document_title: Last call (bar term)

question_text: what time is last call in washington state

text: Last call (bar term)

text: List of last call times around the world[edit]

text: Australia[edit]

text: In New South Wales, there is no specified closing time, although in residential areas bars are often required to close at midnight. In non-residential areas some bars are open 24 hours. However, a six-hour daily closure period applies to new licences (and extended hours authorisations) granted from 30 October 2008; this period is nominated depending on individual and community circumstances.[2]

text: During a significant part of the 20th century, bars in Australia and New Zealand were closed at 6 p.m. by law. The resulting rush to buy drinks after work was known as the six o'clock swill.

text: Austria[edit]

text: Bar closing hours in Austria are regulated by the federated states. In most states bars must close at 4 a.m. although many places have special permits to close later. In the capital Vienna bars and clubs are allowed to stay open until 6 a.m. Alcohol is allowed to be served until the bar or club closes.

text: Belgium[edit]

text: There is no legally mandated last call in Belgium; many bars will stay open all night.

text: Canada[edit]

text:
British Columbia: Last call for serving alcohol is generally 2:00 a.m. provincially, however municipalities can lower last call down to 12 a.m. or raise it up to 4 a.m. if they so choose. Downtown Vancouver's last call was moved to 4:00 a.m. but was subsequently lowered to 3 a.m. On New Year's Eve last call is extended to 4 a.m. province wide if food is available to patrons at the premises. Regulated liquor stores (both private and government-operated) can sell off-premises alcohol from 9:00 a.m. until 11:00 p.m, with government-operated liquor stores typically closing before 9 p.m.[3]
Alberta: Last call and sale of alcohol from a store or establishment is 2 a.m. province wide. In an establishment, a customer may have no more than two drinks in possession after 1 a.m. or last call, whatever comes first.
Manitoba: Last call and the sale of alcohol from a store or establishment is 2 a.m. province wide. During special events, establishments are permitted to serve alcohol until 3 a.m.
Ontario: Last call is 2 a.m. province wide, although the province has the authority to grant waivers to allow closing at 4 a.m. during special events. Alcohol sales occur only within regulated stores which will always close between 9 p.m. or 11 p.m. depending on location or store (LCBO, Beer Store or Wine Rack). Last Call is not announced, and if patrons request drinks after 2 a.m., they are told that Last Call has passed (though at some nightclubs Last Call does get announced by the DJ). At some establishments servers/bartenders will last call each table individually just before 2 a.m. to ensure they can order a last round of drinks if they want.
Quebec: Last call is 3 a.m. province wide for establishments serving alcohol (with some exceptions), while the sale of alcohol from a store is restricted after 11 p.m.
New Brunswick: Last call is 1:45 a.m.
Newfoundland and Labrador: Last call is 3 a.m.
Nova Scotia: Last call for most establishments is 2 a.m., Cabaret businesses are allowed to serve until 3:30 a.m.

tag: ul

text: China[edit]

text: Many bars, KTVs and night clubs have no specific last call and will continue to sell alcohol and stay open provided there are paying customers present. However, during sensitive times where national security is increased (i.e. the Olympics, the 60th Anniversary of the PRC) closing times may be in effect in some cities between 1 and 3 a.m. Alcohol is sold through retailers 24 hours a day.

text: Croatia[edit]

text: According to the state law, establishments that serve drinks can register as bars, in which case they are allowed to be open in inhabited areas only in indoor spaces and only between 21:00 and 06:00, while no such restrictions exist if bars are located outside inhabited areas. Various exceptions can be made for bars located in transit facilities, if approved by the local authorities, etc.[4] The prescribed working hours for bars are a frequent point of contention between city authorities and local businessmen, particularly during the summer tourist season.[5]

text: Dominican Republic[edit]

text: The Dominican Republic has an alcohol curfew starting at 2:00AM, excepting on non-religious National Holidays. Not applicable on residential dwellings.

text: Finland[edit]

text: Bars are allowed to serve drinks until 1.30 a.m., but a provincial government may at the proprietor's request grant extensions up to 3.30 a.m. Extensions require the establishment to maintain a higher standard of amenities, service and entertainment by, for example, providing a coat check, entertainment programming such as a DJ or live music, and even general cleanliness and "look and feel" count.

text: A last call is not announced per se, but as a custom the lights are flashed a few times (or in case of a dimly lit establishment such as a night club, all lights are left on) to notify the customers that serving drinks is over.

text: Germany[edit]

text: Bar closing hours in Germany are regulated by the federated states or cities. Since the 2000s many federated states and cities have abolished or relaxed regulations. In many states and cities bars must close for a "cleaning hour" from 5 to 6 a.m. Open-air locations like beer gardens often must close at 11 p.m. or 12 a.m. to reduce noise pollution. Exceptions may exist for weekends, Carnival and New Year's Eve etc. Not all cities strictly enforce the regulation.

text: Greece[edit]

text: In Greece all bars, cafeterias, clubs and the like will stay open as long as there are customers inside. Usually cafeterias stay open until 11 p.m., bars until 2 a.m. and clubs until early in the morning, but there is no last call whatsoever. In 1994 Stelios Papathemelis who was the Minister for Public Order at the time passed a law mandating closing of all bars at 2 a.m. The law was widely unpopular, never materialized fully and was abolished few years later.

text: India[edit]

text: India closing time of bars vary in different states. In Delhi it is 1am, Mumbai 1:30am, Chennai, Hyderabad and Kolkata at midnight.[6] In Chandigarh it is 1am weekdays and 2am weekends. In Bangalore it is 11:30pm on weekdays and 1am on Friday and Saturday nights.[7]

text: Ireland[edit]

text: Bar closing hours are governed by the Intoxicating Liquor Act 2000. Generally, bars must close at 23:30 Sunday to Thursday and 00:30 on Friday and Saturday. There are special provisions for certain holidays and festivals. However, bars may get an extended license until 02:30 any night (and many do). Many nightclubs (particularly in Dublin) open much later, usually in breach of licencing laws - until 03:00 or 04:00 in some cases.

