document_title: Ten Commandments

question_text: where is the ten commandments located in the bible

question_tokens: where is the ten commandments located in the bible

text: Ten Commandments

text: Terminology

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

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

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

text: Passages in Exodus and Deuteronomy

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

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

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

text: The mount was covered by the cloud for six days, and on the seventh day Moses went into the midst of the cloud and was "in the mount forty days and forty nights."[15] And Moses said, "the LORD delivered unto me two tablets of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly."[16] Before the full forty days expired, the children of Israel collectively decided that something had happened to Moses, and compelled Aaron to fashion a golden calf, and he "built an altar before it"[17] and the people "worshipped" the calf.[18]

text: After the full forty days, Moses and Joshua came down from the mountain with the tablets of stone: "And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tablets out of his hands, and brake them beneath the mount."[19] After the events in chapters 32 and 33, the LORD told Moses, "Hew thee two tablets of stone like unto the first: and I will write upon these tablets the words that were in the first tablets, which thou brakest."[20] "And he wrote on the tablets, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me."[21]

text: According to Jewish tradition, Exodus 20:1–17 constitutes God's first recitation and inscription of the ten commandments on the two tablets,[22] which Moses broke in anger with his rebellious nation, and were later rewritten on replacement stones and placed in the ark of the covenant;[23] and Deuteronomy 5:4–20 consists of God's re-telling of the Ten Commandments to the younger generation who were to enter the Promised Land. The passages in Exodus 20 and Deuteronomy 5 contain more than ten imperative statements, totalling 14 or 15 in all.

text: Traditions for numbering

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

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

—
—
—
1
—
1
—
(1)
I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
2[28]
6[28]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

text: Religious interpretations

text: The Ten Commandments concern matters of fundamental importance in Judaism and Christianity: the greatest obligation (to worship only God), the greatest injury to a person (murder), the greatest injury to family bonds (adultery), the greatest injury to commerce and law (bearing false witness), the greatest inter-generational obligation (honour to parents), the greatest obligation to community (truthfulness), the greatest injury to moveable property (theft).[50]

text: The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[25][50][51][52] They are not as explicit[50] or detailed as rules[53] or many other biblical laws and commandments, because they provide guiding principles that apply universally, across changing circumstances. They do not specify punishments for their violation. Their precise import must be worked out in each separate situation.[53]

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

text:
They have a uniquely terse style.[54]
Of all the biblical laws and commandments, the Ten Commandments alone[54] are said to have been "written with the finger of God" (Exodus 31:18).
The stone tablets were placed in the Ark of the Covenant (Exodus 25:21, Deuteronomy 10:2,5).[54]

text: Judaism

text: The Ten Commandments form the basis of Jewish law,[55] stating God's universal and timeless standard of right and wrong – unlike the rest of the 613 commandments in the Torah, which include, for example, various duties and ceremonies such as the kashrut dietary laws, and now unobservable rituals to be performed by priests in the Holy Temple.[56] Jewish tradition considers the Ten Commandments the theological basis for the rest of the commandments; a number of works, starting with Rabbi Saadia Gaon, have made groupings of the commandments according to their links with the Ten Commandments.[citation needed]

text: A conservative rabbi, Louis Ginzberg, stated in his book Legends of the Jews, that Ten Commandments are virtually entwined, that the breaking of one leads to the breaking of another. There is also a great bond of union between the first five commandments and the last five. The first commandment: "I am the Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for the murderer slays the image of God. The second: "Thou shalt have no strange gods before me," corresponds to the seventh: "Thou shalt not commit adultery," for conjugal faithlessness is as grave a sin as idolatry, which is faithlessness to God. The third commandment: "Thou shalt not take the name of the Lord in vain," corresponds to the eighth: "Thou shalt not steal," for stealing result in false oath in God's name. The fourth: "Remember the Sabbath day, to keep it holy," corresponds to the ninth: "Thou shalt not bear false witness against thy neighbor," for he who bears false witness against his neighbor commits as grave a sin as if he had borne false witness against God, saying that He had not created the world in six days and rested on the seventh day (the holy Sabbath). The fifth commandment: "Honor thy father and thy mother," corresponds to the tenth: "Covet not thy neighbor's wife," for one who indulges this lust produces children who will not honor their true father, but will consider a stranger their father.[57]

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

text: Two tablets

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

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

text: Use in Jewish ritual

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

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

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

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

text: Samaritan

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

text: The text of the Samaritan tenth commandment follows:

text: Christianity

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

text: References in the New Testament

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

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

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

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

text: Roman Catholicism

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

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

text: Orthodox

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

text: Protestantism

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

text: Lutheranism

text: The Lutheran division of the commandments follows the one established by St. Augustine, following the then current synagogue scribal division. The first three commandments govern the relationship between God and humans, the fourth through eighth govern public relationships between people, and the last two govern private thoughts. See Luther's Small Catechism[80] and Large Catechism.[26]

text: Reformed

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

text: Methodist

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

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

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

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

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

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

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

text: Main points of interpretative difference

text: Sabbath day

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

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

text: Killing or murder

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

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

text: Theft

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

text: Idolatry

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

text: In Gospel of Barnabas, Jesus stated that idolatry is the greatest sin as it divests a man fully of faith, and hence of God.[100] In his time, Idolatry is not only worshipping statues of wood or stone; but also statues of flesh. All which a man loves, for which he leaves everything else but that, is his god, thus the glutton and drunkard has for his idol his own flesh, the fornicator has for his idol the harlot and the greedy has for his idol silver and gold, and so the same for every other sinner.[101]

text: In Christianity's earliest centuries, some Christians had informally adorned their homes and places of worship with images of Christ and the saints, which others thought inappropriate. No church council had ruled on whether such practices constituted idolatry. The controversy reached crisis level in the 8th century, during the period of iconoclasm: the smashing of icons.[102]

text: In 726 Emperor Leo III ordered all images removed from all churches; in 730 a council forbade veneration of images, citing the Second Commandment; in 787 the Seventh Ecumenical Council reversed the preceding rulings, condemning iconoclasm and sanctioning the veneration of images; in 815 Leo V called yet another council, which reinstated iconoclasm; in 843 Empress Theodora again reinstated veneration of icons.[102] This mostly settled the matter until the Protestant Reformation, when John Calvin declared that the ruling of the Seventh Ecumenical Council "emanated from Satan".[102] Protestant iconoclasts at this time destroyed statues, pictures, stained glass, and artistic masterpieces.[102]

text: The Eastern Orthodox Church celebrates Theodora's restoration of the icons every year on the First Sunday of Great Lent.[102] Eastern Orthodox tradition teaches that while images of God, the Father, remain prohibited, depictions of Jesus as the incarnation of God as a visible human are permissible. To emphasize the theological importance of the incarnation, the Orthodox Church encourages the use of icons in church and private devotions, but prefers a two-dimensional depiction[103] as a reminder of this theological aspect. Icons depict the spiritual dimension of their subject rather than attempting a naturalistic portrayal.[102] In modern use (usually as a result of Roman Catholic influence), more naturalistic images and images of the Father, however, also appear occasionally in Orthodox churches, but statues, i.e. three-dimensional depictions, continue to be banned.[103]

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

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

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

text: Adultery

text: Originally this commandment forbade male Israelites from having sexual intercourse with the wife of another Israelite; the prohibition did not extend to their own slaves. Sexual intercourse between an Israelite man, married or not, and a woman who was neither married nor betrothed was not considered adultery.[104] This concept of adultery stems from the economic aspect of Israelite marriage whereby the husband has an exclusive right to his wife, whereas the wife, as the husband's possession, did not have an exclusive right to her husband.[105]

text: Louis Ginzberg argued that the tenth commandment (Covet not thy neighbor's wife) is directed against a sin which may lead to a trespassing of all Ten Commandments.[106]

text: Critical historical analysis

text: Early theories

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

text: Julius Wellhausen's influential hypothesis regarding the formation of the Pentateuch suggests that Exodus 20-23 and 34 "might be regarded as the document which formed the starting point of the religious history of Israel."[107] Deuteronomy 5 then reflects King Josiah's attempt to link the document produced by his court to the older Mosaic tradition.

