document_title: United States presidential election, 1800

question_text: who broke the tie in the election of 1800

root

text: General election[edit]

text: Candidates[edit]

text: Both parties used congressional nominating caucuses to formally nominate tickets for the first time. The Federalists nominated a ticket consisting of incumbent President John Adams of Massachusetts and Charles Cotesworth Pinckney of South Carolina. Pinckney had fought in the American Revolutionary War and later served as the minister to France. The Democratic-Republicans nominated a ticket consisting of Vice President Thomas Jefferson of Virginia and former Senator Aaron Burr of New York. Jefferson had been the runner-up in the previous election and had co-founded the party with James Madison and others, while Burr was popular in the electorally important state of New York.[5]

tag: p

text:
Vice President
Thomas Jefferson
from Virginia
(D-R)

Former
U.S. Senator
Aaron Burr
from New York
(D-R)

President
John Adams
from Massachusetts
(Federalist)

Former
Minister to France
Charles C. Pinckney
from South Carolina
(Federalist)

tag: ul

text: Campaign[edit]

text: The 1800 election was a re-match of the 1796 election. The campaign was bitter and characterized by slander and personal attacks on both sides. Federalists spread rumours that the Democratic-Republicans were radicals who would ruin the country (based on the Democratic-Republican support for the French Revolution). In 1798, George Washington had complained "that you could as soon scrub the blackamoor white, as to change the principles of a professed Democrat; and that he will leave nothing unattempted to overturn the Government of this Country".[6] Meanwhile, the Democratic-Republicans accused Federalists of subverting republican principles with the Alien and Sedition Acts, some of which were later declared unconstitutional after their expiration by the Supreme Court, and relying for their support on foreign immigrants; they also accused Federalists of favoring Britain and the other coalition countries in their war with France in order to promote aristocratic, anti-democratic values.[7]

text: Adams was attacked by both the opposition Democratic-Republicans and a group of so-called "High Federalists" aligned with Alexander Hamilton. The Democratic-Republicans felt that the Adams foreign policy was too favorable toward Britain; feared that the new army called up for the Quasi-War would oppress the people; opposed new taxes to pay for war; and attacked the Alien and Sedition Acts as violations of states' rights and the Constitution. "High Federalists" considered Adams too moderate and would have preferred the leadership of Alexander Hamilton instead.

text: Hamilton had apparently grown impatient with Adams and wanted a new president who was more receptive to his goals. During Washington's presidency, Hamilton had been able to influence the federal response to the Whiskey Rebellion (which threatened the government's power to tax citizens). When Washington announced that he would not seek a third term, Adams was widely recognized by the Federalists as next-in-line.

text: Hamilton appears to have hoped in 1796 that his influence within an Adams administration would be as great or greater than in Washington's. By 1800, Hamilton had come to realize that Adams was too independent and thought the Federalist vice presidential candidate, Charles Cotesworth Pinckney of South Carolina, more suited to serving Hamilton's interests. In his third sabotage attempt toward Adams,[8] Hamilton quietly schemed to elect Pinckney to the presidency. Given Pinckney's lack of political experience, he would have been expected to be open to Hamilton's influence. However, Hamilton's plan backfired and hurt the Federalist party, particularly after one of his letters, a scathing criticism of Adams that was fifty-four pages long,[9] fell into the hands of a Democratic-Republican and soon after became public. It embarrassed Adams and damaged Hamilton's efforts on behalf of Pinckney,[3] not to mention speeding Hamilton's own political decline.[9]

text: Selection method changes[edit]

text: Partisans on both sides sought any advantage they could find. In several states, this included changing the process of selecting electors to ensure the desired result. In Georgia, Democratic-Republican legislators replaced the popular vote with selection by the state legislature. Federalist legislators did the same in Massachusetts and New Hampshire. This may have had some unintended consequences in Massachusetts, where the makeup of the delegation to the House of Representatives changed from 12 Federalists and 2 Democratic-Republicans to 8 Federalists and 6 Democratic-Republicans, perhaps the result of backlash on the part of the electorate. Pennsylvania also switched to legislative choice, but this resulted in an almost evenly split set of electors. Virginia switched from electoral districts to winner-take-all, a move that probably switched one or two votes out of the Federalist column.

text: Voting[edit]

text: Because each state could choose its own election day in 1800, voting lasted from April to October. In April, Burr's successful mobilization of the vote in New York City succeeded in reversing the Federalist majority in the state legislature to provide decisive support for the Democratic-Republican ticket. With the two parties tied 63–63 in the Electoral College in the autumn of 1800, the last state to vote, South Carolina, chose eight Democratic-Republicans to award the election to Jefferson and Burr.

text: Under the United States Constitution as it then stood, each elector cast two votes, and the candidate with a majority of the votes was elected president, with the vice presidency going to the runner-up. The Federalists therefore arranged for one of their electors to vote for John Jay rather than for Pinckney. The Democratic-Republicans had a similar plan to have one of their electors cast a vote for another candidate instead of Burr, but failed to execute it, thus all of the Democratic-Republican electors cast their votes for both Jefferson and Burr, 73 in all for each of them. According to a provision of the United States Constitution, a tie in a case of this type had to be resolved by the House of Representatives, with each state casting one vote. Although the congressional election of 1800 turned over majority control of the House of Representatives to the Democratic-Republicans by 65 seats to 35,[10] the presidential election had to be decided by the outgoing House that had been elected in the congressional election of 1798 (at that time, the new presidential and congressional terms all started on March 4 of the year after a national election). In the outgoing House, the Federalists retained a majority of 90 seats to 54.[10][3]

text: Disputes[edit]

text: Defective certificates[edit]

text: When the electoral ballots were opened and counted on February 11, 1801, it turned out that the certificate of election from Georgia was defective. While it was clear that the electors had cast their votes for Jefferson and Burr, the certificate did not take the constitutionally mandated form of a "List of all the Persons voted for, and of the Number of Votes for each".[11] Vice President Jefferson, who was counting the votes in his role as President of the Senate, immediately counted the votes from Georgia as votes for Jefferson and Burr.[11] No objections were raised.[11] If the disputed Georgia ballots were rejected on these technicalities, Jefferson and Burr would have lost 4 electoral votes, leaving them with 69 electoral votes each. The counting of the votes would have failed to result in a majority of 70 votes for any of the four candidates, causing a constitutionally mandated Congressional runoff among the top five finishers. Instead, the total number of votes for Jefferson and Burr was 73, a majority of the total, but a tie between them.[11]

text: Results[edit]

text: Jefferson won all or a majority of the voters in each state that he had won in 1796, and additionally won majorities in New York and Maryland. Adams picked up votes in Pennsylvania and North Carolina, but these votes not enough to offset the Democratic-Republican gains elsewhere. Of the 155 counties and independent cities making returns, Jefferson won in 115 (74.19%), whereas Adams carried 40 (25.81%). This was the last time that Vermont voted for the Federalists.

text:
Presidential candidate
Party
Home state
Popular vote(a), (b), (c)
Electoral vote

