document_title: Ten Commandments

question_text: what are the ten commandment in the bible

question_tokens: what are the ten commandment in the bible

text: Ten Commandments

text: Terminology[edit]

text: In biblical Hebrew, the Ten Commandments are called עשרת הדברים (transliterated aseret ha-d'varîm) and in Rabbinical Hebrew עשרת הדברות (transliterated aseret ha-dibrot), both translatable as "the ten words", "the ten sayings", or "the ten matters".[4] 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."[5]

text: The English name "Decalogue" is derived from Greek δεκάλογος, dekalogos, the latter meaning and referring[6] to the Greek translation (in accusative) δέκα λόγους, deka logous, "ten words", found in the Septuagint (or LXX) at Exodus 34:28[5] and Deuteronomy 5:6.[7]

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

text: The Ten Commandments[edit]

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.[8][9]

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[10]

6[10]

1

1

1

2

1

1

1

1

Thou shalt have no other gods before me

3[11]

7[11]

2

2

1

2

1

1

1

2

Thou shalt not make unto thee any graven image

4–6[12]

8–10[12]

3

3

2

3

2

2

2

3

Thou shalt not take the name of the Lord thy God in vain

7[13]

11[13]

4

4

3

4

3

3

3

4

Remember the sabbath day, to keep it holy

8–11[14]

12–15[15]

5

5

4

5

4

4

4

5

Honour thy father and thy mother

12[16]

16[17]

6

7

5

6

5

5

5

6

Thou shalt not kill

13[18]

17[18]

7

6

6

7

6

6

6

7

Thou shalt not commit adultery

14[19]

18[20]

8

8

7

8

7

7

7

8

Thou shalt not steal

15[21]

19[22]

9

9

8

9

8

8

8

9

Thou shalt not bear false witness against thy neighbour

16[23]

20[24]

10

10

9

10

10

10

9

10

Thou shalt not covet (neighbour's house)

17a[25]

21b[26]

10

10

9

10

9

9

10

10

Thou shalt not covet (neighbour's wife)

17b[27]

21a[28]

10

10

9

10

10

10

10

10

Thou shalt not covet (neighbour's slaves, animals, or anything else)

17c[29]

21c[30]

—

—

10

—

—

—

—

—

You shall set up these stones, which I command you today, on Mount Gerizim.

14c[31][32]

18c[33][34]

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

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 subordinates the prohibition of images to the sovereignty of God in the First Commandment[35] 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.[36]

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[37] 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"[38] 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.[39]

text: The people were afraid to hear more and moved "afar off", and Moses responded with "Fear not." Nevertheless, he drew near the "thick darkness" where "the presence of the Lord" was[40] to hear the additional statutes and "judgments",[41] all which he "wrote"[42] in the "book of the covenant"[43] 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"[44] and they "saw the God of Israel" above a "paved work" like clear sapphire stone.[45]

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."[46] 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."[47] 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"[48] and the people "worshipped" the calf.[49]

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."[50] 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."[51] "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."[52]

text: According to Jewish tradition, Exodus 20:1–17 constitutes God's first recitation and inscription of the ten commandments on the two tablets,[53] which Moses broke in anger with his rebellious nation, and were later rewritten on replacement stones and placed in the ark of the covenant;[54] and Deuteronomy 5:4–25 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: Religious interpretations[edit]

text: The Ten Commandments concern matters of fundamental importance in Judaism and Christianity: 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).[55]

text: The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[9][55][56][57] They are not as explicit[55] or detailed as rules[58] 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.[58]

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.[59]
Of all the biblical laws and commandments, the Ten Commandments alone[59] 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).[59]

text: Judaism[edit]

text: The Ten Commandments form the basis of Jewish law,[60] 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.[61] 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: A conservative rabbi, Louis Ginzberg, stated in his book Legends of the Jews, that Ten Commandments are virtually entwined, that the breaking of one leads to the breaking of another. Echoing an earlier rabbinic comment found in the commentary of Rashi to the Songs of Songs (4:5) Ginzberg explained - there is also a great bond of union between the first five commandments and the last five. The first commandment: "I am the Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for the murderer slays the image of God. The second: "Thou shalt have no strange gods before me," corresponds to the seventh: "Thou shalt not commit adultery," for conjugal faithlessness is as grave a sin as idolatry, which is faithlessness to God. The third commandment: "Thou shalt not take the name of the Lord in vain," corresponds to the eighth: "Thou shalt not steal," for stealing result in false oath in God's name. The fourth: "Remember the Sabbath day, to keep it holy," corresponds to the ninth: "Thou shalt not bear false witness against thy neighbor," for he who bears false witness against his neighbor commits as grave a sin as if he had borne false witness against God, saying that He had not created the world in six days and rested on the seventh day (the holy Sabbath). The fifth commandment: "Honor thy father and thy mother," corresponds to the tenth: "Covet not thy neighbor's wife," for one who indulges this lust produces children who will not honor their true father, but will consider a stranger their father.[62]