text: In a 2002 analysis of the history of this position, Bernard M. Levinson argued that this reconstruction assumes a Christian perspective, and dates back to Johann Wolfgang von Goethe's polemic against Judaism, which asserted that religions evolve from the more ritualistic to the more ethical. Goethe thus argued that the Ten Commandments revealed to Moses at Mt. Sinai would have emphasized rituals, and that the "ethical" Decalogue Christians recite in their own churches was composed at a later date, when Israelite prophets had begun to prophesy the coming of the messiah, Jesus Christ. Levinson points out that there is no evidence, internal to the Hebrew Bible or in external sources, to support this conjecture. He concludes that its vogue among later critical historians represents the persistence of the idea that the supersession of Judaism by Christianity is part of a longer history of progress from the ritualistic to the ethical.[108]

text: By the 1930s, historians who accepted the basic premises of multiple authorship had come to reject the idea of an orderly evolution of Israelite religion. Critics instead began to suppose that law and ritual could be of equal importance, while taking different form, at different times. This means that there is no longer any a priori reason to believe that Exodus 20:2–17 and Exodus 34:10–28 were composed during different stages of Israelite history. For example, critical historian John Bright also dates the Jahwist texts to the tenth century BCE, but believes that they express a theology that "had already been normalized in the period of the Judges" (i.e., of the tribal alliance).[109] He concurs about the importance of the decalogue as "a central feature in the covenant that brought together Israel into being as a people"[110] but views the parallels between Exodus 20 and Deuteronomy 5, along with other evidence, as reason to believe that it is relatively close to its original form and Mosaic in origin.[111]

text: Hittite treaties

text: According to John Bright, however, there is an important distinction between the Decalogue and the "book of the covenant" (Exodus 21-23 and 34:10–24). The Decalogue, he argues, was modelled on the suzerainty treaties of the Hittites (and other Mesopotamian Empires), that is, represents the relationship between God and Israel as a relationship between king and vassal, and enacts that bond.[112]

text: "The prologue of the Hittite treaty reminds his vassals of his benevolent acts.. (compare with Exodus 20:2 "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery"). The Hittite treaty also stipulated the obligations imposed by the ruler on his vassals, which included a prohibition of relations with peoples outside the empire, or enmity between those within."[113] (Exodus 20:3: "You shall have no other gods before Me"). Viewed as a treaty rather than a law code, its purpose is not so much to regulate human affairs as to define the scope of the king's power.[114]

text: Julius Morgenstern argued that Exodus 34 is distinct from the Jahwist document, identifying it with king Asa's reforms in 899 BCE.[115] Bright, however, believes that like the Decalogue this text has its origins in the time of the tribal alliance. The book of the covenant, he notes, bears a greater similarity to Mesopotamian law codes (e.g. the Code of Hammurabi which was inscribed on a stone stele). He argues that the function of this "book" is to move from the realm of treaty to the realm of law: "The Book of the Covenant (Ex., chs. 21 to 23; cf. ch. 34), which is no official state law, but a description of normative Israelite judicial procedure in the days of the Judges, is the best example of this process."[116] According to Bright, then, this body of law too predates the monarchy.[117]

text: Hilton J. Blik writes that the phrasing in the Decalogue's instructions suggests that it was conceived in a mainly polytheistic milieu, evident especially in the formulation of the henotheistic "no-other-gods-before-me" commandment.[118][self-published source]

text: Dating

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

text: The Ritual Decalogue

text: Some proponents of the Documentary hypothesis have argued that the biblical text in Exodus 34:28[123] identifies a different list as the ten commandments, that of Exodus 34:11–27.[124] Since this passage does not prohibit murder, adultery, theft, etc., but instead deals with the proper worship of Yahweh, some scholars call it the "Ritual Decalogue", and disambiguate the ten commandments of traditional understanding as the "Ethical Decalogue".[125][126][127][128]

text: According to these scholars the Bible includes multiple versions of events. On the basis of many points of analysis including linguistic it is shown as a patchwork of sources sometimes with bridging comments by the editor (Redactor) but otherwise left intact from the original, frequently side by side.[129]

text: Richard Elliott Friedman argues that the Ten Commandments at Exodus 20:1–17 "does not appear to belong to any of the major sources. It is likely to be an independent document, which was inserted here by the Redactor."[130] In his view, the Covenant Code follows that version of the Ten Commandments in the northern Israel E narrative. In the J narrative in Exodus 34 the editor of the combined story known as the Redactor (or RJE), adds in an explanation that these are a replacement for the earlier tablets which were shattered. "In the combined JE text, it would be awkward to picture God just commanding Moses to make some tablets, as if there were no history to this matter, so RJE adds the explanation that these are a replacement for the earlier tablets that were shattered."[131]

text: He writes that Exodus 34:14–26 is the J text of the Ten Commandments: "The first two commandments and the sabbath commandment have parallels in the other versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5). … The other seven commandments here are completely different."[132] He suggests that differences in the J and E versions of the Ten Commandments story are a result of power struggles in the priesthood. The writer has Moses smash the tablets "because this raised doubts about the Judah's central religious shrine".[133]

text: According to Kaufmann, the Decalogue and the book of the covenant represent two ways of manifesting God's presence in Israel: the Ten Commandments taking the archaic and material form of stone tablets kept in the ark of the covenant, while the book of the covenant took oral form to be recited to the people.[121]

text: United States debate over display on public property

text: European Protestants replaced some visual art in their churches with plaques of the Ten Commandments after the Reformation. In England, such "Decalogue boards" also represented the English monarch's emphasis on rule of royal law within the churches. The United States Constitution forbids establishment of religion by law; however images of Moses holding the tablets of the Decalogue, along other religious figures including Solomon, Confucius, and Mohamed holding the Qur'an, are sculpted on the north and south friezes of the pediment of the Supreme Court building in Washington.[134] Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law.[135]

text: In the 1950s and 1960s the Fraternal Order of Eagles placed possibly thousands of Ten Commandments displays in courthouses and school rooms, including many stone monuments on courthouse property.[136] Because displaying the commandments can reflect a sectarian position if they are numbered (see above), the Eagles developed an ecumenical version that omitted the numbers, as on the monument at the Texas capitol (shown here). Hundreds of monuments were also placed by director Cecil B. DeMille as a publicity stunt to promote his 1956 film The Ten Commandments.[137] Placing the plaques and monuments to the Ten Commandments in and around government buildings was another expression of mid-twentieth century U.S. civil religion, along with adding the phrase "under God" to the Pledge of Allegiance.[135]

text: By the beginning of the twenty-first century in the U.S., however, Decalogue monuments and plaques in government spaces had become a legal battleground between religious as well as political liberals and conservatives. Organizations such as the American Civil Liberties Union (ACLU) and Americans United for Separation of Church and State launched lawsuits challenging the posting of the ten commandments in public buildings. The ACLU has been supported by a number of religious groups (such as the Presbyterian Church (U.S.A.),[138] and the American Jewish Congress[139]), both because they do not want government to be issuing religious doctrine and because they feel strongly that the commandments are inherently religious. Many commentators see this issue as part of a wider culture war between liberal and conservative elements in American society. In response to the perceived attacks on traditional society, other legal organizations, such as the Liberty Counsel, have risen to advocate the conservative interpretation. Many Christian conservatives have taken the banning of officially sanctioned prayer from public schools by the U.S. Supreme Court as a threat to the expression of religion in public life. In response, they have successfully lobbied many state and local governments to display the ten commandments in public buildings.

text: Those who oppose the posting of the ten commandments on public property argue that it violates the establishment clause of the First Amendment to the Constitution of the United States. In contrast, groups like the Fraternal Order of Eagles who support the public display of the ten commandments claim that the commandments are not necessarily religious but represent the moral and legal foundation of society, and are appropriate to be displayed as a historical source of present-day legal codes. Also, some argue like Judge Roy Moore that prohibiting the public practice of religion is a violation of the first amendment's guarantee of freedom of religion.[135]

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

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

text: Cultural references

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

text: Both Dekalog, a 1989 Polish film series directed by Krzysztof Kieślowski, and The Ten, a 2007 American film, use the ten commandments as a structure for 10 smaller stories.[140]

text: The receipt of the Ten Commandments by Moses was satirized in Mel Brooks's movie History of the World Part I (1981), which shows Moses (played by Brooks, in a similar costume to Charlton Heston's Moses in the 1956 film), receiving three tablets containing fifteen commandments, but before he can present them to his people, he stumbles and drops one of the tablets, shattering it. He then presents the remaining tablets, proclaiming Ten Commandments.[141]