Count
Percentage

Thomas Jefferson
Democratic-Republican
Virginia
41,330
61.4%
73

Aaron Burr
Democratic-Republican
New York
—
—
73

John Adams (incumbent)
Federalist
Massachusetts
25,952
38.6%
65

Charles Cotesworth Pinckney
Federalist
South Carolina
—
—
64

John Jay
Federalist
New York
—
—
1

Total
67,282
100.0%
276

Needed to win
70

tag: table

text:
Source (Popular Vote): U.S. President National Vote. Our Campaigns. (February 10, 2006).
Source (Popular Vote): A New Nation Votes: American Election Returns 1787-1825[12] Source (Electoral Vote): "Electoral College Box Scores 1789–1996". National Archives and Records Administration. Retrieved July 30, 2005.

text:
(a) Votes for Federalist electors have been assigned to John Adams and votes for Democratic-Republican electors have been assigned to Thomas Jefferson.
(b) Only 6 of the 16 states chose electors by any form of popular vote.
(c) Those states that did choose electors by popular vote had widely varying restrictions on suffrage via property requirements.

text: Breakdown by ticket[edit]

text:
Presidential candidate
Running mate
Electoral vote

Thomas Jefferson
Aaron Burr
73

John Adams
Charles Cotesworth Pinckney
64

John Adams
John Jay
1

text: Breakdown by state[edit]

text:
State
Jefferson
Burr
Adams
Pinckney
Jay

New Hampshire

6
6

Massachusetts

16
16

Rhode Island

4
3
1

Connecticut

9
9

Vermont

4
4

New York
12
12

New Jersey

7
7

Pennsylvania
8
8
7
7

Delaware

3
3

Maryland
5
5
5
5

Virginia
21
21

Kentucky
4
4

North Carolina
8
8
4
4

Tennessee
3
3

South Carolina
8
8

Georgia
4
4

Total
73
73
65
64
1

text: Source: "Tally of Electoral Votes for the 1800 Presidential Election, February 11, 1801". The Center for Legislative Archives. National Archives. August 15, 2016. Retrieved February 15, 2018.

text: 1801 contingent election[edit]

text: The members of the House of Representatives balloted as states to determine whether Jefferson or Burr would become president. There were sixteen states, each with one vote; an absolute majority of nine was required for victory. It was the outgoing House of Representatives, controlled by the Federalist Party, that was charged with electing the new president. While everyone knew that Republicans intended Jefferson to be their candidate for president and Burr for vice president, that did not bind the Federalists. Many were unwilling to support Jefferson, their principal political enemy since 1791. Seizing an opportunity to deny Jefferson the presidency, most Federalists voted for Burr, giving Burr six of the eight states controlled by Federalists. The seven delegations controlled by Republicans all voted for Jefferson, and Georgia's sole Federalist representative also voted for him, giving him eight states. The Vermont delegation was evenly split and cast a blank ballot. The remaining state, Maryland, had five Federalist representatives to three Republicans; one of its Federalist representatives voted for Jefferson, forcing that state delegation also to cast a blank ballot.[13]

text: Over the course of seven days, from February 11 to 17, the House cast a total of 35 ballots, with Jefferson receiving the votes of eight state delegations each time—one short of the necessary majority of nine. During the contest, Hamilton recommended to Federalists that they support Jefferson because he was "by far not so dangerous a man" as Burr; in short, he would much rather have someone with wrong principles than someone devoid of any.[9] Hamilton embarked on a frenzied letter-writing campaign to get delegates to switch votes.[14]

text: On February 17, on the 36th ballot, Jefferson was elected. Federalist James A. Bayard of Delaware and his allies in Maryland and Vermont all cast blank ballots.[15] This resulted in the Maryland and Vermont votes changing from no selection to Jefferson, giving him the votes of 10 states and the presidency. Bayard, as the sole representative from Delaware, changed his vote from Burr to no selection.[3] The four representatives present from South Carolina, all Federalists, also changed their 3–1 selection of Burr to four abstentions.

text: Results[edit]

text: This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (February 2018) (Learn how and when to remove this template message)

text:
Delegation result (votes for Jefferson - votes for Burr - blank ballots)

State delegation
Ballot

1st
2nd–35th(a)
36th

Overall results
8 Jefferson
6 Burr
2 No result
10 Jefferson
4 Burr
2 No result

Georgia(b)
Jefferson (1–0)
Jefferson (1–0)
Jefferson (1–0)

Kentucky
Jefferson (2–0)
Jefferson (2–0)
Jefferson (2–0)

New Jersey
Jefferson (3–2)
Jefferson (3–2)
Jefferson (3–2)

New York
Jefferson (6–4)
Jefferson (6–4)
Jefferson (6–4)

North Carolina
Jefferson (9–1)
Jefferson (6–4)
Jefferson (6–4)

Pennsylvania
Jefferson (9–4)
Jefferson (9–4)
Jefferson (9–4)

Tennessee
Jefferson (1–0)
Jefferson (1–0)
Jefferson (1–0)

Virginia
Jefferson (16–3)
Jefferson (14–5)
Jefferson (14–5)

Maryland
no result (4–4)
no result (4–4)
Jefferson (4–0–4)

Vermont
no result (1–1)
no result (1–1)
Jefferson (1–0–1)

Delaware
Burr (0–1)
Burr (0–1)
no result (0–0–1)

South Carolina(c)
Burr (0–4)
Burr (1–3)
no result (0–0–4)

Connecticut
Burr (0–7)
Burr (0–7)
Burr (0–7)

Massachusetts
Burr (3–11)
Burr (3–11)
Burr (3–11)

New Hampshire
Burr (0–4)
Burr (0–4)
Burr (0–4)

Rhode Island
Burr (0–2)
Burr (0–2)
Burr (0–2)

text:
(a) The votes of the representatives is typical and may have fluctuated from ballot to ballot, but the result for each state did not change.
(b) Even though Georgia had two representatives apportioned, one seat was vacant due to the death of James Jones.
(c) Even though South Carolina had six representatives apportioned, Thomas Sumter was absent due to illness, and Abraham Nott departed for South Carolina between the first and final ballots.

text: Electoral college selection[edit]

text: The Constitution, in Article II, Section 1, provided that the state legislatures should decide the manner in which their electors were chosen. Different state legislatures chose different methods:[16]

text:
Method of choosing electors
State(s)

State is divided into electoral districts, with one Elector chosen per district by the voters of that district
Kentucky
Maryland
North Carolina

Each Elector chosen by voters statewide
Rhode Island
Virginia

State is divided into electoral districts, with one Elector chosen per district
Each county chooses an electoral delegate by popular vote
Elector is chosen by electoral delegates of the counties within their district

Tennessee

Each Elector appointed by state legislature
(all other states)

text: In popular culture[edit]

text: The election of 1800 was the topic of the song 'The Election of 1800' from the Broadway musical Hamilton.[17] In the song 'Hamilton' says " I have never agreed with Jefferson once, we have fought on like 75 different fronts, but when all is said and all is done: Jefferson has beliefs. Burr has none." This angers Burr and leads directly into the song 'Your Obedient Servant': in which Burr stands up to Hamilton and declares a duel. This duel led to the death of Alexander Hamilton. The election's story and the eventual reconciliation between Jefferson and Adams was also retold in a second-season episode of Comedy Central's Drunk History, with Jerry O'Connell portraying Jefferson and Joe Lo Truglio as Adams.


document_title: Ten Commandments

question_text: where in the bible are the 10 commandments written

question_tokens: where in the bible are the 10 commandments written

text: Ten Commandments

text: Terminology[edit]