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.[63]

text: Two tablets[edit]

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.[64] This can be compared to diplomatic treaties of the ancient Near East, in which a copy was made for each party.[65]

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",[66] is that the carving went through the full thickness of the tablets, yet was miraculously legible from both sides.[67]

text: Use in Jewish ritual[edit]

text: The Mishna records that during the period of the Second Temple, the Ten Commandments were recited daily,[68] 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,[69][70] or to dispute a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah.[68]

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.[68]

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.[68] 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[68] 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.[71]

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[edit]

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:[72]

text: And it shall come to pass when the Lord thy God will bring thee into the land of the Canaanites whither thou goest to take possession of it, thou shalt erect unto thee large stones, and thou shalt cover them with lime, and thou shalt write upon the stones all the words of this Law, and it shall come to pass when ye cross the Jordan, ye shall erect these stones which I command thee upon Mount Gerizim, and thou shalt build there an altar unto the Lord thy God, an altar of stones, and thou shalt not lift upon them iron, of perfect stones shalt thou build thine altar, and thou shalt bring upon it burnt offerings to the Lord thy God, and thou shalt sacrifice peace offerings, and thou shalt eat there and rejoice before the Lord thy God. That mountain is on the other side of the Jordan at the end of the road towards the going down of the sun in the land of the Canaanites who dwell in the Arabah facing Gilgal close by Elon Moreh facing Shechem.

text: Christianity[edit]

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.[73] The Apostolic Constitutions, which implore believers to "always remember the ten commands of God," reveal the importance of the Decalogue in the early Church.[74] 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.[75]

text: References in the New Testament[edit]

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[edit]

text: In Roman Catholicism, Jesus freed Christians from the rest of Jewish religious law, but not from their obligation to keep the Ten Commandments.[76] It has been said that they are to the moral order what the creation story is to the natural order.[76]

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,[77] and serve as the basis for social justice.[78] Church teaching of the Commandments is largely based on the Old and New Testaments and the writings of the early Church Fathers.[79] 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.[80] Summarized by Jesus into two "great commandments" that teach the love of God and love of neighbour,[81] they instruct individuals on their relationships with both.

text: Orthodox[edit]

text: The Eastern Orthodox Church holds its moral truths to be chiefly contained in the Ten Commandments.[82] A confession begins with the Confessor reciting the Ten Commandments and asking the penitent which of them he has broken.[83]

text: Protestantism[edit]

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.[84] Different versions of Christianity have varied in how they have translated the bare principles into the specifics that make up a full Christian ethic.[84]

text: Lutheranism[edit]

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[85] and Large Catechism.[35]

text: Reformed[edit]

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."[86] 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".[87]

text: Methodist[edit]

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.[88]
As with the Reformed view,[89] Wesley held that the moral law, which is contained in the Ten Commandments, stands today:[90]

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).[90]

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."[88] As such, in Methodism, an "important aspect of the pursuit of sanctification is the careful following" of the Ten Commandments.[89]

text: Baptist[edit]

text: The Ten Commandments are a summary of the requirements of a works covenant (called the "Old Covenant"), given on Mount Sinai to the nascent nation of Israel. The Old Covenant came to an end at the cross and is therefore not in effect. They do reflect the eternal character of God, and serve as a paragon of morality. [91]

text: The Church of Jesus Christ of Latter-day Saints[edit]

text: According to The Church of Jesus Christ of Latter-day Saints (LDS) doctrine, Jesus completed rather than rejected the Mosaic Law.[92] The Ten Commandments are considered eternal gospel principles necessary for exaltation.[93] They appear in the Book of Mosiah 12:34–36,[94] 13:15–16,[95] 13:21–24[96] and Doctrine and Covenants.[93] 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.[97] Abinadi knew the Ten Commandments from the brass plates.[98]

