document_title: Cowardly Lion

question_text: what the cowardly lion wanted from the wizard of oz

text: Cowardly Lion

text: Books[edit]

text: The Cowardly Lion makes his first appearance in the book The Wonderful Wizard of Oz. He is the last of the companions Dorothy befriends on her way to the Emerald City where he ambushes her, Toto, Scarecrow, and Tin Woodman. When he tries to bite Toto, Dorothy slaps him for trying to attack Toto where she discovers that the Lion is actually a coward which he admits that he is. The Cowardly Lion joins her so that he can ask The Wizard for courage, being ashamed that, in his cultural role as the King of the Beasts, he is not indeed brave.[2] Despite outward evidence that he is unreasonably fearful, The Cowardly Lion displays great bravery along the way. During the journey, he leaps across a chasm on the road of yellow brick multiple times, each time with a companion on his back, and the leap back to get the next one. When they come into another, wider chasm, the Cowardly Lion holds off two Kalidahs while the Tin Woodman cuts a tall tree to cross it. In spite of his fears, he still goes off to hunt for his food, and he even offers to kill a deer for Dorothy to eat, but the idea makes her uncomfortable.

text: The Wizard gives him a dish of unknown liquid, telling him it is "courage" to drink. In the remainder of the book, the Lion becomes almost like a bully and ready to fight. He accompanies Dorothy on her journey to see Glinda, and allows his friends to stand on his back in order to escape the Dainty China Country, where he damages the only church mentioned in an Oz book until Handy Mandy in Oz (1937).

text: His favored companion is the Hungry Tiger. This may well be the "Biggest of the Tigers" he and his friends encounter in the Forest of Wild Beasts in the Quadling Country[3] In this forest, all of the lions and many of the other animals have been eaten by a Giant Spider. The Lion finds the Giant Spider asleep and decapitates it. The Tiger and the other animals bow to him and ask him to be their king, and he promises to do so upon his return from accompanying Dorothy to Glinda. Glinda orders the Winged Monkeys to carry him back to the Forest once Dorothy has returned home.

text: In the rest of Baum's Oz series, the Lion never again played a major role. In later books, The Cowardly Lion often accompanies Dorothy on her adventures. He is Princess Ozma's chief guardian on state occasions, and he and the Hungry Tiger pull Ozma's chariot. In subsequent Oz books by Baum, the Lion was shown to have continued being courageous and loyal, although still considering himself a coward and regularly frightened, even by Aunt Em. He befriended the Hungry Tiger in Ozma of Oz, if this was not the earlier Tiger (which The Patchwork Girl of Oz implies that it is by calling both Lion and Tiger "largest of their kind"), and the two have become Ozma's personal guards. In Glinda of Oz he is on Ozma's board of advisers.

text: In "The Cowardly Lion and the Hungry Tiger" in Little Wizard Stories of Oz, the Lion begins with cowardly bravado, intending to find a man to tear apart, and the Tiger a fat baby to devour. Instead, they find a small child (bigger than a baby) and return it to its mother.

text: In his titular novel by Ruth Plumly Thompson, Mustafa of Mudge, a wealthy sultan at the southern tip of the Munchkin Country, kidnaps the Cowardly Lion for his large collection of lions that he feels would be incomplete without Oz's most famous lion. He was turned to stone by the giant Crunch, but rescued by American circus clown Notta Bit More and orphan Bobbie Downs, whom the clown prefers to call by the more optimistic-sounding Bob Up.

text: For the most part in later Oz books, though, the Cowardly Lion is a presence rather than a major character. His other significant appearances include Ojo in Oz, where he is turned into a clock by Mooj and saved by Ozma and the Wizard. He assisted against the Stratovanians in Ozoplaning with the Wizard of Oz, Terp the Terrible in The Hidden Valley of Oz, and accompanied Dorothy and Prince Gules of Halidom in Merry Go Round in Oz. John R. Neill played him primarily as a beast of burden in his three Oz books. In all, the only three books in which the Cowardly Lion does not rate at least a mention are The Tin Woodman of Oz, Grampa in Oz, and The Silver Princess in Oz. (In The Marvelous Land of Oz he receives a bare mention in the eleventh chapter.)

text: Film portrayals[edit]

text: The Wizard of Oz[edit]

text: In the classic 1939 movie The Wizard of Oz, the Cowardly Lion was a humanoid biped and played by Bert Lahr, a popular vaudeville and Broadway star, with many of Lahr's trademark mannerisms deliberately worked into the film. In this version, the liquid courage given to him by the Wizard is replaced with a medal marked "Courage". Bert Lahr's biography, written by his son John Lahr, is entitled Notes on a Cowardly Lion.

text: The movie was made by Metro-Goldwyn-Mayer, which uses a lion as its mascot. In fact, MGM even considered using their mascot for the role of the Cowardly Lion.