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

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[edit]

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

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[30]

3

3

2

3

2

2

2

3

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

7[31]

11[31]

4

4

3

4

3

3

3

4

Remember the sabbath day, to keep it holy

8–11[32]

12–15[33]

5

5

4

5

4

4

4

5

Honour thy father and thy mother

12[34]

16[35]

6

7

5

6

5

5

5

6

Thou shalt not kill

13[36]

17[36]

7

6

6

7

6

6

6

7

Thou shalt not commit adultery

14[37]

18[38]

8

8

7

8

7

7

7

8

Thou shalt not steal

15[39]

19[40]

9

9

8

9

8

8

8

9

Thou shalt not bear false witness against thy neighbour

16[41]

20[42]

10

10

9

10

10

10

9

10

Thou shalt not covet (neighbour's house)

17a[43]

21b[44]

10

10

9

10

9

9

10

10

Thou shalt not covet (neighbour's wife)

17b[45]

21a[46]

10

10

9

10

10

10

10

10

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

17c[47]

21c[48]

—

—

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[edit]

text: The Ten Commandments concern matters of fundamental importance in Judaism and Christianity: the greatest obligation (to worship only God), the greatest injury to a person (murder), the greatest injury to family bonds (adultery), the greatest injury to commerce and law (bearing false witness), the greatest inter-generational obligation (honour to parents), the greatest obligation to community (truthfulness), the greatest injury to moveable property (theft).[49]

text: The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[25][49][50][51] They are not as explicit[49] or detailed as rules[52] 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.[52]

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.[53]
Of all the biblical laws and commandments, the Ten Commandments alone[53] 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).[53]

text: Judaism[edit]

text: The Ten Commandments form the basis of Jewish law,[54] 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.[55] 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.[56]

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.[57]

text: Two tablets[edit]

text: The arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition. Rabbi Hanina ben Gamaliel says that each tablet contained five commandments, "but the Sages say ten on one tablet and ten on the other", that is, that the tablets were duplicates.[58] This can be compared to diplomatic treaties of the ancient Near East, in which a copy was made for each party.[59]

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",[60] is that the carving went through the full thickness of the tablets, yet was miraculously legible from both sides.[61]

text: Use in Jewish ritual[edit]

text: The Mishna records that during the period of the Second Temple, the Ten Commandments were recited daily,[62] 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,[63][64] or to dispute a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah.[62]

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.[62]

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.[62] 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[62] 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.[65]

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

text: Samaritan[edit]

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

text: The text of the Samaritan tenth commandment follows:[66]

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

text: Christianity[edit]

text: Most traditions of Christianity hold that the Ten Commandments have divine authority and continue to be valid, though they have different interpretations and uses of them.[67] The Apostolic Constitutions, which implore believers to "always remember the ten commands of God," reveal the importance of the Decalogue in the early Church.[68] 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.[69]

text: References in the New Testament[edit]

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

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

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

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

text: Roman Catholicism[edit]

text: In Roman Catholicism, Jesus freed Christians from the rest of Jewish religious law, but not from their obligation to keep the Ten Commandments.[70] It has been said that they are to the moral order what the creation story is to the natural order.[70]

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,[71] and serve as the basis for social justice.[72] Church teaching of the Commandments is largely based on the Old and New Testaments and the writings of the early Church Fathers.[73] 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.[74] Summarized by Jesus into two "great commandments" that teach the love of God and love of neighbour,[75] they instruct individuals on their relationships with both.

text: Orthodox[edit]

text: The Eastern Orthodox Church holds its moral truths to be chiefly contained in the Ten Commandments.[76] A confession begins with the Confessor reciting the Ten Commandments and asking the penitent which of them he has broken.[77]

text: Protestantism[edit]

text: After rejecting the Roman Catholic moral theology, giving more importance to biblical law and the gospel, early Protestant theologians continued to take the Ten Commandments as the starting point of Christian moral life.[78] Different versions of Christianity have varied in how they have translated the bare principles into the specifics that make up a full Christian ethic.[78]

text: Lutheranism[edit]

text: The Lutheran division of the commandments follows the one established by St. Augustine, following the then current synagogue scribal division. The first three commandments govern the relationship between God and humans, the fourth through eighth govern public relationships between people, and the last two govern private thoughts. See Luther's Small Catechism[79] and Large Catechism.[26]

text: Reformed[edit]

text: The Articles of the Church of England, Revised and altered by the Assembly of Divines, at Westminster, in the year 1643 state that "no Christian man whatsoever is free from the obedience of the commandments which are called moral. By the moral law, we understand all the Ten Commandments taken in their full extent."[80] 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".[81]

text: Methodist[edit]

text:
The moral law contained in the Ten Commandments, according to the founder of the Methodist movement John Wesley, was instituted from the beginning of the world and is written on the hearts of all people.[82]
As with the Reformed view,[83] Wesley held that the moral law, which is contained in the Ten Commandments, stands today:[84]

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).[84]

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."[82] As such, in Methodism, an "important aspect of the pursuit of sanctification is the careful following" of the Ten Commandments.[83]

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

text: According to The Church of Jesus Christ of Latter-day Saints (LDS) doctrine, Jesus completed rather than rejected the Mosaic Law.[85] The Ten Commandments are considered eternal gospel principles necessary for exaltation.[86] They appear in the Book of Mosiah 12:34–36,[87] 13:15–16,[88] 13:21–24[89] and Doctrine and Covenants.[86] 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.[90] Abinadi knew the Ten Commandments from the brass plates.[91]

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."[92]

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

text: Main points of interpretative difference[edit]

text: Sabbath day[edit]

text: All Abrahamic religions observe a weekly day of rest, often called the Sabbath, although the actual day of the week ranges from Friday in Islam, Saturday in Judaism (both reckoned from dusk to dusk), and Sunday, from midnight to midnight, in Christianity. Sabbath in Christianity is a day of rest from work, often dedicated to religious observance, derived from the Biblical Sabbath.[93] 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".[94] 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."[94]

text: Killing or murder[edit]

text: Multiple translations exist of the fifth/sixth commandment; the Hebrew words לא תרצח (lo tirtzach) are variously translated as "thou shalt not kill" or "thou shalt not murder".[95]

text: The imperative is against unlawful killing resulting in bloodguilt.[96] 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,[97] and references the Old Testament view of bloodguilt.[98]

text: Theft[edit]

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

text: Idolatry[edit]

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

text: In Gospel of Barnabas, Jesus stated that idolatry is the greatest sin as it divests a man fully of faith, and hence of God.[99] 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.[100]

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.[101]

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.[101] This mostly settled the matter until the Protestant Reformation, when John Calvin declared that the ruling of the Seventh Ecumenical Council "emanated from Satan".[101] Protestant iconoclasts at this time destroyed statues, pictures, stained glass, and artistic masterpieces.[101]

text: The Eastern Orthodox Church celebrates Theodora's restoration of the icons every year on the First Sunday of Great Lent.[101] 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[102] as a reminder of this theological aspect. Icons depict the spiritual dimension of their subject rather than attempting a naturalistic portrayal.[101] 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.[102]

