸν πατέρα σου καὶ τὴν μητέρα σου ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι Deut 5:16
* Second person singular present active imperative verb; Greek.
Jehovah gives the promised land to Israel, however, it was necessary for Joshua to conquer Canaan as it was occupied [Joshua 9-11]. Jehovah promises that Abraham’s seed would be as the sands of the sea, yet it was necessary for Abraham’s progeny to procreate to fulfill the promise [Genesis 22:17]. Jehovah makes two significant statements, while others act to insure Jehovah’s promises come to pass.
[7] Thou shalt not kill. Exodus 20:13
[7] Thou shalt not kill. Deut 5:17
οὐ φονεύσεις* Exodus 20:13 (LXX 20:15)
οὐ φονεύσεις* Deut 5:17 (LXX 5:18)
* Second person singular future active indicative verb; Greek.
οὐ φονεύσεις* Deut 5:17 (LXX 5:18)
* Second person singular future active indicative verb; Greek.
[8] Thou shalt not commit adultery. Exodus 20:14
[8] Neither shalt thou commit adultery. Deut 5:18
οὐ μοιχεύσεις* Exodus 20:14 (LXX 20:13)
οὐ μοιχεύσεις* Deut 5:18 (LXX 5:17)
* Second person singular future active indicative verb; Greek.
The Greek passages are identical and this fact indicates the word “Neither” in Deuteronomy is superfluous in the English translation.
οὐ μοιχεύσεις* Deut 5:18 (LXX 5:17)
* Second person singular future active indicative verb; Greek.
The Greek passages are identical and this fact indicates the word “Neither” in Deuteronomy is superfluous in the English translation.
[9] Thou shalt not steal. Exodus 20:15
[9] Neither shalt thou steal. Deut 5:19
οὐ κλέψεις* Exodus 20:15 (LXX 20:14)
οὐ κλέψεις* Deut 5:19
* Second person singular future active indicative verb; Greek.
The Greek passages are identical and this fact indicates the word “Neither” in the English translation of Deuteronomy is superfluous.
οὐ κλέψεις* Deut 5:19
* Second person singular future active indicative verb; Greek.
The Greek passages are identical and this fact indicates the word “Neither” in the English translation of Deuteronomy is superfluous.
[10] Thou shalt not bear false šeqer witness against thy neighbour. Exodus 20:16
[10] Neither shalt thou bear false šāv witness against thy neighbour. Deut 5:20
οὐ ψευδομαρτυρήσεις* κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ Exodus 20:16
οὐ ψευδομαρτυρήσεις* κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ Deut 5:20
* Second person singular future active indicative verb; Greek.
The Greek passages are identical and this fact indicates the the presence of the word “Neither” in Deuteronomy is superfluous.
οὐ ψευδομαρτυρήσεις* κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ Deut 5:20
* Second person singular future active indicative verb; Greek.
The Greek passages are identical and this fact indicates the the presence of the word “Neither” in Deuteronomy is superfluous.
[11] Thou shalt not covet thy neighbour's house.
[12] Thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox šôr, nor his ass, nor any thing that is thy neighbour's.” Exodus 20:17
[11] Neither shalt thou desire thy neighbour's wife.
[12] Neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maidservant, his ox šôr, or his ass, or any thing that is thy neighbour's. Deut 5:21
οὐκ ἐπιθυμήσεις* τὴν γυναῖκα τοῦ πλησίον σου
οὐκ ἐπιθυμήσεις* τὴν οἰκίαν τοῦ πλησίον σου
οὔτε τὸν ἀγρὸν αὐτοῦ
οὔτε τὸν παῖδα αὐτοῦ
οὔτε τὴν παιδίσκην αὐτοῦ
οὔτε τοῦ βοὸς αὐτοῦ
οὔτε τοῦ ὑποζυγίου αὐτοῦ
οὔτε παντὸς κτήνους αὐτοῦ
οὔτε ὅσα τῷ πλησίον σού ἐστιν Exodus 20:17
οὐκ ἐπιθυμήσεις* τὴν γυναῖκα τοῦ πλησίον σου
οὐκ ἐπιθυμήσεις* τὴν οἰκίαν τοῦ πλησίον σου
οὔτε τὸν ἀγρὸν αὐτοῦ
οὔτε τὸν παῖδα αὐτοῦ
οὔτε τὴν παιδίσκην αὐτοῦ
οὔτε τοῦ βοὸς αὐτοῦ
οὔτε τοῦ ὑποζυγίου αὐτοῦ
οὔτε παντὸς κτήνους αὐτοῦ
οὔτε ὅσα τῷ πλησίον σού ἐστιν Deut 5:21
* Second person singular future active indicative verb; Greek.
It is obvious that desiring one’s neighbor’s house in Deuteronomy 5 commences a new commandment, just as not coveting one’s neighbor’s wife begins a new commandment in Exodus 20.
By our reckoning, Deuteronomy 5 lists “neighbour’s wife” as the eleventh commandment and the twelfth commandment starts with not coveting one’s “neighbour’s house”.
Exodus 20 lists “neighbor’s house” as the eleventh commandment, while the twelveth commandment starts with not coveting one’s “neighbour’s wife”.
Since Exodus omits “his field”, one could desire one’s neighbor’s field while remaining within the letter of the law of Exodus. Of course, the spirit of the law is clear.