text: In the movie, the Lion walks on his hind legs instead of all four, except when he is first seen bounding out of the forest to attack Dorothy's friends. After roaring fiercely at them on all fours, he does stand up on his hind legs.

text: Lahr also portrayed the Lion's Kansas counterpart, Zeke (one of Aunt Em and Uncle Henry's farmworkers). Screenwriter Noel Langley created this character for the film.[4] Zeke helps Hickory (Tin Man's alter ego) lower a bed into its place on a wagon at the farm. He then moves the hogs into the pig pen and pours feed into their trough and later rescues Dorothy when she falls off the railing that encircles the pen. He wears his hat throughout the entire film because he does not struggle to open the cellar when the tornado approaches the farm. Hunk (Scarecrow's alter ego) closes and locks the cellar with him when Dorothy arrives at the farmhouse. Zeke and Professor Marvel (The Wizard's alter ego) are the only men wearing hats when Dorothy awakens from being unconscious.

text: Cowardly Lion Courage Medal[edit]

text: The original Courage Medal prop from the 1939 film has been recently[when?] rediscovered. The cross-shaped medal is made of poly-chromed metal and measures 7.5 × 7.5" (19.1 × 19.1 cm) It features a lion in profile above a crown and a knight's helmet, and the word "Courage" in raised blue scroll lettering. In the late 1950s, Mal Caplan, the head of the costume department at MGM was in a life-threatening automobile accident, and spent months in the hospital before returning to work. For some time he was unable to sit upright and had to work from a chaise longue. In recognition of his courage, his colleagues and the management at MGM presented him with the Cowardly Lion’s Courage Medal. He was also given the Tin Man's "heart", but he gave that to "someone who needed it", a man in the same hospital who was having open heart surgery. The current whereabouts of the heart clock are unknown. The Courage Medal remained in the Caplan family until it was consigned to a Sotheby's Entertainment Memorabilia auction in May 1997.[5][6][7] The medal was purchased by a New Jersey collector, and in Nov. of 2010 was featured on episode 7 of the TV show Hollywood Treasure.

text: Cowardly Lion costumes[edit]

text: An original Cowardly Lion costume from The Wizard of Oz was packed away after filming and forgotten for decades.[8] It was found barely in time to be included in the landmark 1970 Metro-Goldwyn-Mayer auction, where it sold for $2400 to a California chiropractor.[8] In 1985, sculptor Bill Mack acquired it;[8] he could not recall the exact price, but stated, "It was several thousand dollars, instead of several hundred thousand".[9] He had it restored by a taxidermist and "recreated the headpiece with a lifelike sculpture of Lahr".[8] In December 2006, he sold it for $826,000.[9]

text: Another costume currently resides in the Comisar Collection, the largest collection of television artifacts in the world.[10][11] Curator James Comisar acquired the costume, after verifying to his satisfaction that it had been worn in the film, and set about restoring it.[12] The major challenge was the weight of the tail caused rips across the back of the costume that needed to be patched, which was done by Cara Varnell, a textile conservation expert at the Los Angeles County Museum of Art.[13] The Cowardly Lion’s original facial appliances had been glued directly to Bert Lahr’s face and did not survive the production,[13] so Comisar asked Lahr’s son, Herbert, to model for another face cast, as he had an uncanny resemblance to his father.[13] Herbert Lahr remarked:

text: The Lion’s suit was very interesting. It was a real lion skin, and it weighed 60 lbs. My dad had to be in it all day, he couldn’t eat because of the way the mask was, so he had to eat his lunch through a straw.[13]

text: The Cowardly Lion’s mane was re-created from human hair imported from Italy at a cost of $22,000, and more than twenty-one artisans worked for two years completing the conservation.[12]

text: Comisar's Cowardly Lion costume has been featured in the national media, including on The Oprah Winfrey Show, when it was then valued at $1.5 million.[14] The costume is thought to be among the most valuable and iconic Hollywood objects in existence.[citation needed] “Most of us cannot relate to not having a brain or a heart; we can all relate to not having enough courage, and it is for this reason I believe the Cowardly Lion is the character we respond to the most,” said Comisar.[12] Many potential buyers have expressed interest in buying the costume, but so far he has rejected all offers. Comisar's costume was offered by Bonhams in their TCM-themed auction that took place in New York City on November 24, 2014,[15] where it received great interest and realized the selling price of $3.1 million,[16] and this is the highest known price point for a costume worn by a male performer in any Hollywood production.

text: William Stillman, a noted historian and co-author of several books about the ﬁlm, featured a full-page photograph of this Cowardly Lion costume in his book, The Wizardry of Oz: The Artistry and the Magic of the M.G.M. 1939 Classic. The accompanying text states, "While Bert Lahr appears to wear the same costume throughout the picture, others were available for dress rehearsals or for the stunt double to bound onto the Yellow Brick Road, leap through a window in the Emerald City, or scale the cliffs outside the Witch’s castle."[17] In 1998, both Comisar and auctioneering company Profiles in History, on behalf of Mack, insisted they had Lahr's costume.[18]

text: "The Wiz"

text: In the 1978 film version of the all black Broadway play, the Lion was portrayed by Ted Ross, who won a Tony for his Broadway portrayal.