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[edit]

text: Originally this commandment forbade male Israelites from having sexual intercourse with the wife of another Israelite; the prohibition did not extend to their own slaves. Sexual intercourse between an Israelite man, married or not, and a woman who was neither married nor betrothed was not considered adultery.[103] 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.[104]

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.[105]

text: Critical historical analysis[edit]

text: Early theories[edit]

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

text: Julius Wellhausen's influential hypothesis regarding the formation of the Pentateuch suggests that Exodus 20-23 and 34 "might be regarded as the document which formed the starting point of the religious history of Israel."[106] 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.[107]

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

text: Hittite treaties[edit]

text: According to John Bright, however, there is an important distinction between the Decalogue and the "book of the covenant" (Exodus 21-23 and 34:10–24). The Decalogue, he argues, was modelled on the suzerainty treaties of the Hittites (and other Mesopotamian Empires), that is, represents the relationship between God and Israel as a relationship between king and vassal, and enacts that bond.[111]

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."[112] (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.[113]

text: Julius Morgenstern argued that Exodus 34 is distinct from the Jahwist document, identifying it with king Asa's reforms in 899 BCE.[114] 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."[115] According to Bright, then, this body of law too predates the monarchy.[116]

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.[117][self-published source]

text: Dating[edit]

text: If the Ten Commandments are based on Hittite forms, it would date them to somewhere between the 14th-12th century BCE.[118] Archaeologists Israel Finkelstein and Neil Asher Silberman argue that "the astonishing composition came together … in the seventh century BCE".[119] Critical scholar Yehezkel Kaufmann (1960) dates the oral form of the covenant to the time of Josiah.[120] An even later date (after 586 BCE) is suggested by David H. Aaron.[121]

text: The Ritual Decalogue[edit]

text: Some proponents of the Documentary hypothesis have argued that the biblical text in Exodus 34:28[122] identifies a different list as the ten commandments, that of Exodus 34:11–27.[123] 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".[124][125][126][127]

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.[128]

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."[129] 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."[130]

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."[131] 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".[132]

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.[120]

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

text: European Protestants replaced some visual art in their churches with plaques of the Ten Commandments after the Reformation. In England, such "Decalogue boards" also represented the English monarch's emphasis on rule of royal law within the churches. The United States Constitution forbids establishment of religion by law; however images of Moses holding the tablets of the Decalogue, along other religious figures including Solomon, Confucius, and Mohamed holding the Qur'an, are sculpted on the north and south friezes of the pediment of the Supreme Court building in Washington.[133] Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law.[134]

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.[135] 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.[136] 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.[134]

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.),[137] and the American Jewish Congress[138]), 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.[134]

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

text: One result of these legal cases has been that proponents of displaying the Ten Commandments have sometimes surrounded them with other historical texts to portray them as historical, rather than religious. Another result has been that other religious organizations have tried to put monuments to their laws on public lands. For example, an organization called Summum has won court cases against municipalities in Utah for refusing to allow the group to erect a monument of Summum aphorisms next to the ten commandments. The cases were won on the grounds that Summum's right to freedom of speech was denied and the governments had engaged in discrimination. Instead of allowing Summum to erect its monument, the local governments chose to remove their ten commandments.

text: Cultural references[edit]

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

text: Both Dekalog, a 1989 Polish film series directed by Krzysztof Kieślowski, and The Ten, a 2007 American film, use the ten commandments as a structure for 10 smaller stories.[139]

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.[140]

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: There's a Skeeter on My Peter

question_text: who sings there's a skeeter on my peter

question_tokens: who sings there 's a skeeter on my peter

text: There's a Skeeter on My Peter

text: This article is an orphan, as no other articles link to it. Please introduce links to this page from related articles; try the Find link tool for suggestions. (February 2009)

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. (March 2017) (Learn how and when to remove this template message)

text: "There's a Skeeter on My Peter (Knock it Off)" is a well-known humorous song. It is sung to the tune of "If You're Happy and You Know It" or sometimes "She'll Be Coming Round the Mountain". The premise of this song is that the mosquito is on the singer's penis ("peter") and he would like someone to cause the insect to depart from his appendage. This song, like many in its genre, has frequently variable lyrics, including substituting "knock it off" with "beat it off" or "whack it off".[citation needed]

text: Variations of version[edit]

text: Variant #1:

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text: Variant #3:

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text: Origins[edit]

text: The earliest printed example of this song is found in the book Parodology (1927) where the melody is listed as an adaptation of the tune "Little Bit of Love".[1][full citation needed] This song has been commercially recorded by Valby and by an anonymous person on the 1960 LP The Unexpurgated Folk Songs of Men.[2]

text: There's a Skeeter on my Peter, Beat it off There's a skeeter on my Peter, Beat it off There's a dozen on my cousin's I can hear the bastard buzzing There's a skeeter on my Peter, Beat it off


document_title: The Wind-Up Bird Chronicle

question_text: where does the wind up bird chronicle take place

text: The Wind-Up Bird Chronicle

text: Publication history[edit]

text: The original Japanese edition was released in three parts, which make up the three "books" of the single volume English language version.

text:
Book of the Thieving Magpie (泥棒かささぎ編, Dorobō kasasagi hen)
Book of the Prophesying Bird (予言する鳥編, Yogen suru tori hen)
Book of the Bird-Catcher Man (鳥刺し男編, Torisashi otoko hen)

tag: ol

text: In English translation, two chapters were originally published in The New Yorker under the titles "The Zoo Attack" on July 31, 1995, and "Another Way to Die" on January 20, 1997. A slightly different version of the first chapter translated by Alfred Birnbaum was published in the collection The Elephant Vanishes under the title "The Wind-up Bird and Tuesday's Women". In addition, the character name Noboru Wataya appears in the short story "Family Affair" in The Elephant Vanishes. While having a similar personality and background, the character is not related to the one in The Wind-Up Bird Chronicle of the same name. Noboru Wataya is also used in Jay Rubin's translation of the title short story in The Elephant Vanishes.

text: In May 2010, Harvill Secker published the Limited Centenary Edition of The Wind-Up Bird Chronicle to celebrate its one hundred years of publishing. It was limited to 2,500 copies.[1]

text: Plot summary[edit]

text: The first part, "The Thieving Magpie", begins with Toru Okada, a low-key unemployed man, who is tasked by his wife, Kumiko, to find their missing cat. Kumiko suggests starting by looking in the alley, a closed-off strip of land existing behind their house. After Toru has hung out there for a while with no luck, May Kasahara, who had been watching him camping out the alley for some time, questions him. She then invites him over to her house in order to sit on the patio and look over an abandoned house that she says is a popular hangout for stray cats. The abandoned house is revealed to possibly contain some strange omen, as it had brought bad luck to all of its prior tenants. It also contains an empty well, which Toru uses later on to crawl into and think.

text: With Toru having been unsuccessful in finding the cat, Kumiko asks her brother, Noboru Wataya, for help. Her side of the family (though her not so much) all believe in fortune-telling and other clairvoyant-like skills. Noboru recommends Malta Kano, and she and her assistant sister, Creta, help Toru in finding the cat using their vague insight of the future. Creta meets Toru and begins to tell him the story of her past, involving being raped by Noboru. Among other events that occur, Toru notices one day that Kumiko is wearing perfume that has been gifted to her by some unknown person. The cat remains missing, and the first section ends with Lieutenant Mamiya telling Toru about his wartime experiences.

