document_title: Ten Commandments

question_text: who was given the ten commandments by god

question_tokens: who was given the ten commandments by god

text: Ten Commandments

text: Terminology

text: In biblical Hebrew, the Ten Commandments are called עשרת הדברים (transliterated aseret ha-d'varîm) and in Rabbinical Hebrew עשרת הדברות (transliterated asereth ha-dibrot), both translatable as "the ten words", "the ten sayings", or "the ten matters".[2] The Tyndale and Coverdale English translations used "ten verses". The Geneva Bible used "tenne commandements", which was followed by the Bishops' Bible and the Authorized Version (the "King James" version) as "ten commandments". Most major English versions use "commandments."[3]

text: The English name "Decalogue" is derived from Greek δεκάλογος, dekalogos, the latter meaning and referring[4] to the Greek translation (in accusative) δέκα λόγους, deka logous, "ten words", found in the Septuagint (or LXX) at Exodus 34:28[3] and Deuteronomy 10:4.[5]

text: The stone tablets, as opposed to the commandments inscribed on them, are called לוחות הברית, Luchot HaBrit, meaning "the tablets of the covenant".

text: Passages in Exodus and Deuteronomy

text: The biblical narrative of the revelation at Sinai begins in Exodus 19 after the arrival of the children of Israel at Mount Sinai (also called Horeb). On the morning of the third day of their encampment, "there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud", and the people assembled at the base of the mount. After "the LORD[6] came down upon mount Sinai", Moses went up briefly and returned and prepared the people, and then in Exodus 20 "God spoke" to all the people the words of the covenant, that is, the " ten commandments"[7] as it is written. Modern biblical scholarship differs as to whether Exodus 19-20 describes the people of Israel as having directly heard all or some of the decalogue, or whether the laws are only passed to them through Moses.[8]

text: The people were afraid to hear more and moved "afar off", and Moses responded with "Fear not."[9] Nevertheless, he drew near the "thick darkness" where "the presence of the Lord" was[10] to hear the additional statutes and "judgments",[11] all which he "wrote"[12] in the "book of the covenant"[13] which he read to the people the next morning, and they agreed to be obedient and do all that the LORD had said. Moses escorted a select group consisting of Aaron, Nadab and Abihu, and "seventy of the elders of Israel" to a location on the mount where they worshipped "afar off"[14] and they "saw the God of Israel" above a "paved work" like clear sapphire stone.[15]

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

text: The mount was covered by the cloud for six days, and on the seventh day Moses went into the midst of the cloud and was "in the mount forty days and forty nights."[16] And Moses said, "the LORD delivered unto me two tablets of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly."[17] Before the full forty days expired, the children of Israel collectively decided that something had happened to Moses, and compelled Aaron to fashion a golden calf, and he "built an altar before it"[18] and the people "worshipped" the calf.[19]

text: After the full forty days, Moses and Joshua came down from the mountain with the tablets of stone: "And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tablets out of his hands, and brake them beneath the mount."[20] After the events in chapters 32 and 33, the LORD told Moses, "Hew thee two tablets of stone like unto the first: and I will write upon these tablets the words that were in the first tablets, which thou brakest."[21] "And he wrote on the tablets, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me."[22]

text: According to Jewish tradition, Exodus 20:1–17 constitutes God's first recitation and inscription of the ten commandments on the two tablets,[23] which Moses broke in anger with his rebellious nation, and were later rewritten on replacement stones and placed in the ark of the covenant;[24] and Deuteronomy 5:4–20 consists of God's re-telling of the Ten Commandments to the younger generation who were to enter the Promised Land. The passages in Exodus 20 and Deuteronomy 5 contain more than ten imperative statements, totalling 14 or 15 in all.

text: Traditions for numbering

text: Different religious traditions divide the seventeen verses of Exodus 20:1–17 and their parallels at Deuteronomy 5:4–21 into ten "commandments" or "sayings" in different ways, shown in the table below. Some suggest that the number ten is a choice to aid memorization rather than a matter of theology.[25][26]

text: Traditions:

text:
LXX: Septuagint, generally followed by Orthodox Christians.
P: Philo, same as the Septuagint, but with the prohibitions on killing and adultery reversed.
S: Samaritan Pentateuch, with an additional commandment about Mount Gerizim as 10th.
T: Jewish Talmud, makes the "prologue" the first "saying" or "matter" and combines the prohibition on worshiping deities other than Yahweh with the prohibition on idolatry.
A: Augustine follows the Talmud in combining verses 3–6, but omits the prologue as a commandment and divides the prohibition on coveting in two and following the word order of Deuteronomy 5:21 rather than Exodus 20:17.
C: Catechism of the Catholic Church, largely follows Augustine.
L: Lutherans follow Luther's Large Catechism, which follows Augustine but omits the prohibition of images[27] and uses the word order of Exodus 20:17 rather than Deuteronomy 5:21 for the ninth and tenth commandments.
R: Reformed Christians follow John Calvin's Institutes of the Christian Religion, which follows the Septuagint; this system is also used in the Anglican Book of Common Prayer.[28]

tag: ul

text:
The Ten Commandments

LXX
P
S
T
A
C
L
R
Main article
Exodus 20:1-17
Deuteronomy 5:4-21

—
—
—
1
—
1
—
(1)
I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
2[29]
6[29]

1
1
1
2
1
1
1
1
Thou shalt have no other gods before me
3[30]
7[30]

2
2
1
2
1
1
1
2
Thou shalt not make unto thee any graven image
4–6[31]
8–10[32]

3
3
2
3
2
2
2
3
Thou shalt not take the name of the Lord thy God in vain
7[33]
11[33]

4
4
3
4
3
3
3
4
Remember the sabbath day, to keep it holy
8–11[34]
12–15[35]

5
5
4
5
4
4
4
5
Honour thy father and thy mother
12[36]
16[37]

6
7
5
6
5
5
5
6
Thou shalt not kill
13[38]
17[38]

7
6
6
7
6
6
6
7
Thou shalt not commit adultery
14[39]
18[40]

8
8
7
8
7
7
7
8
Thou shalt not steal
15[41]
19[42]

9
9
8
9
8
8
8
9
Thou shalt not bear false witness against thy neighbour
16[43]
20[44]

10
10
9
10
10
10
9
10
Thou shalt not covet (neighbour's house)
17a[45]
21b[46]

10
10
9
10
9
9
10
10
Thou shalt not covet (neighbour's wife)
17b[47]
21a[48]

10
10
9
10
10
10
10
10
Thou shalt not covet (neighbour's servants, animals, or anything else)
17c[49]
21c[50]

—
—
10
—
—
—
—
—
Ye shall erect these stones which I command thee upon Mount Gerizim
17d (Samaritan)
21d (Samaritan)

text: All scripture quotes above are from the King James Version. Click on verses at top of columns for other versions.

text: Religious interpretations

text: The Ten Commandments concern matters of fundamental importance in Judaism, Christianity and Islam: the greatest obligation (to worship only God), the greatest injury to a person (murder), the greatest injury to family bonds (adultery), the greatest injury to commerce and law (bearing false witness), the greatest inter-generational obligation (honour to parents), the greatest obligation to community (truthfulness), the greatest injury to moveable property (theft).[51]

text: The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[26][51][52][53] They are not as explicit[51] or detailed as rules[54] or many other biblical laws and commandments, because they provide guiding principles that apply universally, across changing circumstances. They do not specify punishments for their violation. Their precise import must be worked out in each separate situation.[54]

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

text:
They have a uniquely terse style.[55]
Of all the biblical laws and commandments, the Ten Commandments alone[55] are said to have been "written with the finger of God" (Exodus 31:18).
The stone tablets were placed in the Ark of the Covenant (Exodus 25:21, Deuteronomy 10:2,5).[55]

text: Judaism

text: The Ten Commandments form the basis of Jewish law,[56] stating God's universal and timeless standard of right and wrong – unlike the rest of the 613 commandments in the Torah, which include, for example, various duties and ceremonies such as the kashrut dietary laws, and now unobservable rituals to be performed by priests in the Holy Temple.[57] Jewish tradition considers the Ten Commandments the theological 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.[citation needed]

text: The traditional Rabbinical Jewish belief is that the observance of these commandments and the other mitzvot are required solely of the Jewish people and that the laws incumbent on humanity in general are outlined in the seven Noahide laws, several of which overlap with the Ten Commandments. In the era of the Sanhedrin transgressing any one of six of the Ten Commandments theoretically carried the death penalty, the exceptions being the First Commandment, honouring your father and mother, saying God's name in vain, and coveting, though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by the oral law.[58]

text: Two tablets

text: The arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition. Rabbi Hanina ben Gamaliel says that each tablet contained five commandments, "but the Sages say ten on one tablet and ten on the other", that is, that the tablets were duplicates.[59] This can be compared to diplomatic treaties of the ancient Near East, in which a copy was made for each party.[60]

text: According to the Talmud, the compendium of traditional Rabbinic Jewish law, tradition, and interpretation, one interpretation of the biblical verse "the tablets were written on both their sides",[61] is that the carving went through the full thickness of the tablets, yet was miraculously legible from both sides.[62]

text: Use in Jewish ritual

text: The Mishna records that during the period of the Second Temple, the Ten Commandments were recited daily,[63] before the reading of the Shema Yisrael (as preserved, for example, in the Nash Papyrus, a Hebrew manuscript fragment from 150–100 BCE found in Egypt, containing a version of the ten commandments and the beginning of the Shema); but that this practice was abolished in the synagogues so as not to give ammunition to heretics who claimed that they were the only important part of Jewish law,[64][65] or to dispute a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah.[63]

text: In later centuries rabbis continued to omit the Ten Commandments from daily liturgy in order to prevent a confusion among Jews that they are only bound by the Ten Commandments, and not also by many other biblical and Talmudic laws, such as the requirement to observe holy days other than the sabbath.[63]

text: Today, the Ten Commandments are heard in the synagogue three times a year: as they come up during the readings of Exodus and Deuteronomy, and during the festival of Shavuot.[63] The Exodus version is read in parashat Yitro around late January–February, and on the festival of Shavuot, and the Deuteronomy version in parashat Va'etchanan in August–September. In some traditions, worshipers rise for the reading of the Ten Commandments to highlight their special significance[63] though many rabbis, including Maimonides, have opposed this custom since one may come to think that the Ten Commandments are more important than the rest of the Mitzvot.[66]