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."[99]

text: Main points of interpretative difference[edit]

text: Sabbath day[edit]

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.[100] 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".[101] 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."[101]

text: Killing or murder[edit]

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".[102]

text: The imperative is against unlawful killing resulting in bloodguilt.[103] 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,[104] and references the Old Testament view of bloodguilt.[105]

text: Theft[edit]

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[edit]

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 Gospel of Barnabas, Jesus stated that idolatry is the greatest sin as it divests a man fully of faith, and hence of God.[106] In his time, Idolatry is not only worshipping statues of wood or stone; but also statues of flesh. All which a man loves, for which he leaves everything else but that, is his god, thus the glutton and drunkard has for his idol his own flesh, the fornicator has for his idol the harlot and the greedy has for his idol silver and gold, and so the same for every other sinner.[107]

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.[108]

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.[108] This mostly settled the matter until the Protestant Reformation, when John Calvin declared that the ruling of the Seventh Ecumenical Council "emanated from Satan".[108] Protestant iconoclasts at this time destroyed statues, pictures, stained glass, and artistic masterpieces.[108]

text: The Eastern Orthodox Church celebrates Theodora's restoration of the icons every year on the First Sunday of Great Lent.[108] 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[109] as a reminder of this theological aspect. Icons depict the spiritual dimension of their subject rather than attempting a naturalistic portrayal.[108] 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.[109]

text: Adultery[edit]

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.[110] 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.[111]

text: Louis Ginzberg argued that the tenth commandment (Covet not thy neighbor's wife) is directed against a sin which may lead to a trespassing of all Ten Commandments.[112]

text: Critical historical analysis[edit]

text: Early theories[edit]

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."[113] 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.[114]

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).[115] He concurs about the importance of the decalogue as "a central feature in the covenant that brought together Israel into being as a people"[116] 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.[117]

text: Hittite treaties[edit]

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.[118]

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."[119] (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.[120]

text: Julius Morgenstern argued that Exodus 34 is distinct from the Jahwist document, identifying it with king Asa's reforms in 899 BCE.[121] 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."[122] According to Bright, then, this body of law too predates the monarchy.[123]

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.[124][self-published source]

text: Dating[edit]

text: If the Ten Commandments are based on Hittite forms, it would date them to somewhere between the 14th-12th century BCE.[125] Archaeologists Israel Finkelstein and Neil Asher Silberman argue that "the astonishing composition came together … in the seventh century BCE".[126] Critical scholar Yehezkel Kaufmann (1960) dates the oral form of the covenant to the time of Josiah.[127] An even later date (after 586 BCE) is suggested by David H. Aaron.[128]

text: The Ritual Decalogue[edit]

text: Some proponents of the Documentary hypothesis have argued that the biblical text in Exodus 34:28[129] identifies a different list as the ten commandments, that of Exodus 34:11–27.[130] 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".[131][132][133][134]

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.[135]

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."[136] 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."[137]

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."[138] 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".[139]

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.[127]

text: Quranic reference to the ten commandments can be found in chapter 2 verses 83 and 84 "And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], "Do not worship except Allah (1) ; and to parents do good (2) and to relatives (3), orphans (4), and the needy (5). And speak to people good words (6) and establish prayer (7) and give Zakat (8)." Then you turned away, except a few of you, and you were refusing."

text: "And [recall] when We took your covenant, [saying], "Do not shed each other's blood (9) or evict one another from your homes (10)." Then you acknowledged [this] while you were witnessing"

text: United States debate over display on public property[edit]

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.[140] Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law.[141]

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.[142] 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.[143] 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.[141]

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.),[144] and the American Jewish Congress[145]), 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.[141]

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[edit]

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.[146]

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.[147]

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.

text: The story of Moses and the Ten Commandments is discussed in the Danish stageplay Biblen (2008).