text: Kumiko is revealed to be missing at the start of the second part, "Bird as Prophet." Shortly after, Toru finds out through a meeting with Noboru and Malta that Kumiko has apparently been spending time with another man and wants to end her relationship with Toru. Confused, Toru tries several things to calm himself and think through the situation: talking and taking up work with May Kasahara, hiding at the bottom of the well, and loitering around the city looking at people. Work with May involves tallying up people with some degree of baldness at a subway line for a wig company. While at the bottom of the well (of the abandoned house), Toru reminisces about earlier times with Kumiko, including their first date to an aquarium where they looked at jellyfish. He also experiences a dreamlike sequence where he enters a hotel room and speaks with a woman, and notices a strange blue mark on his cheek after he leaves the well. While loitering in the city, he spends most of the day sitting outside a donut shop and people-watching. Through this activity Toru encounters a well-dressed woman and also a singer he recognizes from his past, whom he follows and beats with a bat after getting ambushed by him.

text: "The Birdcatcher," the third, final, and lengthiest part, ties up most loose ends while introducing a few new characters. The well-dressed woman Toru met while people-watching is revealed to be Nutmeg, whom he sees again when he reverts to people-watching. She hires him to relieve clients, middle-aged or older women, of some kind of inner turmoil that develops inside of them. The blue mark is involved in this somehow, though it is never really explained. In return, Toru receives pay and partial possession of the abandoned house that had been purchased to resell by some property agency. Cinnamon, Nutmeg's son, maintains the house and refits the well with a ladder and pulley to open/close the well cap from the bottom. Toru periodically goes to the bottom of the well to think and attempt to revisit the hotel room. The cat, who has been hardly mentioned following Kumiko's disappearance, shows up at Toru's home after nearly a year of being missing. Toru discusses Kumiko's disappearance with Noboru directly and indirectly (through his mole Ushikawa) and eventually arranges for a talk with her through the Internet, using her recollection of the jellyfish date as a means to verify her identity. Finally, Toru is able to travel to the hotel room from the well and confronts the woman, realizing that she is Kumiko and breaking the spell. It is revealed in this reality that Noboru has been beaten into a coma by a bat, with the assailant described to look just like Toru. An unknown man enters the hotel room and attacks Toru, the intruder, with a knife. Toru fights back with the bat and kills the man, before escaping back to the well. In the well, bruised and unable to move, Toru passes out after the well fills with water. Cinnamon saves him, and some days later Nutmeg notifies him that in this reality Noboru had a stroke and is now in a coma. Kumiko sends him a message on the computer to let him know she is alright but intends to kill Noboru by pulling the plug on the life support. It is revealed in a meeting between Toru and May that Kumiko has been successful and is now serving time after admitting to the deed. Toru says that he will wait for her, and bids May goodbye.

text: Main characters[edit]

text: While this book has many major and minor characters, these are among the most important:

text:
Toru Okada: The narrator and protagonist, Toru is a passive and often apathetic young man living in suburban Japan. He is Kumiko's husband and continually follows the orders or wishes of others. He had a job in a law firm, but currently unemployed, and he is the embodiment of passivity.
Kumiko Okada: Kumiko is Toru's wife and, as the breadwinner of the couple, is the more autonomous of the two. She works in the publishing business.
Noboru Wataya: Noboru is Kumiko's brother. He is presented as a mediagenic figure; the public loves him, but Toru cannot stand him. Noboru appears as an academic in the beginning, becomes a politician in the story, and has no apparent personal life. He is said to be hidden behind a façade — all style, and no substance. ("Noboru Wataya" is also the name Toru and Kumiko gave to their pet cat, whom Toru later renames Mackerel, like the fish; the character name also appeared in "The Elephant Vanishes" and "Family Affair", both translated by Jay Rubin, in The Elephant Vanishes collection.)
May Kasahara: May is a teenage girl who should be in school, but, by choice, is not. Toru and May carry on a fairly constant exchange throughout a good deal of the novel; when May is not present, she writes letters to him. Their conversations in person are often bizarre and revolve around death and the deterioration of human life. Even more bizarre is the cheerful and decidedly non-serious air with which these conversations take place.
Lieutenant Mamiya: Mamiya was an officer during the Japanese occupation of Manchukuo, and meets Toru while carrying out the particulars of Mr. Honda's will. He has been emotionally scarred by witnessing the flaying of a superior officer and several nights spent in a dried-up well. He tells Toru his story both in person and in letters.
Malta Kano: Malta Kano is a medium of sorts who changed her name to "Malta" after performing some kind of "austerities" on the island of Malta for some time. She is enlisted by Kumiko to help the Okadas find their missing cat.
Creta Kano: Malta's younger sister and apprentice of sorts, she describes herself as a "prostitute of the mind." Disturbingly, for Toru, Creta bears a near-identical resemblance to Kumiko.
Nutmeg Akasaka: Nutmeg first meets Toru as he sits on a bench watching people's faces every day in Shinjuku. The second time they meet she is attracted to the blue-black mark on his right cheek. She and Toru share a few strange coincidences: the wind-up bird in Toru's yard and the blue-black cheek mark appear in Nutmeg's World War II-related stories, and also Nutmeg's father and Lieutenant Mamiya (an acquaintance of Toru's) are linked by World War II. "Nutmeg Akasaka" is a pseudonym she chose for herself after insisting to Toru that her "real" name is irrelevant. Her real name is never mentioned in the novel.
Cinnamon Akasaka: Cinnamon is Nutmeg's adult son who has not spoken since age 6. He communicates through a system of hand movements and mouthed words. Somehow, people who've just met him (who presumably have never lipread or used sign language) find him perfectly comprehensible. "Cinnamon," too, is a pseudonym created by Nutmeg.

text: Missing chapters and parts[edit]

text: Some chapters and paragraphs of the Japanese paperback edition were not included in the English translation. Translator Jay Rubin cut about 61 of 1,379 pages, including three chapters (Book 2 Chapters 15, 18, and part of 17; and Book 3 Chapter 26).[2] Combining the original three-volumes (Japanese) would have been too long, and so the publisher requested that ~25,000 words be cut for the English translation.[3]

text: These chapters contain plot elements not found elsewhere in the book. For example, the two missing chapters from the second volume of the original three-volume elaborate on the relationship between Toru Okada and Creta Kano, and a "hearing" of the wind-up bird as Toru burns a box of Kumiko's belongings (Book 2 Chapter 15). In the third volume, the computer conversation between Toru and Noboru Wataya (Book 3 Chapter 26) and Toru's encounter with Ushikawa at the train station are also omitted.[4]

text: In addition to reducing the word count, some chapters were moved ahead of others, taking them out of the context of the original order. At the start of Book 3 the chapters have been rearranged. Rubin combined two chapters called “May Kasahara’s POV” and moved the “Hanging House” chapter to make the chronology of events consistent.[5]

text: Translation[edit]

text: The English translation of the novel was carried out by Jay Rubin. In addition to notable differences between the Japanese and English versions, there are also differences between the original Japanese hardcover and paperback editions.[3]

text: Further differences exist between the American and British editions, but these are much more superficial.[3]

text: The German translation by Giovanni and Ditte Bandini is based on the English translation, not on the Japanese original.[6]

text: There is also an Italian translation from the original Japanese version by Antonietta Pastore, published by Einaudi, known as "L'uccello che girava le viti del mondo".

