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Ten commandments of Scientific Research|The Calicut Medical Journal calicutmedicaljournal.org | Ten Commandments seniormag.com | Ten Commandments by Prophet Moses healthandyoga.com | Trauma Institute - The Ten Commandments of Parenting... childtrauma.com |
For other uses, see Ten Commandments (disambiguation).  The Ten Commandments, or Decalogue, are a list of religious and moral imperatives that, according to the Hebrew Bible, were spoken by God to the people of Israel from the mountain referred to as "Mount Sinai" [2] or "Horeb",[3] and later authored by God and given to Moses in the form of two stone tablets. They are recognized as a moral foundation in Judaism, Christianity and Islam.[4] In Biblical Hebrew, the commandments are called עשרת הדברים (transliterated Aseret ha-Dvarîm) and in Rabbinical Hebrew עשרת הדברות (transliterated Aseret ha-Dibrot), both translatable as "the ten words." The English name "Decalogue" is derived from the Greek translation δεκάλογος dekalogos "ten terms", found in the Septuagint at Exodus 34:28[5] and Deuteronomy 10:4.[6] The phrase "Ten Commandments" is generally used to refer to similar passages in Exodus 20:2–17[7] and Deuteronomy 5:6–21.[8] Some scholars distinguish between this "Ethical Decalogue" and a different series of ten commandments in Exodus 34:11–27[9] that they call the "Ritual Decalogue". Although Exodus 34 contains ten imperative statements, the passages in Exodus 20 and Deuteronomy 5 contain fourteen or fifteen. However, the Bible assigns the count of ten to both lists.[10] Various denominations divide these statements into ten in different ways, and may also translate the Commandments differently. Text of the Ten CommandmentsThe lists known as the Ten Commandments are given in passages in two books of the Bible: Exodus 20:2–17, Exodus 34:11–27 and Deuteronomy 5:6–21. These passages are provided in English below, using the New Revised Standard Version translation and formatting. Various religions and denominations group the commandments differently; see the Division of the Commandments section for a detailed accounting. The Exodus 34 passage is divergent and covered elsewhere.
Division of the commandments as listed in Exodus 20The passage in Exodus 20 contains more than ten imperative statements, totalling 14 or 15 in all. While the Bible itself assigns the count of "10", using the Hebrew phrase aseret had'varim ('the 10 words', 'statements' or 'things'), this phrase does not appear in Exodus 20.[10] Various religions parse the commandments differently. The table below highlights those differences.
Notes:
Biblical narrativeThe first Biblical text to refer the commandments are found in Exodus 20, in which they are spoken to the people. There are biblical passages that also refer to ten commandments being written by God on stone, and it is widely though not universally held that these were the Ten Commandments as detailed (see also Ritual Decalogue for an alternative view). This tradition holds that the commandments were inscribed on what is called "tablets of stone",[15] also referred to as "tablets of testimony"[16] or "tablets of the Covenant",[17] that God gave to Moses. Moses then gave them to the people of Israel in the third month after their Exodus from Egypt. Israel's receipt of the commandments occurred on the third day of preparations at the foot of the mount.[18]  The broken set and the second setThe Biblical narrative continues that after receiving the commandments and returning to Mount Horeb, Moses saw that the Israelites had "defiled themselves", and that his brother, Aaron, had made a Golden Calf and an altar in front of it. Moses, in terrible anger, broke the tablets.[19] God later offered Moses to carve two other tablets, to replace the ones he smashed.[20] Moses appears as the writer in Exodus,[21] God himself in Deuteronomy.[22] This second set, brought down from Mount Sinai by Moses,[23] was placed in the Ark of the Covenant,[24] hence designated as the "Ark of the Testimony."[25] The Bible also makes other references to the commandments. References to them and the consequences for not following them are found throughout the book of Deuteronomy. Reference by JesusIn the New Testament, Jesus repeated some of the commandments in Matthew 19:16–19 and condensed them into two general commands in another:
Here Jesus is quoting the Hebrew Bible, namely Deuteronomy 6:5 and Leviticus 19:18 respectively. Religious interpretationsJudaism