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

text: Samaritan

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

text: The text of the Samaritan tenth commandment follows:

text: Christianity

text: Most traditions of Christianity hold that the Ten Commandments have divine authority and continue to be valid, though they have different interpretations and uses of them.[68] The Apostolic Constitutions, which implore believers to "always remember the ten commands of God," reveal the importance of the Decalogue in the early Church.[69] Through most of Christian history the decalogue was considered a summary of God's law and standard of behaviour, central to Christian life, piety, and worship.[70]

text: References in the New Testament

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

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

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

text:
Romans 13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

text: Roman Catholicism

text: In Roman Catholicism, Jesus freed Christians from the rest of Jewish religious law, but not from their obligation to keep the Ten Commandments.[71] It has been said that they are to the moral order what the creation story is to the natural order.[71]

text: According to the Catechism of the Catholic Church—the official exposition of the Catholic Church's Christian beliefs—the Commandments are considered essential for spiritual good health and growth,[72] and serve as the basis for social justice.[73] Church teaching of the Commandments is largely based on the Old and New Testaments and the writings of the early Church Fathers.[74] In the New Testament, Jesus acknowledged their validity and instructed his disciples to go further, demanding a righteousness exceeding that of the scribes and Pharisees.[75] Summarized by Jesus into two "great commandments" that teach the love of God and love of neighbour,[76] they instruct individuals on their relationships with both.

text: Orthodox

text: The Eastern Orthodox Church holds its moral truths to be chiefly contained in the Ten Commandments.[77] A confession begins with the Confessor reciting the Ten Commandments and asking the penitent which of them he has broken.[78]

text: Protestantism

text: After rejecting the Roman Catholic moral theology, giving more importance to biblical law and the gospel, early Protestant theologians continued to take the Ten Commandments as the starting point of Christian moral life.[79] Different versions of Christianity have varied in how they have translated the bare principles into the specifics that make up a full Christian ethic.[79]

text: Lutheranism

text: The Lutheran division of the commandments follows the one established by St. Augustine, following the then current synagogue scribal division. The first three commandments govern the relationship between God and humans, the fourth through eighth govern public relationships between people, and the last two govern private thoughts. See Luther's Small Catechism[80] and Large Catechism.[27]

text: Reformed

text: The Articles of the Church of England, Revised and altered by the Assembly of Divines, at Westminster, in the year 1643 state that "no Christian man whatsoever is free from the obedience of the commandments which are called moral. By the moral law, we understand all the Ten Commandments taken in their full extent."[81] The Westminster Confession, held by Presbyterian Churches, holds that the moral law contained in the Ten Commandments "does forever bind all, as well justified persons as others, to the obedience thereof".[82]

text: Methodist

text: The moral law contained in the Ten Commandments, according to the founder of the Methodist movement John Wesley, was instituted from the beginning of the world and is written on the hearts of all people.[83] As with the Reformed view,[84] Wesley held that the moral law, which is contained in the Ten Commandments, stands today:[85]

text: Every part of this law must remain in force upon all mankind in all ages, as not depending either on time or place, nor on any other circumstances liable to change; but on the nature of God and the nature of man, and their unchangeable relation to each other" (Wesley's Sermons, Vol. I, Sermon 25).[85]

text: In keeping with Wesleyan covenant theology, "while the ceremonial law was abolished in Christ and the whole Mosaic dispensation itself was concluded upon the appearance of Christ, the moral law remains a vital component of the covenant of grace, having Christ as its perfecting end."[83] As such, in Methodism, an "important aspect of the pursuit of sanctification is the careful following" of the Ten Commandments.[84]

text: The Church of Jesus Christ of Latter-day Saints

text: According to The Church of Jesus Christ of Latter-day Saints (LDS) doctrine, Jesus completed rather than rejected the Mosaic Law.[86] The Ten Commandments are considered eternal gospel principles necessary for exaltation.[87] They appear in the Book of Mosiah 12:34–36,[88] 13:15–16,[89] 13:21–24[90] and Doctrine and Covenants.[87] According to the Book of Mosiah, a prophet named Abinadi taught the Ten Commandments in the court of King Noah and was martyred for his righteousness.[91] Abinadi knew the Ten Commandments from the brass plates.[92]

text: In an October 2010 address, LDS president and prophet Thomas S. Monson taught "The Ten Commandments are just that—commandments. They are not suggestions."[93]

text: The Strangite denomination has different views of the Decalogue.[citation needed]

text: Main points of interpretative difference

text: Sabbath day

text: All Abrahamic religions observe a weekly day of rest, often called the Sabbath, although the actual day of the week ranges from Friday in Islam, Saturday in Judaism (both reckoned from dusk to dusk), and Sunday, from midnight to midnight, in Christianity. Sabbath in Christianity is a day of rest from work, often dedicated to religious observance, derived from the Biblical Sabbath.[94] Non-Sabbatarianism is the principle of Christian liberty from being bound to physical sabbath observance. Most dictionaries provide both first-day and seventh-day definitions for "sabbath" and "Sabbatarian", among other related uses.

text: Observing the Sabbath on Sunday, the day of resurrection, gradually became the dominant Christian practice from the Jewish-Roman wars onward.[citation needed] The Church's general repudiation of Jewish practices during this period is apparent in the Council of Laodicea (4th century AD) where Canons 37–38 state: "It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them" and "It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety".[95] Canon 29 of the Laodicean council specifically refers to the sabbath: "Christians must not judaize by resting on the [Jewish] Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ."[95]

text: Killing or murder

text: Multiple translations exist of the fifth/sixth commandment; the Hebrew words לא תרצח (lo tirtzach) are variously translated as "thou shalt not kill" or "thou shalt not murder".[96]

text: The imperative is against unlawful killing resulting in bloodguilt.[97] The Hebrew Bible contains numerous prohibitions against unlawful killing, but does not prohibit killing in the context of warfare (1Kings 2:5–6), capital punishment (Leviticus 20:9–16) and self-defence (Exodus 22:2–3), which are considered justified. The New Testament is in agreement that murder is a grave moral evil,[98] and references the Old Testament view of bloodguilt.[99]

text: Theft

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

text: Idolatry

text: Idolatry is forbidden in all Abrahamic religions. In Judaism there is a prohibition against worshipping an idol or a representation of God, but there is no restriction on art or simple depictions. Islam has a stronger prohibition, banning representations of God, and in some cases of Muhammad, humans and, in some interpretations, any living creature.

text: In Christianity's earliest centuries, some Christians had informally adorned their homes and places of worship with images of Christ and the saints, which others thought inappropriate. No church council had ruled on whether such practices constituted idolatry. The controversy reached crisis level in the 8th century, during the period of iconoclasm: the smashing of icons.[100]

text: In 726 Emperor Leo III ordered all images removed from all churches; in 730 a council forbade veneration of images, citing the Second Commandment; in 787 the Seventh Ecumenical Council reversed the preceding rulings, condemning iconoclasm and sanctioning the veneration of images; in 815 Leo V called yet another council, which reinstated iconoclasm; in 843 Empress Theodora again reinstated veneration of icons.[100] This mostly settled the matter until the Protestant Reformation, when John Calvin declared that the ruling of the Seventh Ecumenical Council "emanated from Satan".[100] Protestant iconoclasts at this time destroyed statues, pictures, stained glass, and artistic masterpieces.[100]

text: The Eastern Orthodox Church celebrates Theodora's restoration of the icons every year on the First Sunday of Great Lent.[100] Eastern Orthodox tradition teaches that while images of God, the Father, remain prohibited, depictions of Jesus as the incarnation of God as a visible human are permissible. To emphasize the theological importance of the incarnation, the Orthodox Church encourages the use of icons in church and private devotions, but prefers a two-dimensional depiction[101] as a reminder of this theological aspect. Icons depict the spiritual dimension of their subject rather than attempting a naturalistic portrayal.[100] 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.[101]

text: The Roman Catholic Church holds that one may build and use "likenesses", as long as the object is not worshipped. Many Roman Catholic Churches and services feature images; some feature statues. For Roman Catholics, this practice is understood as fulfilling the Second Commandment, as they understand that these images are not being worshipped.[citation needed]

text: Some Protestants will picture Jesus in his human form, while refusing to make any image of God or Jesus in Heaven.[citation needed]

text: Strict Amish people forbid any sort of image, such as photographs.[citation needed]

text: Adultery

text: Originally this commandment forbade male Israelites from having sexual intercourse with the wife of another Israelite; the prohibition did not extend to their own slaves. Sexual intercourse between an Israelite man, married or not, and a woman who was neither married nor betrothed was not considered adultery.[102] This concept of adultery stems from the economic aspect of Israelite marriage whereby the husband has an exclusive right to his wife, whereas the wife, as the husband's possession, did not have an exclusive right to her husband.[103]

text: Critical historical analysis

text: Early theories

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

text: Julius Wellhausen's influential hypothesis regarding the formation of the Pentateuch suggests that Exodus 20-23 and 34 "might be regarded as the document which formed the starting point of the religious history of Israel."[104] Deuteronomy 5 then reflects King Josiah's attempt to link the document produced by his court to the older Mosaic tradition.