document_title: Template:Largest Metropolitan Areas of Canada

question_text: which city is canada's largest metropolitan area

question_tokens: which city is canada 's largest metropolitan area

root

text:
Largest census metropolitan areas in Canada by population (2016 Census)

view
talk
edit

CMA
Province
Population

CMA
Province
Population

Toronto
Ontario
5,928,040

London
Ontario
494,069

Montreal
Quebec
4,098,927

St. Catharines–Niagara
Ontario
406,074

Vancouver
British Columbia
2,463,431

Halifax
Nova Scotia
403,390

Calgary
Alberta
1,392,609

Oshawa
Ontario
379,848

Ottawa–Gatineau
Ontario–Quebec
1,323,783

Victoria
British Columbia
367,770

Edmonton
Alberta
1,321,426

Windsor
Ontario
329,144

Quebec
Quebec
800,296

Saskatoon
Saskatchewan
295,095

Winnipeg
Manitoba
778,489

Regina
Saskatchewan
236,481

Hamilton
Ontario
747,545

Sherbrooke
Quebec
212,105

Kitchener–Cambridge–Waterloo
Ontario
523,894

St. John's
Newfoundland and Labrador
205,955

tag: table


document_title: When Calls the Heart

question_text: who is becky in when calls the heart

question_tokens: who is becky in when calls the heart

text: When Calls the Heart

text: Plot[edit]

text: When Calls the Heart tells the story of Elizabeth Thatcher (Erin Krakow), a young teacher accustomed to her high-society life. She receives her first classroom assignment in Coal Valley, a small coal-mining town in Western Canada which is located just south of Robb, Alberta. There, life is simple—but often fraught with challenges. Elizabeth charms most everyone in Coal Valley, except Royal North West Mounted Police Constable Jack Thornton (Daniel Lissing). He believes Thatcher’s wealthy father has doomed the lawman's career by insisting he be assigned in town to protect the shipping magnate’s daughter. The town of Coal Valley was renamed Hope Valley in Episode 2, Season 2 after the coal mine was closed.

tag: p

text: Living in this 1910 coal town, Elizabeth must learn the ways of the Canadian frontier movement if she wishes to thrive in the rural west on her own. Lori Loughlin portrays Abigail Stanton, whose husband, the foreman of the mine, and her only son—along with 45 other miners—have recently been killed in an explosion, which turns out to have been a tragic accident waiting to happen—a result of the mining-company site manager's irresponsible management and lack of due care in his management of the mine. The newly widowed women find their faith tested when they must go to work in the mine to keep a roof over their heads, food on the table, and compile a wage for the town's teacher.[9]

text: Episodes[edit]

text:
Season
Episodes
Originally aired

First aired
Last aired

1
12
January 11, 2014 (2014-01-11)
March 29, 2014 (2014-03-29)

2
7
April 25, 2015 (2015-04-25)
June 13, 2015 (2015-06-13)

New Year's Wish
December 26, 2015 (2015-12-26)

3
8
February 21, 2016 (2016-02-21)
April 10, 2016 (2016-04-10)

Christmas
December 25, 2016 (2016-12-25)

4
10
February 19, 2017 (2017-02-19)
April 23, 2017 (2017-04-23)

The Christmas Wishing Tree
December 25, 2017 (2017-12-25)

5
10
February 18, 2018 (2018-02-18)
April 22, 2018 (2018-04-22)

text: Cast[edit]

text: Main[edit]

text:
Erin Krakow as Elizabeth Thatcher Thornton
Daniel Lissing as Jack Thornton
Lori Loughlin as Abigail Stanton
Jack Wagner as Bill Avery
Martin Cummins as Henry Gowen
Pascale Hutton as Rosemary LeVeaux Coulter
Kavan Smith as Leland Coulter

tag: ul

text: Recurring[edit]

text:
Paul Greene as Carson Shepherd
Gracyn Shinyei as Emily Montgomery
Loretta Walsh as Florence Blakeley
Erica Carroll as Dottie Ramsey
Mark Humphrey as Frank Hogan
Johannah Newmarch as Molly Sullivan
Mitchell Kummen as Gabe Montgomery
Logan Williams as Miles Montgomery
Ben Rosenbaum as Hickam
Carter Ryan Evancic as Cody Hastings
Chelah Horsdal as Cat Montgomery
Steve Bacic as Charles Spurlock
Kristina Wagner as Nora Avery
Aren Buchholz as Jesse Flynn
Charlotte Hegele as Julie Thatcher
Andrea Brooks as Faith Carter
Eva Bourne as Clara Stanton
Ava Grace Cooper as Opal
Max Lloyd-Jones as Tom Thornton
Brooke Shields as Charlotte Thornton
Devon Weigel as Viola Thatcher
Marcus Rosner as Charles Kensington
Mamie Laverock as Rosaleen Sullivan
Adrian Hough as Reverend Anderson
Lynda Boyd as Grace Thatcher
Will Verchere-Gopaulsingh as Caleb Dunbar
Ali Skovbye as Becky Hastings
Garwin Sanford as William Thatcher
Laura Bertram as Mary Dunbar
Derek Hamilton as Dewitt Graves
Niall Matter as Shane Cantrell (season 4)
Spencer Drever as Cyrus Rivera (season 4)
Josie Bissett as AJ Foster