text: The Dutch edition, "De opwindvogelkronieken", was translated from the Japanese original by Jacques Westerhoven and published in 2003.

text: The Swedish edition, "Fågeln som vrider upp världen", was translated from the Japanese original by Eiko and Yukiko Duke and published in 2007.

text: The Danish version "Trækopfuglens Krønike" was translated from the Japanese original by Mette Holm and published in 2001.

text: The Russian edition "Хроники Заводной Птицы" was translated by Sergei and Ivan Logachev and published in 2002.[7]

text: The Hungarian edition "A kurblimadár krónikája" was translated by György Erdős from the original Japanese hardcover version, and published in 2009.

text: The Greek edition "Το κουρδιστό πουλί" was translated by Leonidas Karatzas, based on the English Translation by Jay Rubin.

text: The Polish edition "Kronika ptaka nakręcacza" was translated by Anna Zielińska-Elliot, based on the original Japanese version.

text: The Czech edition Kronika ptáčka na klíček was translated by Klára Macúchová, based on the original Japanese version and published in 2014.

text: The Romanian edition "Cronica păsării-arc" was translated by Angela Hondru, based on the original Japanese version and published in 2004.

text: Adaptation[edit]

text: An adaptation of the novel was created by Stephen Earnhart, a live production it premiered in 2011 at the Edinburgh International Festival [8]

text: Book information[edit]

text:
Murakami, Haruki. The Wind-Up Bird Chronicle. Translated by Jay Rubin. ISBN 0-679-77543-9.
Murakami, Haruki. The Wind-Up Bird Chronicle. Translated by Jay Rubin. ISBN 1-86046-581-1.

text: Notes[edit]

text:
Jump up ^ The Wind-Up Bird Chronicle: Limited Centenary edition
Jump up ^ Lost Chapters in The Wind-Up Bird Chronicle: A Translation and Commentary - Kieran Maynard's analysis of chapters missing in the English version
^ Jump up to: a b c Translating Murakami, an email roundtable, with Jay Rubin and Philip Gabriel (translators of Murakami), and Gary Fisketjon (Murakami's editor at Knopf).
Jump up ^ Lost Chapters in The Wind-Up Bird Chronicle: A Translation and Commentary - Kieran Maynard's analysis of chapters missing in the English version
Jump up ^ Lost Chapters in The Wind-Up Bird Chronicle: A Translation and Commentary - Kieran Maynard's analysis of chapters missing in the English version
Jump up ^ Haruki Murakami, Mister Aufziehvogel, Cologne 1998, p. 3
Jump up ^ Журнальный зал | Новый Мир, 2002 N10 | - Книги (составитель Сергей Костырко)
Jump up ^ http://www.telegraph.co.uk/culture/theatre/edinburgh-festival/8707226/Edinburgh-Festival-2011-Stephen-Earnhart-on-The-Wind-Up-Bird-Chronicle.html


document_title: Lin-Manuel Miranda

question_text: when did lin manuel miranda start writing in the heights

text: Lin-Manuel Miranda

text: Early life

text: Miranda was born in the Upper Manhattan neighborhood of Washington Heights, the son of Luz Towns, a clinical psychologist, and Luis A. Miranda, Jr., a Democratic Party consultant who advised New York City mayor Ed Koch.[3][4][5] Miranda has one older sister, Luz, who is the Chief Financial Officer of the MirRam Group.[6] He grew up in the Latino neighborhood of Inwood, but he spent a month every year in his grandparents' home town, Vega Alta, in Puerto Rico.[7][8] He is of mostly Puerto Rican descent. His mother's ancestors include an interracial couple, Sophie, who was black, and David Towns, who was white; from the early 1800s, this couple spent their married life trying to outrun slavery as laws and governments changed around them. Ensuing branches of the Towns family primarily married Mexican spouses in Texas and Mexico, and Miranda, for his part, has described his ancestry as a quarter Mexican.[9][10][11] The name "Lin-Manuel" was inspired by a poem about the Vietnam War, Nana roja para mi hijo Lin Manuel, by the Puerto Rican writer José Manuel Torres Santiago.[12][13]

text: As a child, Miranda wrote jingles, including one later used for Eliot Spitzer's 2006 gubernatorial campaign. After attending Hunter College Elementary School and Hunter College High School,[14] Miranda graduated from Wesleyan University in 2002.[8][15] During his time there, he co-founded a hip hop comedy troupe called Freestyle Love Supreme. He wrote the earliest draft of In the Heights in 1999, his sophomore year of college. After the show was accepted by Second Stage, Wesleyan's student theater company, Miranda added "freestyle rap ... and salsa numbers."[8] Second Stage premiered it in 1999. Miranda wrote and directed several other musicals at Wesleyan and acted in many other productions, ranging from musicals to Shakespeare. He received the honorary degree of Doctor of Humane Letters from Wesleyan University in 2015.[16]

text: Career

text: 2002–10: In the Heights

text: In 2002, Miranda and John Buffalo Mailer worked with director Thomas Kail to revise In the Heights.[8][3] Book writer Quiara Alegría Hudes joined the team in 2004.[17] After success off-Broadway, the musical went to Broadway, opening in March 2008.[8] It was nominated for 13 Tony Awards, winning four, including Best Musical and Best Original Score.[1] It also won the 2009 Grammy Award for Best Musical Theater Album.[2] Miranda's performance in the leading role of Usnavi earned him a nomination for the Tony Award for Best Actor in a Musical. Miranda left the cast of the Broadway production on February 15, 2009.[18]

text: Miranda reprised the role when the national tour of In the Heights played in Los Angeles from June 23 to July 25, 2010.[19][20] He again joined the tour in San Juan, Puerto Rico.[21] Miranda rejoined the Broadway cast as Usnavi from December 25, 2010 until the production closed on January 9, 2011, after 29 previews and 1,185 regular performances.[22]

text: Miranda created other work for the stage during this period. He wrote Spanish language dialogue and worked with Stephen Sondheim to translate into Spanish song lyrics for the 2009 Broadway revival of West Side Story.[23][24] In 2008, he was invited by composer-lyricist Stephen Schwartz to contribute two new songs to a revised version of Schwartz and Nina Faso's 1978 musical Working, which opened in May 2008 at the Asolo Repertory Theatre in Sarasota, Florida.[25]

text: Miranda also did work for film and television. In 2007, he made a guest appearance on the television series The Sopranos in the episode "Remember When",[26] and in 2009, he played Alvie, Gregory House's roommate in a psychiatric hospital, in the two-hour season six premiere episode of House; he returned to the role in May 2010. He also has done work for Sesame Street, playing occasional roles and singing the theme song to the recurring segment Murray Has a Little Lamb.[27] He was a composer and actor for 17 episodes of the 2009 revival of The Electric Company[citation needed] and appeared in the CollegeHumor sketch "Hardly Working: Rap Battle", playing himself working as an intern and rapper.[28]

text: During these years, Miranda also worked as an English teacher at his former high school, wrote for the Manhattan Times as a columnist and restaurant reviewer, and composed music for commercials.[29]