text: Israel[edit]

text: In Israel there are no specific closing times and the country has liberal alcohol laws. Bars and clubs in entertainment districts will serve alcohol practically 24 hours a day, while in residential districts local regulations apply; establishments that serve alcohol outside may often have to call their guests inside after midnight or even close completely.

text: In 2006 Knesset member Ruhama Avraham attempted to pass a bill in parliament that would forbid selling alcohol between 2 and 6 a.m.[8] The bill faced severe resistance from bar and restaurant owners and finally was drawn back.

text: In Tel Aviv, bars are fined for remaining open past 1 AM. Though few bars actually close at that time, they are forced to pay this "back-door" tax to the municipality, with no recourse to the national government. A number of bars are contemplating closing at the required time and during internationally promoted events such as Gay Pride Week in protest of the city's underhanded hypocrisy in promoting itself as "the city that never sleeps" while at the same time fining the very establishments that make it such a hot tourist mecca.

text: Alcohol is no longer sold around the clock in grocery stores, and no sales are allowed between 23:00 and 6:00.

text: Italy[edit]

text: Italy does not have a legally mandated closing time. Alcohol may be served or sold anywhere 24 hours a day, 7 days a week. In Rome, an ordinance was passed in January 2009 to make 2 a.m. the last call in Campo de' Fiori and the neighborhoods of Trastevere and Testaccio.[9] The new last call time for these areas was initiated to curtail nighttime commotion in these popular parts of Rome.

text: Japan[edit]

text: Japan does not have a legally mandated closing time. Alcohol may be served or sold anywhere 24 hours a day, 7 days a week.

text: New Zealand[edit]

text: Until December 18, 2013 bars could close at any time they wanted (often 7am). But from December 18, 2013 all bars and nightclubs must close at 4am. Special conditions apply on Holy/ Maundy Thursday, Holy Saturday (aka Easter Eve,) The Day Before ANZAC day and Christmas Eve where bars must close their doors by midnight (However private bars and workingmen's clubs can stay open beyond that curfew) . There was a period in New Zealand history where Pubs closed at 6pm and could not open on Sundays.

text: Norway[edit]

text: Last call laws vary. Cities and towns are free to impose more restrictive regulations, but no later than 3 a.m.

text:
Oslo: 3 a.m.
Bergen: 2:30 a.m. - 3 a.m at places that plays live music.
Trondheim: 2 a.m.
Stavanger: 3 a.m.; This only applies to venues with age restriction 21 years.
Moss: 2:30 a.m.
Fredrikstad: 1:30 a.m.
[[]]: 3 a.m.
Bodø: 3 a.m.
Harstad: 3 a.m.
Hamar: 1:30 a.m.
Kristiansand: 2 a.m.
Molde: 2 a.m.
Ålesund: 3 a.m.
Drammen: 3 a.m.
Tønsberg: 3 a.m.
Tromsø: 3 a.m.
Kirkenes: 2 a.m.
Arendal: 2 a.m.
Kongsberg: 2 a.m.
Larvik: 2 a.m.
Longyearbyen: 2 a.m.

text: Out of the 429 counties of Norway, almost 50% have established a closing time or "last call" at 2 a.m. Only 1 in 7 counties serve drinks until the laws maximum allowance at 3 a.m. This is a major decrease over the last few years, because of the governments beliefs in that reduced drinking hours equals less fighting, noise, disturbance, etc.

text: Sweden[edit]

text: In Sweden explicit last calls do not take place, as it would violate a political principle not to encourage people to drink more. The latest allowed closing time of bars and restaurant is decided by the municipality, but regulated by national laws and rules. The standard latest time is 1 a.m. But in many cities a later time can be allowed on some conditions, like high security and staff educated in responsible serving of alcohol. In some of the largest cities, a closing time as late as 5 a.m. occurs.[10]

text: United States[edit]

text: This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2016) (Learn how and when to remove this template message)

text:
Alabama: 2 a.m. (Many bars and nightclubs in Birmingham serve alcohol past 2 a.m. with certain licensing and determine last call when business diminishes. There is at least one nightclub in the city that serves alcohol 24/7 365 days a year.)
Alaska: 5 a.m.; while most cities restrict this further, some do not (primarily smaller Matanuska-Susitna Valley towns), and some villages are dry.
Arizona: 2 a.m.
Arkansas: 2 a.m.
California: 2 a.m.
Colorado: 2 a.m.
Connecticut: 2 a.m. Friday and Saturday nights. 1 a.m. Sunday through Thursday. 3 a.m. New Year's Eve (Day)
Delaware: Last call is 12:45 a.m. Service must stop at 1 a.m. All drinks must be removed from tables by 2 a.m. Service resumes at 9 a.m.
District of Columbia: 3 a.m. on Friday night, Saturday night, and the night before a federal or D.C. holiday; 4 a.m. on the night of New Year's Eve and the beginning of daylight saving time;[11] 2 a.m. other nights.[12]
Florida: Last call set statewide to 2 a.m., some cities have passed exemptions to the law, notably Tampa, St. Petersburg, and Pinellas County[13] (3 a.m.), Broward county (4 a.m.), Key West (4 a.m.), and Miami (24 hours in the Miami Entertainment District). Liquor store closing times vary by county.
Georgia: Varies by county (most are set at 2 a.m., while others may have different times or no time at all). In Atlanta, most bars are allowed to close at 2:30 a.m., but Underground Atlanta can operate until 4 a.m.
Hawaii: 4 a.m., however not all bars qualify for a 4 a.m. license and must close at 2 a.m.
Idaho: 2 a.m.
Illinois: 1 a.m. through 3 a.m., varies by municipality. In Chicago for regular license bars 2 a.m. Sunday through Friday with 3 a.m. Saturday. Some bars have a late night license allowing to close two hours later so 4 a.m. Sunday through Friday with 5 a.m. Saturday.
Indiana: 3 a.m. (was 12:30 on Sundays, not currently)
Iowa: 2 a.m.
Kansas: 2 a.m. (in the 17 counties which allow bars without limitation)
Kentucky: 2 a.m. In Louisville some bars may buy 4 a.m. licenses. [14]
Louisiana: There is no statewide closing time. Bars may remain open 24 hours a day, seven days a week. Except, Louisiana law provides:

text: "The governing authority of any municipality within a parish [Louisiana has parishes instead of counties] with a population between fifty-three thousand and fifty-seven thousand persons according to the most recent federal decennial census may enact ordinances to regulate the closing times of bars located within the municipality, subject to approval by a majority of the qualified electors of the municipality voting at an election held for the purpose."