οὐκ ἐπιθυμήσεις* τὴν οἰκίαν τοῦ πλησίον σου
οὔτε τὸν ἀγρὸν αὐτοῦ
οὔτε τὸν παῖδα αὐτοῦ
οὔτε τὴν παιδίσκην αὐτοῦ
οὔτε τοῦ βοὸς αὐτοῦ
οὔτε τοῦ ὑποζυγίου αὐτοῦ
οὔτε παντὸς κτήνους αὐτοῦ
οὔτε ὅσα τῷ πλησίον σού ἐστιν Exodus 20:17
οὐκ ἐπιθυμήσεις* τὴν γυναῖκα τοῦ πλησίον σου
οὐκ ἐπιθυμήσεις* τὴν οἰκίαν τοῦ πλησίον σου
οὔτε τὸν ἀγρὸν αὐτοῦ
οὔτε τὸν παῖδα αὐτοῦ
οὔτε τὴν παιδίσκην αὐτοῦ
οὔτε τοῦ βοὸς αὐτοῦ
οὔτε τοῦ ὑποζυγίου αὐτοῦ
οὔτε παντὸς κτήνους αὐτοῦ
οὔτε ὅσα τῷ πλησίον σού ἐστιν Deut 5:21
* Second person singular future active indicative verb; Greek.
It is obvious that desiring one’s neighbor’s house in Deuteronomy 5 commences a new commandment, just as not coveting one’s neighbor’s wife begins a new commandment in Exodus 20.
By our reckoning, Deuteronomy 5 lists “neighbour’s wife” as the eleventh commandment and the twelfth commandment starts with not coveting one’s “neighbour’s house”.
Exodus 20 lists “neighbor’s house” as the eleventh commandment, while the twelveth commandment starts with not coveting one’s “neighbour’s wife”.
Since Exodus omits “his field”, one could desire one’s neighbor’s field while remaining within the letter of the law of Exodus. Of course, the spirit of the law is clear.
11. Exodus 34:1-28
The “Ten Commandments of the Bible show up in the middle of a story. This is true for all three versions.” Bruce Wells
‘Ten Commandments in Texas Classrooms: But What Version?’ |
The attentive reader will notice when a narrative is interrupted by seemingly unimportant or irrelevant material. However, when three different narratives are interrupted by the same topic, as in this example, the ten commandments, many questions are raised. The first indication that more exists than the mere surface meaning is the uncovered contradiction between the stated number of commandments and their actual number as determined by the unbiased reader.
The versions of the commandments from Exodus 20:2-17 and Deuteronomy 5:6-21, which form the basis of the oldest traditions, have been compared. The wording of the “ten commandments” are only mentioned on three occasions and these occurrences are separate from the listings of the commandments under consideration.
The wording of the “ten commandments” is found in three passages of the Old Testament:
The versions of the commandments from Exodus 20:2-17 and Deuteronomy 5:6-21, which form the basis of the oldest traditions, have been compared. The wording of the “ten commandments” are only mentioned on three occasions and these occurrences are separate from the listings of the commandments under consideration.
The wording of the “ten commandments” is found in three passages of the Old Testament:
Ten Commandments
Exodus 34:28 Deuteronomy 4:13 Deuteronomy 10:4 |
Listing of the Commandments
Exodus 20:2-17 Exodus 34:14-26 Deuteronomy 5:6-21 |
From the above presentation, it seems that the mention of the ten commandments at Exodus 34:28 would precede the listing found in Exodus 34:14-26, so that the lists and the mentions of the commandments alternate. Thus:
Ten Commandments
Exodus 34:28 Deuteronomy 4:13 Deuteronomy 10:4 |
Listing of the Commandments
Exodus 20:2-17 Exodus 34:14-26 Deuteronomy 5:6-21 |
As per the Wikipedia article, only the listings from Exodus 20 and Deuteronomy 5 form the basis of the various versions of the ten commandments as professed by the major divisions of Christianity. In offering an adequate commentary on the ten commandments, it is necessary to review the commandments found in Exodus 34.
Only three verses from Exodus 34 are noted in the Wikipedia article, which suggests that this version of the commandments is mostly ignored by Christians [vv. 1, 27, and 28].
Only three verses from Exodus 34 are noted in the Wikipedia article, which suggests that this version of the commandments is mostly ignored by Christians [vv. 1, 27, and 28].
And the LORD said unto Moses, “Hew thee* two tables of stone like unto the first and I^ will write upon these tables the words that were in the first tables which thou* brakest and be ready in the morning and come up in the morning unto mount Sinai and present thyself* there to me^ in the top of the mount and no man shall come up with thee*. Neither H408 let any man be seen throughout all the mount. Neither H408 let the flocks nor herds feed before that mount.” Exodus 34:1-3
* Second Person Masculine Singular: Hebrew.
^ First Person Common Singular
The KJV translates Strong's H408, 'al, as: never (2), nay (1), neither (1), no (1), none (1), nor (1), not (1), nothing (1), rather than (1), whither (1), nothing worth (1).
H408 does not occur in any of the sections concerning the ten commandments that have been mentioned. BibleHub.com lists 725 occurrences of H408 in the Old Testament.
^ First Person Common Singular
The KJV translates Strong's H408, 'al, as: never (2), nay (1), neither (1), no (1), none (1), nor (1), not (1), nothing (1), rather than (1), whither (1), nothing worth (1).
H408 does not occur in any of the sections concerning the ten commandments that have been mentioned. BibleHub.com lists 725 occurrences of H408 in the Old Testament.
And he hewed two tables of stone like unto the first and Moses rose up early in the morning and went up unto mount Sinai, as the LORD Yᵊhōvâ had commanded ṣāvâ him*, and took in his hand the two tables of stone and the LORD Yᵊhōvâ descended in the cloud and stood H3320 with him* there and proclaimed* the name of the LORD Yᵊhōvâ. Exodus 34:4-5
* Third Person Masculine Singular; Hebrew.
The KJV translates Strong's H3320, yāṣaḇ, as: stand (24), present (9), set (6), stand still (2), stand up (2), withstand (1), stand fast (1), stand forth (1), remaining (1), resorted (1).
