The Ten Commandments in Greek and Hebrew: An Examination of Differences and Historical Implications

The Ten Commandments hold a foundational place in Judeo-Christian traditions, encapsulating essential moral imperatives. However, their transmission and interpretation have varied across different texts and cultures, notably between the Greek Septuagint (LXX) and Hebrew Masoretic texts. These variations raise intriguing questions about the historical and theological developments that shaped these differences.

Divergent Orderings: Greek vs. Hebrew Texts

One of the most striking differences between the Greek and Hebrew versions of the Ten Commandments lies in their ordering. The Greek Septuagint (LXX), a translation of the Hebrew Scriptures into Greek dating from around 270 BCE, presents a different sequence than the Hebrew Masoretic text. This discrepancy has significant implications for understanding how these texts were used and transmitted within Jewish communities.

The Greek Septuagint (LXX)

In the LXX, the commandments appear as follows:

1. Thou shalt have no other gods before me.
2. Thou shalt not make unto thee any graven image.
3. Thou shalt not take the name of the Lord thy God in vain.
4. Remember the Sabbath day, to keep it holy.
5. Honour thy father and thy mother.
6. Thou shalt not commit adultery.
7. Thou shalt not steal.
8. Thou shalt not kill.
9. Thou shalt not bear false witness against thy neighbour.
10. Thou shalt not covet.

The Hebrew Masoretic Text

In the Hebrew Masoretic text, the commandments are ordered slightly differently:

1. I am the Lord thy God.
2. Thou shalt have no other gods before me.
3. Thou shalt not make unto thee any graven image.
4. Thou shalt not take the name of the Lord thy God in vain.
5. Remember the Sabbath day, to keep it holy.
6. Honour thy father and thy mother.
7. Thou shalt not kill.
8. Thou shalt not commit adultery.
9. Thou shalt not steal.
10. Thou shalt not bear false witness against thy neighbour.
11. Thou shalt not covet.

Philo on the Order of Commandments

Philo of Alexandria, a Hellenistic Jewish philosopher, provides insight into the Greek understanding of the commandments. He discusses the second table of the Ten Commandments, noting the ethical and societal implications of each:

• Adultery: Philo considers this commandment to encompass various forms of sexual immorality.
• Murder: He extends this prohibition to acts of violence and harm.
• Theft: Philo links this commandment to broader issues of dishonesty and exploitation.
• False Witness: This includes deceit and falsehood in various contexts.
• Coveting: Philo views desire as the root of many sins, emphasizing self-control.

Philo's interpretations highlight the broader moral and ethical framework within which the commandments were understood in Hellenistic Judaism.

The Historical and Theological Context

The differing orders of the Ten Commandments in Greek and Hebrew texts reflect broader historical and theological contexts. The Greek Septuagint was produced in Alexandria for the Jewish diaspora, while the Hebrew text was preserved and transmitted within the land of Israel. These texts were not merely translations but were also adaptations to the cultural and theological environments of their respective communities.

The existence of divergent texts suggests a complex process of transmission and canonization. Jewish communities in Judea, Samaria, and Alexandria likely had physical replicas of the Ten Commandments with different orderings and readings, reflecting their unique theological emphases. This diversity indicates that the understanding and interpretation of these foundational laws were dynamic and multifaceted.

The Role of the Temple and Synagogue

Physical replicas of the Ten Commandments were central to worship in the Temple and synagogues. Rabbinic traditions indicate that the Ten Commandments were a focal point of prayer and liturgy, underscoring their importance. However, differences in textual traditions suggest that these replicas varied across communities, each reflecting its own textual tradition.

The Mishnah and Talmud provide evidence of debates and practices surrounding the reading of the Ten Commandments, further illustrating their central role in Jewish religious life. The integration of the commandments into daily prayers and their presence in synagogues highlight their enduring significance.

Conclusion: The Complexity of Transmission

The differences in the ordering of the Ten Commandments between the Greek Septuagint and Hebrew Masoretic texts offer a fascinating glimpse into the complexities of textual transmission and interpretation in ancient Judaism. These variations underscore the dynamic nature of religious texts and the ways in which they were adapted to meet the needs of different communities.

Understanding these differences requires a nuanced approach that considers historical, cultural, and theological contexts. By examining the Ten Commandments in both Greek and Hebrew, we gain deeper insights into the rich tapestry of Jewish tradition and the enduring legacy of these foundational laws.