text:
Maine: 1 a.m.
Maryland: 2 a.m.
Massachusetts: 2 a.m., although cities and towns can (and frequently do) set last call earlier. Alcohol sales stop 30 minutes prior to closing time.
Michigan: 2 a.m.
Minnesota: 2 a.m. Many cities have a 1 a.m. restriction.
Mississippi: 12:00 Midnight or 1:00 a.m.; depending on city. Larger metro areas usually adhere to "After Midnight" policy. Most Casinos do not have a last call.
Missouri: 1:30 a.m. in most of the state; 3:00 a.m. in specially licensed establishments in the two largest metropolises of St. Louis and Kansas City, and their surrounding areas.
Montana: Last call for bars and taverns is around 1:30 a.m. However, one can purchase beer from many local gas stations and grocery stores until 2 a.m. State law reads, "Agency liquor stores may remain open during the period between 8 a.m. and 2 a.m." In spite of this, most liquor stores close on or before 10 p.m. with the exception of casino/liquor stores.
Nebraska: 1 a.m.; except for municipalities (Omaha & Lincoln) are allowed to stay open until 2am.
Nevada: There is no set statewide closing time. Bars may remain open 24 hours a day, 7 days a week.
New Hampshire: Statewide is 1:00 a.m., bars must close at 1:30 a.m. Most call last call at 12:45 a.m.
New Jersey: No statewide closing time. Most municipalities set their last call at 2 a.m. Atlantic City serves 24 hours. Ocean City is a dry town.
New Mexico: 2 a.m.
New York: Under state law, establishments must stop serving alcohol by 4 a.m., however the actual closing time is left up to each of New York's 62 counties. The 4 a.m. time applies in New York City; clubs and bars may remain open without serving alcohol; they may start serving at 7 a.m. except on Sunday, when sales begin at noon. Last call is also 4 a.m. in Saratoga Springs, Buffalo, and Albany. Binghamton has a last call of 3 a.m., Syracuse and Rochester have a time of 2 a.m., and Elmira, Geneva, and Ithaca have a time of 1 a.m. Rural counties may be even earlier.
North Carolina: Last call is 2 a.m. statewide. On weekdays and Saturday alcohol can be sold beginning at 7 a.m., on Sunday alcohol sales begin at noon. Liquor stores (ABC) Closed on Sundays.
North Dakota: 1 a.m., however recent legislation allows each county and city by local option to set a 2 a.m. closing time. North Dakota's closing time is strict. All drinks must be off the tables and the bar closed by the mandatory closing time.
Ohio: Last call is 2 a.m. statewide, although establishments may acquire licenses that allow them to serve until 2:30 a.m. Store-bought beer & wine sales stop at 1 a.m. Liquor over 42 proof may only be purchased in state-approved stores—sales stop at 10 p.m.
Oklahoma: 2 a.m.
Oregon: 2:30 a.m.
Pennsylvania: 2 a.m. in taverns, 3 a.m. in membership-only clubs statewide. Sales may begin as early as 7 a.m. Pennsylvania Liquor Control Board–operated liquor stores (known as "Wine & Spirits Shoppes", or commonly called "state stores") operate various hours, but never open before 9 a.m. and never close later than 10 p.m. About ten percent of state stores, most of which are near the borders of the Commonwealth, are open from 12 p.m. to 5 p.m. on Sundays.
Rhode Island: 1 a.m. seven days a week. 2 a.m. in Providence only on Friday and Saturday nights and nights before a state-recognized holiday.
South Carolina: Set by county or municipality. No alcohol sales (on or off premises) is permitted on Sundays, except in Aiken City, Columbia, Charleston, Greenville / North Augusta, South Carolina, Spartanburg, and the Myrtle Beach area.
South Dakota: 2 a.m.
Tennessee: 3 a.m.
Texas: Serving stops at 2 a.m. all drinks must be up by 2:15, Liquor stores can be open from 10 a.m. to 9 p.m. Monday through Saturday. Beer and wine may be sold in other stores until 1 a.m. on Saturdays and until midnight on any other day of the week.[15]
Utah: Last call is 1 a.m., and establishments must be closed by 2 a.m.
Vermont: 2 a.m., 3 a.m on New Year's Eve
Virginia: All on-premises drinks must be up by 2 a.m. If Daylight Saving Time is ending, the first instance of 2 a.m. counts. Some bars possess grandfathered licenses obtained before the current last call was instituted, allowing them to sell at any time. Off-premises premises must stop by midnight. Liquors can only be acquired for off-premises consumption at state-run liquor stores which have stricter hours.
Washington: 2 a.m.[16]
West Virginia: 3 a.m.
Wisconsin: 2:00 a.m. Sunday through Thursday, 2:30 a.m. Friday and Saturday. No closing time on New Year's Eve.
Wyoming: 2 a.m.[17]