text: Return to Oz[edit]

text: In the 1985 spiritual sequel to The Wizard of Oz, the Cowardly Lion is briefly seen at the end of the film. Unlike the 1939 film, this version is a puppet and walks on all fours.[citation needed] He is also shown growling rather than speaking.

text: The Oz Kids[edit]

text: In 1996, they made an animated cartoon series The Oz Kids. Lion becomes a father and has two cubs, Bela and Boris. His son Boris is afraid of things just like his dad. His voiced by Andy Milder.

text: Legends of Oz: Dorothy's Return[edit]

text: The Cowardly Lion appeared in Legends of Oz: Dorothy's Return (based off Dorothy of Oz) voiced by Jim Belushi.

text: Oz: The Great and Powerful[edit]

text: The Cowardly Lion makes a brief cameo in Oz: The Great and Powerful, as a CGI character. He briefly tries to attack Oz (played by James Franco), and his monkey companion Finley (voiced by Zach Braff), but Oz uses his magic to create a velvet fog that intimidates the lion, causing him to immediately retreat.

text: Recent works and parodies[edit]

text: The Cowardly Lion is a minor character in author Gregory Maguire's 1995 revisionist novel Wicked: The Life and Times of the Wicked Witch of the West and its 2003 Broadway musical adaptation. In both works, he is first seen as a Lion Cub (lion with human attributes) who has been torn from his mother and used as an experiment (in the book by Doctor Dillamond's replacement, Doctor Nikidik, and in the musical an agent of the Wizard) on the nature of Animals. Elphaba (the future Wicked Witch of the West) saves the Lion Cub that in the end of both adaptations attempts to kill her. He also appears in Maguire's 2005 sequel Son of a Witch, also in a minor role. The Cowardly Lion is the central character in the third book of the series, A Lion Among Men, where he is given the name of Brrr, which was the name given to him in Wicked. Doctor Nikidik mentions that he intended to give the Lion Cub the name of Prrr, but since "it shivers more than it purrs," he names it Brrr.

text: In an episode of The World's Greatest Super Friends, Wonder Woman temporarily became the Lion after a tornado took her, Superman, and Aquaman to Oz. While passing Mister Mxyzptlk’s dangerous landscape, she had lower legs of an African lion. She did not get her red boots back until she reached the Wizard (Mister Mxyzptlk himself) with Superman and Aquaman.

text: In a 1981 episode of Scooby-Doo and Scrappy-Doo, Scooby is dressed as the Lion after a tornado took him, Shaggy, and Scrappy to "Ahz", a direct spoof of Oz with a different spelling by its enunciation.

text: He appears in The Wizard of Oz cartoon voiced by Charlie Adler. The Cowardly Lion has his brave/cowardly persona intact, and even gets to wear the Ruby Slippers for a short while in one episode.

text: Nathan Lane performs as this character in the 1995 television stage performance The Wizard of Oz in Concert: Dreams Come True. The Kansas farmworker Zeke does not appear in this production. He sings the longer version of "If I Only Had the Nerve" including the bridge verses sung by the Scarecrow (Jackson Browne), Tin Man (Roger Daltrey), and Dorothy (Jewel). In his version of If I Were King of the Forest, he has an addition into the lyrics "Not queen, not duke, not prince...or the Artist Formerly known as Prince".

text: In the ABC television film The Muppets' Wizard of Oz, Fozzie Bear plays the role of the Lion. Fozzie's other role is himself. He shows up at the end of this film in the Muppets' show.

text: In the VeggieTales episode The Wonderful Wizard of Ha's, he is renamed the "Hungry Lion" who was played by Pa Grape. His Kansas counterpart from the 1939 film also appeared in this Christian cartoon.

text: In the 2007 Sci Fi television miniseries Tin Man, the Lion is re-imagined as a character named Raw, a member of the race of Viewers - half-man, half-lion beings with telekinetic and empathic abilities. He is played by Raoul Trujillo

text: The Cowardly Lion appears in Dorothy and the Witches of Oz played by Barry Ratcliffe. He appears on Earth in the form of Dorothy Gale's lawyer Bryan Jennings.

text: The Cowardly Lion appears in the direct-to-DVD animated film Tom and Jerry and the Wizard of Oz voiced by Todd Stashwick.

text: In the TV series Emerald City, the Cowardly Lion analogue is Eamonn and is portrayed by Mido Hamada. He is presented as unquestioningly loyal member of the Wizard's Guard who is personally tasked with finding Dorothy before she reaches Emerald City and doing whatever it takes to prevent the return of the Beast Forever. As the series unfolds, he is revealed to have assisted the Wizard of Oz in killing the Royal Family of Oz when the Wizard first came to power, but initially spared the princess Ozma as she reminded him of his own daughter. When Ozma learns of her past and assumes her role as leader of Oz, she punishes Eammon by condemning him to be trapped in the form of a beast, turning him into a Lion due to the lion mask he wore when killing her family.