text: In a 2002 analysis of the history of this position, Bernard M. Levinson argued that this reconstruction assumes a Christian perspective, and dates back to Johann Wolfgang von Goethe's polemic against Judaism, which asserted that religions evolve from the more ritualistic to the more ethical. Goethe thus argued that the Ten Commandments revealed to Moses at Mt. Sinai would have emphasized rituals, and that the "ethical" Decalogue Christians recite in their own churches was composed at a later date, when Israelite prophets had begun to prophesy the coming of the messiah, Jesus Christ. Levinson points out that there is no evidence, internal to the Hebrew Bible or in external sources, to support this conjecture. He concludes that its vogue among later critical historians represents the persistence of the idea that the supersession of Judaism by Christianity is part of a longer history of progress from the ritualistic to the ethical.[105]

text: By the 1930s, historians who accepted the basic premises of multiple authorship had come to reject the idea of an orderly evolution of Israelite religion. Critics instead began to suppose that law and ritual could be of equal importance, while taking different form, at different times. This means that there is no longer any a priori reason to believe that Exodus 20:2–17 and Exodus 34:10–28 were composed during different stages of Israelite history. For example, critical historian John Bright also dates the Jahwist texts to the tenth century BCE, but believes that they express a theology that "had already been normalized in the period of the Judges" (i.e., of the tribal alliance).[106] He concurs about the importance of the decalogue as "a central feature in the covenant that brought together Israel into being as a people"[107] but views the parallels between Exodus 20 and Deuteronomy 5, along with other evidence, as reason to believe that it is relatively close to its original form and Mosaic in origin.[108]

text: Hittite treaties

text: According to John Bright, however, there is an important distinction between the Decalogue and the "book of the covenant" (Exodus 21-23 and 34:10–24). The Decalogue, he argues, was modelled on the suzerainty treaties of the Hittites (and other Mesopotamian Empires), that is, represents the relationship between God and Israel as a relationship between king and vassal, and enacts that bond.[109]

text: "The prologue of the Hittite treaty reminds his vassals of his benevolent acts.. (compare with Exodus 20:2 "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery"). The Hittite treaty also stipulated the obligations imposed by the ruler on his vassals, which included a prohibition of relations with peoples outside the empire, or enmity between those within."[110] (Exodus 20:3: "You shall have no other gods before Me"). Viewed as a treaty rather than a law code, its purpose is not so much to regulate human affairs as to define the scope of the king's power.[111]

text: Julius Morgenstern argued that Exodus 34 is distinct from the Jahwist document, identifying it with king Asa's reforms in 899 BCE.[112] Bright, however, believes that like the Decalogue this text has its origins in the time of the tribal alliance. The book of the covenant, he notes, bears a greater similarity to Mesopotamian law codes (e.g. the Code of Hammurabi which was inscribed on a stone stele). He argues that the function of this "book" is to move from the realm of treaty to the realm of law: "The Book of the Covenant (Ex., chs. 21 to 23; cf. ch. 34), which is no official state law, but a description of normative Israelite judicial procedure in the days of the Judges, is the best example of this process."[113] According to Bright, then, this body of law too predates the monarchy.[114]

text: Hilton J. Blik writes that the phrasing in the Decalogue's instructions suggests that it was conceived in a mainly polytheistic milieu, evident especially in the formulation of the henotheistic "no-other-gods-before-me" commandment.[115]

text: Dating

text: If the Ten Commandments are based on Hittite forms, it would date them to somewhere between the 14th-12th century BCE.[116] Archaeologists Israel Finkelstein and Neil Asher Silberman argue that "the astonishing composition came together … in the seventh century BCE".[117] Critical scholar Yehezkel Kaufmann (1960) dates the oral form of the covenant to the time of Josiah.[118] An even later date (after 586 BCE) is suggested by David H. Aaron.[119]

text: The Ritual Decalogue

text: Some proponents of the Documentary hypothesis have argued that the biblical text in Exodus 34:28[120] identifies a different list as the ten commandments, that of Exodus 34:11–27.[121] Since this passage does not prohibit murder, adultery, theft, etc., but instead deals with the proper worship of Yahweh, some scholars call it the "Ritual Decalogue", and disambiguate the ten commandments of traditional understanding as the "Ethical Decalogue".[122][123][124][125]

text: According to these scholars the Bible includes multiple versions of events. On the basis of many points of analysis including linguistic it is shown as a patchwork of sources sometimes with bridging comments by the editor (Redactor) but otherwise left intact from the original, frequently side by side.[126]

text: Richard Elliott Friedman argues that the Ten Commandments at Exodus 20:1–17 "does not appear to belong to any of the major sources. It is likely to be an independent document, which was inserted here by the Redactor."[127] In his view, the Covenant Code follows that version of the Ten Commandments in the northern Israel E narrative. In the J narrative in Exodus 34 the editor of the combined story known as the Redactor (or RJE), adds in an explanation that these are a replacement for the earlier tablets which were shattered. "In the combined JE text, it would be awkward to picture God just commanding Moses to make some tablets, as if there were no history to this matter, so RJE adds the explanation that these are a replacement for the earlier tablets that were shattered."[128]

text: He writes that Exodus 34:14–26 is the J text of the Ten Commandments: "The first two commandments and the sabbath commandment have parallels in the other versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5). … The other seven commandments here are completely different."[129] He suggests that differences in the J and E versions of the Ten Commandments story are a result of power struggles in the priesthood. The writer has Moses smash the tablets "because this raised doubts about the Judah's central religious shrine".[130]

text: According to Kaufmann, the Decalogue and the book of the covenant represent two ways of manifesting God's presence in Israel: the Ten Commandments taking the archaic and material form of stone tablets kept in the ark of the covenant, while the book of the covenant took oral form to be recited to the people.[118]

text: United States debate over display on public property

text: European Protestants replaced some visual art in their churches with plaques of the Ten Commandments after the Reformation. In England, such "Decalogue boards" also represented the English monarch's emphasis on rule of royal law within the churches. The United States Constitution forbids establishment of religion by law; however images of Moses holding the tablets of the Decalogue, along other religious figures including Solomon, Confucius, and Mohamed holding the Qur'an, are sculpted on the north and south friezes of the pediment of the Supreme Court building in Washington.[131] Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law.[132]

text: In the 1950s and 1960s the Fraternal Order of Eagles placed possibly thousands of Ten Commandments displays in courthouses and school rooms, including many stone monuments on courthouse property.[133] Because displaying the commandments can reflect a sectarian position if they are numbered (see above), the Eagles developed an ecumenical version that omitted the numbers, as on the monument at the Texas capitol (shown here). Hundreds of monuments were also placed by director Cecil B. DeMille as a publicity stunt to promote his 1956 film The Ten Commandments.[134] Placing the plaques and monuments to the Ten Commandments in and around government buildings was another expression of mid-twentieth century U.S. civil religion, along with adding the phrase "under God" to the Pledge of Allegiance.[132]

text: By the beginning of the twenty-first century in the U.S., however, Decalogue monuments and plaques in government spaces had become a legal battleground between religious as well as political liberals and conservatives. Organizations such as the American Civil Liberties Union (ACLU) and Americans United for Separation of Church and State launched lawsuits challenging the posting of the ten commandments in public buildings. The ACLU has been supported by a number of religious groups (such as the Presbyterian Church (U.S.A.),[135] and the American Jewish Congress[136]), both because they do not 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. Many Christian conservatives 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.

text: Those who oppose the posting of the ten commandments on public property argue that it violates the establishment clause of the First Amendment to the Constitution of the United States. In contrast, groups like the Fraternal Order of Eagles who support 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 like Judge Roy Moore that prohibiting the public practice of religion is a violation of the first amendment's guarantee of freedom of religion.[132]

text: U.S. courts have often ruled against displays of the Ten Commandments on government property. They conclude that the ten commandments are derived from Judeo-Christian religions, to the exclusion of others: the statement "Thou shalt have no other gods before me" excludes non-monotheistic religions like Hinduism, for example. Whether the Constitution prohibits the posting of the commandments or not, there are additional political and civil rights issues regarding the posting of what is construed as religious doctrine. Excluding religions that have not accepted the ten commandments creates the appearance of impropriety. The courts have been more accepting, however, of displays that place the Ten Commandments in a broader historical context of the development of law.

text: One result of these legal cases has been that proponents of displaying the Ten Commandments have sometimes surrounded them with other historical texts to portray them as historical, rather than religious. Another result has been that other religious organizations have tried to put monuments to their laws on public lands. For example, an organization called Summum has won court cases against municipalities in Utah for refusing to allow the group to erect a monument of Summum aphorisms next to the ten commandments. The 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.

text: Cultural references

text: Two famous films of this name were directed by Cecil B. DeMille: a silent movie released in 1923 starring Theodore Roberts as Moses and a colour VistaVision version of 1956, starring Charlton Heston as Moses.

text: Both Dekalog, a 1989 Polish film series directed by Krzysztof Kieślowski, and The Ten, a 2007 American film, use the ten commandments as a structure for 10 smaller stories.[137]

text: The receipt of the Ten Commandments by Moses was satirized in Mel Brooks's movie History of the World Part I (1981), which shows Moses (played by Brooks, in a similar costume to Charlton Heston's Moses in the 1956 film), receiving three tablets containing fifteen commandments, but before he can present them to his people, he stumbles and drops one of the tablets, shattering it. He then presents the remaining tablets, proclaiming Ten Commandments.[138]

text: In The Prince of Egypt, a 1998 animated film that depicted the early life of Moses (voiced by Val Kilmer), the ending depicts him with the Ten Commandments at Mount Sinai, accompanied by a reprise of Deliver Us.


document_title: Flight (Grey's Anatomy)

question_text: who dies in the plane crash in grey's anatomy season 8

question_tokens: who dies in the plane crash in grey 's anatomy season 8

root

text: Flight (Grey's Anatomy)

text: Plot[edit]

text: After their plane crashes in the woods, Dr. Meredith Grey (Ellen Pompeo), Dr. Lexie Grey (Chyler Leigh), Dr. Cristina Yang (Sandra Oh), Dr. Arizona Robbins (Jessica Capshaw), Dr. Derek Shepherd (Patrick Dempsey), and Dr. Mark Sloan (Eric Dane) desperately fight to stay alive. Meredith is relatively unscathed, while the rest have serious injuries: the pilot, Jerry (James LeGros), has a major spine injury, and Yang dislocates her arm. Robbins' femur is broken and sticking through the skin, Sloan has serious internal injuries; though initially adrenaline keeps him on his feet. Shepherd is sucked out the side of the plane and awakens alone in the wood; his mangled hand having been pushed through the door of the plane. However, none are in as bad shape as Lexie, who is crushed under a piece of the plane. While Meredith searches for Shepherd, Yang and Sloan try to move the debris off Lexie. Eventually, the two realize that they cannot save her, so Sloan holds her hand while she dies, telling her that he loves her. As Sloan tells her of the life the two were meant to have together, Lexie dies with a smile on her face just as Meredith and Yang are approaching.