Classical Jewish interpretationsThe arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition. Rabbi Hanina ben Gamaliel says that each tablet contained five commandments, "but the Sages say ten on one tablet and ten on the other".[26] Because the commandments establish a covenant, it is likely that they were duplicated on both tablets. This can be compared to diplomatic treaties of Ancient Egypt, in which a copy was made for each party.[27] According to the Talmud, the compendium of traditional Rabbinic Jewish law, tradition, and interpretation, the Biblical verse "the tablets were written on both their sides"[28], implies that the carving went through the full thickness of the tablets. The stones in the center part of some letters were not connected to the rest of the tablet, but they did not fall out. Moreover, the writing was also legible from both sides; it was not a mirror image of the text on the other side. The Talmud regards both phenomena as miraculous.[29] Significance of the DecalogueThe Torah includes hundreds of commandments (generally enumerated in Rabbinic Judaism as 613 mitzvot), including the ten from the Decalogue. When compared to the whole canon of Jewish law, the Ten Commandments are not given any greater significance in observance or special status. In fact, when undue emphasis was being placed on them, their daily communal recitation was discontinued.[30] Jewish tradition does, however, recognize them as the ideological basis for the rest of the commandments; a number of works (starting with Rabbi Saadia Gaon) have made groupings of the commandments according to their links with the Ten Commandments. The traditional Rabbinical Jewish belief is that the observance of these commandments and the other mitzvot are required solely of the Jewish people, and that the laws incumbent on humanity in general are outlined in the seven Noahide Laws (several of which overlap with the Ten Commandments). In the era of the Sanhedrin transgressing any one of six of the Ten Commandments theoretically carried the death penalty, the exceptions being the First Commandment, honoring your father and mother, saying God's name in vain, and coveting, though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by the oral law. Traditional division and interpretationAccording to the Medieval Sefer ha-Chinuch, the first four statements concern the relationship between God and humans, while the next six statements concern the relationships between people. Rabbinic literature holds that the Ten Statements in fact contain 14 or 15 distinct instructions; see listing under Yitro (parsha).
Use in Jewish ritualThe Mishnah records that it was the practice, in the Temple, to recite the Ten Commandments every day before the reading of the Shema (as preserved, for example, in the Nash Papyrus from c. 150 BCE); but that this practice was abolished in the synagogues so as not to give ammunition to heretics who claimed that they were the only important part of Jewish law.[34] In the normal course of the reading of the Torah, the Ten Commandments are read twice a year: the Exodus version in parashat Yitro around January, and the Deuteronomy version in parashat Va'etchanan in August-September. In addition, the Exodus version constitutes the main Torah reading for the festival of Shavuot. It is widespread custom for the congregation to stand while they are being read. In printed Bibles the Ten Commandments carry two sets of cantillation marks. The ta'am 'elyon (upper accentuation), which makes each Commandment into a separate verse, is used for public Torah reading, while the ta'am tachton (lower accentuation), which divides the text into verses of more even length, is used for private reading or study. It is thought that these differences originally represented the difference between the customs of Eretz Yisrael and those of Babylonia.[citation needed] As it happens, the verse numbering in Christian Bibles follows the ta'am elyon while that in Jewish Bibles follows the ta'am tachton. In Jewish Bibles the references to the Ten Commandments are therefore Exodus 20:2–14[35] and Deuteronomy 5:6–18.[36] Samaritan
The Samaritan Pentateuch varies in the ten commandments passages, both in that their Deuteronomical version of the passage is much closer to that in Exodus, and in the addition of a commandment on the sanctity of Mount Gerizim. The text of the commandment follows:
Christianity Catholic and Lutheran ChristianityMain article: Catholic doctrine regarding the Ten Commandments The Lutheran (Protestant) and Catholic division of the commandments both follow the one established by St. Augustine, following the then current synagogue scribal division. The first three commandments govern the relationship between God and humans, the fourth through eighth govern public relationships between people, and the last two govern private thoughts. For additional information on the Catholic understanding of the Ten Commandments, see the Catechism of the Catholic Church (1994), sections 2052–2557. References to the Catechism are provided below for each commandment as well as the interpretation used by Lutherans and Catholics. The following text is from Deuteronomy 5:6–5:21 New Revised Standard Version