text: The Cowardly Lion appears in the Once Upon a Time episode "Where Bluebirds Fly." Though he doesn't speak, the Cowardly Lion still has his traits. The Cowardly Lion was a line of defense for the Crimson Heart that is sought out by Stanum and Zelena. After the Cowardly Lion attacks Stanum, he is driven away by Zelena.

text: Speculated origins[edit]

text: In the original Oz books, the Lion's origins were never explicitly stated. However, many works since then have either hinted at or revealed elements of backstory for the Cowardly Lion. Partly due to the large amount of written material about Oz, many of these stories are contradictory to each other or to the "Famous Forty" Oz books, and many fans do not accept them as canonical. The canonical books give no indication the Lion did not originate in Oz, essentially as a normal, if unique, lion.

text: A skittish and fearful lion cub is seen at Shiz University in Gregory Maguire's novel, Wicked: The Life and Times of the Wicked Witch of the West. The cub had been the result of cruel experiments by Dr. Dillamond's replacement teacher (in the musical, it was an agent of the Wizard) and was saved by Elphaba and some other students. This is heavily hinted to be a younger form of the Cowardly Lion. The Tin Woodman confirms this in the Broadway musical adaptation Wicked, in the song "March of the Witch Hunters": "And the lion also has a grievance to repay! If she'd let him fight his own battles when he was young, he wouldn't be a coward today!"

text: The book Lion of Oz and the Badge of Courage and its accompanying animated feature, Lion of Oz, show the Lion as having grown up in a circus in America. His caretaker, Oscar Diggs, was the man who would become the Wizard of Oz; this man took the Lion on a balloon ride one night, which resulted in the two becoming stranded in Oz.

text: Gregory Maguire's most recent book, A Lion Among Men, is told primarily from the Lion's viewpoint, and its plot is centered around Brrr's account of his own origins, or lack thereof (he is unsure, as his narration begins, of the whereabouts of his parents, pride, etc.).

text: The film Oz the Great and Powerful shows Oscar Diggs driving away an attacking lion with a smoke bomb, suggesting that this lion is Dorothy's future companion.

text: In the 2017 TV series Emerald City, the Lion is a former guard in the Wizard's army who is cursed into the form of a beast for his actions against the former Royal Family of Oz.

text: Political interpretations[edit]

text: Some historians, such as Henry M. Littlefield in American Quarterly,[19] have suggested that Baum modeled the Cowardly Lion after politician William Jennings Bryan, or politicians in general.


document_title: Alabama–Ole Miss football rivalry

question_text: when was the last time ole miss beat alabama in football

root

text: Alabama–Ole Miss football rivalry

text:
Alabama–Ole Miss football rivalry

Alabama Crimson Tide

Ole Miss Rebels

First meeting
October 27, 1894
Ole Miss 6, Alabama 0

Latest meeting
September 30, 2017
Alabama 66, Ole Miss 3

Next meeting
September 15, 2018 in Oxford

Statistics

Meetings total
65

All-time series
Alabama leads, 50–11–2
(53–10–2 on the field)

Largest victory
Alabama, 66−3 (2017)

Longest win streak
Alabama, 12 (1912–32)

Current win streak
Alabama, 2 (2016–present)

tag: table

text: The Alabama–Ole Miss football rivalry is an American college football rivalry between the Alabama Crimson Tide and Ole Miss Rebels. They are charter members of the Southeastern Conference (SEC), and both have competed in the SEC West since 1992. Alabama has dominated the series and leads 50–11–2 (53–10–2 on the field).

tag: p

text: Notable games[edit]

text: 1964 Sugar Bowl: In the only meeting in series history played outside of Alabama or Mississippi, #8 Alabama upset #7 Ole Miss 12–7 behind four field goals by kicker Tim Davis. This Sugar Bowl, played at the end of the 1963 season, is notable for being the coldest Sugar Bowl in history, as snow plows were used to clear the Tulane Stadium field prior to the game.[1]

text: 1969: In what is often erroneously referred to as the first prime time regular season football game in history, #20 Ole Miss traveled to Legion Field in Birmingham to face #15 Alabama. A dazzling offensive shootout ensues, highlighted by the play of Ole Miss quarterback Archie Manning. Despite a 540-yard, 5 touchdown effort from Manning, Alabama emerged victorious 33–32 after a last minute touchdown pass by quarterback Scott Hunter. The game has been referred to as among the greatest in college football history.[2]

text: 1988: Ole Miss stunned #12 Alabama 22–12 in Tuscaloosa, the Rebels' first-ever road victory in the series. This game is known as "The Brick Bowl", due to a claim made by then-Alabama head coach Bill Curry that a brick was thrown through his office's window following the loss.[3]

text: 1989: Following Ole Miss' upset victory the year before, the Rebels hopped out to a 21–0 lead over #13 Alabama in Jackson, MS. The Crimson Tide then scored 62 unanswered points en route to a 62–27 victory. The 21-point comeback still stands as the largest in Alabama football history.[4]

text: 1998: This was the first overtime game in series history, with Alabama emerging victorious 20–17. It was the first overtime win in Alabama football history, as well as the first overtime loss in Ole Miss football history.

