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Deuteronomy 4:13 New American Bible (Revised Edition) (NABRE)

13 He proclaimed to you his covenant, which he commanded you to keep: the ten words,[a] which he wrote on two stone tablets.

Footnotes:

  1. 4:13 Ten words: the ten commandments, or decalogue (cf. 5:22; Ex 34:28).
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Deuteronomy 5:22 New American Bible (Revised Edition) (NABRE)

Moses as Mediator. 22 These words the Lord spoke with a loud voice to your entire assembly on the mountain from the midst of the fire and the dense black cloud, and added no more. He inscribed them on two stone tablets and gave them to me.

New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Exodus 20:1-17 New American Bible (Revised Edition) (NABRE)

Chapter 20

The Ten Commandments.[a] Then God spoke all these words:

I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. You shall not have other gods beside me.[b] You shall not make for yourself an idol or a likeness of anything[c] in the heavens above or on the earth below or in the waters beneath the earth; you shall not bow down before them or serve them. For I, the Lord, your God, am a jealous God, inflicting punishment for their ancestors’ wickedness on the children of those who hate me, down to the third and fourth generation[d]; but showing love down to the thousandth generation of those who love me and keep my commandments.

You shall not invoke the name of the Lord, your God, in vain.[e] For the Lord will not leave unpunished anyone who invokes his name in vain.

Remember the sabbath day—keep it holy.[f] Six days you may labor and do all your work, 10 but the seventh day is a sabbath of the Lord your God. You shall not do any work, either you, your son or your daughter, your male or female slave, your work animal, or the resident alien within your gates. 11 For in six days the Lord made the heavens and the earth, the sea and all that is in them; but on the seventh day he rested. That is why the Lord has blessed the sabbath day and made it holy.[g]

12 [h]Honor your father and your mother, that you may have a long life in the land the Lord your God is giving you.

13 You shall not kill.[i]

14 You shall not commit adultery.

15 You shall not steal.

16 You shall not bear false witness against your neighbor.

17 You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, his male or female slave, his ox or donkey, or anything that belongs to your neighbor.

Footnotes:

  1. 20:1–17

    The precise numbering and division of these precepts into “ten commandments” is somewhat uncertain. Traditionally among Catholics and Lutherans vv. 1–6 are considered as only one commandment, and v. 17 as two. The Anglican, Greek Orthodox, and Reformed churches count vv. 1–6 as two, and v. 17 as one. Cf. Dt 5:6–21. The traditional designation as “ten” is not found here but in 34:28 (and also Dt 4:13 and 10:4), where these precepts are alluded to literally as “the ten words.” That they were originally written on two tablets appears in Ex 32:15–16; 34:28–29; Dt 4:13; 10:2–4.

    The present form of the commands is a product of a long development, as is clear from the fact that the individual precepts vary considerably in length and from the slightly different formulation of Dt 5:6–21 (see especially vv. 12–15 and 21). Indeed they represent a mature formulation of a traditional morality. Why this specific selection of commands should be set apart is not entirely clear. None of them is unique in the Old Testament and all of the laws which follow are also from God and equally binding on the Israelites. Even so, this collection represents a privileged expression of God’s moral demands on Israel and is here set apart from the others as a direct, unmediated communication of God to the Israelites and the basis of the covenant being concluded on Sinai.

  2. 20:3

    Beside me: this commandment is traditionally understood as an outright denial of the existence of other gods except the God of Israel; however, in the context of the more general prohibitions in vv. 4–5, v. 3 is, more precisely, God’s demand for Israel’s exclusive worship and allegiance.

    The Hebrew phrase underlying the translation “beside me” is, nonetheless, problematic and has been variously translated, e.g., “except me,” “in addition to me,” “in preference to me,” “in defiance of me,” and “in front of me” or “before my face.” The latter translation, with its concrete, spatial nuances, has suggested to some that the prohibition once sought to exclude from the Lord’s sanctuary the cult images or idols of other gods, such as the asherah, or stylized sacred tree of life, associated with the Canaanite goddess Asherah (34:13). Over the course of time, as vv. 4–5 suggest, the original scope of v. 3 was expanded.