The Commandments are seen as general "subject headings" for moral theology, in addition to being specific commandments in themselves. Thus, the commandment to honor father and mother is seen as a heading for a general rule to respect legitimate authority, including the authority of the state. The commandment not to commit adultery is traditionally taken to be a heading for a general rule to be sexually pure, the specific content of the purity depending, of course, on whether one is married or not. In this way, the Ten Commandments can be seen as dividing up all of morality. They are also to be seen as the most fundamental of guidance on how to achieve progress in meditation or prayer—the obvious example being that it would be difficult to consider a rising spirit when the heart was planning murder. Protestant ChristianityThere are many different denominations of Protestantism, and it is impossible to generalize in a way that covers them all. However, this diversity arose historically from fewer sources, the various teachings of which can be summarized, in general terms. Lutherans, Reformed (Calvinists) and Anglicans, and Anabaptists all taught, and their descendants still predominantly teach, that the Ten Commandments have both an explicitly negative content, and an implied positive content. Besides those things that ought not to be done, there are things which ought not to be left undone. So that, besides not transgressing the prohibitions, a faithful abiding by the commands of God includes keeping the obligations of love. The ethic contained in the Ten Commandments and indeed in all of Scripture is, "Love the Lord your God with all of your heart, and mind, and soul, and strength, and love your neighbor as yourself", and, "Do unto others as you would have them do unto you." .jpg) Lutherans theorize that there is an antithesis between these two sides of the Word of God, the positive and the negative. Love and gratitude is a guide to those under the Gospel, and the prohibitions are for unbelievers and profane people. This antithesis between Law and Gospel runs through every ethical command, according to Lutheran understanding. The Anabaptists have held that the commandments of God are the content of the covenant established through Christ: faith is faithfulness, and thus, belief is essentially the same thing as obedience. Reformed and Anglicans have taught the abiding validity of the commandments, and call it a summation of the "moral law", binding on all people. However, they emphasize the union of the believer with Christ - so that the will and power to perform the commandments does not arise from the commandment itself, but from the gift of the Holy Spirit. Apart from this grace, the commandment is only productive of condemnation, according to this family of doctrine. Modern Evangelicalism, under the influence of dispensationalism, commonly denies that the commandments have any abiding validity as a requirement binding upon Christians; however, they contain principles which are beneficial to the believer. Dispensationalism is particularly emphatic about the dangers of legalism, and thus, in a distinctive way de-emphasizes the teaching of the law (see also antinomianism). Somewhat analogously, Pentecostalism and the Charismatic movement typically emphasizes the guidance of the Holy Spirit, and the freedom of the Christian from outward commandments, sometimes in antithesis to the letter of the Law. Quakers and Pietists have historically set themselves against the Law as a form of commandment binding on Christians, and have emphasized the inner guidance and liberty of the believer, so that the law is fulfilled not merely by avoiding what the Law prohibits, but by carrying out what the Spirit of God urges upon their conscience. Typical Protestant viewFor those Christians who believe that the Ten Commandments continue to be binding for Christians (see also Old Testament—Christian view of the Law), their negative and positive content can be summarized as follows.
Islam
In Islam Moses (Musa) is venerated as one of the greatest prophets of God. However, Islam also teaches that the texts of the Torah and the Gospels have been corrupted from their divine originals over the years, due to carelessness and self-interest. Despite this purported corruption, messages from the Torah and the Gospels still coincide closely with certain verses in the Qur'an. This is by-and-large the case with the Ten Commandments. Consequently, despite the Ten Commandments not being explicitly mentioned in the Qur'an they are substantially similar to the following verses in the Qur'an (using Jewish numbering of the Commandments):
It can also be noted that in the 17th chapter, "Al-Israa" ("The Night Journey"), verses [Qur'an 17:22], the Qur'an provides a set of moral stipulations which are "among the (precepts of) wisdom, which thy Lord has revealed to thee" that can be reasonably categorised as ten in number. According to S. A. Nigosian, Professor of religious studies at the University of Toronto, these resemble the Ten Commandments in the Bible and "represents the fullest statement of the code of behavior every Muslim must follow". [39] It should be noted however, that these verses are not regarded by Islamic scholars as being somehow set apart from any other moral stipulations in the Qur'an, nor are they regarded as a substitute, replacement or abrogation of some other set of commandments as found in the previous revelations.