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


document_title: August Offer

question_text: who was the associated with the august offer

root

text: August Offer

text: Preface[edit]

text: A change of government took place in Britain on May 1940 when Winston Churchill became the prime minister (1940–45). In addition, the fall of France saw the softening of the attitude of the Indian National Congress in India regarding its demands. Britain was in immediate danger of Nazi occupation, and as the war was taking a menacing turn from the allied point of view, congress offered to cooperate in the war if a transfer of authority in India was made to an interim government. The British government's response to these demands was a statement delivered by the then Viceroy, Lord Linlithgow, known as the August Offer.[1]

tag: p

text: The August Offer[edit]

text: On 8 August 1940, early in the Battle of Britain, the Viceroy of India, Lord Linlithgow, made the so-called "August Offer", a fresh proposal promising the expansion of the Executive Council to include more Indians, the establishment of an advisory war council, giving full weight to minority opinion, and the recognition of Indians' right to frame their own constitution (after the end of the war). In return, it was hoped that all parties and communities in India would cooperate in Britain's war effort.[2]

text: Linlithgow attempted to solve the Congress-Raj stalemate over popular control of India’s defense. Linlithgow prefaced his proposal by re-iterating that the differences in ideologies that separate the All India Muslim League and the Indian National Congress must be bridged before any significant constitutional settlement is made. Nevertheless, the viceroy announces that the British government is now willing to move forward with governmental changes that will “associate Indian public opinion with the conduct of the war.”[3]

text: Linlithgow was authorized to admit a limited number of Indian politicians to his executive council and to establish a war advisory council that included Princes, politicians and other interests in the national life of India. However, Linlithgow warned the politicians that his proposal does not imply that there would be any revision of the Government of India Act.[4]

text: The declaration marked an important advance over the existing state of things, as it recognised at least the natural and inherent right of the people of the country to determine the form of their future constitution, and explicitly promised dominion status.

text: The following proposals were put in:

text:
After the war a representative Indian body would be set up to frame a constitution for India.
Viceroy's Executive Council would be expanded without delay.
The minorities were assured that the government would not transfer power "to any system of government whose authority is directly denied by large and powerful elements in Indian national life."[5][6]

tag: ol

text: Political Reception[edit]

text: The Congress did not trust the good intentions of the British government. Consequently, Linlithgow accounted that the British government “could not contemplate the transfer of their present responsibilities for the peace and tranquility of India to any system of Government whose authority is directly denied by large and power elements in the India’s national life.” Moreover, as the British Empire was pre-engaged in their war against the Germans totalitarianism, the period was not propitious for addressing congressional issues in India. Therefore, Linlithgow stated that the constitutional future of India could be resolved in the future once the war was over by establishing a constituent assembly that was representative of the principal elements in India’s national life.[7]

text: The Congress Working Committee meeting at Wardha on 21st August 1940 eventually rejected the offer, and asserted its demand for complete freedom from the imperial power. Gandhi viewed it as having widened the gulf between Nationalist India and the British ruler. It was also rejected by Muslim League. The Muslim League asserted that it would not be satisfied by anything short of partition of India.[8]

text: Individual Satyagraha 1940-41[edit]

text: The Congress was in a confused state again after the August Offer. The radicals and leftists wanted to launch a mass Civil Disobedience Movement, but here Gandhi insisted on Individual Satyagraha. The Individual Satyagraha was not to seek independence but to affirm the right of speech. The other reason of this Satyagraha was that a mass movement may turn violent and he would not like to see the Great Britain embarrassed by such a situation. This view was conveyed to Lord Linlithgow by Gandhi when he met him on 27 September 1940. The non-violence was set as the centerpiece of Individual Satyagraha. This was done by carefully selecting the Satyagrahis. The first Satyagrahi selected was Acharya Vinoba Bhave, who was sent to Jail when he spoke against the war. Second Satyagrahi was Jawahar Lal Nehru. Third was Brahma Datt, one of the inmates of the Gandhi's Ashram. They all were sent to jails for violating the Defence of India Act. This was followed by a lot of other people. But since it was not a mass movement, it attracted little enthusiasm and in December 1940, Gandhi suspended the movement. The campaign started again in January 1941, this time, thousands of people joined and around 20 thousand people were arrested.second turn was different in nature.it was more or less like people movement. Significant modifications were made in the August Offer in 1942 in the form of Cripps Proposals.[9]


document_title: History of Chicago

question_text: what was the city of chicago known for at the turn of the 20th century

question_tokens: what was the city of chicago known for at the turn of the 20th century

text: History of Chicago

text: Pre 1830[edit]

text: Early native settlements[edit]

text: At its first appearance in records by explorers, the Chicago area was inhabited by a number of Algonquian peoples, including the Mascouten and Miami. The name "Chicago" is derived from a French rendering of the Native American word shikaakwa, known to botanists as Allium tricoccum, from the Miami-Illinois language. The first known reference to the site of the current city of Chicago as "Checagou" was by Robert de LaSalle around 1679 in a memoir.[1] Henri Joutel, in his journal of 1688, noted that the wild garlic, called "chicagoua", grew abundantly in the area.[2] According to his diary of late September 1687:

text: when we arrived at the said place called Chicagou which, according to what we were able to learn of it, has taken this name because of the quantity of garlic which grows in the forests in this region.[2]

text: The tribe was part of the Miami Confederacy, which included the Illini and Kickapoo. In 1671, Potawatomi guides first took the French trader Nicolas Perrot to the Miami villages near the site of present-day Chicago.[3] Pierre François Xavier de Charlevoix would write in 1721 that the Miami had a settlement in what is now Chicago around 1670. Chicago's location at a short canoe portage (the Chicago Portage) connecting the Great Lakes with the Mississippi River system attracted the attention of many French explorers, notably Louis Jolliet and Jacques Marquette in 1673. The Jesuit Relations indicate that by this time, the Iroquois tribes of New York had driven the Algonquian tribes entirely out of Lower Michigan and as far as this portage, during the later Beaver Wars.[4]

text: René-Robert Cavelier, Sieur de La Salle, who traversed the Kankakee and Illinois Rivers south of Chicago in the winter of 1681–82, identified the Des Plaines River as the western boundary of the Miami. In 1683, La Salle built Fort St. Louis on the Illinois River. Almost two thousand Miami, including Weas and Piankeshaws, left the Chicago area to gather on the opposite shore at the Grand Village of the Illinois, seeking French protection from the Iroquois. In 1696, French Jesuits led by Jean-François Buisson de Saint-Cosme built the Mission of the Guardian Angel to Christianize the local Wea and Miami people.[5] Shortly thereafter, Augustin le Gardeur de Courtemanche visited the settlement on behalf of the French government, seeking peace between the Miami and Iroquois. Miami chief Chichikatalo accompanied de Courtemanche to Montreal.[4]

text: The Algonquian tribes began to retake the lost territory in the ensuing decades, and in 1701 the Iroquois formally abandoned their claim to their "hunting grounds" as far as the portage to England in the Nanfan Treaty, which was finally ratified in 1726. This was largely a political maneuver of little practicality, as the English then had no presence in the region whatsoever, the French and their Algonquian allies being the dominant force in the area. A writer in 1718 noted at the Was had a village in Chicago, but had recently fled due to concerns about approaching Ojibwes and Pottawatomis. The Iroquois and Meskwaki probably drove out all Miami from the Chicago area by the end of the 1720s. The Pottawatomi assumed control of the area, but probably did not have any major settlements in Chicago. French and allied use of the Chicago portage was mostly abandoned during the 1720s because of continual Native American raids during the Fox Wars.[6]

text: First European settlements[edit]

text: The first settler in Chicago was Jean Baptiste Point du Sable who built a farm at the mouth of the Chicago River in the 1780s.[7][8] He left Chicago in 1800. In 1968, Point du Sable was honored at Pioneer Court as the city's founder and featured as a symbol.