text: 2006: In 2006, Alabama beat the Rebels in an overtime thriller. In overtime, Ole Miss made a 37-yard field goal, but Alabama scored a touchdown on a pass to Le'Ron McClain to win the game 26–23.[5]

text: 2007: Alabama beat Ole Miss in Oxford by scoring 10 unanswered points to win the game 27–24, amidst controversial rulings from the officials. It was Alabama's fifth consecutive victory over the Rebels.[6]

text: 2014: In 2014, #3 Alabama came into Oxford as a 6-point favorite taking on #11 Ole Miss. Alabama led 14–3 at the half, but were held to only 3 points in the second half. Late in the fourth quarter, Ole Miss scored a go-ahead touchdown, but missed the PAT, leaving the score at 23–17. Alabama drove to Ole Miss 32 yard line, before Blake Sims threw an interception to Senquez Golson with 37 seconds left. This was Ole Miss' first victory over Alabama since 2003, snapping a 10-game losing streak in the series.[7]

text: 2015: #2 Alabama sought revenge for the previous season's defeat, but #15 Ole Miss shot out to a 30–10 lead late in the third quarter. Alabama quickly closed the gap to 30–24 less than three minutes into the fourth. Ole Miss then scored 13 unanswered to extend their lead to 43–24, but had to fight off another Crimson Tide rally to secure a 43–37 upset victory. Alabama committed 5 turnovers in this game, the most ever under head coach Nick Saban. It was the first time in school history that Ole Miss had beaten Alabama in consecutive seasons and just the second time that the Rebels had won in Tuscaloosa.[8] This would be the Crimson Tide's only loss that season as they went on to win the College Football Playoff national championship.

text: 2016: #19 Ole Miss seemed to be on track for an unprecedented third-straight win over the top-ranked Crimson Tide, leading 24–3 with less than 2:47 left to play in the first half. Alabama then scored 24 unanswered points to take a 27–24 lead midway through the third quarter. Late in the fourth quarter, the Tide had extended its lead to 48–30 before Ole Miss scored twice in rapid succession to cut the deficit to five points with just under three minutes left. Alabama was able to run out the clock, preserving a wild 48–43 victory and ending the Rebels' school record two game winning streak in the series. The 21-point comeback tied the 1989 Alabama-Ole Miss game for the largest comeback in Alabama football history.[9]

text: Game results[edit]