text:
Albany, New York: 4 a.m.
Atlanta: 2:30 a.m.; 4:00 a.m. in Underground Atlanta. Midnight on Sunday night/Monday morning.
Atlantic City: Bars may stay open 24 hours a day, 7 days a week.
Austin: 2 a.m.
Baltimore: 2 a.m.
Bloomington and Normal, Illinois: 1 a.m. on weeknights, 2 a.m. on weekends.
Bloomington, Indiana: 3 a.m.
Boston: 2 a.m.
Buffalo: 4 a.m., 24 hours on specific holidays.
Champaign, Illinois: 2 a.m.
Charlotte: 2 a.m.
Chicago: Some bars may choose to close at 2 a.m. or earlier. They may alternately get an extension which allows them to close at 4 a.m. or earlier. On Saturdays, closing times are shifted an hour back to 3 and 5 a.m.
Cincinnati: 2:15 a.m. for last call; 2:30 a.m. for closing time.
Cleveland: 2:30 a.m.
Columbus: 2:30 a.m.
Denver: 2 a.m.
Florence, South Carolina: 2 a.m. for hard liquor, 3 a.m. for beer. This includes Sundays where any bar that is defined as a private club may operate 7 days a week, otherwise last call is midnight Saturday night, until the establishment reopens for business on Monday.
Fort Wayne, Indiana: 3 a.m.
Houston: alcohol service stops at 2:00 a.m.
Indianapolis: 3 a.m.
Kansas City, Missouri: 1:30 a.m. for most bars, 3:00 a.m. for specially licensed bars in certain geographic areas. 6:00 a.m. for one bar only, the Mutual Musicians Foundation.
Key West, Florida: 4 a.m.
Las Vegas, Nevada: Bars may stay open 24 hours a day, 7 days a week.
Los Angeles: 2 a.m.
Lexington, Kentucky: 2:30 a.m.
Louisville, Kentucky: 2 a.m. or 4 a.m., depending on license. [18]
Miami: 5 a.m.; Bars may stay open 24 hours, 7 days a week in the Downtown Entertainment District.
Minneapolis / Saint Paul: 2 a.m.
Mobile: No last call for bars operating under a private club license
New Orleans: Bars may stay open 24 hours, 7 days a week.
New York City: 4 a.m., nightclubs are permitted to stay open after 4 a.m. but cannot serve alcohol.
Pensacola, Florida: 3 a.m. (within city limits, 2 a.m. for county)
Peoria, Illinois: Bars in the downtown district may stay open until 4 a.m. Bars in other areas may stay open until 1 a.m. Sunday through Wednesday and 2 a.m. Thursday through Saturday. Bars may stay open 2 hours later than normal closing hours on New Year's Eve, providing additional patrons are not allowed after normal closing hours.[19]
Phoenix / Scottsdale: 2 a.m.
Philadelphia: 2 a.m.
Pittsburgh: 2 a.m.
Providence: 2 a.m. on weekends, and nights before a state-recognized holiday. 1 a.m. on weeknights.
Rochester, New York: 2 a.m.
Salt Lake City: 1 a.m.
San Diego: 2 a.m.
San Francisco: 2 a.m.
Saratoga Springs, New York: 4 a.m.
Savannah, Georgia: 3 a.m.
Seattle, Washington: 2 a.m.
Shreveport, Louisiana: 6 a.m. for Downtown, 2 a.m. everywhere else.
St. Louis: 1:30 a.m. for most bars, with some 3:00 a.m. bars
St. Petersburg, Florida: 3 a.m.
Tampa: 3 a.m.
Washington, D.C.: 3 a.m. on Friday night, Saturday night, and the night before a federal or DC holiday; 4 a.m. on the night of New Year's Eve; 2 a.m. other nights.[12]

text: United Kingdom[edit]

text: The average "Last Call" time is between 11PM and 1AM in municipalities like Birmingham, London, Telford and Sherborne. This information was taken from two hundred bars from 2014 to 2016. Bars and clubs can apply for individual licenses allowing them to shut at anytime between 11pm and 5am . Some establishments in big cities have 24 hour licenses.


document_title: Ten Commandments

question_text: where are the 10 commandments mentioned in the bible

question_tokens: where are the 10 commandments mentioned in the bible

root

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]

tag: p

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]

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)

tag: table

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: Ipswich Town F.C.

question_text: why do ipswich town have 3 stars on their badge

text: Ipswich Town F.C.

text: History[edit]

text: Early years and entry to the Football League[edit]

text: The club was founded as an amateur side in 1878 and were known as Ipswich A.F.C. until 1888 when they merged with Ipswich Rugby Club to form Ipswich Town Football Club.[4] The team won a number of local cup competitions, including the Suffolk Challenge Cup and the Suffolk Senior Cup.[5] After playing in the Norfolk & Suffolk League from 1899 and the South East Anglian League between 1903 and 1906, they joined the Southern Amateur League in 1907 and, with results improving steadily, became champions in the 1921–22 season.[6] The club won the league a further three times, in 1929–30, 1932–33 and 1933–34, before becoming founder members of the Eastern Counties Football League at the end of the 1934–35 season. A year later, the club turned professional and joined the Southern League, which they won in its first season and finished third in the next.[7]

text: Ipswich were elected to The Football League on 30 May 1938, and played in Division Three (South) until the end of the 1953–54 season, when they won the title and promotion to Division Two.

text: Promotion and instant First Division success[edit]

text: The club were immediately relegated back to Division Three (South) the following year at the end of a poor season, but made better progress after Scott Duncan was replaced as team manager by Alf Ramsey in August 1955. The club won the Division Three (South) title again in 1956–57, and returned to the higher division. This time, Ipswich established themselves in Division Two, and as the division champions, won promotion to the top level of English football, Division One, in 1960–61.[7]

text: In the top flight for the first time, Ipswich became Champions of the Football League at the first attempt in 1961–62.[7] As English league champions, they qualified for the 1962–63 European Cup, defeating Maltese side Floriana 14–1 on aggregate before losing to Milan.[7] Ramsey quit the club in April 1963 to take charge of the England national team; after the team won the 1966 World Cup, he received a knighthood for "services to football" in 1967.[8]

text: Decline and revival after Ramsey[edit]

text: Ramsey was replaced by Jackie Milburn,[7] under whose leadership fortunes on the pitch plummeted. Two years after winning the league title, Ipswich slipped down to the Second Division in 1964, conceding 121 league goals in 42 games – one of the worst-ever defensive records in English senior football.[9] Milburn quit after just one full season and was replaced by Bill McGarry in 1964.[7] The club remained in the Second Division for four years until McGarry guided Ipswich to promotion along with his assistant Sammy Chung in the 1967–68 season, winning the division by a single point ahead of Queens Park Rangers.[10] McGarry left to manage Wolves and was replaced by Bobby Robson in January 1969.[7]

text: The Bobby Robson era[edit]