text: In 1795, following the Northwest Indian War, some Native Americans ceded the area of Chicago to the United States for a military post in the Treaty of Greenville. The US built Fort Dearborn in 1803 on the Chicago River. It was destroyed by Indian forces during the War of 1812 in the Battle of Fort Dearborn, and many of the inhabitants were killed or taken prisoner.[9] The fort had been ordered to evacuate. During the evacuation soldiers and civilians were overtaken near what is today Prairie Avenue. After the end of the war, the Potawatomi ceded the land to the United States in the 1816 Treaty of St. Louis. (Today, this treaty is commemorated in Indian Boundary Park.) Fort Dearborn was rebuilt in 1818 and used until 1837.[10]

text: 19th century city[edit]

text: In 1829, the Illinois legislature appointed commissioners to locate a canal and lay out the surrounding town. The commissioners employed James Thompson to survey and plat the town of Chicago, which at the time had a population of less than 100. Historians regard the August 4, 1830 filing of the plat as the official recognition of a location known as Chicago.[4]

text: Yankee entrepreneurs saw the potential of Chicago as a transportation hub in the 1830s, and engaged in land speculation to obtain the choicest lots. On August 12, 1833, the Town of Chicago was incorporated with a population of 350.[11] On July 12, 1834, the Illinois from Sackets Harbor, New York was the first commercial schooner to enter the harbor, a sign of the Great Lakes trade that would benefit both Chicago and New York state.[10] Chicago was granted a city charter by the State of Illinois on March 4, 1837;[12] it was part of the larger Cook County. By 1840 the boom town had a population of over 4,000.

text: After 1830, the rich farmlands of northern Illinois attracted Yankee settlers. Yankee real estate operators created a city overnight in the 1830s.[13] To open the surrounding farmlands to trade, the Cook County commissioners built roads south and west; the latter crossed the "dismal Nine-mile Swamp," the Des Plaines River, and went southwest to Walker's Grove, now the Village of Plainfield. The roads enabled hundreds of wagons per day of farm produce to arrive, so the entrepreneurs built grain elevators and docks to load ships bound for points east through the Great Lakes. Produce was shipped through the Erie Canal and down the Hudson River to New York City; the growth of the Midwest farms expanded New York City as a port.

text: Emergence as a transportation hub[edit]

text: In 1848, the opening of the Illinois and Michigan Canal allowed shipping from the Great Lakes through Chicago to the Mississippi River and the Gulf of Mexico. The first rail line to Chicago, the Galena & Chicago Union Railroad was completed the same year. Chicago would go on to become the transportation hub of the United States with its road, rail, water and later air connections. Chicago also became home to national retailers offering catalog shopping such as Montgomery Ward and Sears, Roebuck and Company, which used the transportation lines to ship all over the nation. By the 1850s, the construction of railroads made Chicago a major hub; over 30 lines entered the city. The main lines from the East ended in Chicago, and those oriented to the West began in Chicago, so by 1860 the city became the nation's trans-shipment and warehousing center. Factories were created, most famously the harvester factory opened in 1847 by Cyrus Hall McCormick. It was a processing center for natural resource commodities extracted in the West. The Wisconsin forests supported the millwork and lumber business; the Illinois hinterland provided the wheat. Hundreds of thousands of hogs and cattle were shipped to Chicago for slaughter, preserving in salt, and transport to eastern markets. By 1870 refrigerated cars allowed the shipping of fresh meat to eastern cities.[14] The prairie bog nature of the area provided a fertile ground for disease-carrying insects. In springtime Chicago was so muddy from the high water that horses could scarcely move. Comical signs proclaiming "Fastest route to China" or "No Bottom Here" were placed to warn people of the mud.

text: Travelers reported Chicago was the filthiest city in America. The city created a massive sewer system. In the first phase, sewage pipes were laid across the city above ground, to use gravity to move the waste. The city was built in a low-lying area subject to flooding. In 1856 the city council decided that the entire city should be elevated four to five feet by using a newly available jacking-up process. In one instance, the 5-story Brigg’s Hotel, weighing 22,000 tons, was lifted while it continued to operate. Observing that such a thing could never have happened in Europe, the British historian Paul Johnson cites this astounding feat as a dramatic example of American determination and ingenuity: based on the conviction that anything material is possible.[15]

text: Immigration and population in the 19th century[edit]

text: Although originally settled by Yankees in the 1830s, in the 1840s many Irish Catholics came to the city as a result of the Great Famine. Later in the century, the railroads, stockyards and other heavy industry of the late 19th century attracted a variety of skilled workers from Europe, especially Germans, English, Swedes, Norwegians and Dutch.

text: In 1840, Chicago was the ninety-second most populous city in the United States. Its population grew so rapidly that twenty years later, it was the ninth most populous city in the country. In the pivotal year of 1848, Chicago saw the completion of the Illinois and Michigan Canal, its first steam locomotives, the introduction of steam-powered grain elevators, the arrival of the telegraph, and the founding of the Chicago Board of Trade.[16] By 1870 Chicago had grown to become the nation's second largest city, and one of the largest cities in the world. By 1857 Chicago was the largest city in what was then known as the Northwest. In a period of twenty years Chicago grew from 4,000 people to over 90,000.

text: Chicago surpassed St. Louis and Cincinnati as the major city in the West. It gained political notice as the home of Stephen Douglas, the 1860 presidential nominee of the Northern Democrats. The 1860 Republican National Convention in Chicago nominated home-state candidate Abraham Lincoln. The city government and voluntary societies gave generous support to soldiers during the war.[17]

text: Many of the newcomers were Irish Catholic and German immigrants. Their neighborhood saloons, a center of male social life, were criticized in the mid-1850s by the local Know-Nothing Party, which drew its strength from eastern Protestants. The new party was anti-immigration and anti-liquor, and called for the purification of politics by reducing the power of the saloonkeepers. In 1855, the Know Nothings elected Levi Boone mayor, who banned Sunday sales of liquor and beer. His aggressive law enforcement sparked the Lager Beer Riot of April 1855, which erupted outside a courthouse where eight Germans were being tried for liquor ordinance violations. After the American Civil War, saloons became community centers only for local ethnic men, as reformers saw them as places that incited riotous behavior and moral decay.[18]

text: Between 1870 and 1900 Chicago grew from a city of 299,000 to nearly 1.7 million, at the time the fastest-growing city ever. Chicago's flourishing economy attracted huge numbers of new immigrants from Europe and migrants from the eastern states. Relatively few new arrivals came from Chicago's rural hinterland.

text: Gilded Age[edit]

text: In 1871, most of the city burned in the Great Chicago Fire. The damage from the fire was immense; 300 people died, 18,000 buildings were destroyed and nearly 100,000 of the city's 300,000 residents were left homeless. One of the factors contributing to the fire's spread was the abundance of wood; the streets, sidewalks and many buildings were built of wood. The fire led to the incorporation of stringent fire-safety codes that included a strong preference for masonry construction.[19]

text: Danish immigrant Jens Jensen arrived in 1886 and soon became a highly successful and celebrated landscape designer. Jensen's work was characterized by a democratic approach to landscaping, informed by his interest in social justice and conservation, and his rejection of anti-democratic formalism. Among Jensen's creations were four Chicago city parks, most famously Columbus Park. His work also included garden design for some of the region's most influential millionaires. The World's Columbian Exposition of 1893 was constructed on former wetlands at the present location of Jackson Park along Lake Michigan in Chicago's Hyde Park neighborhood. The land was reclaimed according to a design by landscape architect Frederick Law Olmsted. The temporary pavilions, which followed a classical theme, were designed by a committee of the city's architects under the direction of Daniel Burnham. It was called the "White City" for the appearance of its buildings.[20]

text: The Exposition drew 27.5 million visitors, and is considered among the most influential world's fairs in history, affecting art, architecture and design throughout the nation.[21] The classical architectural style contributed to a revival of Beaux Arts architecture that borrowed from historical styles, although Chicago was also developing the original skyscraper and organic forms based in new technologies. The fair featured the first, and until recently, largest Ferris wheel ever built.