tag: p

text: Lexie's death devastates Meredith, who is still desperately trying to find her husband. Eventually, she and Shepherd reunite and they fix his hand as best as they can. Meanwhile, back at Seattle Grace Mercy West Hospital, no one is aware of what has happened to the other doctors. Dr. Richard Webber (James Pickens, Jr.) prepares the annual dinner for the departing residents, which Dr. Alex Karev (Justin Chambers), Dr. Jackson Avery (Jesse Williams), and Dr. April Kepner (Sarah Drew) are dreading. Avery makes the choice to take a job offer at Tulane Medical Center, and he and Kepner share a moment. Dr. Ben Warren (Jason George) and Dr. Miranda Bailey (Chandra Wilson) decide to get married, even though Warren is going to start his surgical internship in Los Angeles. After realizing Dr. Teddy Altman (Kim Raver) was offered a chief position at United States Army Medical Command (MEDCOM) and is refusing to leave Seattle out of loyalty, Dr. Owen Hunt (Kevin McKidd), the chief of surgery, fires her to free her from the hospital where her husband died. As the episode ends, Hunt picks up his messages to discover the surgical team never made it to Boise. The residents, finally excited to celebrate at Webber's dinner, are left waiting for their stranded friends. The remaining crash survivors are left struggling to stay awake as their last match goes out. In the closing monologue, Meredith repeats the opening to the speech that Webber gave in the pilot episode of the series.

text: Production[edit]

text:
"It was so hard. It was physically and emotionally challenging because you're constantly at extremely high stakes. The physicality for Cristina, she had to do a lot of things with one arm, and I had to do a lot of things with one shoe. You're running around the mountain with one shoe and one arm basically and doing things that way. And it's like we've had this cushy time on stages and in the hospital. But being out in the open on the side of a mountain was exhilarating; you cannot beat location work. I've done very little greenscreen work, but it's just a pooper. I don't care how much you blow that fan on my face, there's not a helicopter coming at me. It's really hard to manufacture the clear reality of what that is, but when you are on a mountain and you are freezing, you're freezing."

— Oh's impressions on shooting in the mountains[1]

tag: div

text: The episode was written by Shonda Rhimes, and directed by Rob Corn.[2] Featured music included The Paper Kites' "Featherstone" and Feist's 'Graveyard".[3] Filming took place in Big Bear Lake, California, a location previously used in the seventh season for Yang and Shepherd's fishing trip.[4] Commenting on the filming conditions, Leigh said: "It would rain and be sunny and hot. I never died before [on camera]. That sounds funny saying that. I think everyone has an emotional wellspring and that happened to be a moment where I was sprung. Everybody was very accommodating — the crew, cast. And I opted to stay underneath [the wreckage] for the most part over two days rather than trying to get in and out."[5]

text: In regard to the episode, Rhimes commented before it originally aired that it was difficult to write, largely because of the death of a main character. She compared it to writing the season six finale, by explaining that the former was "more painful" to write.[6] After the episode aired, Rhimes repeated in a tweet that it was hard for her to write the finale, adding: "I did not enjoy it. It made me sick and it made me sad."[7] Rhimes also explained the departure of Leigh, whose character died after the plane crash, by saying that the two came to an agreement on the decision to kill Lexie, after extensive discussion. Speaking of Raver's departure whose character left Seattle Grace for MEDCOM, Rhimes elaborated that Raver was offered a contract renewal, but declined.[7]

text: Reception[edit]

text: The episode received mixed reviews among television critics, and it outperformed the previous episode in terms of both viewership and ratings. "Flight" was originally broadcast on May 17, 2012 in the United States on the American Broadcasting Company (ABC). The episode was watched in the United States by a total of 11.44 million people,[8] a 16.5% (1.62 million) increase from the previous episode "Migration", which garnered 9.82 million viewers.[9] In terms of viewership, "Flight" ranked fourth for the night, behind the season finales of Fox's American Idol, and CBS's Person of Interest and The Mentalist.[8] In terms of Grey's Anatomy's other season finales, the episode was the show's second least-viewed finale, just behind the seventh season's, which garnered 9.89 million viewers.[10] The episode did not rank in the top three for viewership, but its 4.1/11 Nielsen rating ranked first in its 9:00 Eastern time-slot and second for the night, registering the show as Thursday's No. 1 drama, for both the rating and share percentages of the key 18–49 demographic. Its rating lost to American Idol, but beat out CBS's The Big Bang Theory, Person of Interest, and The Mentalist.[8] In addition to its rating being in the top rankings for the night, it was an increase from the previous episode, which netted a 3.5/10 rating/share in the 18–49 demographic.[9] The episode also showed an increase in ratings in comparison to the previous year's finale, which attained a 3.6/9 rating/share in the 18–49 demographic.[10]

text: Poptimal's Tanya Lane wrote, "Wow…just wow. Grey's Anatomy has once again managed to shock with its season finale." While she appreciated the "realism and authenticity that Grey's is known for", she found the episode was "almost too much" as it was "extremely gory and difficult to watch, initially because of the grisly wounds" but later because of the "heavy and emotional things that transpired". She thought Pompeo gave one of her best performances when her character learned that her sister was dead.[11] Digital Spy's Ben Lee found Leigh's and Dane's performances "phenomenal" and added that he had probably never seen a better performance from Dane. He described the moment the two actors shared as "truly poignant". To him, Lexie's death felt like a finale, which was thus too early. As for what was happening in Seattle Grace, he thought it was "a bit pointless" and "uninteresting" except Altman's departure, which he deemed "the most significant moment at the hospital".[12] Entertainment Weekly's Tanner Stransky commented of Lexie's death: "It was an intense death. I mean, how awful was it to watch one of Grey’s longest-running characters pass away so quickly -- and rather unceremoniously? I get that Ms. Rhimes had to do what she had to do -- and every show needs to be shaken up once in a while -- but I don't love that Lexie was the one to die. Could it have been someone less important somehow? I guess it would have been too obvious to do Kepner. And you probably just don't kill off a hottie like Mark Sloan, right?" Stransky also complained about Robbins' screams at the beginning of the episode, but enjoyed Bailey's story.[13]

text: In an Entertainment Weekly poll that judged all the television season finales of the year, Lexie's death was voted the "Top Tissue Moment",[14] while Robbins' injured leg and Shepherd's mangled hand were voted the "Most Disturbing Image".[15] The ending of the episode was also considered as the "Best Ending to an Otherwise So-So Season".[16] Lexie's death was also nominated under the "Best (Presumed) Death" category,[17] while the plane crash's aftermath was nominated as the "Best Non-romantic Cliffhanger",[18] and the episode in entirety was nominated for the special award for "Biggest Regret That I Didn't See It, I Just Heard or Read About It".[19] Entertainment Weekly later named the scene where Meredith is crying one of the best crying scenes of 2012.[20] In TVLine's review of 2012, Lexie's death was runner-up for "Biggest Tearjerker".[21] The episode is nominated at the NAACP Image Awards under the Outstanding Writing in a Dramatic Series category for Rhimes.[22]


document_title: Manchester United F.C. in European football

question_text: when was the last time man united were in the champions league

text: History[edit]

text: Early years[edit]

text: Following their league title win the previous season, Manchester United first competed in European football competition in 1956–57. 1954–55 Football League winners Chelsea had been denied the opportunity to take part in the inaugural European Cup by The Football League's chairman Alan Hardaker, who feared that European football would damage the integrity of the English game. However, Matt Busby, the manager of Manchester United, was a forward-thinking man and was determined to have his team compete on the European stage. With the backing of The Football Association's chairman, Stanley Rous (who would later go on to become the president of FIFA), Manchester United were allowed to compete in the 1956–57 European Cup.

text: The club's first match in European competition was a European Cup preliminary round tie against Anderlecht at Parc Astrid in Brussels; Manchester United won the match 2–0 in front of 35,000 spectators. The return leg was played at Maine Road, the home of Manchester United's local rivals Manchester City, as United's stadium, Old Trafford, had not yet been fitted with the necessary floodlighting for evening games. The match finished as a 10–0 win for Manchester United, a result that still stands as the club's record win in all competitions. A long run in the European Cup followed, including wins over Borussia Dortmund and Athletic Bilbao and culminating with a semi-final tie against Real Madrid. The first leg took United to the Santiago Bernabéu Stadium, where they were defeated 3–1 in front of a record away crowd of 135,000 spectators. However, they were only able to draw 2–2 in the second leg back at Old Trafford, and the club's first European season came to an end as Real Madrid went on to record the second of their five consecutive European Cup titles.

text: Munich[edit]

text: United won the league title again that season, and were therefore eligible to compete in the European Cup for the second consecutive year. After dispatching Shamrock Rovers 9–2 on aggregate in the preliminary round, United were paired with Dukla Prague for the first round. After the second leg in Prague, the team was scheduled to fly back to Manchester the following day, but fog over Manchester prevented this and they were forced to make hasty arrangements to travel back via ferry from the Hook of Holland to Harwich and then by train up to Manchester. This long-winded journey took its toll on the players, who were only able to manage a 1–1 away draw against Birmingham City two days later.

text: Eager to avoid such a scenario again, the club's management chartered a plane for the quarter-final second leg away to Red Star Belgrade. Following a 2–1 win in the first leg at Old Trafford, a 3–3 draw in Belgrade was enough to secure passage to the semi-finals. On the return flight to Manchester, British European Airways Flight 609 stopped over in a snow-covered Munich for refuelling. Once the refuelling was complete, the pilot was given clearance to take off, only to be halted by a fault with the plane's engine. A second attempt was made a few seconds later, but the same fault kept the plane grounded. Half an hour later, after inspection by the airport's engineers, the plane was given clearance for another take-off attempt. The suggested solution was to have the plane accelerate more slowly, but this meant that the take-off velocity would not be reached until the plane was even further down the runway. Once the plane reached 117 knots – the speed at which it was no longer safe to abort the take-off – the pilot would have expected the plane's velocity to continue to increase; however, there was a sudden drop in velocity and the plane was unable to take off before the end of the runway. It skidded off the end of the runway, through a wire fence and across a road before crashing into a house.