The Lord proclaims the name of the Lord.
The KJV translates Strong's H3320, yāṣaḇ, as: stand (24), present (9), set (6), stand still (2), stand up (2), withstand (1), stand fast (1), stand forth (1), remaining (1), resorted (1).
The Lord proclaims the name of the Lord.
And the LORD Yᵊhōvâ passed by before him and proclaimed, “The LORD Yᵊhōvâ . The LORD Yᵊhōvâ God 'ēl, merciful and gracious, longsuffering, and abundant in goodness and truth. Exodus 34:6
Keeping mercy for thousands. Forgiving iniquity and transgression and sin and that will by no means clear [the guilty]. Visiting the iniquity of the fathers upon the children and upon the children's children, unto the third and to the fourth [generation].” Exodus 34:7
And Moses made haste and bowed his head toward the earth and worshipped and he said, “If now I have found grace in thy sight, O Lord H136, let my Lord H136, I pray thee, go among us, for it [is] a stiffnecked H7186 people, and pardon our iniquity and our sin and take us for thine inheritance.” Exodus 34:8-9
The KJV translates Strong's H136, 'ăḏōnāy, as: Lord (431), lord (2), God (1).
The KJV translates Strong's H7186, qāšêi, as: stiffnecked (with H6203) (6), hard (5), roughly (5), cruel (3), grievous (3), sore (2), churlish (1), hardhearted (1), heavy (1), miscellaneous (9).
The KJV translates Strong's H6203 ,ʿōrep̄, as: neck (17), back (7), stiffnecked (with H7186) (4), stiffnecked (3), backs (with H310) (1), stiffnecked (with H7185) (1).
Moses addresses the Lord as “O Lord” and asks the Lord to “let my Lord...go among us.”
The KJV translates Strong's H7186, qāšêi, as: stiffnecked (with H6203) (6), hard (5), roughly (5), cruel (3), grievous (3), sore (2), churlish (1), hardhearted (1), heavy (1), miscellaneous (9).
The KJV translates Strong's H6203 ,ʿōrep̄, as: neck (17), back (7), stiffnecked (with H7186) (4), stiffnecked (3), backs (with H310) (1), stiffnecked (with H7185) (1).
Moses addresses the Lord as “O Lord” and asks the Lord to “let my Lord...go among us.”
And he said, “Behold, I make a covenant before all thy* people. I will do marvels, such as have not been done in all the earth, nor in any nation, and all the people among which thou* [art] shall see the work of the LORD Yᵊhōvâ, for it is a terrible thing H3372 that I will do with thee^. Exodus 34:1
* Second person masculine singular pronoun; Hebrew.
^ Second person feminine singular pronoun; Hebrew.
The KJV translates Strong's H3372, yārē', a verb, as: fear (188), afraid (78), terrible (23), terrible thing (6), dreadful (5), reverence (3), fearful (2), terrible acts (1), miscellaneous (8).
^ Second person feminine singular pronoun; Hebrew.
The KJV translates Strong's H3372, yārē', a verb, as: fear (188), afraid (78), terrible (23), terrible thing (6), dreadful (5), reverence (3), fearful (2), terrible acts (1), miscellaneous (8).
Observe thou that which I command ṣāvâ thee* this day. Behold, I drive out before thee the Amorite and the Canaanite and the Hittite and the Perizzite and the Hivite and the Jebusite. Exodus 34:11
*Second person masculine singular pronoun; Hebrew.
There are at six distinct populations living in the Promised Land.
There are at six distinct populations living in the Promised Land.
Take heed to thyself*, lest thou make a covenant with the inhabitants of the land whither thou* goest, lest it be for a snare in the midst of thee*, but ye^ shall destroy their$ altars, break their$ images, and cut down their$ groves, Exodus 34:12-13
* Second person masculine singular pronoun; Hebrew.
^ Second person masculine plural pronoun; Hebrew.
$ Third person masculine plural pronoun; Hebrew.
^ Second person masculine plural pronoun; Hebrew.
$ Third person masculine plural pronoun; Hebrew.
[1] For thou* shalt worship no other god, for the LORD Yᵊhōvâ, whose name [is] “Jealous” qannā, [is] a jealous qannā God 'ēl. Exodus 34:14
* Second person masculine singular pronoun; Hebrew.
οὐ γὰρ μὴ* προσκυνήσητε^ θεῷ ἑτέρῳ ὁ γὰρ κύριος ὁ θεὸς ζηλωτὸν ὄνομα θεὸς ζηλωτής ἐστιν
*Adverb, “you should not do obeisance to”
^Verb, Aorist Active Subjective Second Plural. G4352
The name of Jehovah is “Jealous” and, as it is a word with a known spelling and pronunciation, unlike “Jehovah”, it follows that this name is the name that is not to be taken in vain. There are six occurrences of Qannā in the Old Testament; three each in Exodus and Deuteronomy.
οὐ γὰρ μὴ* προσκυνήσητε^ θεῷ ἑτέρῳ ὁ γὰρ κύριος ὁ θεὸς ζηλωτὸν ὄνομα θεὸς ζηλωτής ἐστιν
*Adverb, “you should not do obeisance to”
^Verb, Aorist Active Subjective Second Plural. G4352
The name of Jehovah is “Jealous” and, as it is a word with a known spelling and pronunciation, unlike “Jehovah”, it follows that this name is the name that is not to be taken in vain. There are six occurrences of Qannā in the Old Testament; three each in Exodus and Deuteronomy.
Thou shalt not bow down thyself to them, nor serve them, for I the LORD thy God [am] a jealous H7067 God… Exodus 20:5
Exodus 34:14 mentioned above.