text: The soft, swampy ground near the lake proved unstable ground for tall masonry buildings. While this was an early constraint, builders developed the innovative use of steel framing for support and invented the skyscraper in Chicago. The city became a leader in modern architecture and set the model nationwide for achieving vertical city densities.[22]

text: Developers and citizens began immediate reconstruction on the existing Jeffersonian grid. The building boom that followed saved the city's status as the transportation and trade hub of the Midwest. Massive reconstruction using the newest materials and methods catapulted Chicago into its status as a city on par with New York. It became the birthplace of modern architecture in the United States.[23]

text: Rise of industry and commerce[edit]

text: Chicago, after New York City, became the center of the nation's advertising industry. Albert Lasker, known as the "father of modern advertising" made Chicago his base 1898-1942. As head of the Lord and Thomas agency, Lasker devised a copywriting technique that appealed directly to the psychology of the consumer. Women seldom smoked cigarettes; he told them if they smoked Lucky Strikes they could stay slender. Lasker's use of radio, particularly with his campaigns for Palmolive soap, Pepsodent toothpaste, Kotex products, and Lucky Strike cigarettes, not only revolutionized the advertising industry but significantly changed popular culture.[24]

text: 20th century[edit]

text: Chicago's manufacturing and retail sectors, fostered by the expansion of railroads throughout the upper Midwest and East, grew rapidly and came to dominate the Midwest and greatly influence the nation's economy.[25] The Chicago Union Stock Yards dominated the packing trade. Chicago became the world's largest rail hub, and one of its busiest ports by shipping traffic on the Great Lakes. Commodity resources, such as lumber, iron and coal, were brought to Chicago and Ohio for processing, with products shipped both East and West to support new growth.[26]

text: Lake Michigan — the primary source of fresh water for the city — became polluted from the rapidly growing industries in and around Chicago; a new way of procuring clean water was needed. In 1885 the civil engineer Lyman Edgar Cooley proposed the Chicago Sanitary and Ship Canal. He envisioned a deep waterway that would dilute and divert the city's sewage by funneling water from Lake Michigan into a canal, which would drain into the Mississippi River via the Illinois River. Beyond presenting a solution for Chicago's sewage problem, Cooley's proposal appealed to the economic need to link the Midwest with America's central waterways to compete with East Coast shipping and railroad industries.

text: Strong regional support for the project led the Illinois legislature to circumvent the federal government and complete the canal with state funding. The opening in January 1900 met with controversy and a lawsuit against Chicago's appropriation of water from Lake Michigan. By the 1920s the lawsuit was divided between the states of the Mississippi River Valley, who supported the development of deep waterways linking the Great Lakes with the Mississippi, and the Great Lakes states, which feared sinking water levels might harm shipping in the lakes. In 1929 the U.S. Supreme Court ruled in support of Chicago's use of the canal to promote commerce, but ordered the city to discontinue its use for sewage disposal.[27]

text: New construction boomed in the 1920s, with notable landmarks such as the Merchandise Mart and art deco Chicago Board of Trade Building completed in 1930. The Wall Street Crash of 1929, the Great Depression and diversion of resources into World War II led to the suspension for years of new construction.

text: The Century of Progress International Exposition was the name of the World's Fair held on the Near South Side lakefront from 1933 to 1934 to celebrate the city's centennial.[28][29] The theme of the fair was technological innovation over the century since Chicago's founding. More than 40 million people visited the fair, which symbolized for many hope for Chicago and the nation, then in the midst of the Great Depression.[30]

text: Politics in the late 19th and early 20th centuries[edit]

text: During the election of April 23, 1875, the voters of Chicago chose to operate under the Illinois Cities and Villages Act of 1872. Chicago still operates under this act, in lieu of a charter. The Cities and Villages Act has been revised several times since, and may be found in Chapter 65 of the Illinois Compiled Statutes.

text: Late-19th-century big city newspapers such as the Chicago Daily News - founded in 1875 by Melville Stone - ushered in an era of news reporting that was, unlike earlier periods, in tune with the particulars of community life in specific cities. Vigorous competition between older and newer-style city papers soon broke out, centered on civic activism and sensationalist reporting of urban political issues and the numerous problems associated with rapid urban growth. Competition was especially fierce between the Chicago Times (Democratic), the Chicago Tribune (Republican), and the Daily News (independent), with the latter becoming the city's most popular paper by the 1880s.[31] The city's boasting lobbyists and politicians earned Chicago the nickname "Windy City" in the New York press. The city adopted the nickname as its own.

text: Polarized attitudes of labor and business in Chicago prompted a strike by workers' lobbying for an eight-hour work day, later named the Haymarket affair. A peaceful demonstration on May 4, 1886, at Haymarket near the west side was interrupted by a bomb thrown at police; seven police officers were killed. Widespread violence broke out. A group of anarchists were tried for inciting the riot and convicted. Several were hanged and others were pardoned. The episode was a watershed moment in the labor movement, and its history was commemorated in the annual May Day celebrations.

text: By 1900, Progressive Era political and legal reformers initiated far-ranging changes in the American criminal justice system, with Chicago taking the lead.

text: The city became notorious worldwide for its rate of murders in the early 20th century, yet the courts failed to convict the killers. More than three-fourths of cases were not closed. Even when the police made arrests in cases where killers' identities were known, jurors typically exonerated or acquitted them. A blend of gender-, race-, and class-based notions of justice trumped the rule of law, producing low homicide conviction rates during a period of soaring violence.[32]

text: During the late 19th and early 20th centuries, rates of domestic murder tripled in Chicago. Domestic homicide was often a manifestation of strains in gender relations induced by urban and industrial change. At the core of such family murders were male attempts to preserve masculine authority. Yet, there were nuances in the motives for the murder of family members, and study of the patterns of domestic homicide among different ethnic groups reveals basic cultural differences. German male immigrants tended to murder over declining status and the failure to achieve economic prosperity. In addition, they were likely to kill all members of the family, and then commit suicide in the ultimate attempt at maintaining control. Italian men killed family members to save a gender-based ideal of respectability that entailed patriarchal control over women and family reputation. African American men, like the Germans, often murdered in response to economic conditions but not over desperation about the future. Like the Italians, the killers tended to be young, but family honor was not usually at stake. Instead, black men murdered to regain control of wives and lovers who resisted their patriarchal "rights".[33]

text: Progressive reformers in the business community created the Chicago Crime Commission (CCC) in 1919 after an investigation into a robbery at a factory showed the city's criminal justice system was deficient. The CCC initially served as a watchdog of the justice system. After its suggestion that the city's justice system begin collecting criminal records was rejected, the CCC assumed a more active role in fighting crime. The commission's role expanded further after Frank J. Loesch became president in 1928. Loesch recognized the need to eliminate the glamor that Chicago's media typically attributed to criminals. Determined to expose the violence of the crime world, Loesch drafted a list of "public enemies"; among them was Al Capone, whom he made a scapegoat for widespread social problems.[34]

text: After the passage of Prohibition, the 1920s brought international notoriety to Chicago. Bootleggers and smugglers bringing in liquor from Canada formed powerful gangs. They competed with each other for lucrative profits, and to evade the police, to bring liquor to speakeasies and private clients. The most notorious was Al Capone.

text: Immigration and migration in the 20th century[edit]

text: From 1890 to 1914 migrations swelled, attracting especially unskilled workers from Eastern and Southern Europe, including Poles, Lithuanians, Ukrainians, Hungarians, Czechs, Slovaks, Greeks, and Italians, and Jews from throughout eastern Europe. World War I cut off immigration from Europe. New immigration legislation in 1924 restricted populations from eastern and southern Europe, apart from refugees after World War II. The heavy annual turnover of ethnic populations ended, and the groups stabilized, each favoring specific neighborhoods.[35]

text: While white Americans from rural areas arrived and generally settled in the suburban parts of the City, Large numbers of blacks from the deep South arrived as well.[36] The near South Side of the city became the first Black residential area, as it had the oldest, less expensive housing. Although restricted by segregation and competing ethnic groups such as the Irish, gradually continued black migration caused this community to expand, as well as the black neighborhoods on the near West Side. These were de facto segregated areas (few blacks were tolerated in ethnic white neighborhoods); the Irish and ethnic groups who had been longer in the city began to move to outer areas and the suburbs. After World War II, the city built public housing for working-class families to upgrade residential quality. The high-rise design of such public housing proved a problem when industrial jobs left the city and poor families became concentrated in the facilities. After 1950, public housing high rises anchored poor black neighborhoods south and west of the Loop.

text: "Old stock" Americans who relocated to Chicago after 1900 preferred the outlying areas and suburbs, with their commutes eased by train lines, making Oak Park and Evanston enclaves of the upper middle class. In the 1910s, high-rise luxury apartments were constructed along the lakefront north of the Loop, continuing into the 21st century. They attracted wealthy residents but few families with children, as wealthier families moved to suburbs for the schools. There were problems in the public school system; mostly Catholic students attended schools in the large parochial system, which was of middling quality.[37] There were a few private schools. The Latin School, Francis Parker and later The Bateman School, all centrally located served those who could afford to pay.