text: The impact of the crash and the subsequent explosion of fuel killed 21 of the 44 people on board instantly, and another two died in hospital a few days later. Eight of those who died were Manchester United players, among them Duncan Edwards, Roger Byrne and Tommy Taylor, while club secretary Walter Crickmer, trainer Tom Curry and coach Bert Whalley were also killed. Matt Busby was also severely injured, but he made a full recovery after two months in hospital. With eight of the club's first team having been killed in the accident, and several more still recuperating, a threadbare side took to the field for the semi-final matches against Milan. A 2–1 win at Old Trafford in the first leg gave the team hope of a place in the final, but a 4–0 defeat back at the San Siro put paid to those dreams. In honour of those who died, UEFA offered United a berth in the 1958–59 European Cup, drawing them against BSC Young Boys in the preliminary round, but the Football League denied United entry to the competition as they had not won the Football League the previous season after their league campaign crumbled in the aftermath of the disaster.

text: Return to Europe[edit]

text: Victory in the 1962–63 FA Cup meant that United returned to European competition after a five-year absence for the 1963–64 Cup Winners' Cup. After sweeping aside Willem II of the Netherlands and the defending champions, England's Tottenham Hotspur, United were drawn against Sporting CP in the quarter-finals. A 4–1 home win in the first leg meant that United needed to avoid defeat by more than three goals at Estádio José Alvalade to progress to the semi-finals; however, the team succumbed to their heaviest defeat in European competition to date, losing 5–0 on the night and 6–4 on aggregate.

text: A second-place finish in the league in 1963–64 meant that United qualified for the Inter-Cities Fairs Cup in 1964–65. They reached the semi-finals, knocking out Djurgården, Borussia Dortmund, Everton and Strasbourg before losing 2–1 to Ferencváros in a play-off after a 3–3 aggregate draw over two legs.

text: Back in the European Cup[edit]

text: The following season saw United return to the European Cup for the first time since Munich after they had beaten Leeds United to top spot in the Football League on goal average. After seeing off Finland's HJK Helsinki and Vorwärts Berlin of East Germany in the first two rounds, Manchester United were drawn against four-time finalists, two-time winners and the previous season's runners-up, Benfica. Benfica's most famous player, the Portuguese international Eusébio, had just been named the European Footballer of the Year and his team went into the tie as favourites. Despite this tag, United ran out 3–2 winners in the first leg at Old Trafford, before beating the Lisbon side 5–1 back at the Estádio da Luz, in what is considered to be the greatest match of George Best's career.[1][2][3] The result set up a semi-final tie with Partizan, a tie that would take United back to for the first time since the tragedy in Munich. Best had injured his knee in an FA Cup Sixth Round match against Preston North End a couple of weeks before, and although he played in the first leg against Partizan, he was not fully fit and United struggled, losing 2–0 at the JNA Stadium. A goal from Nobby Stiles secured a 1–0 win in the second leg back at Old Trafford, but it was not enough and Matt Busby, believing that his dream of winning the European Cup was over, considered retirement; however, he resolved to win another league title and have one last shot at Europe's biggest prize.

text: First European title[edit]

text: Manchester United won the 1966–67 Football League title by four points over Nottingham Forest with a game to spare; this secured their second European Cup appearance in three seasons for 1967–68. After overcoming the Maltese champions, Hibernians, in the first round, United were handed yet another trip to Yugoslavia, this time to take on FK Sarajevo. The Red Devils faced a long journey to Sarajevo for the first leg, and they were held to a 0–0 draw in a very physical match. The second leg was equally robust, but United took control of the tie with goals from John Aston and George Best. Sarajevo were only able to pull back one goal and United went through to the quarter-finals, where they were drawn against Polish side Górnik Zabrze. United won the first leg at Old Trafford 2–0; an own goal from Stefan Florenski put them 1–0 up after an hour, and Brian Kidd doubled their lead in the final minute. The Poles had come to be considered one of the better sides in the last eight, and they were able to come away with a 1–0 win in the second leg, but it was not enough to prevent United from progressing to a semi-final tie with Real Madrid. United's 1–0 win in the first leg at Old Trafford was all that separated the sides after a 3–3 draw at the Bernabéu, setting up a meeting with Benfica in the final at Wembley Stadium. Best was again on the scoresheet, along with two goals from Charlton and one from Kidd on his 19th birthday, as United beat the Portuguese champions 4–1 after extra time to claim their first European trophy.

text: United reached the semi-finals of the European Cup as holders in the 1968–69 season, but lost to Milan. They would not compete in Europe for another seven years.

text: European comeback[edit]

text: Following the retirement of Sir Matt Busby as manager at the end of the 1968–69 season, United entered a barren period that culminated in relegation to the Second Division in 1974. Promotion was achieved at the first attempt under the management of Tommy Docherty, who had taken over in December 1972, and in that first season back in the top flight, United finished third in the league to qualify for the UEFA Cup.

text: Although United did qualify for the European Cup Winners' Cup as FA Cup winners in 1977 and for the UEFA Cup in 1980 and 1982 with top-five finishes, they failed to make an impact on European competitions until the 1983–84 season, when they qualified for the European Cup Winners' Cup as FA Cup winners under Ron Atkinson. The United squad of this era was arguably the finest of the post-Busby era, containing star players including Ray Wilkins, Bryan Robson, Frank Stapleton and teenage forward Norman Whiteside. United achieved a famous victory over Barcelona in the quarter-finals of the 1983–84 European Cup Winners' Cup, winning the second leg 3–0 at Old Trafford after being beaten 2–0 in Spain in the first leg, made all the more impressive by the fact that Barcelona's team contained Diego Maradona, rated by many as the best footballer in the world at the time.

text: United reached the quarter-finals of the UEFA Cup in 1984–85, but this would be their last contribution to European football for half a decade; the subsequent Heysel Stadium disaster at the European Cup final, in which rioting by Liverpool fans resulted in the death of 39 spectators and led to a ban on all English clubs in European competitions which would not be lifted in 1990. This resulted in United missing out on qualification for the European Cup Winners' Cup in 1985, and the UEFA Cup in 1986 and 1988. During this exile from Europe, United replaced Ron Atkinson with Alex Ferguson as their manager, and he remained in charge more than a quarter of a century later.

text: Since 1990[edit]

text: When the ban on English clubs in European competitions was lifted for the 1990–91 season, United were England's representatives in the European Cup Winners' Cup, as FA Cup winners, and they marked their return to Europe by winning the competition, with a 2–1 win over Barcelona (by now without Maradona) in the final, in which Mark Hughes scored twice.[4] Their defence of the trophy in the 1991–92 season was short-lived, ending at the hands of Atlético Madrid in the second round, and they lost at the first hurdle in the 1992–93 UEFA Cup. League title glory in 1993 saw United enter the European Cup (now branded the Champions League) for the first time in 25 years, but in spite of their excellent domestic form during this era, they failed to make much of an impact in European competitions until the 1996–97 season, when they reached the semi-finals of the Champions League and were beaten by Borussia Dortmund. This campaign in Europe also saw them suffer their first defeat home in a European competition, 40 years after first competing on the continent, losing 1–0 to Turkish side Fenerbahçe in the group stage.[5]

text: They finally ended a 31-year wait for a second European Cup in 1999 when stoppage-time goals from Teddy Sheringham and Ole Gunnar Solskjær gave them a 2–1 win over Bayern Munich in the final in Barcelona.[6] In 2003–04, United were beaten by Porto in the last 16 of the Champions League, ending a seven-year run of quarter-final appearances in the competitions,[7] which also included one run to the final and a further two to the semi-finals.

text: After three short-lived Champions League campaigns, United made an impact on the competition in the 2006–07 season. After going down 2–1 in Italy to Roma in the quarter-final first leg,[8] they triumphed 7–1 in the second leg to reach the semi-finals for the first time in five years.[9] They took a 3–2 lead against Milan in the first leg,[10] only for their hopes of an all-English final with Liverpool to be ended by a 3–0 second leg defeat.[11] A year later, however, they won the trophy for the third time, beating fellow English side Chelsea on penalties in Moscow after a 1–1 draw in the first all-English European Cup final.[12]

text: United reached two European Cup finals in the next three years, but lost to Barcelona on both occasions; first in the 2009 final in Rome,[13] and then in the 2011 final at the new Wembley Stadium in London.[14] After finishing seventh in the Premier League in 2013–14 under David Moyes, United missed out on European football in 2014–15 for the first time in 25 years,[15] but returned to European action the following season after Moyes' replacement Louis van Gaal guided the club to fourth in the league and a place in the Champions League play-off round.[16] It was the first time that Manchester United had played in the qualifying phase of the Champions League since beating Hungarian side Debrecen in the 2005–06 competition.[17]

text: Matches[edit]

text: As of 31 October 2017

text:
Season
Competition
Round
Opposition
Score[nb 1]

1956–57
European Cup
Preliminary round
 Anderlecht
2–0 (A), 10–0 (H)

First round
 Borussia Dortmund
3–2 (H), 0–0 (A)

Quarter-final
 Athletic Bilbao
3–5 (A), 3–0 (H)

Semi-final
 Real Madrid
1–3 (A), 2–2 (H)

1957–58
European Cup
Preliminary round
 Shamrock Rovers
6–0 (A), 3–2 (H)

First round
 Dukla Prague
3–0 (H), 0–1 (A)

Quarter-final
 Red Star Belgrade
2–1 (H), 3–3 (A)

Semi-final
 Milan
2–1 (H), 0–4 (A)

1958–59
European Cup
Preliminary round
 Young Boys
Withdrew

1963–64
Cup Winners' Cup
Preliminary round
 Willem II
1–1 (A), 6–0 (H)

First round
 Tottenham Hotspur
0–2 (A), 4–1 (H)

Quarter-final
 Sporting CP
4–1 (H), 0–5 (A)

1964–65
Inter-Cities Fairs Cup
First round
 Djurgården
1–1 (A), 6–0 (H)

Second round
 Borussia Dortmund
6–1 (A), 4–0 (H)

Third round
 Everton
1–1 (A), 6–0 (H)

Quarter-final
 Strasbourg
5–0 (A), 0–0 (H)

Semi-final
 Ferencváros
3–2 (H), 0–1 (A), 1–2 (A)

1965–66
European Cup
Preliminary round
 HJK Helsinki
3–2 (A), 6–0 (H)

First round
 Vorwärts Berlin
2–0 (A), 3–1 (H)

Quarter-final
 Benfica
3–2 (H), 5–1 (A)

Semi-final
 Partizan Belgrade
0–2 (A), 1–0 (H)