text: Characters[edit]

text:
Elizabeth Thatcher Thornton is an independent, strong-minded, passionate and dedicated young teacher from the city. The middle daughter of William and Grace Thatcher, Elizabeth has two sisters, older sister Viola and younger sister Julie. Elizabeth finds herself in Coal Valley, a small community on the Canadian frontier in need of a teacher, and quickly discovers it is not an easy place to live, lacking the creature comforts and luxuries of her privileged life with her family. She soon meets the newly appointed and charismatic Mountie Jack Thornton and develops an immediate dislike for him. However, over time they become good friends, and develop an obvious attraction to one another. In the final episode of season 1, "Prelude to a Kiss," (also titled as "Final Adieu"), after overcoming many obstacles throughout the season, Jack tells Elizabeth, "You're the one, you're the only one" and they share a kiss. Throughout season 2, Elizabeth's feelings for Jack are high at times as well as low. Finally, in the season 2 finale, she admits that his job as a Mountie scares her. After being comforted both admitting that they love each other, Jack and Elizabeth kiss.
Jack Thornton is a laid back country boy. Jack is the son of Mountie Thomas Thornton and his wife Charlotte Thornton. Jack has a younger brother, Tom (named after his father). As a Mountie and a man of stout character and integrity, he often finds himself protecting and saving people. In season 1's "A Telling Silence," Jack finds a basset hound whom he names Rip (after Rip Van Winkle) and takes home with him. A source of comfort and companion in the small town, Jack often goes to Rip when times in his life are difficult. In season 2's "With All My Heart," Rip, who's afraid of thunder, hides in the mine shafts during a storm. Jack and Elizabeth search for him; in their search, their relationship grows stronger. Upon his first meeting of Elizabeth, he developed an instant dislike and it appeared she irritated him. However, he grew to like and then fall madly and completely in love with her over time. In "Rules of Engagement" (S.1), it is revealed that Jack was briefly engaged to Rosemary LeVeaux when she comes looking for him. However, they have both changed and realize that they cannot have a relationship as they once did ever again. In "Prelude to a Kiss" (S.1), Jack found out that Elizabeth may be leaving Coal Valley. Taking her on a walk and giving her a framed picture of them that he had sketched, he asks her not to leave Coal Valley and tells her, "You're the one, you're the only one." She replied that she was "not going anywhere", Coal Valley was where she belonged before they share a kiss. In season 2, Elizabeth and Jack share a hot-and-cold relationship until the finale, "With All My Heart." They both admit that they love each other and share another kiss. Jack's brother, Tom, is introduced season 2's "Trials of the Heart," and their rocky relationship continues until "Coming Together, Coming Apart." Jack gently reminds his younger brother how their father was so proud of him, but he wouldn't be proud of the way he was currently living. Both in tears, Jack tells his younger brother that he believes in him and that he can turn his life around. More recently, Jack has become good friends with the sawmill operator, Lee Coulter. In season 3, Jack begins the new year knowing that Elizabeth only has eyes for him and that her relationship with Charles is over for good. In "Hearts In Question," Jack's mother Charlotte shows up unexpectedly. She meets Elizabeth and is suspicious of her, but through staying her sees Elizabeth for who she really is: a trustworthy, dedicated teacher. In the season finale, "Prayers From The Heart," Jack is injured in a flood. But he miraculously recovers in time to serve as Lee's best man at his wedding.
Abigail Stanton is a Coal Valley woman who tragically lost her husband and son in the mining accident. Abigail is a very kind woman, and she stands strongly for the things she believes in. She is one of the first women to welcome Elizabeth and the two women quickly become friends. When Elizabeth accidentally burns down the little teacherage, Abigail gladly welcomes her into her home to live. After being complimented on her cooking, Abigail decides to open a cafe in Coal Valley. Together, Abigail and Elizabeth move into the rooms above the cafe. At the end of season 1, Abigail enjoys the company of Bill Avery, a Mountie, serving as a Forensic Investigator and friend of Jack Thornton's. In season 2, Abigail takes in her daughter-in-law, Clara, the wife of her late son Peter whom Abigail sees as the daughter she never had. With Bill's past being revealed, Abigail ends their friendship and spends more time with the new pastor, Frank Hogan. Also, she is a strong independent woman that is set on doing the things that are right and tries to help Elizabeth.