text: 2011–14: Bring It On and television work

text: Miranda co-wrote the music and lyrics for Bring It On: The Musical with Tom Kitt and Amanda Green. Bring It On premiered at the Alliance Theatre in Atlanta, Georgia in January 2011.[30][31] The musical began a US national tour on October 30, 2011 in Los Angeles, California.[32][33] It then played a limited engagement on Broadway at the St. James Theatre, beginning previews on July 12, and officially opening on August 1, 2012. It closed on December 30, 2012. It was nominated for Tony Awards in the categories of Best Musical and Best Choreography.[34]

text: In 2011, Miranda appeared on the TV series Modern Family in the episode "Good Cop Bad Dog".[35] He appeared as Charley in an Encores! staged concert of Merrily We Roll Along at New York City Center in February 2012. Later that year, he appeared in a small role in The Odd Life of Timothy Green as Reggie[citation needed] and played the recurring role Ruben Marcado on the 2013 NBC drama Do No Harm.[36]

text: In 2013, Miranda appeared in the episode "Bedtime Stories" (Season 9, Episode 11) on the CBS sitcom How I Met Your Mother.[37] Later that year, he submitted a six-song demo package to Walt Disney Animation Studios; in spring 2014, the studio hired him to help write the songs for its 2016 animated feature film, Moana.[38][39] In 2014, he performed with comedy duo The Skivvies,[40] and participated in This American Life at the Brooklyn Academy of Music on June 7, 2014 and broadcast on the radio on June 20, 2014, writing the music and lyrics for, and playing The Narrator in, the one-act 21 Chump Street: The Musical.[41] Also in 2014, Miranda appeared in the Encores! revival of Tick, Tick... Boom! under the artistic direction of Jeanine Tesori. The show was directed by Oliver Butler.[42] Miranda won a 2014 Emmy Award for co-composing (with Tom Kitt) the song "Bigger!", the opening number at the 67th Tony Awards in 2013.[43]

text: 2015–16: Hamilton: An American Musical

text: In 2008, while on vacation, Miranda read Ron Chernow's biography of Alexander Hamilton and, inspired by the book, wrote a rap about Hamilton that he performed for the White House Evening of Poetry, Music, and the Spoken Word, on May 12, 2009, accompanied by Alex Lacamoire. Miranda later said he spent a year writing the Hamilton song "My Shot", revising it countless times for every verse to reflect Alexander Hamilton's intellect.[44][45] By 2012, Miranda was performing an extended set of pieces, based on the life of Hamilton, referred to as the Hamilton Mixtape; the New York Times called it "an obvious game changer".[46]

text: Hamilton, a musical based on the Hamilton Mixtape, premiered off-Broadway at The Public Theater in January 2015, directed by Thomas Kail. Miranda wrote the book and score and starred as the title character.[47][48] The show received highly positive reviews,[49] and its engagement was sold out.[50] Chernow and Miranda received the 2015 History Makers Award from the New York Historical Society for their work in creating the musical.[51] The show began previews on Broadway in July 2015 at the Richard Rodgers Theatre and officially opened on August 6, 2015,[52] earning rave reviews.[53] On the first night of Hamilton previews over 700 people lined up for lottery tickets.[54]

text: Meanwhile, Miranda contributed music for the film Star Wars: The Force Awakens (2015), writing a song for the scene in Maz Kanata's Cantina, an homage to the classic Mos Eisley Cantina scene and song.[citation needed] On January 24, 2016, Miranda performed the offstage cameo role of Loud Hailer in the Broadway production of Les Misérables,[55] fulfilling his childhood dream of being in the show, as it was the first production he ever saw on Broadway.[56] On March 15, 2016, members of the cast of Hamilton performed at the White House and hosted workshops; Miranda performed freestyle rap from prompts held up by President Obama.[57] In April 2016, Miranda and Jeremy McCarter published Hamilton: The Revolution, a book describing Hamilton's journey from conception to Broadway success and discussing the cultural revolution that permeates the show.[58]

text: On April 24, 2016, on the TV show Last Week Tonight with John Oliver, at the end of a segment about the debt crisis in Puerto Rico, Miranda performed an emotional rap about allowing the island to restructure its debt.[59] In May 2016, Miranda received an honorary Doctorate of the Arts from the University of Pennsylvania and gave the commencement speech.[60] The same month, for his work in the role of Alexander Hamilton, Miranda received the Drama League Distinguished Performance Award.[citation needed] Miranda gave his last performance in Hamilton on July 9, 2016.[61] He vowed to return to the show.[62] A documentary about the creation of the show, Hamilton's America, featuring Miranda, premiered at the New York Film Festival on October 1, 2016 and first aired on PBS' Great Performances series on October 21, 2016.[63][64]

text: 2016–present: Disney collaborations and film work

text: From 2014 to 2016, Miranda collaborated with Opetaia Foa'i and Mark Mancina to write the music for Moana.[65] He later explained that because he was so busy with those two projects, he turned down other projects "that would have distracted" him, but this served as an "ego check" as Hamilton became a hit.[38] Miranda sings the song "We Know the Way" in the film. He also recorded a duet with Jordan Fisher of the song "You're Welcome", which is played over the film's end credits.[66] Moana opened to positive reviews in November 2016 and was a box office hit. Miranda's songwriting work was praised by critics,[citation needed] and he received Golden Globe, Critics Choice Award, and Academy Award nominations for the song "How Far I'll Go".[citation needed]

text: Miranda hosted Saturday Night Live on October 8, 2016; in July 2017, he received an Emmy nomination for his appearance.[67] He is set to star in the Mary Poppins sequel Mary Poppins Returns, directed by Rob Marshall.[68] He has been confirmed as executive producer and composer on Lionsgate's film adaptation of The Kingkiller Chronicle, along with a tie-in television series.[69][70] Miranda is producing eleven songs set to be used in the upcoming Sony Pictures Animation film, Vivo, which is being directed by Kirk DeMicco.[71] He is expected to voice Fenton Crackshell/Gizmoduck in the 2017 reboot of DuckTales.[72] He is also negotiating with Disney concerning a live-action film remake of The Little Mermaid, for which he may co-write additional songs (with Alan Menken).[73] However, in February 2017, Miranda told The New York Times that "We haven't formalized anything."[38] As of July 2017, it has been confirmed he is working with Alan Menken.[74]

text: Personal life

text: Miranda married Vanessa Adriana Nadal, a high school friend, in 2010.[75] At the wedding reception, Miranda, along with the wedding party, performed the Fiddler on the Roof song "To Life";[76] the video has been viewed more than five million times on YouTube.[77] Nadal is a lawyer at the global law firm Jones Day.[78] Miranda and Nadal's son Sebastian was born in 2014. According to a 2015 interview on the podcast Can I Pet Your Dog?, Miranda has a dog named Tobi.[79][80] Miranda discovered that he is related to Residente and ILE of Calle 13 during a 2009 concert by the group in San Juan, Puerto Rico, where Miranda was invited to perform. Backstage, the mother of Residente and ILE revealed their connection to Gilberto Concepción de Gracia, founder of the Puerto Rican Independence Party.[81] Miranda and Residente have since confirmed the relationship.[82] In 2017, Miranda performed on the opening track of Residente's self-titled debut album.[83]