1967–68
European Cup
First round
 Hibernians
4–0 (H), 0–0 (A)

Second round
 FK Sarajevo
0–0 (A), 2–1 (H)

Quarter-final
 Górnik Zabrze
2–0 (H), 0–1 (A)

Semi-final
 Real Madrid
1–0 (H), 3–3 (A)

Final
 Benfica
4–1 (N)

1968
Intercontinental Cup
Final
 Estudiantes
0–1 (A), 1–1 (H)

1968–69
European Cup
First round
 Waterford
3–1 (A), 7–1 (H)

Second round
 Anderlecht
3–0 (H), 1–3 (A)

Quarter-final
 Rapid Vienna
3–0 (H), 0–0 (A)

Semi-final
 Milan
0–2 (A), 1–0 (H)

1976–77
UEFA Cup
First round
 Ajax
0–1 (A), 2–0 (H)

Second round
 Juventus
1–0 (H), 0–3 (A)

1977–78
Cup Winners' Cup
First round
 Saint-Étienne
1–1 (A), 2–0 (H)[nb 2]

Second round
 Porto
0–4 (A), 5–2 (H)

1980–81
UEFA Cup
First round
 Widzew Łódź
1–1 (H), 0–0 (A)[nb 3]

1982–83
UEFA Cup
First round
 Valencia
0–0 (H), 1–2 (A)

1983–84
Cup Winners' Cup
First round
 Dukla Prague
1–1 (H), 2–2 (A)[nb 4]

Second round
 Spartak Varna
2–1 (A), 2–0 (H)

Quarter-final
 Barcelona
0–2 (A), 3–0 (H)

Semi-final
 Juventus
1–1 (H), 1–2 (A)

1984–85
UEFA Cup
First round
 Rába ETO Győr
3–0 (H), 2–2 (A)

Second round
 PSV Eindhoven
0–0 (H), 1–0 (A)

Third round
 Dundee United
2–2 (H), 3–2 (A)

Quarter-final
 Videoton
1–0 (H), 0–1 (A)[nb 5]

1985–86
Cup Winners' Cup
Banned

1986–87
UEFA Cup

1988–89
UEFA Cup

1990–91
Cup Winners' Cup
First round
 Pécsi Munkás
2–0 (H), 1–0 (A)

Second round
 Wrexham
3–0 (H), 2–0 (A)

Quarter-final
 Montpellier
1–1 (H), 2–0 (A)

Semi-final
 Legia Warsaw
3–1 (A), 1–1 (H)

Final
 Barcelona
2–1 (N)

1991
Super Cup
Final
 Red Star Belgrade
1–0 (H)

1991–92
Cup Winners' Cup
First round
 Athinaikos
0–0 (A), 2–0 (H)

Second round
 Atlético Madrid
0–3 (A), 1–1 (H)

1992–93
UEFA Cup
First round
 Torpedo Moscow
0–0 (H), 0–0 (A)[nb 6]

1993–94
Champions League
First round
 Kispest Honvéd
3–2 (A), 2–1 (H)

Second round
 Galatasaray
3–3 (H), 0–0 (A)[nb 3]

1994–95
Champions League
Group A
 IFK Göteborg
4–2 (H), 1–3 (A)

 Galatasaray
0–0 (A), 4–0 (H)

 Barcelona
2–2 (H), 0–4 (A)

1995–96
UEFA Cup
First round
 Rotor Volgograd
0–0 (A), 2–2 (H)[nb 3]

1996–97
Champions League
Group C
 Juventus
0–1 (A), 0–1 (H)

 Rapid Vienna
2–0 (H), 2–0 (A)

 Fenerbahçe
2–0 (A), 0–1 (H)

Quarter-final
 Porto
4–0 (H), 0–0 (A)

Semi-final
 Borussia Dortmund
0–1 (A), 0–1 (H)

1997–98
Champions League
Group B
 Košice
3–0 (A), 3–0 (H)

 Juventus
3–2 (H), 0–1 (A)

 Feyenoord
2–1 (H), 3–1 (A)

Quarter-final
 AS Monaco
0–0 (A), 1–1 (H)[nb 3]

1998–99
Champions League
Second qualifying round
 ŁKS Łódź
2–0 (H), 0–0 (A)

Group D
 Barcelona
3–3 (H), 3–3 (A)

 Bayern Munich
2–2 (A), 1–1 (H)

 Brøndby
6–2 (A), 5–0 (H)

Quarter-final
 Internazionale
2–0 (H), 1–1 (A)

Semi-final
 Juventus
1–1 (H), 3–2 (A)

Final
 Bayern Munich
2–1 (N)

1999
Super Cup
Final
 Lazio
0–1 (N)

1999
Intercontinental Cup
Final
 Palmeiras
1–0 (N)

2000
Club World Championship
Group B
 Necaxa
1–1 (N)

 Vasco da Gama
1–3 (N)

 South Melbourne
2–0 (N)

1999–2000
Champions League
First group round
Group D
 Croatia Zagreb
0–0 (H), 2–1 (A)

 Sturm Graz
3–0 (A), 2–1 (H)

 Marseille
2–1 (H), 0–1 (A)

Second group round
Group B
 Fiorentina
0–2 (A), 3–1 (H)

 Valencia
3–0 (H), 0–0 (A)

 Bordeaux
2–0 (H), 1–0 (A)

Quarter-final
 Real Madrid
0–0 (A), 2–3 (H)

2000–01
Champions League
First group round
Group G
 Anderlecht
5–1 (H), 1–2 (A)

 Dynamo Kyiv
0–0 (A), 1–0 (H)

 PSV Eindhoven
1–3 (A), 3–1 (H)

Second group round
Group A
 Panathinaikos
3–1 (H), 1–1 (A)

 Sturm Graz
2–0 (A), 3–0 (H)

 Valencia
0–0 (A), 1–1 (H)

Quarter-final
 Bayern Munich
0–1 (H), 1–2 (A)

2001–02
Champions League
First group round
Group G
 Lille
1–0 (H), 1–1 (A)

 Deportivo
1–2 (A), 2–3 (H)

 Olympiacos
2–0 (A), 3–0 (H)

Second group round
Group A
 Bayern Munich
1–1 (A), 0–0 (H)

 Boavista
3–0 (H), 3–0 (A)

 Nantes
1–1 (A), 5–1 (H)

Quarter-final
 Deportivo
2–0 (A), 3–2 (H)

Semi-final
 Bayer Leverkusen
2–2 (H), 1–1 (A)[nb 3]

2002–03
Champions League
Third qualifying round
 Zalaegerszeg
0–1 (A), 5–0 (H)

First group round
Group F
 Maccabi Haifa
5–2 (H), 0–3 (A)

 Bayer Leverkusen
2–1 (A), 2–0 (H)

 Olympiacos
4–0 (H), 3–2 (A)

Second group round
Group D
 Basel
3–1 (A), 1–1 (H)

 Deportivo
2–0 (H), 0–2 (A)

 Juventus
2–1 (H), 3–0 (A)

Quarter-final
 Real Madrid
1–3 (A), 4–3 (H)

2003–04
Champions League
Group E
 Panathinaikos
5–0 (H), 1–0 (A)

 Stuttgart
1–2 (A), 2–0 (H)

 Rangers
1–0 (A), 3–0 (H)

First knockout round
 Porto
1–2 (A), 1–1 (H)

2004–05
Champions League
Third qualifying round
 Dinamo București
2–1 (A), 3–0 (H)

Group D
 Lyon
2–2 (A), 2–1 (H)

 Fenerbahçe
6–2 (H), 0–3 (A)

 Sparta Prague
0–0 (H), 4–1 (A)

First knockout round
 Milan
0–1 (H), 0–1 (A)

2005–06
Champions League
Third qualifying round
 Debrecen
3–0 (H), 3–0 (A)

Group D
 Villarreal
0–0 (A), 0–0 (H)

 Benfica
2–1 (H), 1–2 (A)

 Lille
0–0 (H), 0–1 (A)

2006–07
Champions League
Group F
 Celtic
3–2 (H), 0–1 (A)

 Benfica
1–0 (A), 3–1 (H)

 Copenhagen
3–0 (H), 0–1 (A)

First knockout round
 Lille
1–0 (A), 1–0 (H)

Quarter-final
 Roma
1–2 (A), 7–1 (H)

Semi-final
 Milan
3–2 (H), 0–3 (A)

2007–08
Champions League
Group F
 Sporting CP
1–0 (A), 2–1 (H)

 Roma
1–0 (H), 1–1 (A)

 Dynamo Kyiv
4–2 (A), 4–0 (H)

First knockout round
 Lyon
1–1 (A), 1–0 (H)

Quarter-final
 Roma
2–0 (A), 1–0 (H)

Semi-final
 Barcelona
0–0 (A), 1–0 (H)

Final
 Chelsea
1–1 (N)[nb 7]

2008
Super Cup
Final
 Zenit Saint Petersburg
1–2 (N)

2008
Club World Cup
Semi-final
 Gamba Osaka
5–3 (N)

Final
 LDU Quito
1–0 (N)

2008–09
Champions League
Group E
 Villarreal
0–0 (H), 0–0 (A)

 Aalborg
3–0 (A), 2–2 (H)

 Celtic
3–0 (H), 1–1 (A)

First knockout round
 Internazionale
0–0 (A), 2–0 (H)

Quarter-final
 Porto
2–2 (H), 1–0 (A)

Semi-final
 Arsenal
1–0 (H), 3–1 (A)

Final
 Barcelona
0–2 (N)

2009–10
Champions League
Group B
 Beşiktaş
1–0 (A), 0–1 (H)

 Wolfsburg
2–1 (H), 3–1 (A)

 CSKA Moscow
1–0 (A), 3–3 (H)

Round of 16
 Milan
3–2 (A), 4–0 (H)

Quarter-final
 Bayern Munich
1–2 (A), 3–2 (H)[nb 3]

2010–11
Champions League
Group C
 Rangers
0–0 (H), 1–0 (A)

 Valencia
1–0 (A), 1–1 (H)

 Bursaspor
1–0 (H), 3–0 (A)

Round of 16
 Marseille
0–0 (A), 2–1 (H)

Quarter-final
 Chelsea
1–0 (A), 2–1 (H)

Semi-final
 Schalke 04
2–0 (A), 4–1 (H)

