Ten Commandments

(redirected from Revelation at Sinai)
Also found in: Dictionary, Thesaurus.

Commandments, Ten:

see Ten CommandmentsTen Commandments
or Decalogue
[Gr.,=ten words], in the Bible, the summary of divine law given by God to Moses on Mt. Sinai. They have a paramount place in the ethical systems of Judaism, Christianity, and Islam.
..... Click the link for more information.
.

Ten Commandments

or

Decalogue

[Gr.,=ten words], in the Bible, the summary of divine law given by God to Moses on Mt. Sinai. They have a paramount place in the ethical systems of Judaism, Christianity, and Islam. Listed in the books of Exodus and Deuteronomy, the commandments are divided into divided into duties toward God and toward one's family and neighbors and society. Their normative status is indicated by their prescriptive and unconditional language. They function as general stipulations decreed by God as part of His covenant with the people of Israel. In both Exodus and Deuteronomy, the case law following the listing of the commandments is based on them and deduced from the principles contained in them. In Islamic tradition, Moses brings new revelation in the form of the commandments.

Bibliography

See M. Coogan, The Ten Commandments: A Short History of an Ancient Text (2014).

Enlarge picture
A memorial to the Ten Commandments, also known as the Tablets of the Law. AP/Wide World Photos.

Ten Commandments

(religion, spiritualism, and occult)

I am the Lord your God: You shall have no other Gods before me You shall not worship idols You shall not misuse the name of God Remember the Sabbath, to keep it holy Honor your father and mother You shall not murder You shall not commit adultery You shall not steal You shall not lie You shall not covet The above list is the Decalogue, the Ten Commandments Moses brought down from Mount Sinai after the children of Israel escaped from Egypt. Believed to have been written by the very finger of God on tablets of stone, they summarized the law that would define Israel and make her a unique nation of people. The commandments are not the whole law. That constitutes pages and pages of oral tradition and experience. But they summarize what God expects in human, ethical behavior—a kind of minimum daily requirement in righteousness.

The first four laws govern the way humans are to respond to God. They are summarized in Deuteronomy 6:5: "Love the Lord your God with all your heart and with all your soul and with all your strength." The next six describe how humans are to respond to each other. They are summarized in Leviticus 19:18: "Love your neighbor as yourself."

Ten Commandments

God’s precepts for man’s life. [O.T.: Exodus 20:3–17; Deuteronomy 5:7–21]
References in periodicals archive ?
24:9-11), and goes beyond the textual evidence regarding Israel's receiving revelation at Sinai and in explaining the Golden Calf as the root cause for the decline in Israel's prophecy following Moses.
My position on the revelation at Sinai as the source of the original Torah is analogous to Maimonides' tenacity with respect to the creation of the world in time.(3) In the first place, no one critical theory of the Pentateuch's origins has been proven.
These tenets, however, would be upset if we were to abandon the traditional view of a definitive revelation at Sinai. Belief in the divine origin of the Law is the crux of Jewish religion, tenaciously preserved throughout the ages, guaranteeing the preservation of Judaism itself.
Critical scholars who straddle the fence of tradition and who are convinced that modern findings do belie the lore of Moses have already begun to develop theological positions that account for the Torah in the absence of a revelation at Sinai. I do not feel that such radical steps are necessary or beneficial.
The revelation at Sinai provides access to God and opens up creation for humanity.
The revelation at Sinai is not only an event of restoration but is also a reenactment of man's initial turning away from God.
In this essay, I intend to show how a well-defined literary structure can be discerned connecting the narrative of the Akedah to the Revelation at Sinai. Linguistic and thematic parallels emerge when these biblical narratives are compared.
As this midrash suggests, there is a link between the two stories: the shofar blasts which announced the Revelation at Sinai were blown using the horns of the ram sacrificed in place of Isaac at the Akedah.
The rabbinic slogan for this view is "olam k'minhago noheg,"--"the world pursues its natural course." In other words, the world is not always "responsive to our moral and theological intuitions." In the same way, the rabbis lessened the impact of the revelation at Sinai by assigning paramountcy to human-based interpretation of the law to the exclusion, according to one famous Talmudic pericope, of God's intervention itself.
Themes like the Revelation at Sinai, Hebrew Law, and the Golden Calf are not discussed, leaving us hungry for Natafs analysis and exploration of these seminal issues sorely missing from any exploration of the text and meaning of Exodus.