text:
Alabama victories
Ole Miss victories
Ties
Forfeits / Vacated wins

text:
No.
Date
Location
Winner
Score

1
October 27, 1894
Jackson, MS
Ole Miss
6–0

2
November 24, 1899
Jackson, MS
Alabama
7–5

3
October 26, 1900
Tuscaloosa, AL
Alabama
12–5

4
October 19, 1901
Tuscaloosa, AL
Alabama
41–0

5
October 12, 1907
Columbus, MS
Alabama
20–0

6
October 23, 1909
Jackson, MS
Tie
0–0

7
November 5, 1910
Greenville, MS
Ole Miss
16–0

8
November 9, 1912
Tuscaloosa, AL
Alabama
10–9

9
November 25, 1915
Birmingham, AL
Alabama
53–0

10
October 28, 1916
Tuscaloosa, AL
Alabama
27–0

11
October 27, 1917
Tuscaloosa, AL
Alabama
64–0

12
October 11, 1919
Tuscaloosa, AL
Alabama
49–0

13
October 6, 1923
Tuscaloosa, AL
Alabama
56–0

14
November 1, 1924
Montgomery, AL
Alabama
61–0

15
October 6, 1928
Tuscaloosa, AL
Alabama
27–0

16
October 5, 1929
Tuscaloosa, AL
Alabama
22–7

17
October 4, 1930
Tuscaloosa, AL
Alabama
64–0

18
October 3, 1931
Tuscaloosa, AL
Alabama
55–6

19
October 22, 1932
Tuscaloosa, AL
Alabama
24–13

20
October 7, 1933
Birmingham, AL
Tie
0–0

21
November 11, 1944
Mobile, AL
Alabama
34–6

22
January 1, 1964A
New Orleans, LA
#8 Alabama
12–7

23
October 2, 1965
Birmingham, AL
Alabama
17–16

24
October 1, 1966
Jackson, MS
#3 Alabama
17–7

25
October 7, 1967
Birmingham, AL
#9 Alabama
21–7

26
October 5, 1968
Jackson, MS
Ole Miss
10–8

27
October 4, 1969
Birmingham, AL
#15 Alabama
33–32

28
October 3, 1970
Jackson, MS
#7 Ole Miss
48–23

29
October 2, 1971
Birmingham, AL
#7 Alabama
40–6

30
October 5, 1974
Jackson, MS
#3 Alabama
35–21

31
October 4, 1975
Birmingham, AL
#9 Alabama
32–6

32
September 11, 1976
Jackson, MS
Ole Miss
10–7

33
September 10, 1977
Birmingham, AL
#6 Alabama
34–14

34
September 20, 1980
Jackson, MS
#1 Alabama
59–35

No.
Date
Location
Winner
Score

35
October 3, 1981
Tuscaloosa, AL
#11 Alabama
38–7

36
September 18, 1982
Jackson, MS
#4 Alabama
42–14

37
September 17, 1983
Tuscaloosa, AL
#12 Alabama
40–0

38
October 8, 1988
Tuscaloosa, AL
Ole Miss
22–12

39
October 7, 1989
Jackson, MS
#13 Alabama
62–27

40
October 24, 1992
Tuscaloosa, AL
#4 Alabama
31–10

41
October 23, 1993
Oxford, MS
#4 Alabama†
19–14

42
October 22, 1994
Tuscaloosa, AL
#8 Alabama
21–10

43
October 21, 1995
Oxford, MS
#21 Alabama
23–9

44
October 19, 1996
Tuscaloosa, AL
#7 Alabama
37–0

45
October 25, 1997
Oxford, MS
Alabama
29–20

46
October 10, 1998
Tuscaloosa, AL
Alabama
20–17OT

47
October 16, 1999
Oxford, MS
#11 Alabama
30–24

48
October 14, 2000
Tuscaloosa, AL
Alabama
45–7

49
October 13, 2001
Oxford, MS
Ole Miss
27–24

50
October 19, 2002
Tuscaloosa, AL
#24 Alabama
42–7

51
October 18, 2003
Oxford, MS
Ole Miss
43–28

52
September 11, 2004
Tuscaloosa, AL
Alabama
28–7

53
October 15, 2005
Oxford, MS
#6 Alabama‡
13–10

54
October 14, 2006
Tuscaloosa, AL
Alabama‡
26–23OT

55
October 13, 2007
Oxford, MS
Alabama
27–24

56
October 18, 2008
Tuscaloosa, AL
#2 Alabama
24–20

57
October 10, 2009
Oxford, MS
#3 Alabama
22–3

58
October 16, 2010
Tuscaloosa, AL
#8 Alabama
23–10

59
October 15, 2011
Oxford, MS
#2 Alabama
52–7

60
September 29, 2012
Tuscaloosa, AL
#1 Alabama
33–14

61
September 28, 2013
Tuscaloosa, AL
#1 Alabama
25–0

62
October 4, 2014
Oxford, MS
#11 Ole Miss
23–17

63
September 19, 2015
Tuscaloosa, AL
#15 Ole Miss
43–37

64
September 17, 2016
Oxford, MS
#1 Alabama
48–43

65
September 30, 2017
Tuscaloosa, AL
#1 Alabama
66–3

Series: Alabama leads 50–11–2

† Alabama forfeited as part of NCAA penalties.
‡ Alabama vacated wins as part of NCAA penalties.
A 1964 Sugar Bowl


document_title: The Count of Monte Cristo (2002 film)

question_text: who plays albert in count of monte cristo

text: The Count of Monte Cristo (2002 film)

text: Plot[edit]

text: In 1815, Edmond Dantés, Second Mate of a French merchant vessel, and his friend Fernand Mondego, representative of the shipping company, seek medical help at Elba for their ailing captain. Napoleon Bonaparte, having kept his guardians from killing the pair, exchanges his physician’s services with Edmond for the delivery of a letter to a Monsieur Clarion.

text: In Marseille, the company owner Morrell commends Edmond for his bravery, promoting him to captain over First Mate Danglars, who gave Edmond explicit orders not to land at Elba. Edmond states his intention to marry his girlfriend, Mercédès, whom Fernand lusts after.

text: Fernand and Danglars inform on Edmond, concerning the letter Fernand saw Napoleon hand him, to the city’s Magistrate, Villefort, who has Edmond arrested. Villefort prepares to exonerate Edmond until he learns the letter is addressed to Villefort's father, a Bonapartist; he burns the letter and orders Edmond locked up in Château d'If. Edmond escapes, and turns to Fernand for help, but Fernand holds him up and turns him over to the pursuing gendarmes. Edmond is consigned to the island prison and its sadistic warden, Armand Dorleac. Villefort has Fernand assassinate his father in exchange for persuading Mercédès that Edmond has been executed for treason and that she should take comfort in Fernand.