Final
 Barcelona
1–3 (N)

2011–12
Champions League
Group C
 Benfica
1–1 (A), 2–2 (H)

 Basel
3–3 (H), 1–2 (A)

 Oțelul Galați
2–0 (A), 2–0 (H)

2011–12
Europa League
Round of 32
 Ajax
2–0 (A), 1–2 (H)

Round of 16
 Athletic Bilbao
2–3 (H), 1–2 (A)

2012–13
Champions League
Group H
 Galatasaray
1–0 (H), 0–1 (A)

 CFR Cluj
2–1 (A), 0–1 (H)

 Braga
3–2 (H), 3–1 (A)

Round of 16
 Real Madrid
1–1 (A), 1–2 (H)

2013–14
Champions League
Group A
 Bayer Leverkusen
4–2 (H), 5–0 (A)

 Shakhtar Donetsk
1–1 (A), 1–0 (H)

 Real Sociedad
1–0 (H), 0–0 (A)

Round of 16
 Olympiacos
0–2 (A), 3–0 (H)

Quarter-final
 Bayern Munich
1–1 (H), 1–3 (A)

2015–16
Champions League
Play-off round
 Club Brugge
3–1 (H), 4–0 (A)

Group B
 PSV Eindhoven
1–2 (A), 0–0 (H)

 Wolfsburg
2–1 (H), 2–3 (A)

 CSKA Moscow
1–1 (A), 1–0 (H)

2015–16
Europa League
Round of 32
 Midtjylland
1–2 (A), 5–1 (H)

Round of 16
 Liverpool
0–2 (A), 1–1 (H)

2016–17
Europa League
Group A
 Fenerbahçe
4–1 (H), 1–2 (A)

 Feyenoord
0–1 (A), 4–0 (H)

 Zorya Luhansk
1–0 (H), 2–0 (A)

Round of 32
 Saint-Étienne
3–0 (H), 1–0 (A)

Round of 16
 Rostov
1–1 (A), 1–0 (H)

Quarter-final
 Anderlecht
1–1 (A), 2–1 (H)

Semi-final
 Celta Vigo
1–0 (A), 1–1 (H)

Final
 Ajax
2–0 (N)

2017
Super Cup
Final
 Real Madrid
1–2 (N)

2017–18
Champions League
Group A
 Basel
3–0 (H)

 CSKA Moscow
4–1 (A)

 Benfica
1–0 (A), 2–0 (H)

tag: table

text: Overall record[edit]

text: By competition[edit]

text: As of 31 October 2017

text:
Competition
Pld
W
D
L
GF
GA
GD
Win%[nb 8]
Ref

Champions League / European Cup
7002265000000000000♠265
7002149000000000000♠149
7001640000000000000♠64
7001520000000000000♠52
7002493000000000000♠493
7002249000000000000♠249
+244
07001562300000099999♠56.23
[18]

Cup Winners' Cup
7001310000000000000♠31
7001160000000000000♠16
7000900000000000000♠9
7000600000000000000♠6
7001550000000000000♠55
7001350000000000000♠35
+20
07001516100000000000♠51.61
[19]

Europa League / UEFA Cup / Inter-Cities Fairs Cup
7001540000000000000♠54
7001240000000000000♠24
7001170000000000000♠17
7001130000000000000♠13
7001860000000000000♠86
7001470000000000000♠47
+39
07001444400000000000♠44.44
[20]

Super Cup
7000400000000000000♠4
7000100000000000000♠1
5000000000000000000♠0
7000300000000000000♠3
7000300000000000000♠3
7000500000000000000♠5
−2
07001250000000000000♠25.00
[21]

Intertoto Cup
5000000000000000000♠0
5000000000000000000♠0
5000000000000000000♠0
5000000000000000000♠0
5000000000000000000♠0
5000000000000000000♠0
+0
!—

Intercontinental Cup
7000300000000000000♠3
7000100000000000000♠1
7000100000000000000♠1
7000100000000000000♠1
7000200000000000000♠2
7000200000000000000♠2
+0
07001333300000000000♠33.33
[22]

Club World Cup
7000500000000000000♠5
7000300000000000000♠3
7000100000000000000♠1
7000100000000000000♠1
7001100000000000000♠10
7000700000000000000♠7
+3
07001600000000000000♠60.00
[23]

Total
7002362000000000000♠362
7002194000000000000♠194
7001920000000000000♠92
7001760000000000000♠76
7002649000000000000♠649
7002345000000000000♠345
+304
07001535900000000000♠53.59
[24]

text: By country[edit]

text: As of 31 October 2017

text:
Country
Pld
W
D
L
GF
GA
GD
Win%[nb 8]
Ref

 Argentina
7000200000000000000♠2
5000000000000000000♠0
7000100000000000000♠1
7000100000000000000♠1
7000100000000000000♠1
7000200000000000000♠2
−1
005000000000000000000♠0.00
[25]

 Australia
7000100000000000000♠1
7000100000000000000♠1
5000000000000000000♠0
5000000000000000000♠0
7000200000000000000♠2
5000000000000000000♠0
+2
7002100000000000000♠100.00
[26]

 Austria
7000800000000000000♠8
7000700000000000000♠7
7000100000000000000♠1
5000000000000000000♠0
7001170000000000000♠17
7000100000000000000♠1
+16
07001875000000000000♠87.50
[27]

 Belgium
7001100000000000000♠10
7000700000000000000♠7
7000100000000000000♠1
7000200000000000000♠2
7001320000000000000♠32
7000900000000000000♠9
+23
07001700000000000000♠70.00
[28]

 Bosnia and Herzegovina
7000200000000000000♠2
7000100000000000000♠1
7000100000000000000♠1
5000000000000000000♠0
7000200000000000000♠2
7000100000000000000♠1
+1
07001500000000000000♠50.00
[29]

 Brazil
7000200000000000000♠2
7000100000000000000♠1
5000000000000000000♠0
7000100000000000000♠1
7000200000000000000♠2
7000300000000000000♠3
−1
07001500000000000000♠50.00
[30]

 Bulgaria
7000200000000000000♠2
7000200000000000000♠2
5000000000000000000♠0
5000000000000000000♠0
7000400000000000000♠4
7000100000000000000♠1
+3
7002100000000000000♠100.00
[31]

 Croatia
7000200000000000000♠2
7000100000000000000♠1
7000100000000000000♠1
5000000000000000000♠0
7000200000000000000♠2
7000100000000000000♠1
+1
07001500000000000000♠50.00
[32]

 Czech Republic / Czechoslovakia
7000600000000000000♠6
7000200000000000000♠2
7000300000000000000♠3
7000100000000000000♠1
7001100000000000000♠10
7000500000000000000♠5
+5
07001333300000000000♠33.33
[33]

 Denmark
7000800000000000000♠8
7000500000000000000♠5
7000100000000000000♠1
7000200000000000000♠2
7001250000000000000♠25
7000800000000000000♠8
+17
07001625000000000000♠62.50
[34]

 East Germany
7000200000000000000♠2
7000200000000000000♠2
5000000000000000000♠0
5000000000000000000♠0
7000500000000000000♠5
7000100000000000000♠1
+4
7002100000000000000♠100.00

 Ecuador
7000100000000000000♠1
7000100000000000000♠1
5000000000000000000♠0
5000000000000000000♠0
7000100000000000000♠1
5000000000000000000♠0
+1
7002100000000000000♠100.00
[35]

 England
7001110000000000000♠11
7000600000000000000♠6
7000300000000000000♠3
7000200000000000000♠2
7001160000000000000♠16
7001110000000000000♠11
+5
07001545500000000000♠54.55
[36]

 Finland
7000200000000000000♠2
7000200000000000000♠2
5000000000000000000♠0
5000000000000000000♠0
7000900000000000000♠9
7000200000000000000♠2
+7
7002100000000000000♠100.00
[37]

 France
7001280000000000000♠28
7001150000000000000♠15
7001110000000000000♠11
7000200000000000000♠2
7001400000000000000♠40
7001150000000000000♠15
+25
07001535700000000000♠53.57
[38][39]

 Germany / West Germany
7001310000000000000♠31
7001150000000000000♠15
7000800000000000000♠8
7000800000000000000♠8
7001600000000000000♠60
7001360000000000000♠36
+24
07001483900000000000♠48.39
[40]

 Greece
7001120000000000000♠12
7000900000000000000♠9
7000200000000000000♠2
7000100000000000000♠1
7001270000000000000♠27
7000600000000000000♠6
+21
07001750000000000000♠75.00
[41]

 Hungary
7001150000000000000♠15
7001100000000000000♠10
7000100000000000000♠1
7000400000000000000♠4
7001290000000000000♠29
7001120000000000000♠12
+17
07001666700000000000♠66.67
[42]

 Ireland
7000400000000000000♠4
7000400000000000000♠4
5000000000000000000♠0
5000000000000000000♠0
7001190000000000000♠19
7000400000000000000♠4
+15
7002100000000000000♠100.00
[43]

 Israel
7000200000000000000♠2
7000100000000000000♠1
5000000000000000000♠0
7000100000000000000♠1
7000500000000000000♠5
7000500000000000000♠5
+0
07001500000000000000♠50.00
[44]

 Italy
7001350000000000000♠35
7001170000000000000♠17
7000500000000000000♠5
7001130000000000000♠13
7001490000000000000♠49
7001400000000000000♠40
+9
07001485700000000000♠48.57
[45]

 Japan
7000100000000000000♠1
7000100000000000000♠1
5000000000000000000♠0
5000000000000000000♠0
7000500000000000000♠5
7000300000000000000♠3
+2
7002100000000000000♠100.00
[46]

 Malta
7000200000000000000♠2
7000100000000000000♠1
7000100000000000000♠1
5000000000000000000♠0
7000400000000000000♠4
5000000000000000000♠0
+4
07001500000000000000♠50.00
[47]

 Mexico
7000100000000000000♠1
5000000000000000000♠0
7000100000000000000♠1
5000000000000000000♠0
7000100000000000000♠1
7000100000000000000♠1
+0
005000000000000000000♠0.00
[48]

 Netherlands
7001170000000000000♠17
7000900000000000000♠9
7000300000000000000♠3
7000500000000000000♠5
7001290000000000000♠29
7001140000000000000♠14
+15
07001529400000000000♠52.94
[49]