For the LORD thy God [is] a consuming fire, [even] a jealous H7067 God. Deut 4:24
Thou shalt not bow down thyself unto them, nor serve them, for I the LORD thy God [am] a jealous H7067 God… Deut 5:9
For the LORD thy God [is] a jealous H7067 God among you… Deut 6:15
Lest thou* make a covenant bᵊrîṯ H2181 after their gods 'ĕlōhîm and do sacrifice unto their gods ĕlōhîm and [one] call thee* and thou* eat of his sacrifice and thou* take of their daughters unto thy* sons and their^ daughters go a whoring H2181 after their$ gods ĕlōhîm and make thy* sons go a whoring H2181 after their$ gods ĕlōhîm. Exodus 34:15-16
* Second person masculine singular pronoun; Hebrew.
^ Third person masculine singular pronoun; Hebrew.
$ Third person feminine plural pronoun; Hebrew.
The KJV translates Strong's H2181, zānâ, a verb, as: ...harlot (36), go a whoring (19), ...whoredom (15), whore (11), commit fornication (3), whorish (3), harlot (with H802) (2), commit (1), continually (1), great (1), whore's (with H802) (1).
^ Third person masculine singular pronoun; Hebrew.
$ Third person feminine plural pronoun; Hebrew.
The KJV translates Strong's H2181, zānâ, a verb, as: ...harlot (36), go a whoring (19), ...whoredom (15), whore (11), commit fornication (3), whorish (3), harlot (with H802) (2), commit (1), continually (1), great (1), whore's (with H802) (1).
[2] Thou* shalt make thee^ no molten H4541 gods ĕlōhîm. Exodus 34:17
* Second person masculine singular pronoun; Hebrew.
^ Second person feminine singular pronoun; Hebrew.
The KJV translates Strong's H4541, massēḵâ, a feminine noun, as: image (18), molten (7), covering (2), vail (1).
καὶ θεοὺς χωνευτοὺς οὐ* ποιήσεις^ σεαυτῷ
* Adverb, “not”.
^ Verb, Future Active Indicative Second Singular, “you shall make”. G4162
^ Second person feminine singular pronoun; Hebrew.
The KJV translates Strong's H4541, massēḵâ, a feminine noun, as: image (18), molten (7), covering (2), vail (1).
καὶ θεοὺς χωνευτοὺς οὐ* ποιήσεις^ σεαυτῷ
* Adverb, “not”.
^ Verb, Future Active Indicative Second Singular, “you shall make”. G4162
[3] The feast of unleavened bread shalt thou* keep.
* Second person masculine singular pronoun; Hebrew.
καὶ τὴν ἑορτὴν τῶν ἀζύμων φυλάξῃ*
* Verb, future middle indicative Second Singular, “You shall guard”
καὶ τὴν ἑορτὴν τῶν ἀζύμων φυλάξῃ*
* Verb, future middle indicative Second Singular, “You shall guard”
[4] Seven days thou* shalt eat unleavened bread, as I commanded ṣāvâ thee*, in the time of the month Abib, for in the month Abib thou* camest out from Egypt. Exodus 34:18
* Second person masculine singular pronoun
ἑπτὰ ἡμέρας φάγῃ* ἄζυμα καθάπερ ἐντέταλμαί^ σοι εἰς τὸν καιρὸν ἐν μηνὶ τῶν νέων ἐν γὰρ μηνὶ τῶν νέων ἐξῆλθες ἐξ Αἰγύπτου
* Verb, future middle indicative Second Singular, “You shall eat”. G5315
^ Verb, Perfect Middle Indicative First Singular, “I gave charge”. G1781
The literal understanding of the passage is that only Moses is commanded to keep the seven days of unleavened bread [“thee”].
ἑπτὰ ἡμέρας φάγῃ* ἄζυμα καθάπερ ἐντέταλμαί^ σοι εἰς τὸν καιρὸν ἐν μηνὶ τῶν νέων ἐν γὰρ μηνὶ τῶν νέων ἐξῆλθες ἐξ Αἰγύπτου
* Verb, future middle indicative Second Singular, “You shall eat”. G5315
^ Verb, Perfect Middle Indicative First Singular, “I gave charge”. G1781
The literal understanding of the passage is that only Moses is commanded to keep the seven days of unleavened bread [“thee”].
All that openeth the matrix H7358 is mine and every firstling among thy cattle, [whether] ox or sheep, that is male. Exodus 34:19
The KJV translates Strong's H7358, reḥem, a masculine noun, as: womb (21), matrix (5).
[5] But the firstling of an ass thou* shalt redeem with a lamb and if thou* redeem [him] not, then
[6] shalt thou* break his neck.
* Second person masculine singular pronoun
καὶ πρωτότοκον ὑποζυγίου λυτρώσῃ* προβάτῳ ἐὰν δὲ μὴ λυτρώσῃ* αὐτό τιμὴν^ δώσεις$
* Verb, future middle indicative Second Singular, “you shall ransom”. G3084
^ Noun, Accusative Singular Feminine. “value”. G5092
$ Verb, Future Active Indicative Second Singular. “you shall give”. G1325
καὶ πρωτότοκον ὑποζυγίου λυτρώσῃ* προβάτῳ ἐὰν δὲ μὴ λυτρώσῃ* αὐτό τιμὴν^ δώσεις$
* Verb, future middle indicative Second Singular, “you shall ransom”. G3084
^ Noun, Accusative Singular Feminine. “value”. G5092
$ Verb, Future Active Indicative Second Singular. “you shall give”. G1325
[7] All the firstborn of thy* sons thou* shalt redeem and none shall appear before me empty.