Analogues in other traditionsIn the Soviet Union the Moral Code of the Builder of Communism had many notions much resembling the Ten Commandments. ControversiesSabbath day
Main articles: Sabbath in Christianity and Shabbat The majority of Christians keep Sunday as a day of worship and rest, every week commemorating the resurrection of Jesus on the first day of the week on the Jewish calendar. Most Christian traditions teach that there is an analogy between the obligation of the Christian day of worship and the Sabbath-day ordinance, but that they are not literally identical—for a believer in Christ the Sabbath ordinance has not so much been removed as superseded, because God's very work of creation has been superseded by a "new creation" (2 Corinthians 5:17), but this belief cannot be directly substantiated by Scripture. For this reason, some believe that the obligation to keep the Sabbath is not the same for Christians as in Judaism, and for support they point to examples in the New Testament, and other writings surviving from the first few centuries. Some conservative Christians, most of them within the Reformed tradition, are "Sabbatarians," believing the first day of the week or Lord's Day to be the new covenant Sabbath. Still others believe that the Sabbath remains as a day of rest on Saturday, reserving Sunday as a day of worship. In reference to Acts 20:7, they believe that the disciples came together on the first day of the week (Sunday) to break bread and to hear the preaching of the apostle Paul. Many Christians use this text as a defense for Sunday sacredness. The Seventh-day Adventists, Seventh-Day Baptists, True Jesus Church, United Church of God, Living Church of God and some other churches disagree with some of these views. They argue that the custom of meeting for worship on Sunday originated in paganism, specifically Sol Invictus and Mithraism (in which sun-god worship took place on Sunday) and constitutes an explicit rejection of the commandment to keep the seventh day holy. Instead, they keep Saturday as the Sabbath as a memorial to God's work of creation (Genesis 2:1–3, Exodus 20:8–11, Exodus 16:23,29–30) believing that none of the ten commandments can ever be destroyed (Matthew 5:17–19, Exodus 31:16). Seventh-day sabbatarians point to the fact that the seventh day Sabbath was kept by the majority of Christian groups until the 2nd and 3rd century, by most until the 4th and 5th century, and a few thereafter, but because of opposition to Judaism after the Jewish-Roman wars, the original custom was gradually replaced by Sunday as the day of worship. The history of these changes is certainly not altogether lost regardless of any belief in a suppression of the facts by a conspiracy of the pagans of the Roman Empire and the clergy of the Catholic Church. See Great Apostasy. Jews had come to be loathed in the Roman Empire after the Jewish-Roman wars, and this led to the criminalization of the Jewish Sabbath. Hatred of Jews is apparent in the Council of Laodicea (4th Century AD) where Canon 37–38 states: "It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them." and "It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety." [40] In keeping with this rejection of the Jews, this Roman council also criminalized the Jewish Sabbath as can be seen in Canon 29 of the Council Laodicea: "Christians must not judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema (excommunicated) from Christ."[40] Killing or murder
Multiple translations exist of the sixth commandment; the Hebrew words לא תרצח are variously translated as "thou shalt not kill" or "thou shalt not murder." Older Protestant translations of the Bible, those based on the Vulgate and Roman Catholic translations usually render it as "Thou shalt not kill," whereas Jewish and newer Protestant versions tend to use "You shall not murder." There is controversy as to which translation is more faithful, and both forms are quoted in support of many opposing ethical standpoints. The Vulgate (Latin) translation has Non occides, i.e. "Thou shalt not kill." English translations using "kill" include the King James (Authorised) (1611) [although note Matthew 19:18 "do no murder," following the Vulgate non homicidium facies], the American Standard (1901) and Revised Standard (American Protestant, 1952) Versions. Almost all Roman Catholic translations, including the Douay-Rheims Bible (1609/1752), the New American Bible (1970), the New Jerusalem Bible (1985) and the Christian Community Bible (1986), have "kill." Martin Luther (German, 1534) also uses töten (kill). Protestant translations using "murder" include the New International Version (American, 1978), New American Standard Bible (American, 1971), New English Bible (British Protestant, 1970), and the New King James (American, 1982), New Revised Standard (American, 1989) and English Standard (American Protestant, 2001) Versions. Jewish translations almost all use "murder," including the Jewish Publication Society of America Version (1917), the Judaica Press tanach (1963) and the Living Torah (1981). A Jewish exception to this pattern is the Artscroll or Stone Edition tanach (1996). The Old Testament's examples of killings sanctioned by God are often cited in defense of the view that "murder" is a more accurate translation. Additionally, the Hebrew word for "kill" is הרג (harog), while the Hebrew word for "murder" is רצח (retzach), which is found in the Ten Commandments לא תרצח (lo tirtzach). In the fullness of the Old Testament Exodus 20:13 is abundantly evidenced as prohibiting unjust killing, rather than a universal injunction against all killing, as retzach is never used in reference to the slaying of animals, nor the taking of life in war, while its most frequent use is in reference to involuntary manslaughter and secondarily for murderers. You shall not stealSignificant voices of academic theologians (such as German Old Testament scholar A. Alt: Das Verbot des Diebstahls im Dekalog (1953)) suggest that commandment "you shall not steal" was originally intended against stealing people—against abductions and slavery, in agreement with the Jewish interpretation of the statement as "you shall not kidnap" (e.g. as stated by Rashi). IdolatryChristianity holds that the essential element of the commandment not to make "any graven image, or any likeness of any thing that is in heaven above" is "and bow down and worship it". Roman Catholicism specifically holds that one may build and use "likenesses", as long as the object is not worshipped. As a result, many Roman Catholic Churches and services feature images, some feature statues, and in some Orthodox services, icons are venerated. For most Roman Catholics, this practice is understood as fulfilling the observance of this commandment, as they understand these images are not being worshipped. Eastern Orthodoxy traditionally teaches that while images of God, the Father, remain prohibited, depictions of Jesus as the incarnation of God as a visible human are permissible. To emphasize the theological importance of the incarnation, the Orthodox Church encourages the use of icons in church and private devotions, but generally prefers a non-naturalistic, two-dimensional depiction as a reminder of this theological aspect. In modern use (usually as a result of Roman Catholic influence), more naturalistic images and images of the Father, however, also appear occasionally in Orthodox churches, but statues, i.e. three-dimensional depictions, continue to be banned. For Jews and Muslims veneration violates this commandment. Jews and Muslims read this commandment as prohibiting the use of idols and images in any way. Some Protestants will picture Jesus in his human form, while refusing to make any image of God or Jesus in Heaven. Some Christians oppose the making of any religious images at all, while others have been critical of particular denominations' use of such images in worship. (See iconoclasm.) In particular, the Orthodox have criticized the Roman Catholic use of decorative statues, Roman Catholics have criticized the Orthodox veneration of icons, and some Protestant groups have criticized the use of stained-glass windows by many other denominations. Jehovah's Witnesses criticize the use of all of the above, as well as the use of the cross. Amish people forbid any sort of graven image, such as photographs. Public monuments in the United States There is an ongoing dispute in the United States concerning the posting of the Ten Commandments on public property. Certain conservative religious groups have taken the banning of officially-sanctioned prayer from public schools by the U.S. Supreme Court as a threat to the expression of religion in public life. In response, they have successfully lobbied many state and local governments to display the Ten Commandments in public buildings. Posting the Decalogue on a public building can take a sectarian stance, if numbered. Protestants and Orthodox, Roman Catholics, and Jews number the commandments differently. However, this problem can be circumnavigated by simply not numbering the commandments, as was done at the Texas capitol (shown here). Hundreds of these monuments—including some of those causing dispute—were originally placed by director Cecil B. DeMille as a publicity stunt to promote his 1956 film The Ten Commandments.[41] Others oppose the posting of the Ten Commandments on public property, arguing that it violates the establishment clause of the First Amendment to the Constitution of the United States. In contrast, groups supporting the public display of the Ten Commandments claim that the commandments are not necessarily religious but represent the moral and legal foundation of society, and are appropriate to be displayed as a historical source of present day legal codes. Also, some argue that prohibiting the public practice of religion is a violation of the first amendment's guarantee of freedom of religion. Those in the opposition counter that several of the commandments are explicitly religious and that statements of monotheism like "Thou shalt have no other gods before me" are unacceptable to many religious viewpoints, such as atheists or followers of polytheistic religions. Putting aside the constitutional issue of whether the constitution prohibits the posting of the commandments, there is clearly a legitimate political and civil rights issue regarding whether the posting of what could be construed as religious doctrine alienated religious minorities and created the appearance of impropriety by making it appear that a state church had been established, creating the impression that the very intent of the establishment clause was being undermined.  