 Poland
7000800000000000000♠8
7000300000000000000♠3
7000400000000000000♠4
7000100000000000000♠1
7000900000000000000♠9
7000400000000000000♠4
+5
07001375000000000000♠37.50
[50]

 Portugal
7001270000000000000♠27
7001180000000000000♠18
7000500000000000000♠5
7000400000000000000♠4
7001580000000000000♠58
7001320000000000000♠32
+26
07001666700000000000♠66.67
[51]

 Romania
7000600000000000000♠6
7000500000000000000♠5
5000000000000000000♠0
7000100000000000000♠1
7001110000000000000♠11
7000300000000000000♠3
+8
07001833300000000000♠83.33
[52]

 Russia
7001120000000000000♠12
7000400000000000000♠4
7000700000000000000♠7
7000100000000000000♠1
7001150000000000000♠15
7001100000000000000♠10
+5
07001333300000000000♠33.33
[53]

 Scotland
7001100000000000000♠10
7000600000000000000♠6
7000300000000000000♠3
7000100000000000000♠1
7001170000000000000♠17
7000800000000000000♠8
+9
07001600000000000000♠60.00
[54]

 Serbia
7000500000000000000♠5
7000300000000000000♠3
7000100000000000000♠1
7000100000000000000♠1
7000700000000000000♠7
7000600000000000000♠6
+1
07001600000000000000♠60.00
[55]

 Slovakia
7000200000000000000♠2
7000200000000000000♠2
5000000000000000000♠0
5000000000000000000♠0
7000600000000000000♠6
5000000000000000000♠0
+6
7002100000000000000♠100.00
[56]

 Spain
7001500000000000000♠50
7001130000000000000♠13
7001200000000000000♠20
7001170000000000000♠17
7001620000000000000♠62
7001700000000000000♠70
−8
07001260000000000000♠26.00
[57]

 Sweden
7000400000000000000♠4
7000200000000000000♠2
7000100000000000000♠1
7000100000000000000♠1
7001120000000000000♠12
7000700000000000000♠7
+5
07001500000000000000♠50.00
[58]

  Switzerland
7000500000000000000♠5
7000200000000000000♠2
7000200000000000000♠2
7000100000000000000♠1
7001110000000000000♠11
7000700000000000000♠7
+4
07001400000000000000♠40.00
[59]

 Turkey
7001160000000000000♠16
7000800000000000000♠8
7000300000000000000♠3
7000500000000000000♠5
7001260000000000000♠26
7001140000000000000♠14
+12
07001500000000000000♠50.00
[60]

 Ukraine
7000800000000000000♠8
7000600000000000000♠6
7000200000000000000♠2
5000000000000000000♠0
7001140000000000000♠14
7000300000000000000♠3
+11
07001750000000000000♠75.00
[61]

 Wales
7000200000000000000♠2
7000200000000000000♠2
5000000000000000000♠0
5000000000000000000♠0
7000500000000000000♠5
5000000000000000000♠0
+5
7002100000000000000♠100.00
[62]

text: By club[edit]

text: As of 31 October 2017

text:
Opponent
Played
Won
Drawn
Lost
For
Against
Difference

 Aalborg
2
1
1
0
5
2
+3

 Ajax
5
3
0
2
7
3
+4

 Anderlecht
8
5
1
2
25
8
+17

 Arsenal
2
2
0
0
4
1
+3

 Athinaikos
2
1
1
0
2
0
+2

 Athletic Bilbao
4
1
0
3
9
10
−1

 Atlético Madrid
2
1
0
1
1
4
−3

 Barcelona
11
3
4
4
15
20
−5

 Basel
5
2
2
1
11
7
+4

 Bayer Leverkusen
6
4
2
0
16
6
+10

 Bayern Munich
11
2
5
4
13
16
−3

 Benfica
11
8
2
1
25
11
+14

 Beşiktaş
2
1
0
1
1
1
0

 Boavista
2
2
0
0
6
0
+6

 Bordeaux
2
2
0
0
3
0
+3

 Borussia Dortmund
6
3
1
2
13
5
+8

 Braga
2
2
0
0
6
3
+3

 Brøndby
2
2
0
0
11
2
+9

 Budapest Honvéd
2
2
0
0
5
3
+2

 Bursaspor
2
2
0
0
4
0
+4

 Celta Vigo
2
1
1
0
2
1
+1

 Celtic
4
2
1
1
7
4
+3

 CFR Cluj
2
1
0
1
2
2
0

 Chelsea
3
2
1
0
4
2
+2

 Club Brugge
2
2
0
0
7
1
+6

 Copenhagen
2
1
0
1
3
1
+2

 CSKA Moscow
5
3
2
0
10
5
+5

 Debrecen
2
2
0
0
6
0
+6

 Deportivo La Coruña
6
3
0
3
10
9
+1

 Dinamo București
2
2
0
0
5
1
+4

 Dinamo Zagreb
2
1
1
0
2
1
+1

 Djurgården
2
1
1
0
7
1
+6

 Dukla Prague
4
1
2
1
6
4
+2

 Dundee United
2
1
1
0
5
4
+1

 Dynamo Kyiv
4
3
1
0
9
2
+7

 Estudiantes
2
0
1
1
1
2
−1

 Everton
2
1
1
0
7
1
+6

 Fenerbahçe
6
3
0
3
13
9
+4

 Ferencváros
3
1
0
2
4
5
−1

 Feyenoord
4
3
0
1
9
3
+6

 Fiorentina
2
1
0
1
3
3
0

 Galatasaray
6
2
3
1
8
4
+4

 Gamba Osaka
1
1
0
0
5
3
+2

 Górnik Zabrze
2
1
0
1
2
1
+1

 Göteborg
2
1
0
1
5
5
0

 Győri ETO
2
1
1
0
5
2
+3

 HJK Helsinki
2
2
0
0
9
2
+7

 Hibernians
2
1
1
0
4
0
+4

 Internazionale
4
2
2
0
5
1
+4

 Juventus
12
5
2
5
15
15
0

 Košice
2
2
0
0
6
0
+6

 Lazio
1
0
0
1
0
1
−1

 L.D.U. Quito
1
1
0
0
1
0
+1

 Legia Warsaw
2
1
1
0
4
2
+2

 Lille
6
3
2
1
4
2
+2

 Liverpool
2
0
1
1
1
3
−2

 ŁKS Łódź
2
1
1
0
2
0
+2

 Lyon
4
2
2
0
6
4
+2

 Maccabi Haifa
2
1
0
1
5
5
0

 Marseille
4
2
1
1
4
3
+1

 Midtjylland
2
1
0
1
6
3
+3

 Milan
10
5
0
5
13
16
−3

 AS Monaco
2
0
2
0
1
1
0

 Montpellier
2
1
1
0
3
1
+2

 Nantes
2
1
1
0
6
2
+4

 Necaxa
1
0
1
0
1
1
0

 Olympiacos
6
5
0
1
15
4
+11

 Oțelul Galați
2
2
0
0
4
0
+4

 Palmeiras
1
1
0
0
1
0
+1

 Panathinaikos
4
3
1
0
10
2
+8

 Partizan
2
1
0
1
1
2
−1

 Pécsi MFC
2
2
0
0
3
0
+3

 Porto
8
3
3
2
14
11
+3

 PSV Eindhoven
6
2
2
2
6
6
0

 Rangers
4
3
1
0
5
0
+5

 Rapid Wien
4
3
1
0
7
0
+7

 Real Madrid
11
2
4
5
17
22
−5

 Real Sociedad
2
1
1
0
1
0
+1

 Red Star Belgrade
3
2
1
0
6
4
+2

 Roma
6
4
1
1
13
4
+9

 Rostov
2
1
1
0
2
1
+1

 Rotor Volgograd
2
0
2
0
2
2
0

 Saint-Étienne
4
3
1
0
7
1
+6

 FK Sarajevo
2
1
1
0
2
1
+1

 Schalke 04
2
2
0
0
6
1
+5

 Shakhtar Donetsk
2
1
1
0
2
1
+1

 Shamrock Rovers
2
2
0
0
9
2
+7

 South Melbourne
1
1
0
0
2
0
+2

 Sparta Prague
2
1
1
0
4
1
+3

 Spartak Varna
2
2
0
0
4
1
+3

 Sporting CP
4
3
0
1
7
7
0

 Strasbourg
2
1
1
0
5
0
+5

 Sturm Graz
4
4
0
0
10
1
+9

 Stuttgart
2
1
0
1
3
2
+1

 Torpedo Moscow
2
0
2
0
0
0
0

 Tottenham Hotspur
2
1
0
1
4
3
+1

 Valencia
8
2
5
1
7
4
+3

 Vasco da Gama
1
0
0
1
1
3
−2

 Videoton
2
1
0
1
1
1
0

 Villarreal
4
0
4
0
0
0
0

 Vorwärts Berlin
2
2
0
0
5
1
+4

 Waterford
2
2
0
0
10
2
+8

 Widzew Łódź
2
0
2
0
1
1
0

 Willem II
2
1
1
0
7
1
+6

 Wolfsburg
4
3
0
1
9
6
+3

 Wrexham
2
2
0
0
5
0
+5

 Zalaegerszeg
2
1
0
1
5
1
+4

 Zenit Saint Petersburg
1
0
0
1
1
2
−1

 Zorya Luhansk
2
2
0
0
3
0
+3

text: Honours[edit]

text: European[edit]

text:
European Cup/UEFA Champions League: 3

1967–68, 1998–99, 2007–08

UEFA Europa League: 1

2016–17

UEFA Cup Winners' Cup: 1

1990–91

UEFA Super Cup: 1

1991

text: Worldwide[edit]

text:
Intercontinental Cup: 1

1999

FIFA Club World Cup: 1

2008

text: Notes[edit]

text:
Jump up ^ Manchester United score comes first
Jump up ^ Home game played at Home Park, Plymouth
^ Jump up to: a b c d e f Lost on away goals
Jump up ^ Won on away goals
Jump up ^ Lost 5–4 on penalties
Jump up ^ Lost 4–3 on penalties
Jump up ^ Won 6–5 on penalties
^ Jump up to: a b Win% is rounded to two decimal places

tag: ol