text:
External video

 Playwright, Composer, and Performer Lin-Manuel Miranda, 2015 MacArthur Fellow, MacArthur Foundation[84]

text: Miranda received an honorary degree from Yeshiva University, in Washington Heights, Manhattan, in 2009. He is the youngest person to receive an honorary degree from that university.[85] Former mayor of New York City, Ed Koch, presented Miranda with the degree.[citation needed] In 2015, Miranda received a MacArthur "Genius" Award.[86] In May of that year, he also received an honorary doctorate from his alma mater, Wesleyan.[87] The following year, after a meeting with President Barack Obama,[88] Miranda joined US Senators Kirsten Gillibrand, Charles Schumer, Elizabeth Warren and other Democratic lawmakers to call for congressional action to back a Senate bill in Washington that would allow Puerto Rico to declare bankruptcy and significantly ease its $70 billion debt burden.[89]

text: Miranda, a fan of My Brother, My Brother and Me on the Maximum Fun podcast network, has appeared on the podcast as a "guestpert"[90] and referenced the podcast in the Hamilton score.[91] Miranda wrote new lyrics to the song "Fugue for Tinhorns", from the musical Guys and Dolls, called "Fugue for Brotherhorns", for the podcast's hosts to perform.[90] Miranda has also referred to the podcast in his public appearances at the Grammy Awards[92] and on Saturday Night Live.[93] He is also a fan of the Comedy Bang! Bang! podcast on the Earwolf podcast network, on which he has appeared by telephone,[94] and of the TV drama The West Wing, rapping a tribute to the show in 2017.[95]

text: Theater credits

text:
Year
Title
Role
Details
Notes

1999
In the Heights
Usnavi
Wesleyan University, April 20–22
Also composer and lyricist

2005
Eugene O'Neill Theater Center

2007
Off-Broadway, Feb. 8 – Jul. 15, 2007

2008–09
Broadway, Feb. 14, 2008 – Feb. 15, 2009

2009–10
US tour

2009
West Side Story

Broadway revival
Spanish translations

2010–11
In the Heights
Usnavi
Broadway, Dec. 25, 2010 – Jan. 9, 2011
Also composer and lyricist

2011
Working

Chicago revival
Wrote two new songs

2012
Merrily We Roll Along
Charley
Encores!, Feb. 8–9, 2012

Bring It On the Musical

Broadway & tour
Co-composer and lyricist

2014
21 Chump Street
Narrator
Brooklyn Academy of Music, June 7, 2014
Also playwright, composer, & lyricist

Tick, Tick... Boom!
Jon
Encores!, June 25–28, 2014

2015
Hamilton
Alexander Hamilton
Off-Broadway, Jan. 20 – May 3, 2015
Also playwright, composer, & lyricist

2015–16
Broadway, Aug. 6, 2015 – Jul. 9, 2016

2016
Les Misérables
Loud Hailer
Broadway, January 24, 2016[96]
Voice only

text: Filmography

text: Film

text:
Year
Title
Role
Notes

1996
Clayton's Friends
Pete
Also writer, producer, director, editor

2012
The Odd Life of Timothy Green
Reggie

The Polar Bears
Jak
Short[citation needed]

2013
200 Cartas
Raul
[citation needed]

2015
Star Wars: The Force Awakens
Shag Kava (voice)
Also special featured composer

2016
Studio Heads
Lin-Manuel Miranda
Short

Moana

Composer/singer

Hamilton's America
Himself
Also aired on PBS's Great Performances series

2017
Speech & Debate
The Genie

2018
Mary Poppins Returns
Jack
Post-production

text: Television

text:
Year
Title
Role
Notes

2007
The Sopranos
Bellman
Episode: "Remember When"

2009–2012
Sesame Street
Freddy Flapman/Lamb-Manuel Miranda
2 episodes; also composer/lyricist

2009–10
House
Juan "Alvie" Alvarez
2 episodes

The Electric Company
Mario/himself
17 episodes; also composer

2011
Modern Family
Guillermo
Episode: "Good Cop Bad Dog"

65th Tony Awards

Awards show; writer of the closing rap number

2012
Submissions Only
Auditioner #1
Episode: "Another Interruption"

Freestyle Love Supreme
Lin-Manuel Miranda
TV series; also lyricist

2013
Do No Harm
Ruben Marcado
11 episodes

Smash
Himself
Episode: "The Transfer"[citation needed]

67th Tony Awards

Awards show; composer of the opening number "Bigger!"

How I Met Your Mother
Gus
Episode: "Bedtime Stories"

2016
Inside Amy Schumer
Himself
Episode: "The World's Most Interesting Woman in the World"

Last Week Tonight with John Oliver
Himself
Episode: "Puerto Rico"

Difficult People
Himself
Episode: "Carter"

Saturday Night Live
Himself (host)
Episode: "Lin-Manuel Miranda/Twenty One Pilots"

Drunk History
Himself
Episode: "Hamilton"

2017
My Brother, My Brother and Me
Himself
Episode: "Candlenights & Vape Ape"

DuckTales
Gizmoduck/Fenton Crackshell-Cabrera
Voice role

BoJack Horseman
Crackerjack Sugarman
Voice role
Episode: "The Old Sugarman House"

The Magic School Bus Rides Again
Theme song singer

text: Bibliography

text: Books

text: Hamilton: The Revolution (2016) with Jeremy McCarter

text: Articles

text:
"Stop the Bots From Killing Broadway," The New York Times (2016)[97]
"Give Puerto Rico Its Chance to Thrive," The New York Times (2016)[98]

text: Discography

text: Original cast recordings

text:
Year
Title
Notes

2008
In the Heights

Winner of the Grammy Award for Best Musical Theatre Album

2014
21 Chump Street
Playwright/composer and The Narrator

2015
Hamilton

Also producer of album
Peaked at #1 US Top Cast Albums, #1 US Top Rap Albums, #1 on US Top Albums
Certified Triple Platinum
Winner of the Grammy Award for Best Musical Theatre Album

2016
The Hamilton Mixtape

also Executive Producer of album
Peaked at #1 US Billboard 200, #1 US Digital albums, #1 US Top R&B/Hip-Hop Albums
vocals on 3 tracks

2017
The Hamilton Instrumentals
[99]

text: Singles

text:
2016: "Jabba Flow" from Star Wars: The Force Awakens
2016: "Love Make the World Go Round" with Jennifer Lopez
2016: "What the World Needs Now Is Love" with Broadway for Orlando
2017: "Almost Like Praying"[100] with various artists

text: Narration

text:
2013: Narrator on audio recording of Aristotle and Dante Discover the Secrets of the Universe by Benjamin Alire Saenz[101]
2017: Narrator and rapper on "Intro ADN / DNA", Residente, by Residente.[83]
2015: 21 Chump Street

text: Awards and achievements

text: Among his numerous accolades, Miranda has won a Pulitzer Prize, three Tony Awards, two Grammys, an Emmy, and has been nominated for an Academy Award. He additionally was the recipient of a MacArthur Fellowship in 2015. In 2016, Time magazine included him in its annual Time 100 as one of the "Most Influential People in the World" and he received a star on the Puerto Rico Walk of Fame.[102][103] On June 22, 2017, it was announced that Miranda would be honored with a star on the Hollywood Walk of Fame in 2018.[104]