In addition, it has been argued if the Commandments are posted, it would require that members of other religions be allowed to post the particular tenets of their religions as well. For example, an organization by the name of Summum has won court cases against municipalities in Utah for refusing to allow the group to erect a monument of Summum aphorisms next to the Ten Commandments. The cases were won on the grounds that Summum's right to freedom of speech was denied and the governments had engaged in discrimination. Instead of allowing Summum to erect its monument, the local governments chose to remove their Ten Commandments. This incident shows another practical reason why not posting religious doctrine on government property is expedient; it is unlikely that a believer in the commandments would appreciate having a shrine to another religion placed next to them, and taken to its logical outcome (as shown by the Summum incident), it is clear that permitting religious speech through the mouthpiece of the state is impractical, given the reality of the diversity of religious belief and non-belief in the United States. Rather than enforcing any religious belief, or irreligion, many feel that the state ought to be neutral on the subject of religion, and allow people to find their own faith, rather than have the state endorse or appear to endorse any particular beliefs. In response, still others argue that this can amount to State imposition of a minority belief of secularism and moral relativity, rather than the State reflecting the will of a majority, emphasizing the impossibility of the State so fully separating itself from any belief system. Some religious Jews oppose the posting of the Ten Commandments in public schools, as they feel it is wrong for public schools to teach their children Judaism. The argument is that if a Jewish parent wishes to teach their child to be a Jew, then this education should come only from practicing Jews. This position is based on the demographic fact that the vast majority of public school teachers in the United States are not Jews; the same is true for the students. This same reasoning and position is also held by many believers in other religions. Many Christians have some concerns about this as well; for example, can Catholic parents count on Protestant or Orthodox Christian teachers to tell their children their particular understanding of the commandments? Differences in the interpretation and translation of these commandments, as noted above, can sometimes be significant. Organizations such as the American Civil Liberties Union (ACLU) have launched lawsuits challenging the posting of the Ten Commandments in public buildings. Opponents of these displays include a number of religious groups, including some Christian denominations, both because they don't want government to be issuing religious doctrine, and because they feel strongly that the commandments are inherently religious. Many commentators see this issue as part of a wider culture war between liberal and conservative elements in American society. In response to the perceived attacks on traditional society, other legal organizations, such as the Liberty Counsel, have risen to advocate the conservative interpretation. The Ritual DecalogueMain article: Ritual Decalogue The term "Ten Commandments" without a modifier is generally understood to mean the lists mentioned in Exodus 20 and Deuteronomy 5. However, there is a continuous narrative—starting in Exodus 31:18 (where the first tablets are created), through Exodus 32:19 (where these tablets are broken), Exodus 34 (where the commandments are dictated to Moses a second time), to Exodus 40:20 (where the second pair of tablets are placed in the Ark of the Covenant)—which enumerates a very different set of commandments, sometimes called the "Ritual Decalogue". Proponents of the documentary hypothesis, starting with Johann Wolfgang von Goethe, propose that the phrase "ten commandments" in this narrative (at Exodus 34:28) refers to the commandments of Exodus 34 rather than to the lists in Exodus 20 or Deuteronomy 5, and note that this is the only place in the Bible where the phrase is immediately associated with a set of commandments.[42] These commentators theorize that the lists in Exodus 20 and Deuteronomy 5 represent a historically later set of commandments, which they call the "Ethical Decalogue", and that the ten listed in Exodus 34 are the original Ten Commandments. The great differences between the two decalogues highlight the development of sacred texts over several centuries. Cultural references The phrase "Ten Commandments" is highly familiar in Western culture and is often extended to any immutable code of conduct.[citation needed] Two famous films of this name were directed by Cecil B. DeMille, a silent movie released in 1923, and another movie in 1956, starring Charlton Heston as Moses. The Decalogue, a 1988 Polish film, and The Ten, a 2007 American film, use the Ten Commandments as a structure for 10 smaller stories.[43] The form and content of the Decalogue have often been parodied and satirized including Arthur Hugh Clough's poem The Latest Decalogue.[44], Mel Brooks's film History of the World, Part I and George Carlin's stand-up. See also
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