Bill Avery is a mysterious, quiet man. He first appears in season 1's "Rules of Engagement," in order to help Jack expose Mr. Gowen's wrongdoings. Bill is immediately attracted to widow Abigail Stanton. Things are going well until Abigail discovers a picture of Bill's family and his wedding ring. He later tells her that his son died, as well as his wife. However, his wife, Nora, comes to confront him in season 2's "Heart's Desire."
Henry Gowen is a cold, cynical man who formerly owned the coal mine. After the mine was shut down, Henry became the mayor of Hope Valley and still creates a cold, cynical presence whenever people are around him. Henry is highly disliked and feared in the town. He frequently uses bribery to get what he wants, which is never for the good of the town.
Rosemary "Rosie" LeVeaux Coulter is a flamboyant, enthusiastic actress from New York. She was briefly engaged to Jack Thornton, but they both realized that it wouldn't work out. Rosie immediately disliked Elizabeth and viewed her as "the competition," but eventually came to really care about Elizabeth, even if she has a hard time showing it. At the beginning of season 2, Rosemary began working at the cafe with Abigail and the two quickly became friends. Spending time with Abigail helped tone down some of Rosemary's enthusiasm and made her a more likable person. Rosemary even came to like Elizabeth, even if only on an acquaintance level. Truthfully, she cares about everyone in Hope Valley, especially Lee, with whom she shares an mutual attraction. When Rosie is not spending time with Lee, talking to Abigail, or dreaming about the glamorous life of an actress, she can often be found somewhere writing her weekly advice column for Hope Valley's newspaper! In season 3, Rosemary's friendship with Elizabeth deepened. Instead of viewing her as an adversary, she finds a friend in Elizabeth. Throughout season 3, Rosemary's relationship with Lee becomes more romantic. In "Heart Of A Hero," seeing that Lee needs to spend more time at the sawmill to help the new settlers find jobs, Rosemary tells Lee that the theatre doesn't have to be built. He insists, but she says how important his job is. He smiles and tells her he will one day build her theatre, telling her that she is "the best part of his life." The couple shares in their first kiss. In "A Gentle Heart," Lee is injured. Thinking he is asleep, Rosemary pours out her heart to him, telling how much she loves him. In "Heartbreak," Rosemary is offered a job in Hollywood filming. This has always been Rosemary's dream, to be an actress. Lee unselfishly tells her to do whatever she feels best, but it is obvious that the thought of her leaving Hope Valley hurts him. Rosemary considers her options and realizes that her place is in Hope Valley, with Lee. Lee then tells her that he has another "role" that he thinks would be perfect for her and proposes marriage. She happily accepts. In "Hearts In Question," Rosemary enthusiastically plans for their wedding. The couple weds in the season 3 finale "Prayers From The Heart," with Elizabeth and Abigail as her maids of honor.
Leland "Lee" Coulter is a kind, laidback, patient man who opens a sawmill in Hope Valley. When timber becomes Coal Valley's major source of natural resources, the town is renamed Hope Valley. He shares a mutual attraction to Rosemary and proves to be one of the few people who can outwit her. When she declines his romantic intentions, Lee recruits his friend, Molly Sullivan, to make Rosemary jealous; the ploy succeeds and Rosemary accepts his suit, appreciating Lee's good qualities. Despite her dramatic and occasionally prickly personality, Lee's compassion and patience never fails with her. With Rosemary's help, Lee beat Mr. Gowen at his own game in "Heart and Home." When not at work, Lee enjoys being with friends, including Jack Thornton, who shares Lee's simple and laidback outlook, allowing the men to discuss their lives and exchange romantic advice. In season 3, Lee's mill is unfortunately sabotaged by a man inside. Through Bill and Jack's investigation, they find the culprit. In season 3's "Heart Of A Hero," Rosemary unselfishly gives up the theatre that Lee promised to build her. Lee promises that one day, he will build her the theatre at a time when he isn't so involved with the sawmill and finding people jobs. In "A Gentle Heart," Lee is injured. Thinking Lee is asleep, Rosemary pours out her heart to Lee, telling him how afraid she was when she heard he had been injured. He however hears each and every word. She told him how much she loves him and to never leave her. In the episode "Heartbreak," Lee thinks Rosemary may leave Hope Valley when she is offered a movie job in Hollywood. When she gives up the movie, seeing her future in Hope Valley with him, he asks her to marry him. The couple weds in the season 3 finale, "Prayers From The Heart." Jack serves the role of Lee's best man.