text: Robson led Ipswich to two major trophies and several seasons in top flight European football. The successful period began in 1973 when the club won the Texaco Cup and finished fourth in the league, qualifying for the UEFA Cup for the first time. By the late 1970s, Robson had built a strong side with talent in every department, introducing the Dutch pair Arnold Mühren and Frans Thijssen to add flair to a team that featured British internationals including John Wark, Terry Butcher and Paul Mariner, although the Ipswich squad perhaps lacked the depth of established big clubs like Liverpool and Manchester United. Ipswich regularly featured in the top five of the league and in the UEFA Cup.[11] At their peak in the 1979–80 season, they beat Manchester United 6–0 in a league game at Portman Road, a game where United goalkeeper Gary Bailey also saved three penalties. The defeat cost United two points – the margin which eventually separated them and champions Liverpool.[12] Major success came in 1978 when Ipswich beat Arsenal at Wembley Stadium to win their only FA Cup trophy.[13] The triumph was followed by a UEFA Cup victory in 1981. The club also finished as league runners-up in 1981 and 1982.[14][15][16]

text: Robson's success with Ipswich had attracted the attention of many bigger clubs, and he had been linked with the Manchester United job when Dave Sexton was sacked in May 1981, but the job went to Ron Atkinson instead. It was the Football Association who lured Robson away from Portman Road a year later, when he accepted their offer to manage the England national team in July 1982.

text: Relegation after Robson and promotion under Lyall[edit]

text: His successor at Ipswich was his assistant manager Bobby Ferguson.[7] Under Ferguson, Town finished mid-table twice,[17][18] but worsening performances meant that they began to struggle in the top division. The recent construction of an expensive new stand at Portman Road had limited the club's budget, despite the money gaining from sales of key players including Frans Thijssen and John Wark.

text: Ipswich were finally relegated to the Second Division at the end of the 1985–86 season. Terry Butcher, their last remaining key player from the successful 1981 team, was sold to Rangers that summer.[19][20] Ferguson, who had remained in charge despite the relegation, resigned in May 1987 after reaching the promotion play-offs but failing to return the club to the first division.[7] Ipswich Town were then managed by John Duncan for three years until he was replaced by former West Ham boss John Lyall in May 1990, with Ipswich still in the Second Division.[21] Lyall guided Ipswich to the Second Division title and promotion to the new FA Premier League, ready for the 1992–93 season.[22] Suffering only two league defeats before the New Year,[23] Ipswich started the season well and were fourth in the Premier League in January 1993, but a dip in form during the final weeks of the season saw Ipswich finish in a disappointing 16th place.[24] Poor form continued into the following season and Ipswich only avoided relegation that year when Sheffield United suffered a last-gasp 3–2 defeat at Chelsea on the final day of the season.[22] Six months later, fortunes on the pitch had not improved, and Lyall was sacked as Ipswich manager in December 1994 with the club rooted to the bottom of the Premiership.

text: Relegation and revival under George Burley[edit]

text: Lyall's successor, George Burley, was unable to turn team performances around, and Ipswich suffered a Premiership record defeat, 9–0, at Manchester United, on their way to relegation.[25][26] Back in the second tier of the league, Burley led the club to three consecutive promotion playoffs, but they were to endure defeats in all three semi-finals. Ipswich finally returned to the Premiership in 2000 after coming from behind to beat Barnsley 4–2 in the last Division One playoff final at Wembley Stadium.[7] Ipswich performed well in the Premiership in their first season with Burley's side finishing in an impressive fifth place—being pipped by Liverpool on the last day of the season for a place in the Champions League. Consolation was a UEFA Cup place and FA Premier League Manager of the Year Award for Burley.[27]

text: This spell in the top division ended after two seasons and the loss of income due to relegation led to the club going into financial administration.[28] There was the minor consolation of again qualifying for the UEFA Cup, this time via the UEFA Fair Play ranking, and Ipswich survived two ties before losing in the second round proper to Czech side Slovan Liberec.[29] A poor start to the season, culminating in a 0–3 defeat at struggling Grimsby Town, meant that Burley was sacked in October 2002 after nearly eight years as manager.[30]

text: Since 2002[edit]

text: First team coach Tony Mowbray was given four games as caretaker manager, winning once, but he was ultimately replaced as manager by the former Oldham Athletic, Everton and Manchester City manager Joe Royle, who had played for local rival Norwich City.[31] Royle inherited a side struggling near the Division One relegation zone, but revived fortunes such that the team narrowly failed to reach the playoffs.[32] The 2003–04 season saw the club come out of administration and continue to challenge for promotion back to the Premier League.[33] They finished that season in fifth, but were defeated in the playoff semi-finals by West Ham United.[34]

text: Narrowly missing automatic promotion in 2004–05, Royle again took Ipswich to the play-offs, but once more they lost to West Ham United in the semi-finals.[35] 2005–06 saw Ipswich finish in 15th place—the club's lowest finish since 1966.[36] Joe Royle resigned by mutual consent on 11 May 2006,[37] and a month later, Jim Magilton was officially announced as the new manager.[38] In November 2007, the club were involved in takeover discussions with both businessman Marcus Evans and former Birmingham City director David Sullivan.[39][40] In December 2007, Evans completed his takeover of the club, purchasing an 87.5% stake in the club, investing around £44 million, which included the purchase of the club's existing £32 million debt.[41] The club agreed a sponsorship deal with the Marcus Evans Group on 20 May 2008, lasting until 2013, the longest in the club's history.[42]

text: Magilton was sacked in April 2009, and new Chief Executive Simon Clegg replaced him with Roy Keane.[43] Keane's spell as manager came to an end after an unsuccessful 18 months, when he was sacked in January 2011, to be replaced briefly by Ian McParland in a caretaker role before Paul Jewell took the reins on a permanent basis.[44] With Ipswich bottom of the Championship, Jewell left his position on 24 October 2012 by mutual consent.[45] He was replaced temporarily by Chris Hutchings for a single match in a caretaker role, before Mick McCarthy was appointed full-time on 1 November 2012.[46] McCarthy led Ipswich to avoid relegation, taking them from bottom of the league in November to finish in 14th position,[47] 9th the following season[48] and in 2014–15 a 6th-place finish and playoff semi-final exit at the hands of local rivals Norwich City.[49] Ipswich nearly reached the playoffs again in 2015–16, but was 4 points short and finished 7th. McCarthy was unable to repeat the same success during the following season, finishing at a disappointing 16th, their lowest finish since the 1958–59 season.[50]