text: The northern and western suburbs developed some of the best public schools in the nation, which were strongly supported by their wealthier residents. The suburban trend accelerated after 1945, with the construction of highways and train lines that made commuting easier. Middle-class Chicagoans headed to the outlying areas of the city, and then into the Cook County and Dupage County suburbs. As ethnic Jews and Irish rose in economic class, they left the city and headed north. Well-educated migrants from around the country moved to the far suburbs.

text: Chicago's Polonia sustained diverse political cultures in the early twentieth century, each with its own newspaper. In 1920 the community had a choice of five daily papers - from the Socialist Dziennik Ludowy [People's daily] (1907–25) to the Polish Roman Catholic Union's Dziennik Zjednoczenia [Union Daily] (1921–39). The decision to subscribe to a particular paper reaffirmed a particular ideology or institutional network based on ethnicity and class, which lent itself to different alliances and different strategies.[38]

text: As the First World War cut off immigration, tens of thousands of African Americans came north in the Great Migration out of the rural South. With new populations competing for limited housing and jobs, especially on the South Side, social tensions rose in the city. Postwar years were more difficult. Black veterans looked for more respect for having served their nation, and some whites resented it.

text: In 1919, the Chicago race riot erupted, in what became known as "Red Summer", when other major cities also suffered mass racial violence based in competition for jobs and housing as the country tried to absorb veterans in the postwar years. Much of the violence against blacks in Chicago was led by members of ethnic Irish athletic clubs, who had much political power in the city and defended their "territory" against African Americans. As was typical in these occurrences, more blacks than whites died in the violence.

text: Concentrating the family resources to achieve home ownership was a common strategy in the ethnic European neighborhoods. It meant sacrificing current consumption, and pulling children out of school as soon as they could earn a wage. By 1900, working-class ethnic immigrants owned homes at higher rates than native-born people. After borrowing from friends and building associations, immigrants kept boarders, grew market gardens, and opened home-based commercial laundries, eroding home-work distinctions, while sending out women and children to work to repay loans. They sought not middle-class upward mobility but the security of home ownership. Many social workers wanted them to pursue upward job mobility (which required more education), but realtors asserted that houses were better than a bank for a poor man. With hindsight, and considering uninsured banks' precariousness, this appears to have been true. Chicago's workers made immense sacrifices for home ownership, contributing to Chicago's sprawling suburban geography and to modern myths about the American dream. The Jewish community, by contrast, rented apartments and maximized education and upward mobility for the next generation.[39]

text: Beginning in the 1940s, waves of Hispanic immigrants began to arrive. The largest numbers were from Mexico and Puerto Rico, as well as Cuba during Fidel Castro's rise. During the 1980s, Hispanic immigrants were more likely to be from Central and South America.

text: After 1965 and the change in US immigration laws, numerous Asian immigrants came; the largest proportion were well-educated Indians and Chinese, who generally settled directly in the suburbs. By the 1970s gentrification began in the city, in some cases with people renovating housing in old inner city neighborhoods, and attracting singles and gay people.

text: Labor unions[edit]

text: After 1900 Chicago was a heavily unionized city, apart from the factories (which were non-union until the 1930s). The IWW was founded in Chicago in June 1905 at a convention of 200 socialists, anarchists, and radical trade unionists from all over the United States. The Railroad brotherhoods were strong, as were the crafts unions affiliated with the American Federation of Labor. The AFL unions operated through the Chicago Federation of Labor to minimize jurisdictional conflicts, which caused many strikes as two unions battled to control a work site.

text: The unionized teamsters in Chicago enjoyed an unusually strong bargaining position when they contended with employers around the city, or supported another union in a specific strike. Their wagons could easily be positioned to disrupt streetcars and block traffic. In addition, their families and neighborhood supporters often surrounded and attacked the wagons of nonunion teamsters who were strikebreaking. When the teamsters used their clout to engage in sympathy strikes, employers decided to coordinate their antiunion efforts, claiming that the teamsters held too much power over commerce in their control of the streets. The teamsters' strike in 1905 represented a clash both over labor issues and the public nature of the streets. To the employers, the streets were arteries for commerce, while to the teamsters, they remained public spaces integral to their neighborhoods.[40]

text: World War II[edit]

text: On December 2, 1942, the world's first controlled nuclear reaction was conducted at the University of Chicago as part of the top secret Manhattan Project.

text: In 1945, US Steel was Chicago's largest single employer, with 18,000 workers at the company's South Works.[41] Within a few decades, massive restructuring in the industry led to the losses of thousands of jobs among the working class.

text: Post World War II[edit]

text: Returning World War II veterans and immigrants from Europe (in particular Displaced Persons from Eastern Europe) created a postwar economic boom and led to the development of huge housing tracts on Chicago's Northwest and Southwest Sides. The city was extensively photographed during the post–war years by street photographers such as Richard Nickel and Vivian Maier.

text: Starting in the 1950s, in the postwar desire for new and improved housing, aided by new highways and commuter train lines, many middle and higher income Americans began moving from the inner-city of Chicago to the suburbs. Changes in industry after 1950, with restructuring of the stockyards and steel industries, led to massive job losses in the city for working-class people. The city population shrank by nearly 700,000. The City Council devised "Plan 21" to improve neighborhoods and focused on creating "Suburbs within the city" near downtown and the lakefront. It built public housing to try to improve housing standards in the city. As a result, many poor were uprooted from newly created enclaves of Black, Latino and poor in neighborhoods such as Near North, Wicker Park, Lakeview, Uptown, Cabrini–Green, West Town and Lincoln Park. The passage of civil rights laws in the 1960s also affected Chicago and other northern cities. In the 1960s and 1970s, many middle and upper income Americans continued to move from the city for better housing and schools in the suburbs.

text: Office building resumed in the 1960s. When completed in 1974, the Sears Tower, now known as the Willis Tower, at 1451 feet was the world's tallest building. It was designed by the famous Chicago firm of Skidmore, Owings & Merrill, which designed many of the city's famous buildings.

text: Politics in the 20th and 21st centuries[edit]

text: Mayor Richard J. Daley served 1955–76, dominating the city's machine politics by his control of the Cook County Democratic Central Committee, which selected party nominees, who were usually elected in the Democratic stronghold. Daley took credit for building four major expressways focused on the Loop, and city-owned O'Hare Airport (which became the world's busiest airport, displacing Midway Airport's prior claims). Several neighborhoods near downtown and the lakefront were gentrified and transformed into "suburbs within the city".

text: He held office during the unrest of the 1960s, some provoked by the police department's discriminatory practices. In the Lincoln Park, Lakeview, Wicker Park and Humboldt Park communities, the Young Lords under the leadership of Jose Cha Cha Jimenez marched and held sit ins to protest the displacement of Latinos and the poor. After the assassination of Dr. Martin Luther King in 1968, major riots of despair resulted in the burning down of sections of the black neighborhoods of the South and West sides. Protests against the Vietnam War at the 1968 Democratic National Convention, held in Chicago, resulted in street violence, with televised broadcasts of the Chicago police's beating of unarmed protesters.

text: In 1979 Jane Byrne, the city's first woman mayor, was elected, winning the Democratic primary due to a citywide outrage about the ineffective snow removal across the city. In 1983, Harold Washington became the first black mayor of Chicago. Richard M. Daley, son of Richard J. Daley, became mayor in 1989, and was repeatedly reelected until he declined to seek re-election in 2011. He sparked debate by demolishing many of the city's vast public housing projects, which had deteriorated and were holding too may poor and dysfunctional families. Concepts for new affordable and public housing have changed to include many new features to make them more viable: smaller scale, environmental designs for public safety, mixed-rate housing, etc. New projects during Daley's administration have been designed to be environmentally sound, more accessible and better for their occupants. In 2011, Rahm Emanuel was elected mayor of Chicago.

text: 1990s, Chicago has seen a turnaround with many revitalized inner city neighborhoods[citation needed]. The city's diversity has grown with new immigrants, with larger percentages of ethnic groups such as Asians, Mexicans and Puerto Ricans. In the 1990s, Chicago gained 113,000 new inhabitants. Since the 1920s, the lakefront has been lined with high-rise apartment buildings for middle classes who work in the city.