Exodus 34:20
* Second person masculine singular pronoun
πᾶν πρωτότοκον τῶν υἱῶν σου λυτρώσῃ* οὐκ^ ὀφθήσῃ$ ἐνώπιόν μου κενός
* Verb, future middle indicative Second Singular, “you shall ransom”. G3064
^ Adverb, “not”
$ Verb, Future Passive Indicative Second Singular, “You shall appear”. G3708
πᾶν πρωτότοκον τῶν υἱῶν σου λυτρώσῃ* οὐκ^ ὀφθήσῃ$ ἐνώπιόν μου κενός
* Verb, future middle indicative Second Singular, “you shall ransom”. G3064
^ Adverb, “not”
$ Verb, Future Passive Indicative Second Singular, “You shall appear”. G3708
[8] Six days thou* shalt work,
* Second person masculine singular pronoun; Hebrew.
ἓξ ἡμέρας ἐργᾷ*
*Verb, future middle indicative Second Singular, “you shall work”. G2038
ἓξ ἡμέρας ἐργᾷ*
*Verb, future middle indicative Second Singular, “you shall work”. G2038
[9] but on the seventh day thou* shalt rest.
* Second person masculine singular pronoun; Hebrew.
τῇ δὲ ἑβδόμῃ καταπαύσεις*
* Verb, Future Active Indicative Second Singular, “you shall rest”. G2664
τῇ δὲ ἑβδόμῃ καταπαύσεις*
* Verb, Future Active Indicative Second Singular, “you shall rest”. G2664
[10] In earing time H2758 and in harvest thou* shalt rest. Exodus 34:21
* Second person masculine singular pronoun
The KJV translates Strong's H2758, ḥārîš, a masculine noun, as: earing (2), harvest (1).
Brown-Driver-Briggs Lexicon clarifies that H2758 is a “noun masculine” meaning “ploughing, ploughing-time”.
τῷ σπόρῳ καὶ τῷ ἀμήτῳ καταπαύσεις*
*Verb, Future Active Indicative Second Singular, “you shall rest”. G2664
The KJV translates Strong's H2758, ḥārîš, a masculine noun, as: earing (2), harvest (1).
Brown-Driver-Briggs Lexicon clarifies that H2758 is a “noun masculine” meaning “ploughing, ploughing-time”.
τῷ σπόρῳ καὶ τῷ ἀμήτῳ καταπαύσεις*
*Verb, Future Active Indicative Second Singular, “you shall rest”. G2664
[11]And thou* shalt observe the feast of weeks of the firstfruits of wheat harvest and the feast of ingathering H614 at the year's end. Exodus 34:22
* Second person masculine singular pronoun; Hebrew.
The KJV translates Strong's H614, 'āsîp̄, a masculine noun, as: ingathering (2).
καὶ ἑορτὴν ἑβδομάδων ποιήσεις* μοι ἀρχὴν θερισμοῦ πυρῶν καὶ ἑορτὴν συναγωγῆς μεσοῦντος τοῦ ἐνιαυτοῦ
*Verb, Future Active Indicative Second Singular, “you shall observe”. G4160
The KJV translates Strong's H614, 'āsîp̄, a masculine noun, as: ingathering (2).
καὶ ἑορτὴν ἑβδομάδων ποιήσεις* μοι ἀρχὴν θερισμοῦ πυρῶν καὶ ἑορτὴν συναγωγῆς μεσοῦντος τοῦ ἐνιαυτοῦ
*Verb, Future Active Indicative Second Singular, “you shall observe”. G4160
[12] Thrice in the year shall all your* men children H2138 appear before the Lord H113 GOD Yᵊhōvâ , the God ĕlōhîm of Israel. Exodus 34:23
* Second person masculine singular pronoun; Hebrew.
The KJV translates Strong's H2138, zāḵûr, a masculine noun, as: male (3), men children (1).
The KJV translates Strong's H113, 'āḏôn, a masculine noun, as: lord (197), master(s) (105), Lord (31), owner (1), sir (1).
τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται* πᾶν ἀρσενικόν σου ἐνώπιον κυρίου τοῦ θεοῦ Ισραηλ
*Verb, Future Passive Indicative Third Singular, “shall appear”. G3708
The KJV translates Strong's H2138, zāḵûr, a masculine noun, as: male (3), men children (1).
The KJV translates Strong's H113, 'āḏôn, a masculine noun, as: lord (197), master(s) (105), Lord (31), owner (1), sir (1).
τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται* πᾶν ἀρσενικόν σου ἐνώπιον κυρίου τοῦ θεοῦ Ισραηλ
*Verb, Future Passive Indicative Third Singular, “shall appear”. G3708
For I will cast out the nations before thee* and enlarge thy* borders. Neither lō shall any man desire thy* land when thou* shalt go up to appear before the LORD Yᵊhōvâ thy God ĕlōhîm thrice in the year. Exodus 34:24
* Second person masculine singular pronoun; Hebrew.
Exodus 34:24 repeats the commandment of Exodus 34:23 to appear before the Lord three times a year.
Exodus 34:24 repeats the commandment of Exodus 34:23 to appear before the Lord three times a year.
[13] Thou* shalt not offer the blood of my sacrifice with leaven;
[14] neither lō shall the sacrifice of the feast of the passover be left unto the morning. Exodus 34:25
* Second person masculine singular pronoun; Hebrew.
οὐ σφάξεις* ἐπὶ ζύμῃ αἷμα θυμιαμάτων μου καὶ οὐ κοιμηθήσεται^ εἰς τὸ πρωὶ θύματα τῆς ἑορτῆς τοῦ πασχα
*Verb, Future Active Indicative Second Singular, “slay”. G4959
^Verb, Future Passive Indicative Third Singular, “shall not remain through the night”. G2837
οὐ σφάξεις* ἐπὶ ζύμῃ αἷμα θυμιαμάτων μου καὶ οὐ κοιμηθήσεται^ εἰς τὸ πρωὶ θύματα τῆς ἑορτῆς τοῦ πασχα
*Verb, Future Active Indicative Second Singular, “slay”. G4959
^Verb, Future Passive Indicative Third Singular, “shall not remain through the night”. G2837
[15] The first of the firstfruits of thy* land thou* shalt bring unto the house of the LORD Yᵊhōvâ thy God ĕlōhîm.