text: Colours and crest[edit]

text: One of Ipswich Town's nicknames is The Blues, stemming from their traditional kit, which is predominantly blue. Since turning professional, Ipswich have used a number of away colours, including white, orange, red and black vertical stripes, claret and green, cream and black vertical stripes and dark blue and claret.[51]

text: The shirts worn by players of Ipswich Town did not sport a crest until the mid-1960s, when they adopted a design featuring a gold lion rampant guardant on a red background on the left half and three gold ramparts on a blue background on the right half.[51] In 1972, the crest was redesigned as the result of a competition, won by the Treasurer of the Supporters Club, John Gammage. Each element of the new design was intended to represent the region.[52]

text: I regarded the Suffolk Punch as a noble animal, well suited to dominate our design and represent the club. And to complete the badge I thought of the town of Ipswich which contains many historical buildings, including the Wolsey Gate, and is close to the sea with a large dock area.

text: The crest was modified in 1995 after consultation with a Supporters Forum, with the turrets of the Wolsey Gate moved to the top of the crest, the yellow background changed to red, the Suffolk Punch given a more dominant physique and the F.C. expanded to Football Club. Three stars were added to the sleeve of the team's away shirt for the 2004–05 season,[53] and also to the home kit for the 2005–06 season.[54] These stars were added to represent the three major trophies which Ipswich Town have won; the FA Cup, the UEFA Cup and the old Division One. The stars were relocated directly above the crest when the shirt was redesigned prior to the 2007–08 season.[55]

text: In 2006, the club donated 500 orange and blue-and-white shirts to children in Iraq.[56]

text: Stadium[edit]

text: Between 1878 and 1884, Ipswich Town played at two grounds in the town, Broom Hill and Brook's Hall,[57] but in 1884, the club moved to Portman Road and have played there ever since.[1] At their new home, Ipswich became one of the first clubs to implement the use of goal nets, in 1890,[1] but the more substantial elements of ground development did not begin until, in 1901, a tobacco processing plant was built along the south edge of the ground.

text: The first stand, a wooden structure, was built on the Portman Road side of the pitch in 1905. In 1911 the roof was blown off,[1] and the ground was later commandeered by the British Army for the duration of World War I. The club turned professional in 1936, and work began on the first bank of terracing at the north end of the pitch. The following year, on the back of winning the Southern League, a similar terrace was built at the southern "Churchmans" end.[I] All sides were terraced by 1954, and floodlights were erected in 1959 for use in lower light conditions.[1] The two-tier Portman Stand was built along the east side of the ground in place of the existing terraces in 1971, and the West Stand was extended in 1982 by the addition of a third tier. The rebuilt West Stand was renamed as the "Pioneer Stand" as a result of the club's sponsorship by the electronics company Pioneer Corporation and was converted to all-seating in 1990.[1] In 1990, following the recommendations of the Taylor Report in the wake of the Hillsborough disaster the previous year, the terraces in both the north and south stands were also converted to all-seating, creating the first complete all-seater stadium in the top flight of English football with a spectator capacity of 22,600.[1]

text: Success on the pitch led to further investment in the infrastructure, with the club spending over £22 million on redeveloping both North and South stands, resulting in a current capacity of 30,311. In the past ten years, statues of both Sir Alf Ramsey and Sir Bobby Robson have been unveiled outside the stadium.[58][59] The North Stand was renamed in honour of former manager Bobby Robson in September 2009. On 31 March 2012, in conjunction with celebrations of the 50th anniversary of Ipswich Town winning the 1st Division on their 1st attempt, the South Stand was renamed in honour of Ipswich and England's former manager Sir Alf Ramsey. Portman Road now features two stands named after their own most successful managers in the club history as well as being England's most successful managers. The playing surface at Portman Road is highly regarded and has been voted best pitch in the league on a number of occasions.[60] The former groundsman, Alan Ferguson, received a number of accolades, including both Premiership and Championship Groundsman of the Year.[61][62]

text: Supporters[edit]

text: During the 2008–09 season, Ipswich Town recorded an average attendance of 18,873, approximately 63% of available capacity, the seventh-highest attendance in The Championship.[63] The highest attendance of the season was 28,274 in the local derby against Norwich City.[64]

text: Locally, much is made of the informal title "Pride of Anglia". Fans claim the title for either winning the East Anglian Derby, finishing highest in the league, having the better current league position, having the more successful club history. The club's main local rival is Norwich City. When the two teams meet it is known as the 'East Anglian derby', or, informally, as the 'Old Farm derby', a comic reference to the 'Old Firm Derby' played between Scottish teams Celtic and Rangers.[65]

text: A recent nickname for Town is "The Tractor Boys", which was coined during the club's brief period in the Premiership (2000–01 and 2001–02) when the team regularly competed against more fashionable clubs. The nickname is an example of self-deprecating humour referring to Ipswich's agricultural heritage.[66] The origins of the nickname are not certain, but the first generally accepted use of the nickname was created whilst playing at Leeds United in 2000–2001: Ipswich were winning the game 2–1 and the Leeds fans started chanting, 'We're being beaten by a bunch of tractor drivers.' Barracking by supporters of more established Premiership clubs during Town's spell in the Premiership lent the ironic chant '1–0 to the Tractor Boys' increased potency and publicity, and the nickname is commonly used by the media.[67][68] Former Town manager Jim Magilton commented, in the local press, that he disliked the nickname and said that it conjured up, 'images of carrot-crunching yokels',[66] while players such as Matt Holland accepted the chant with good humour.[69]

text: Statistics and records[edit]

text: Mick Mills holds the record for Ipswich league appearances, having played 591 first-team matches between 1966 and 1982. The club's top league goalscorer is Ray Crawford, who scored 203 goals between 1958 and 1969, while Ted Phillips holds the record for the most goals scored in a season, 41 in the 1956–57 season in Division Three (South). Allan Hunter is the most capped player for the club, making 47 appearances for Northern Ireland.