text: Six years later, Edmond is startled in his cell by an eruption in the ground revealing another prisoner. Abbé Faria, who has been imprisoned for 11 years after he refused to tell Bonaparte the whereabouts of the treasure of Spada, has dug an escape tunnel. For the next seven years Faria educates Edmond in all facets of scholarship, including swordplay, in exchange for his help in digging a new escape route. Faria dies in a tunnel cave-in but before expiring he reveals a map to the treasure. Edmond escapes by switching himself for the priest’s body in the body bag, and is thrown into the sea, pulling Dorleac along with him, whom he drowns.

text: Edmond encounters a band of pirates preparing to execute a fellow pirate, Jacopo, (Luis Guzmán). Their leader, Luigi Vampa, decides justice and entertainment would be better served by pitting Edmond and Jacopo in a knife fight. Edmond wins, but spares Jacopo, who swears himself Edmond’s man for life. Jacopo and Edmond both work for the pirates until they arrive in Marseille.

text: Edmond learns from Morrell, who does not recognize him, that Fernand and Danglars are complicit in his betrayal, and that Fernand and Mercédès have wed. With Jacopo, he locates Faria's treasure, and establishes himself as a Count in Parisian society.

text: Edmond ingratiates himself to the Mondegos by staging the kidnap and rescue of their son, Albert (Henry Cavill). Now known as the Count of Monte Cristo, Edmond lures Fernand, Villefort and Danglars into a trap by letting slip the notion that he has located the treasure of Spada, and is shipping it through Marseille. Danglars is caught red-handed in the act of theft. Villefort is arrested upon confessing that he ordered the hit on his father and it is revealed that Fernand carried out the murder of Monsieur Clarion.

text: Even though his appearance has dramatically changed, Mercédès recognizes her former fiancé. Eventually, she softens him and they rekindle their relationship. As Fernand prepares to flee, she reveals the only reason she married him was that she was pregnant with Albert who is really Edmond’s son.

text: Fernand encounters Edmond in the ruins of an estate where he hid what he thought were chests full of the treasure but contain nothing but ashes. Albert intervenes when Edmond attempts to kill Fernand, but Mercédès tells him of his true parentage. Fernand leaves, firing a shot that wounds Mercédès, and rides away, but changes his mind upon realizing that he has nothing left to live for. Fernand rides back and calls Edmond out. The two fight to the death; Edmond prevails.

text: Edmond purchases Château d'If, intending to raze it, but instead leaves it standing as he swears to the spirit of Faria to use his vast resources for nothing but good.

text: Cast[edit]

text:
Jim Caviezel as Edmond Dantès, Zatara, the Count of Monte Cristo
Guy Pearce as Fernand Mondego
James Frain as J.F. Villefort
Dagmara Dominczyk as Mercedès Mondego (née Herrera)
Luis Guzmán as Jacopo
Richard Harris as Abbé Faria
Michael Wincott as Armand Dorleac, prison warden
Henry Cavill as Albert Mondego
Albie Woodington as Danglars
JB Blanc as Luigi Vampa
Alex Norton as Napoléon
Patrick Godfrey as Morrell
Freddie Jones as Colonel Villefort
Helen McCrory as Valentina Villefort
Christopher Adamson as Maurice

tag: ul

text: Reception[edit]

text: The Count of Monte Cristo holds a rating of 73% based on 143 reviews at Rotten Tomatoes with the critical consensus being that, "Though it may not reach for any new artistic heights, The Count of Monte Cristo is an old-fashioned yet enjoyable swashbuckler."[4] At Metacritic, the film received a score of 61 out of 100, with generally favourable reviews.[5]

text: Roger Ebert gave the film 3 stars out of 4 writing, "The Count of Monte Cristo is a movie that incorporates piracy, Napoleon in exile, betrayal, solitary confinement, secret messages, escape tunnels, swashbuckling, comic relief, a treasure map, Parisian high society and sweet revenge, and brings it in at under two hours, with performances by good actors who are clearly having fun. This is the kind of adventure picture the studios churned out in the Golden Age--so traditional it almost feels new."[6]

text: Soundtrack[edit]

text:
The Count of Monte Cristo OST

Soundtrack album by Edward Shearmur

Released
25 January 2002

Recorded
2001

Genre
Soundtrack

Length
53:03

Label
RCA

text: The Count of Monte Cristo Official Soundtrack was composed and conducted by Edward Shearmur and performed by the London Metropolitan Orchestra.[7]

text:
Professional ratings

Review scores

Source
Rating

SoundtrackNet
 link


document_title: Ten Commandments

question_text: what verse in the bible are the ten commandments

question_tokens: what verse in the bible are the ten commandments

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 aseret ha-dibrot), both translatable as "the ten words", "the ten sayings", or "the ten matters".[2] The Tyndale and Coverdale English translations used "ten verses". The Geneva Bible used "tenne commandements", which was followed by the Bishops' Bible and the Authorized Version (the "King James" version) as "ten commandments". Most major English versions use "commandments."[3]