* Second person masculine singular pronoun
τὰ πρωτογενήματα τῆς γῆς σου θήσεις* εἰς τὸν οἶκον κυρίου τοῦ θεοῦ σου
*Verb, Future Active Indicative Second Singular, “shall lay”. G5087
τὰ πρωτογενήματα τῆς γῆς σου θήσεις* εἰς τὸν οἶκον κυρίου τοῦ θεοῦ σου
*Verb, Future Active Indicative Second Singular, “shall lay”. G5087
[16] Thou* shalt not seethe a kid in his mother's milk.” Exodus 34:26
* Second person masculine singular pronoun; Hebrew.
οὐ* προσοίσεις^ ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ
*Adverb, the absolute negative adverb. “not”. G3756
^Verb, Future Active Indicative Second Singular, “shall offer”. G4374
οὐ* προσοίσεις^ ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ
*Adverb, the absolute negative adverb. “not”. G3756
^Verb, Future Active Indicative Second Singular, “shall offer”. G4374
And the LORD said unto Moses, “Write thou these words, for after the tenor of these words I have made a covenant with thee and with Israel.” and he was there with the LORD forty days and forty nights. He did neither lō' eat bread, nor lō drink water and he wrote upon the tables the words of the covenant: the ten commandments. Exodus 34:27-28
These verses are written in the third person by an unknown author [“he was there”; “He did neither”; “he wrote”]
12. Discussion
The two versions of the Ten Commandments, found in Exodus 20 and in Deuteronomy 5, are the basis of the modern divisions of the Ten Commandments. With the emphasis on these versions, the indolent reader will pass over the version in Exodus 34. The most controversial aspect of Exodus 20 and Deuteronomy 5 is how the commandments are to be divided into ten sections, therefore, the difficulty of applying the commandments of Exodus 34 can be deferred indefinitely.
Although “ten commandments” are mentioned in Exodus 34:28, Deuteronomy 4:13, and Deuteronomy 10:4, it is evident that an unbiased reading of Exodus 20 and of Deuteronomy 5 results in twelve commandments, where “thou shalt” and “thou shalt not” are the basis for the enumeration. It is possible to separate our fifth commandment into three specific commandments, rather than one overriding idea [Exodus 20:8-11; Deut 5:12-5]. In that case, there would be fourteen commandments in Exodus 20 and in Deuteronomy 5.
Our numbering of Exodus 34 has sixteen commandments, although there could be more, depending upon the criteria for defining the commandments, that is, the usage of “neither” and “nor” could be viewed as separate commandments and not as continuations or examples of the previous commandment.
Certain modern Christians insist that the Ten Commandments are the basis for society, without specifying which of the three versions is the supposed basis for their universal claim. Since the commandments are familiar to the audience, there is no necessity of mentioning them by the expositor. However, by ignoring the majority, but not all, of the remaining 606 laws, or 604 laws, these laws are effectively marginalized by fundamental Christians and any difficulties become, through intentional avoidance, nonexistent.
The commandments that can be the foundation for many political entities include:
Although “ten commandments” are mentioned in Exodus 34:28, Deuteronomy 4:13, and Deuteronomy 10:4, it is evident that an unbiased reading of Exodus 20 and of Deuteronomy 5 results in twelve commandments, where “thou shalt” and “thou shalt not” are the basis for the enumeration. It is possible to separate our fifth commandment into three specific commandments, rather than one overriding idea [Exodus 20:8-11; Deut 5:12-5]. In that case, there would be fourteen commandments in Exodus 20 and in Deuteronomy 5.
Our numbering of Exodus 34 has sixteen commandments, although there could be more, depending upon the criteria for defining the commandments, that is, the usage of “neither” and “nor” could be viewed as separate commandments and not as continuations or examples of the previous commandment.
Certain modern Christians insist that the Ten Commandments are the basis for society, without specifying which of the three versions is the supposed basis for their universal claim. Since the commandments are familiar to the audience, there is no necessity of mentioning them by the expositor. However, by ignoring the majority, but not all, of the remaining 606 laws, or 604 laws, these laws are effectively marginalized by fundamental Christians and any difficulties become, through intentional avoidance, nonexistent.
The commandments that can be the foundation for many political entities include:
[6] Honour thy* father and thy mother that thy days may be long upon the land which the LORD Yᵊhōvâ thy God ĕlōhîm giveth thee. Exodus 20:12 [8] Thou shalt not commit adultery. Exodus 20:14 [9] Thou shalt not steal. Exodus 20:15 [10] Thou shalt not bear false H8267 witness against thy neighbour. Exodus 20:16 [6] Honour thy father and thy mother, as the LORD Yᵊhōvâ thy God ĕlōhîm hath commanded thee, that thy days may be prolonged and that it may go well with thee in the land which the LORD Yᵊhōvâ thy God ĕlōhîm giveth thee. Deut 5:16 [7] Thou shalt not kill. Deut 5:17 [8] Neither shalt thou commit adultery. Deut 5:18 [9] Neither shalt thou steal. Deut 5:19 [10] Neither shalt thou bear false witness against thy neighbour. Deut 5:20 |
The above commandments are reasonable and could be the result of rational thought with the goal of a well ordered political society and are not necessarily the result of Divine Revelation. Additionally, these commandments could be the practical conclusions of actual experiences, of unknown duration, in a political community.