text: The club's widest victory margins in the league have been their 7–0 wins against Portsmouth in the Second Division in 1964, against Southampton in the First Division in 1974 and against West Bromwich Albion in the First Division in 1976. Their heaviest defeats in the league were 10–1 against Fulham in 1963 and 9–0 against Manchester United in 1995.

text: Ipswich's record home attendance is 38,010 for a sixth round FA Cup match against Leeds United on 8 March 1975. With the introduction of regulations enforcing all-seater stadiums, it is unlikely that this record will be beaten in the foreseeable future.

text: The highest transfer fee received for an Ipswich player is £8.1 million as part of a deal worth in excess of £12 million from Sunderland for Connor Wickham in June 2011,[70] while the most spent by the club on a player was £4.75 million for Matteo Sereni from Sampdoria in July 2001, following the club's qualification for the UEFA Cup.[71]

text: Players[edit]

text: Current squad[edit]

text: Note: Flags indicate national team as defined under FIFA eligibility rules. Players may hold more than one non-FIFA nationality.

text:
No.

Position
Player

1

GK
Dean Gerken

2

DF
Dominic Iorfa (on loan from Wolverhampton Wanderers)

3

DF
Jonas Knudsen

4

DF
Luke Chambers (captain)

6

DF
Adam Webster

7

MF
Teddy Bishop

8

MF
Cole Skuse (vice-captain)

9

FW
Martyn Waghorn

10

FW
David McGoldrick

11

FW
Bersant Celina (on loan from Manchester City)

12

DF
Jordan Spence

14

FW
Joe Garner

15

MF
Tom Adeyemi

16

DF
Callum Connolly (on loan from Everton)

No.

Position
Player

18

MF
Grant Ward

19

MF
Luke Hyam

20

FW
Freddie Sears

22

MF
Tristan Nydam

23

MF
Andre Dozzell

24

GK
Michael Crowe

25

MF
Gleeson, StephenStephen Gleeson

26

FW
Aaron Drinan

27

DF
Cameron Carter-Vickers (on loan from Tottenham Hotspur)

28

MF
Kévin Bru

30

DF
Myles Kenlock

32

MF
Mustapha Carayol

33

GK
Bartosz Białkowski

44

MF
Emyr Huws

text: Under 23s squad[edit]

text:
No.

Position
Player

34

FW
Ben Folami

35

FW
Ben Morris

42

FW
Shane McLoughlin

—

GK
Nick Hayes [73]

—

GK
Mitchell Ware

—

GK
Harry Wright [74]

—

DF
Bailey Clements

—

DF
Barry Cotter

—

DF
Dylan Crowe

—

DF
Chris Goteni

—

DF
Idris El Mizouni

No.

Position
Player

—

DF
Ross Marshall

—

DF
Corrie Ndaba

—

DF
Kian Ronan

—

MF
James Blanchfield

—

MF
Steven Cahill

—

MF
Armando Dobra

—

MF
Brett McGavin

—

FW
Declan Daniels

—

FW
Jack Lankester

—

FW
Albert Wilton

text: Out on loan[edit]

text:
No.

Position
Player

17

MF
Danny Rowe (on loan to Lincoln City)

21

MF
Flynn Downes (on loan to Luton Town)

36

FW
Monty Patterson (on loan to Wellington Phoenix)

38

DF
Patrick Webber (on loan to Braintree Town)

No.

Position
Player

39

DF
Luke Woolfenden (on loan to Bromley)

40

DF
Chris Smith (on loan to Chelmsford City)

41

MF
Conor McKendry (on loan to Braintree Town)

—

DF
Josh Emmanuel (on loan to Rotherham United until 30 June 2018)

text: Players of the Year[edit]

text: Towards the end of each season, a player is voted as "Player of the Year" by the fans. For the 2016–17 season, the player of the year is goalkeeper Bartosz Białkowski who won the award for the second straight season.[75] Białkowski is the fourth goalkeeper to win the award and the first winner from Poland.[75]

text: Academy[edit]

text: As of 2016, the club runs a Category Two Academy, with a five-year plan to improve to Category One, and is run by Bryan Klug.[76] The academy was particularly successful in the 1990s, producing a number of first-team players including Richard Wright, Titus Bramble and Kieron Dyer.[77] More recently, Andre Dozzell, son of Jason Dozzell, has graduated from the academy, going on to score in his debut for the club in 2016.[78][79]

text: Managers[edit]

text:
Name
Nationality
From
To
M
W
D
L
Win %

O'Brien, MickMick O'Brien
 Ireland
000000001936-05-29-000029 May 1936
000000001937-08-11-000011 August 1937
7001390000000000000♠39
7001250000000000000♠25
7000900000000000000♠9
7000500000000000000♠5
07001640999999900000♠64.1

Duncan, ScottScott Duncan
 Scotland
000000001937-11-12-000012 November 1937
000000001955-08-07-00007 August 1955
7002505000000000000♠505
7002205000000000000♠205
7002113000000000000♠113
7002187000000000000♠187
07001406000000000000♠40.6

Ramsey, AlfAlf Ramsey
 England
000000001955-08-08-00008 August 1955
000000001963-04-30-000030 April 1963
7002369000000000000♠369
7002176000000000000♠176
7001750000000000000♠75
7002118000000000000♠118
07001477000000000000♠47.7

Milburn, JackieJackie Milburn
 England
000000001963-05-01-00001 May 1963
000000001964-09-08-00008 September 1964
7001560000000000000♠56
7001110000000000000♠11
7001120000000000000♠12
7001330000000000000♠33
07001196000000000000♠19.6

McGarry, BillBill McGarry
 England
000000001964-10-05-00005 October 1964
000000001968-11-23-000023 November 1968
7002196000000000000♠196
7001800000000000000♠80
7001620000000000000♠62
7001540000000000000♠54
07001408009999900000♠40.8

Robson, BobbyBobby Robson
 England
000000001969-01-13-000013 January 1969
000000001982-08-18-000018 August 1982
7002709000000000000♠709
7002316000000000000♠316
7002173000000000000♠173
7002220000000000000♠220
07001446000000000000♠44.6