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

text: The stone tablets, as opposed to the commandments inscribed on them, are called לוחות הברית, Lukhot 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." Nevertheless, he drew near the "thick darkness" where "the presence of the Lord" was[9] to hear the additional statutes and "judgments",[10] all which he "wrote"[11] in the "book of the covenant"[12] 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"[13] and they "saw the God of Israel" above a "paved work" like clear sapphire stone.[14]

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."[15] 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."[16] 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"[17] and the people "worshipped" the calf.[18]

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."[19] 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."[20] "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."[21]

text: According to Jewish tradition, Exodus 20:1–17 constitutes God's first recitation and inscription of the ten commandments on the two tablets,[22] which Moses broke in anger with his rebellious nation, and were later rewritten on replacement stones and placed in the ark of the covenant;[23] 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: 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.[24][25]

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[26] 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.[27]

text: The Ten Commandments

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[28]
6[28]

1
1
1
2
1
1
1
1
Thou shalt have no other gods before me
3[29]
7[29]

2
2
1
2
1
1
1
2
Thou shalt not make unto thee any graven image
4–6[30]
8–10[31]

3
3
2
3
2
2
2
3
Thou shalt not take the name of the Lord thy God in vain
7[32]
11[32]

4
4
3
4
3
3
3
4
Remember the sabbath day, to keep it holy
8–11[33]
12–15[34]

5
5
4
5
4
4
4
5
Honour thy father and thy mother
12[35]
16[36]

6
7
5
6
5
5
5
6
Thou shalt not kill
13[37]
17[37]

7
6
6
7
6
6
6
7
Thou shalt not commit adultery
14[38]
18[39]

8
8
7
8
7
7
7
8
Thou shalt not steal
15[40]
19[41]

9
9
8
9
8
8
8
9
Thou shalt not bear false witness against thy neighbour
16[42]
20[43]

10
10
9
10
10
10
9
10
Thou shalt not covet (neighbour's house)
17a[44]
21b[45]

10
10
9
10
9
9
10
10
Thou shalt not covet (neighbour's wife)
17b[46]
21a[47]

10
10
9
10
10
10
10
10
Thou shalt not covet (neighbour's servants, animals, or anything else)
17c[48]
21c[49]

—
—
10
—
—
—
—
—
Ye shall erect these stones which I command thee upon Mount Gerizim
[citation needed]
[citation needed]

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 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).[50]

text: The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[25][50][51][52] They are not as explicit[50] or detailed as rules[53] 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.[53]

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.[54]
Of all the biblical laws and commandments, the Ten Commandments alone[54] 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).[54]

text: Judaism

text: The Ten Commandments form the basis of Jewish law,[55] 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.[56] 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. 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.[57]

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.[26]

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 Gospel of Barnabas, Jesus stated that idolatry is the greatest sin as it divests a man fully of faith, and hence of God.[100] 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.[101]

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.[102]

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.[102] This mostly settled the matter until the Protestant Reformation, when John Calvin declared that the ruling of the Seventh Ecumenical Council "emanated from Satan".[102] Protestant iconoclasts at this time destroyed statues, pictures, stained glass, and artistic masterpieces.[102]

text: The Eastern Orthodox Church celebrates Theodora's restoration of the icons every year on the First Sunday of Great Lent.[102] 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[103] as a reminder of this theological aspect. Icons depict the spiritual dimension of their subject rather than attempting a naturalistic portrayal.[102] 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.[103]

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.[104] 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.[105]

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.[106]

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."[107] 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.[108]

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).[109] He concurs about the importance of the decalogue as "a central feature in the covenant that brought together Israel into being as a people"[110] 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.[111]

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.[112]

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."[113] (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.[114]

text: Julius Morgenstern argued that Exodus 34 is distinct from the Jahwist document, identifying it with king Asa's reforms in 899 BCE.[115] 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."[116] According to Bright, then, this body of law too predates the monarchy.[117]

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.[118][self-published source]

text: Dating

text: If the Ten Commandments are based on Hittite forms, it would date them to somewhere between the 14th-12th century BCE.[119] Archaeologists Israel Finkelstein and Neil Asher Silberman argue that "the astonishing composition came together … in the seventh century BCE".[120] Critical scholar Yehezkel Kaufmann (1960) dates the oral form of the covenant to the time of Josiah.[121] An even later date (after 586 BCE) is suggested by David H. Aaron.[122]

text: The Ritual Decalogue

text: Some proponents of the Documentary hypothesis have argued that the biblical text in Exodus 34:28[123] identifies a different list as the ten commandments, that of Exodus 34:11–27.[124] 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".[125][126][127][128]

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.[129]

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."[130] 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."[131]

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."[132] 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".[133]

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.[121]

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.[134] Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law.[135]

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.[136] 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.[137] 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.[135]

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.),[138] and the American Jewish Congress[139]), 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.[135]

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.[140]

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.[141]

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.