  3. 20:4 Or a likeness of anything: compare this formulation to that found in Dt 5:8, which understands this phrase and the following phrases as specifications of the prohibited idol (Hebrew pesel), which usually refers to an image that is carved or hewn rather than cast.
  4. 20:5 Jealous: demanding exclusive allegiance. Inflicting punishment…the third and fourth generation: the intended emphasis is on God’s mercy by the contrast between punishment and mercy (“to the thousandth generation”—v. 6). Other Old Testament texts repudiate the idea of punishment devolving on later generations (cf. Dt 24:16; Jer 31:29–30; Ez 18:2–4). Yet it is known that later generations may suffer the punishing effects of sins of earlier generations, but not the guilt.
  5. 20:7 In vain: i.e., to no good purpose, a general framing of the prohibition which includes swearing falsely, especially in the context of a legal proceeding, but also goes beyond it (cf. Lv 24:16; Prv 30:8–9).
  6. 20:8 Keep it holy: i.e., to set it apart from the other days of the week, in part, as the following verse explains, by not doing work that is ordinarily done in the course of a week. The special importance of this command can be seen in the fact that, together with vv. 9–11, it represents the longest of the Decalogue’s precepts.
  7. 20:11 Here, in a formulation which reflects Priestly theology, the veneration of the sabbath is grounded in God’s own hallowing of the sabbath in creation. Compare 31:13; Dt 5:15.
  8. 20:12–17 The Decalogue falls into two parts: the preceding precepts refer to God, the following refer primarily to one’s fellow Israelites.
  9. 20:13 Kill: as frequent instances of killing in the context of war or certain crimes (see vv. 12–18) demonstrate in the Old Testament, not all killing comes within the scope of the commandment. For this reason, the Hebrew verb translated here as “kill” is often understood as “murder,” although it is in fact used in the Old Testament at times for unintentional acts of killing (e.g., Dt 4:41; Jos 20:3) and for legally sanctioned killing (Nm 35:30). The term may originally have designated any killing of another Israelite, including acts of manslaughter, for which the victim’s kin could exact vengeance. In the present context, it denotes the killing of one Israelite by another, motivated by hatred or the like (Nm 35:20; cf. Hos 6:9).
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Exodus 34:1-4 New American Bible (Revised Edition) (NABRE)

Chapter 34

Renewal of the Tablets. The Lord said to Moses: “Cut two stone tablets like the former, that I may write on them the words[a] which were on the former tablets that you broke. Get ready for tomorrow morning, when you are to go up Mount Sinai and there present yourself to me on the top of the mountain. No one shall come up with you, and let no one even be seen on any part of the mountain; even the sheep and the cattle are not to graze in front of this mountain.” Moses then cut two stone tablets like the former, and early the next morning he went up Mount Sinai as the Lord had commanded him, taking in his hand the two stone tablets.

Footnotes:

  1. 34:1 Words: a common term for commandments, especially the Decalogue (see v. 28). In v. 27 “words” connotes the commands given in vv. 11–26.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Exodus 34:27-29 New American Bible (Revised Edition) (NABRE)

Radiance of Moses’ Face. 27 Then the Lord said to Moses: Write down these words, for in accordance with these words I have made a covenant with you and with Israel. 28 So Moses was there with the Lord for forty days and forty nights, without eating any food or drinking any water, and he wrote on the tablets the words of the covenant, the ten words.

29 As Moses came down from Mount Sinai with the two tablets of the covenant in his hands, he did not know that the skin of his face had become radiant[a] while he spoke with the Lord.

Footnotes:

  1. 34:29 Radiant: the Hebrew word translated “radiant” is spelled like the term for “horns.” Thus the artistic tradition of portraying Moses with horns.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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