Ferguson, BobbyBobby Ferguson
 England
000000001982-08-19-000019 August 1982
000000001987-05-17-000017 May 1987
7002258000000000000♠258
7001970000000000000♠97
7001610000000000000♠61
7002100000000000000♠100
07001376000000000000♠37.6

Duncan, JohnJohn Duncan
 Scotland
000000001987-06-17-000017 June 1987
000000001990-05-05-00005 May 1990
7002161000000000000♠161
7001730000000000000♠73
7001290000000000000♠29
7001590000000000000♠59
07001453000000000000♠45.3

Lyall, JohnJohn Lyall
 England
000000001990-05-11-000011 May 1990
000000001994-12-05-00005 December 1994
7002231000000000000♠231
7001770000000000000♠77
7001750000000000000♠75
7001790000000000000♠79
07001333009999900000♠33.3

Burley, GeorgeGeorge Burley
 Scotland
000000001994-12-28-000028 December 1994
000000002002-10-11-000011 October 2002
7002413000000000000♠413
7002188000000000000♠188
7001960000000000000♠96
7002129000000000000♠129
07001455000000000000♠45.5

Royle, JoeJoe Royle
 England
000000002002-10-28-000028 October 2002
000000002006-05-11-000011 May 2006
7002189000000000000♠189
7001810000000000000♠81
7001480000000000000♠48
7001600000000000000♠60
07001429000000000000♠42.9

Magilton, JimJim Magilton
 Northern Ireland
000000002006-06-05-00005 June 2006
000000002009-04-22-000022 April 2009
7002148000000000000♠148
7001560000000000000♠56
7001410000000000000♠41
7001510000000000000♠51
07001378009999900000♠37.8

Keane, RoyRoy Keane
 Ireland
000000002009-04-23-000023 April 2009
000000002011-01-07-00007 January 2011
7001810000000000000♠81
7001280000000000000♠28
7001250000000000000♠25
7001280000000000000♠28
07001346000000000000♠34.6

Jewell, PaulPaul Jewell
 England
000000002011-01-13-000013 January 2011
000000002012-10-24-000024 October 2012
7001850000000000000♠85
7001290000000000000♠29
7001180000000000000♠18
7001380000000000000♠38
07001341000000000000♠34.1

McCarthy, MickMick McCarthy
 Ireland
000000002012-11-01-00001 November 2012
Present
7002263000000000000♠263
7002100000000000000♠100
7001730000000000000♠73
7001900000000000000♠90
07001380000000000000♠38.0

text: Honours[edit]

text:
Honour
Year(s)

Football League champions
1961–62[11]

Old Second Division champions
1960–61, 1967–68, 1991–92

First Division Play-off Champions
1999–2000

Old Third Division South champions
1953–54, 1956–57

Southern League champions
1936–37

FA Cup winners
1977–78

FA Youth Cup winners
1972–73, 1974–75, 2004–05

UEFA Cup winners
1980–81

Amsterdam Tournament
1981

Texaco Cup winners
1972–73

Suffolk Premier Cup winners
1967–68, 1968–69, 1969–70, 2006–07, 2009–10

Suffolk Senior Cup winners
1886–87, 1888–89, 1889–90, 1895–96, 1899–1900, 1903–04, 1904–05, 1905–06,
1906–07, 1907–08, 1911–12, 1912–13, 1913–14, 1927–28, 1928–29, 1929–30

text: Ipswich Town in popular culture[edit]

text: A number of Ipswich players appeared alongside Sylvester Stallone and Pelé in the 1981 prisoner of war film Escape to Victory, including John Wark, Russell Osman, Robin Turner, Laurie Sivell, and Kevin O'Callaghan. Other Ipswich Town players stood in for actors in the football scenes—Kevin Beattie for Michael Caine, and Paul Cooper for Sylvester Stallone.[80]

text: Ipswich Town Ladies[edit]

text: A ladies team affiliated with the club, Ipswich Town L.F.C., currently compete in the FA Women's Premier League South East Division 1, the fourth tier of Women's football in the country. They play their home games at The Goldstar Groud, home of Felixstowe & Walton United.[81]

text: Notes[edit]


document_title: Bed skirt

question_text: what is the purpose of a bed skirt

question_tokens: what is the purpose of a bed skirt

text: Bed skirt

text: This article does not cite any sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (November 2016) (Learn how and when to remove this template message)

text: A bed skirt or valance is a piece of decorative fabric that is placed between the mattress and the box spring of a bed. The purpose of a bed skirt is to give a stylish appearance to a bed without exposing the sides of the box spring or any space under the bed that may be used for storage. Historically, bed skirts were used to block drafts, which could chill the undersides of beds, and to prevent dust from accumulating under the bed.

text:
[hide]

v
t
e

Bedding

Bed types
(Bed sizes)

Banig
Bassinet
Box-bed
Bunk bed
Cage bed
Camp bed
Canopy bed
Couch bed
Cradle (bed)
Daybed
Four-poster bed
Futon
Hammock
Hospital bed
Infant bed
Kang bed-stove
Lit a la turque
Loft bed
Charpai
Murphy bed
Petate
Platform bed
Sleigh bed
Sofa bed
Toddler bed
Trundle bed

Bed components

Bed frame
Bed sheet
Bed skirt
Cot side
Footboard
Headboard

Mattresses

Air mattress
Featherbed
Mattress pad
Mattress protector
Memory foam
Orthopedic mattress
Waterbed

Bed bases

Box-spring
Bunkie board

Blankets

Afghan
Comforter
Duvet
Electric blanket
Hudson's Bay point blanket
Patchwork quilt
Photo blanket
Quilt
Razai
Security blanket
Silk comforter
Sleeping bag

Pillows

Acupressure pillow
Bamboo wife
Bolster
Contour leg pillow
Cushion
Dakimakura
Eye pillow
Orthopedic pillow
Phonetic pillow
Sex pillow
Speaker pillow
Throw pillow

Related items

Bed warmer
Couch
Nightstand

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e

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