text: As a result, the city is increasing in population density, but also achieving improved air quality.[citation needed] The park district, which is committed to the biodiversity recovery plan[citation needed], is set to restore damaged natural areas of the city as well as creating new ones. Its program has created numerous "greenroofs", rooftop gardens on most flattop skyscrapers, designed to reduce heat gain, aid in air quality and provide insulation. Millennium Park on the lake demonstrates many of the new concepts[citation needed].

text: Chicago earned the title of "City of the Year" in 2008 from GQ for contributions in architecture and literature, its world of politics, and the downtown's starring role in the Batman movie The Dark Knight.[42] The city was rated by Moody's as having the most balanced economy in the United States due to its high level of diversification.[43]

text: Flag[edit]

text: Four historical events are commemorated by the four red stars on Chicago's flag: The United States' Fort Dearborn, established at the mouth of the Chicago River in 1803; the Great Chicago Fire of 1871, which destroyed much of the city; the World Columbian Exposition of 1893, by which Chicago celebrated its recovery from the fire; and the Century of Progress World's Fair of 1933–1934, which celebrated the city's centennial. The flag's two blue stripes symbolize the north and south branches of the Chicago River, which flows through the city's downtown. The three white stripes represent the North, West and South sides of the city, Lake Michigan being the east side.

text: Major disasters[edit]

text: The most famous and serious disaster was the Great Chicago Fire of 1871.

text: On December 30, 1903 the "absolutely fireproof", five-week-old Iroquois Theater was engulfed by fire. The fire lasted less than thirty minutes; 602 people died as a result of being burned, asphyxiated, or trampled.[44]

text: The S.S. Eastland was a cruise ship based in Chicago and used for tours. On 24 July 1915—a calm, sunny day—the ship was taking on passengers when it rolled over while tied to a dock in the Chicago River. A total of 844 passengers and crew were killed. An investigation found that the Eastland had become too heavy with rescue gear that had been ordered by Congress in the wake of the Titanic disaster.[45]

text: On December 1, 1958, the Our Lady of the Angels School Fire occurred in the Humboldt Park area. The fire killed 92 students and three nuns; in response, fire safety improvements were made to public and private schools across the United States.[46]

text: April 13, 1992, billions of dollars in damage was caused by the Chicago Flood, when a hole was accidentally drilled into the long-abandoned (and mostly-forgotten) Chicago Tunnel system, which was still connected to the basements of numerous buildings in the Loop. It flooded the central business district with 250 million US gallons (950,000 m3) of water from the Chicago River.[47][48]

text: A major environmental disaster occurred in July 1995, when a week of record high heat and humidity caused 739 heat-related deaths, mostly among isolated elderly poor and others without air conditioning.[49]


document_title: List of highest-scoring NBA games

question_text: most points scored by a single team in an nba game

text: List of highest-scoring NBA games

text: Summary[edit]

text: The highest-scoring regular season game is the triple-overtime game between the Detroit Pistons and the Denver Nuggets on December 13, 1983. The two teams combined to score 370 points, with the Pistons defeating the Nuggets 186–184. An NBA-record four players scored over 40 points in the game, including the Nuggets' Kiki Vandeweghe with a game-high 51. The two teams also set several other NBA records, including the most points scored by one team (186 points), the most points scored by a losing team (184), the most field goals by two teams (142), most field goals by one team (74) and most assists by two teams (93).[5][6]

text: The highest-scoring regular season game in regulation was between the Golden State Warriors and the Denver Nuggets on November 2, 1990. In that game, Golden State defeated Denver 162–158. The Warriors' Chris Mullin scored a game-high 38 points. The Nuggets were coached by Doug Moe from 1980 to 1990 and Paul Westhead from 1990 to 1992,[7][8] both of whom employed a run and gun offensive strategy, which focuses on attempting a high number of field goals while also conceding a large number of points on defense.[9][10] In fact, Moe's and Westhead's Nuggets were participants in five of the ten highest-scoring regular season games in NBA history. The Warriors were coached by Don Nelson from 1988 to 1995 and 2006 to 2010.[11] He employed Nellie Ball, a style of run and gun that uses smaller, more athletic players to outrun opponents.[12] Another notable high scoring regular season game is a March 2, 1962 game between the Philadelphia Warriors and the New York Knicks. In that game, the Warriors' Wilt Chamberlain scored an NBA-record 100 points.[13]

text: The highest-scoring playoff game is the double-overtime game between the Portland Trail Blazers and the Phoenix Suns on May 11, 1992. The two teams combined to score 304 points, with the Trail Blazers defeating the Suns 153–151. The Suns' Kevin Johnson scored a game-high 35 points, with 12 other players also scoring in double figures. The highest-scoring playoff game in regulation occurred when the San Antonio Spurs defeated the Denver Nuggets with a score of 152–133 for a combined score of 285 points on April 26, 1983. In that game, the Spurs' George Gervin scored a game-high 42 points.

text: Most of the highest-scoring games happened before the 1995–96 season, when the average scoring (points per game) per team was always in the 100s.[2] Until the emergence of 'small ball' in 2013, the average had dropped down to the 90s.[14] Only two post-1995 games make the top-ten lists of both the regular season and playoffs: a May 10, 2003 game between the Dallas Mavericks and the Sacramento Kings and a December 7, 2006 game between the Phoenix Suns and New Jersey Nets. Both the Mavericks and the Suns were coached by Nelson and Mike D'Antoni respectively, both of whom also made use of the run and gun style.[15]

text: List[edit]

text:
Key

OT
Overtime (the number indicates the number of overtime periods played.

*
Indicates a game that was won by the road team

tag: table

text: Highest-scoring regular season games[edit]

text:
Rank
Total Points
Date
Location
Winning Team
Final Score
OT
Losing Team
Notes
Ref

1

370

000000001983-12-13-0000December 13, 1983
McNichols Arena
Denver, Colorado
Detroit Pistons*
186–184
3
Denver Nuggets

NBA records

Highest-scoring record[a]
The teams combined for 142 field goals[5]
The teams combined for 93 total assists[5]
4 players scored at least 40 points[5]

Nuggets' Kiki Vandeweghe scored a game-high 51 points, a career high.[5][16]
Leading scorers

Pistons: Isiah Thomas (47), John Long (41), Kelly Tripucka (35)[b]
Nuggets: Vandeweghe (51), Alex English (47), Dan Issel (28)[c]

[17]

2

337

000000001982-03-06-0000March 6, 1982
HemisFair Arena
San Antonio, Texas
San Antonio Spurs
171–166
3
Milwaukee Bucks

Former highest-scoring record[d]
3 players scored 40+ points
Spurs' George Gervin scored a game-high 50 points.
Leading scorers

Spurs: Gervin (50), Mike Mitchell (45)[e]
Bucks: Brian Winters (42), Junior Bridgeman (31), Bob Lanier (29)[f]

[18]

3

320

000000001990-11-02-0000November 2, 1990
McNichols Arena
Denver, Colorado
Golden State Warriors*
162–158
—
Denver Nuggets

Highest-scoring game in regulation
Warriors' Chris Mullin scored a game-high 38 points.
Leading scorers

Warriors: Mullin (38), Tim Hardaway (32), Mitch Richmond (29)[g]
Nuggets: Orlando Woolridge (37), Walter Davis (33)[h]

[19]

4

318

000000001984-01-11-0000January 11, 1984
McNichols Arena
Denver, Colorado
Denver Nuggets
163–155
—
San Antonio Spurs

NBA record

Both teams combined to score 99 points in a quarter[i]

Nuggets' Kiki Vandeweghe scored a game-high 50 points.
Leading scorers

Nuggets: Vandeweghe (50), Alex English (25)[j]
Spurs: George Gervin (38), John Lucas II (23)[k]

[21]

4

318

000000002006-12-07-0000December 7, 2006
Continental Airlines Arena
East Rutherford, New Jersey
Phoenix Suns*
161–157
2
New Jersey Nets

Suns' Steve Nash scored a game-high 42 points.
Nets' Jason Kidd recorded a triple-double[l]
Leading scorers

Suns: Nash (42), Shawn Marion (33), Raja Bell (24), Amare Stoudemire (23)[m]
Nets: Kidd (38), Vince Carter (31), Richard Jefferson (25)[n]

[22]

6

316

000000001962-03-02-0000March 2, 1962
Hershey Sports Arena
Hershey, Pennsylvania
Philadelphia Warriors
169–147
—
New York Knicks

Former highest-scoring record[o]
NBA record

Warriors' Wilt Chamberlain scored a game-high 100 points.[p]

Leading scorers

Warriors: Chamberlain (100)[q]
Knicks: Richie Guerin (39), Willie Naulls (33), Cleveland Buckner (31)[r]

[23]

6

316

000000001970-03-12-0000March 12, 1970
Cincinnati Gardens
Cincinnati
Cincinnati Royals
165–151
—
San Diego Rockets

Former highest-scoring record[s]
Rockets' Elvin Hayes scored a game-high 40 points
Leading scorers

Royals: Tom Van Arsdale (36), Connie Dierking (34), Johnny Green (29), Oscar Robertson (28), Norm Van Lier (22)[t]
Rockets: Hayes (40), Don Kojis (23), John Block (20)[u]

[24]

6

316

000000001990-11-10-0000November 10, 1990
Arizona Veterans Memorial Coliseum
Phoenix, Arizona
Phoenix Suns
173–143
—
Denver Nuggets

NBA record

Both teams combined to score 174 points in a half[v]
The Suns scored 107 points during the first half of the game.