The prohibition against bearing false witness could be interpreted as an example of not denying truth, whereas the basis for a more encompassing commandment would be the acceptance of the challenges of reality.
The prohibition against bearing false witness could be interpreted as an example of not denying truth, whereas the basis for a more encompassing commandment would be the acceptance of the challenges of reality.
*
The human mind, without the aid of Divine Revelation, could not discover the sacredness of the Sabbath [now understood as the seventh day and not as one of the four phases of the moon], the creation of the world in six days, or the importance of the exodus from Egypt.
[5] Remember the sabbath day, to keep it holy. Six days shalt thou labour and do all thy work, but the seventh day is the sabbath of the LORD Yᵊhōvâ thy God ĕlōhîm, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates, for in six days the LORD Yᵊhōvâ made heaven and earth, the sea and all that in them is and rested the seventh day. wherefore the LORD Yᵊhōvâ blessed the sabbath day and hallowed it. Exodus 20:8-11
[5] Keep the sabbath day to sanctify it, as the LORD Yᵊhōvâ thy God ĕlōhîm hath commanded thee. Six days thou shalt labour and do all thy work, but the seventh day is the sabbath of the LORD Yᵊhōvâ thy God ĕlōhîm: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates, that thy manservant and thy maidservant may rest as well as thou and remember that thou wast a servant in the land of Egypt and that the LORD Yᵊhōvâ thy God ĕlōhîm brought thee out thence through a mighty hand and by a stretched out arm. Therefore, the LORD Yᵊhōvâ thy God ĕlōhîm commanded thee to keep the sabbath day. Deut 5:12-15 |
We are jealous of those parents who must explain to their children that slaves, whether male or female, cannot work on the Sabbath, because laboring on the Sabbath is immoral and a capital offence.
*
[11] Thou shalt not covet thy neighbour's house. [12] Thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's. Exodus 20:17 [11] Neither shalt thou desire thy neighbour's wife. [12] Neither shalt thou covet thy neighbour's house, his field or his manservant or his maidservant, his ox, or his ass, or any thing that is thy neighbour's. Deut 5:21 |
The wishing or wanting to possess another man’s belongings, such as asses, or another man’s property, namely wives or slaves, can, for the least temperate in society, lead to acts of theft and of adultery, which are behaviors to be solemnly condemned because they are detrimental to the property laws of a well ordered society. However, desire, in and of itself, is not a crime, although it can be considered as a “thought crime” [cf. Matt 5:28].
If our numeration of the commandments in Exodus 20 and Deuteronomy 5 were inconsistent, then this would be an indication that our divisions were erroneous. However, as our total counts are identical, numbering twelve, we are satisfied that this the correct number of commandments. It is of no concern that the number of actual commandments is not identical to the explicit number of commandments, although we do not assign the reason for this discrepancy or contradiction to “scribal error”, as though the manifest characteristic of all ancient authors is their “lack of care, thought, or organization”.
Once again, it is of little importance to us that the number of commandments in Exodus 34 is greater than ten and differs significantly both in number and in content from Exodus 20 and Deuteronomy 5.
If our numeration of the commandments in Exodus 20 and Deuteronomy 5 were inconsistent, then this would be an indication that our divisions were erroneous. However, as our total counts are identical, numbering twelve, we are satisfied that this the correct number of commandments. It is of no concern that the number of actual commandments is not identical to the explicit number of commandments, although we do not assign the reason for this discrepancy or contradiction to “scribal error”, as though the manifest characteristic of all ancient authors is their “lack of care, thought, or organization”.
Once again, it is of little importance to us that the number of commandments in Exodus 34 is greater than ten and differs significantly both in number and in content from Exodus 20 and Deuteronomy 5.
13. conclusion
The form of the Ten Commandments found in Exodus 34 are ignored by most modern Christians for their version of the Ten Commandments, as these regulations cannot be seriously interpreted as being universally applicable, since Christians have liberty and are not under the curse of the law [Galatians 2:4; 3:10, 13]. The twelve laws of Exodus 20 and of Deuteronomy 5 and the sixteen laws of Exodus 34 demonstrate that these ordinances are for the nation of Israel alone, they apply neither to Gentiles, generally, or to Christians, specifically.
[3] The feast of unleavened bread shalt thou keep.
[4] Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib, for in the month Abib thou camest out from Egypt. Exodus 34:18 [14] neither shall the sacrifice of the feast of the passover be left unto the morning. Exodus 34:25 [5] But the firstling of an ass thou shalt redeem with a lamb and if thou redeem [him] not, then [6] shalt thou break his neck. [7] All the firstborn of thy sons thou shalt redeem and none shall appear before me empty. Exodus 34:20 |
We do not begrudge those parents who must explain to their children that Jehovah demands animal sacrifices, even after the birth of “unclean” animals, including asses.
[11]And thou shalt observe the feast of weeks of the firstfruits of wheat harvest and the feast of ingathering at the year's end. Exodus 34:22
[15] The first of the firstfruits of thy land thou shalt bring unto the house of the LORD Yᵊhōvâ thy God ĕlōhîm. Exodus 34:26 [12] Thrice in the year shall all your men children H2138 appear before the Lord H113 GOD Yᵊhōvâ , the God ĕlōhîm of Israel. Exodus 34:23 [13] Thou shalt not offer the blood of my sacrifice with leaven; Exodus 34:25 [16] Thou shalt not seethe a kid in his mother's milk.” Exodus 34:26 |
The Jewish understanding of Exodus 34:26 is that diary products and meats cannot be eaten together. By this exegesis, it can be said that “God hates cheeseburgers”, or more accurately, as God is not the author of confusion, “Jehovah hates cheeseburgers.” [1 Cor 14:33].