Julie Thatcher is Elizabeth's hopeless romantic younger sister. She often gets herself into sticky situations by falling head over heels for men who aren't quite what they seem. In season 2 she gets involved with Jack's brother Tom, which causes trouble with her family and for Jack and Elizabeth's relationship.
Cat Montgomery is a kind, encouraging woman in Coal Valley. She is a widow and mother of three: Gabe, Miles, and Emily. Cat was one of the first mothers to show kindness to Elizabeth when she first came. She desperately wants her children to remember the good memories of their father as seen by her self-sacrificing acts in "Secrets and Lies." Possessing a great sense of teamwork and encouragement, Cat supports the women of Coal Valley while working in the mines in "Cease and Desist." She is good friends with Elizabeth and Abigail. In "These Games," she also helps Jack catch a thief.
Florence Blakeley is a feisty gossip in Hope Valley. She often has a pessimistic perspective and always seems to find the negative, even in a very positive situation. In "Heart and Home," Abigail told Florence what she really thought about her, which causes Florence to rein in her negativity somewhat, though she remains fairly outspoken. While not always likable, Florence adds spice to life in Hope Valley.
Molly Sullivan is a friend of Lee Coulter and Elizabeth Thatcher. Molly's husband was killed in the mine disaster. She has a daughter Rosaleen. In season 1's "A Telling Silence," Rosaleen has trouble in school because she misses her father so much. When she runs away, Elizabeth finds her in the mine, feeling guilty that she didn't bring her father his lunch the day of the disaster because she wanted to play with a friend instead. She fears her mother will blame her, but Elizabeth convinces her that Molly will "say that she loves her more than life itself." Molly is reunited with her daughter, to the joy of the town's people. In season 2's "With All My Heart," Lee feels it's time to "play hard to get" with Rosemary, so he enlists help from Molly. She pretends to be interested in him romantically. This ploy works and Rosemary admits that she does in fact like him. Molly is a kind woman and was among the first to welcome Elizabeth to town.
Clara Stanton is the wife of Abigail's late son Peter, and is a sweet, quiet, and sensitive young woman. Abigail never knew she had a daughter-in-law until season 2's "Trials of the Heart;" with Peter having married Clara only three days before he was killed. In "Heart's Desire," Abigail invites Clara to come live with her in Hope Valley, an offer that Clara accepts.
Charles Kensington III is an old friend of Elizabeth with whom she reconnects while in Hamilton. He is interested in her, though her feelings for Jack get in the way of their relationship.

text: Production[edit]

text: The series, originally planned to be filmed in Colorado, is filmed south of Vancouver, British Columbia, on a farm surrounded by vineyards. The fictional frontier town of Coal Valley was erected in late 2013. Some of the set trimmings and a stage coach came from the Hell on Wheels set.[10] The Thatcher home is the University Women's Club of Vancouver.[11]

text: The series was renewed for a second season,[12] which aired from April 25 to June 13, 2015. Hallmark Channel announced in July 2015 that the series had been renewed for a third season, which aired from February 21 to April 10, 2016,[13] with a sneak peek airing during the 2015 Christmas season.[14]

text: In mid-2016, it was announced that Season 4 would premiere on the Hallmark Channel Christmas Day with a two-hour special. On April 11, 2016, Lissing and Krakow announced via the series' Facebook page that Hallmark Channel had renewed the series for a fourth season, which aired from February 19 to April 23, 2017.[15][16]

text: Filming for season five began in Vancouver on August 22, 2017, and ended on December 21, 2017.[17][18]

text: Broadcast[edit]

text: The first season of the series was subsequently picked up by CBC Television for rebroadcast as a summer series in 2015.[19] The network has since aired the second and third seasons.[20][21] The series became available internationally on Netflix in August 2017.