Nuggets' Orlando Woolridge scored a game-high 40 points.
Leading scorers

Suns: Cedric Ceballos (32), Kevin Johnson (23), Kenny Battle (23), Dan Majerle (21), Tom Chambers (20)[w]
Nuggets: Woolridge (40), Mahmoud Abdul-Rauf (26), Walter Davis (22)[x]

[25]

9

314

000000001990-11-07-0000November 7, 1990
HemisFair Arena
San Antonio, Texas
San Antonio Spurs
161–153
—
Denver Nuggets

Spurs' David Robinson scored a game-high 43 points.
Leading scorers

Spurs: Robinson (43), Terry Cummings (31), Sean Elliott (29), Reggie Williams (22)[y]
Nuggets: Orlando Woolridge (37), Walter Davis (32), Todd Lichti (29)[z]

[26]

10

312

000000001959-02-27-0000February 27, 1959
Boston Garden
Boston
Boston Celtics
173–139
—
Minneapolis Lakers

Former highest-scoring record[aa]
Celtics' Tom Heinsohn scored a game-high 43 points.
Leading scorers

Celtics: Heinsohn (43), Bob Cousy (31), Bill Sharman (29), Frank Ramsey (20)[ab]
Lakers: Elgin Baylor (28), Vern Mikkelsen (25), Rod Hundley (21)[ac]

[27]

text: Highest-scoring playoff games[edit]

text: Below are the top 10 highest-scoring playoff games. Four of the games happened before the 1979–80 season, the season in which the three-point line was first implemented.

text:
Highest-scoring playoff games

Total
points
Date
Location
Winner
Result
OT
Loser
Notes
Ref.

1

304

000000001992-05-11-0000May 11, 1992
Arizona Veterans Memorial Coliseum
Phoenix, Arizona
Portland Trail Blazers*
153–151
2
Phoenix Suns

NBA highest-scoring record[ad]
Suns' Kevin Johnson scored a game-high 35 points
Leading scorers

Trail Blazers: Clyde Drexler (33), Terry Porter (31), Danny Ainge (25), Jerome Kersey (21)[ae]
Suns: Johnson (35), Tom Chambers (29), Jeff Hornacek (23), Dan Majerle (21)[af]

The Trail Blazers won the conference semifinals series 4–1
Last NBA game at Arizona Veterans Memorial Coliseum

[28]

2

285

000000001983-04-26-0000April 26, 1983
HemisFair Arena
San Antonio, Texas
San Antonio Spurs
152–133
—
Denver Nuggets

Former highest-scoring record[ag]
Spurs' George Gervin scored a game-high 42 points
Leading scorers

Spurs: Gervin (42), Johnny Moore (24), Gene Banks (22), Mike Mitchell (22)[ah]
Nuggets: Dan Issel (28), Alex English (26), Kiki Vandeweghe (22)[ai]

The Spurs won the conference semifinals series 4–1

[29]

2

285

000000001990-04-28-0000April 28, 1990
Boston Garden
Boston
Boston Celtics
157–128
—
New York Knicks

Celtics' Kevin McHale scored a game-high 31 points
Leading scorers

Celtics: McHale (31), Reggie Lewis (21)[aj]
Knicks: Patrick Ewing (28), Gerald Wilkins (24), Johnny Newman (21)[ak]

The Knicks won the first round series 3–2

[30]

4

280

000000001987-04-23-0000April 23, 1987
Reunion Arena
Dallas
Dallas Mavericks
151–129
—
Seattle SuperSonics

SuperSonics' Tom Chambers scored a game-high 35 points
Leading scorers

Mavericks: Mark Aguirre (28), Roy Tarpley (25)[al]
SuperSonics: Chambers (35), Dale Ellis (22)[am]

The SuperSonics won the first round series 3–1

[31]

5

279

000000001967-04-01-0000April 1, 1967
Oakland–Alameda County Coliseum Arena
Oakland, California
San Francisco Warriors
143–136
—
St. Louis Hawks

Former highest-scoring record[an]
Warriors' Rick Barry scored a game-high 47 points
Leading scorers

Warriors: Barry (47), Jeff Mullins (26), Nate Thurmond (22)[ao]
Hawks: Bill Bridges (26), Lou Hudson (24), Richie Guerin (22), Lenny Wilkens (22)[ap]

The Warriors won the division finals series 4–2

[32]

6

278

000000001957-03-25-0000March 25, 1957
Minneapolis Auditorium
Minneapolis
St. Louis Hawks*
143–135
2
Minneapolis Lakers

Former highest-scoring record[aq]
Lakers' Bobby Leonard scored a game-high 42 points
Leading scorers

Hawks: Bob Pettit (35), Slater Martin (26), Cliff Hagan (22)[ar]
Lakers: Leonard (42), Clyde Lovellette (22), Walter Dukes (21)[as]

The Hawks won the division finals series 3–0

[33]

6

278

000000002003-05-10-0000May 10, 2003
ARCO Arena
Sacramento, California
Dallas Mavericks*
141–137
2
Sacramento Kings

Mavericks' Nick Van Exel scored a game-high 40 points
Leading scorers

Mavericks: Van Exel (40), Steve Nash (31), Dirk Nowitzki (25), Michael Finley (20)[at]
Kings: Peja Stojaković (39), Vlade Divac (20)[au]

The Mavericks won the conference semifinals series 4–3

[34]

8

277

000000001985-04-20-0000April 20, 1985
Great Western Forum
Los Angeles
Los Angeles Lakers
147–130
—
Phoenix Suns

Lakers' Kareem Abdul-Jabbar scored a game-high 24 points
Leading scorers

Lakers: Abdul-Jabbar (24), Bob McAdoo (22), Byron Scott (21), Mike McGee (20)[av]
Suns: Alvan Adams (23), Jay Humphries (21), Mike Sanders (20)[aw]

The Lakers won the conference semifinals series 3–0

[35]

9

276

000000001967-04-14-0000April 14, 1967
The Spectrum
Philadelphia
Philadelphia 76ers
141–135
1
San Francisco Warriors

Warriors' Rick Barry scored a game-high 37 points
Leading scorers

76ers: Hal Greer (32), Wali Jones (30), Billy Cunningham (26), Chet Walker (23)[ax]
Warriors: Barry (37), Nate Thurmond (24), Tom Meschery (20)[ay]

The 76ers won the finals series 4–2

[36]

9

276

000000001970-03-30-0000March 30, 1970
The Spectrum
Philadelphia
Milwaukee Bucks*
156–120
—
Philadelphia 76ers

Bucks' Kareem Abdul-Jabbar scored a game-high 33 points
Leading scorers

Bucks: Abdul-Jabbar (33), Jon McGlocklin (24), Flynn Robinson (20)[az]
76ers: Archie Clark (20)[ba]

The Bucks won the conference semifinals series 4–1

[37]

9

276

000000002013-04-27-0000April 27, 2013
United Center
Chicago
Chicago Bulls
142–134
3
Brooklyn Nets

Bulls' Nate Robinson scored a game-high 34 points
Leading scorers

Bulls: Robinson (34), Carlos Boozer (21)[bb]
Nets: Deron Williams (32), Brook Lopez (26), Joe Johnson (22)[bc]

The Bulls won the first round series 4–3

[38]