We are not envious of particular parents who must explain to their children that pizza with either beef or chicken toppings is not acceptable to Jehovah and, of course, there is no necessity to mention either ham, sausage, or bacon.
Modern Christians claim that the Bible interprets itself, that is, extra Biblical sources, allegedly erroneous, are not necessary, for the one correct interpretation of a passage: all that is fundamental to Christianity is found in the Bible.
We are not envious of particular parents who must explain to their children that pizza with either beef or chicken toppings is not acceptable to Jehovah and, of course, there is no necessity to mention either ham, sausage, or bacon.
Modern Christians claim that the Bible interprets itself, that is, extra Biblical sources, allegedly erroneous, are not necessary, for the one correct interpretation of a passage: all that is fundamental to Christianity is found in the Bible.
For without [the new Jerusalem (?), 21:2] are dogs G2965 and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie. Revelation 22:15
Taken literally, the above verse states that dogs are not allowed into the new Jerusalem, along with certain types of individuals “according to their works”, as “their works do follow them.” [Revelation 14:13; 20:12-13]
It is clear from the context of Revelation 22:15 that “dogs” is a euphemism for individuals with certain unacceptable, but not defined, behaviors. However, the three mentions of G2965 in the New Testament refer to the domesticated animal [Matthew 7:6; Luke 16:21; Simon Peter 2:22]. Not surprisingly, Philippians 3:2 is also an undefined euphemism, no doubt differing from Revelation 22:14, if the context is an indication. It is known that “dog” is a term for a male prostitute and this fact is only found in non Biblical documents. If this extra Biblical sources are ignored, then thoughtful readers will endlessly speculate as the reason, or reasons, dogs cannot go to Heaven. The conclusions will include, but are not limited to, not being house broken.
It is uncertain why a euphemism is found in Revelation 22:15, as the writer has no qualms with the explicit and exact words of “sorcerers”, pharmakos; “whoremongers”, pornos; “murderers”, phoneus; and “idolaters”, eidōlolatrēs. Nor is it obvious why a circumlocution like “whosoever loveth and maketh a lie” is found, where the word “liar” would suffice [pseustēs G5583; found on ten occurrences in the New Testament].
ἔξω οἱ κύνες καὶ οἱ φάρμακοι καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος Revelation 22:15
Total of usage of three Greek Letters in Revelation 22:15:
It is clear from the context of Revelation 22:15 that “dogs” is a euphemism for individuals with certain unacceptable, but not defined, behaviors. However, the three mentions of G2965 in the New Testament refer to the domesticated animal [Matthew 7:6; Luke 16:21; Simon Peter 2:22]. Not surprisingly, Philippians 3:2 is also an undefined euphemism, no doubt differing from Revelation 22:14, if the context is an indication. It is known that “dog” is a term for a male prostitute and this fact is only found in non Biblical documents. If this extra Biblical sources are ignored, then thoughtful readers will endlessly speculate as the reason, or reasons, dogs cannot go to Heaven. The conclusions will include, but are not limited to, not being house broken.
It is uncertain why a euphemism is found in Revelation 22:15, as the writer has no qualms with the explicit and exact words of “sorcerers”, pharmakos; “whoremongers”, pornos; “murderers”, phoneus; and “idolaters”, eidōlolatrēs. Nor is it obvious why a circumlocution like “whosoever loveth and maketh a lie” is found, where the word “liar” would suffice [pseustēs G5583; found on ten occurrences in the New Testament].
ἔξω οἱ κύνες καὶ οἱ φάρμακοι καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος Revelation 22:15
Total of usage of three Greek Letters in Revelation 22:15:
φ Phi -3
π Pie -3
ψ Psi -1
π Pie -3
ψ Psi -1
It seems that the author, or redactor, has attempted a modest alliteration with the letters φ and π.
Στέφανος, Στεφάνου, ὁ, Stephen, one of the seven deacons of the church at Jerusalem who was stoned to death by the Jews.
Of course, the determiner ὁ [“the”] in Greek, as in English, is not used for a proper noun, that is, “ὁ Στέφανος” will correctly translated as “the crown”; not “the Stephen”.
The harvest of modern Christianity, whether touching upon the triune versions of the ten commandments, proper counts of those commandments, assertions of Biblical authority, claims of Christianity, or secular subjects, remains meager.
The harvest of modern Christianity, whether touching upon the triune versions of the ten commandments, proper counts of those commandments, assertions of Biblical authority, claims of Christianity, or secular subjects, remains meager.
And though they say, “The LORD Yᵊhōvâ liveth”, surely they swear falsely. Jeremiah 5:2
And God 'ĕlōhîm spake unto Moses and said unto him, “I am the LORD Yᵊhōvâ and I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty 'ēl šaday, but by my name JEHOVAH Yᵊhōvâ was I not known to them.” Exodus 6:2-3
“To what purpose is the multitude of your sacrifices unto me?”, saith the LORD Yᵊhōvâ. “I am full of the burnt offerings of rams and the fat of fed beasts and I delight not in the blood of bullocks, or of lambs, or of he goats. Your new moons and your appointed feasts my soul hateth. They are a trouble unto me. I am weary to bear them.” Isaiah 1:11, 14
And God 'ĕlōhîm spake unto Moses and said unto him, “I am the LORD Yᵊhōvâ and I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty 'ēl šaday, but by my name JEHOVAH Yᵊhōvâ was I not known to them.” Exodus 6:2-3
“To what purpose is the multitude of your sacrifices unto me?”, saith the LORD Yᵊhōvâ. “I am full of the burnt offerings of rams and the fat of fed beasts and I delight not in the blood of bullocks, or of lambs, or of he goats. Your new moons and your appointed feasts my soul hateth. They are a trouble unto me. I am weary to bear them.” Isaiah 1:11, 14