{"id":24479,"date":"2026-03-27T13:02:42","date_gmt":"2026-03-27T13:02:42","guid":{"rendered":"https:\/\/www.bartehrman.com\/?p=24479"},"modified":"2026-03-27T13:02:42","modified_gmt":"2026-03-27T13:02:42","slug":"two-versions-of-10-commandments","status":"publish","type":"post","link":"https:\/\/www.bartehrman.com\/two-versions-of-10-commandments\/","title":{"rendered":"The Two Versions of 10 Commandments: Deuteronomy vs Exodus"},"content":{"rendered":"

The Two Versions of 10 Commandments: Deuteronomy vs Exodus<\/h2>\n

\"\"<\/p>\n

Written by Joshua Schachterle, Ph.D<\/a><\/p>\n

Author | \u00a0Professor | Scholar<\/p>\n

Author | \u00a0Professor | BE Contributor<\/p>\n

Verified! \u00a0See our editorial guidelines<\/a><\/p>\n

Verified! \u00a0See our guidelines<\/a><\/p>\n\nDate written: March 27th, 2026\n\nDate written: March 27th, 2026\n

Disclaimer: The views and opinions expressed in this article belong to the author and do not necessarily match my own. – Dr. Bart D. Ehrman<\/p>\n

The Ten Commandments are among the most famous passages in the Bible and have shaped religious thought, ethics, and law for thousands of years<\/strong>. Traditionally understood as divine instructions given by God, these commandments form a central part of the Hebrew Bible and have played a foundational role in several religious traditions. Yet the biblical text itself reveals a more complex picture than many people realize.<\/p>\n

What many don\u2019t realize is that there are two versions of the Ten Commandments and that they are worded slightly differently in each version. By examining these different versions\u2014particularly those found in Exodus and Deuteronomy\u2014we can better understand not only what the Ten Commandments say, but also how they developed over time and why they have been interpreted in different ways across centuries of religious history.<\/p>\n

\"Two<\/p>\n

What Are the Ten Commandments?<\/h2>\n

The Ten Commandments<\/a> are a set of moral and religious instructions from the Hebrew Bible. In the original Hebrew they are called \u02bf\u0102\u015b\u00e9re\u1e6f had-Dibb\u0259r\u00f4\u1e6f, which simply means \u201cthe ten words (or sentences).\u201d In the Greek version of the Hebrew Bible known as the Septuagint, they are called dek\u00e1logos, again \u201cten words,\u201d from which we get our English word, the Decalogue, another name for the Ten Commandments.<\/p>\n

According to the Hebrew Bible account, God gave the commandments to Moses\u2014first orally and then in written form\u2014who then gave them to the Israelites.<\/p>\n

When God finished speaking with Moses on Mount Sinai, he gave him the two tablets of the covenant, tablets of stone, written with the finger of God (Exodus 31:18).<\/p>\n

\"\"\"\"<\/p>\n

The Ten Commandments are an important part of the Torah for Jews (along with more than 600 other commandments). However, they are also foundational for Christians and Muslims, although interpretations may vary slightly within the three traditions.<\/p>\n

In this article, however, we\u2019ll look at two versions of the Ten Commandments, the first from Exodus 20 and the second from Deuteronomy 5, and analyze their differences. Take a look at the comparison chart below, borrowed from \u201cThe Decalogue or Ten Commandments: Similarities and Differences in Religious Traditions\u201d<\/a> by Felix Just.<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
Exodus 20:1-17 (NRSV)<\/strong><\/th>\nJewish<\/strong><\/th>\nOrth.<\/strong><\/th>\nProt.<\/strong><\/th>\nLuth.<\/strong><\/th>\nCath.<\/strong><\/th>\nDeuteronomy 5:6-21 (NRSV)<\/strong><\/th>\n<\/tr>\n<\/thead>\n
1<\/strong> Then God spoke all these words:<\/td>\n1<\/td>\n1<\/td>\n0<\/td>\n1<\/td>\n1<\/td>\n6<\/strong> I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery;7<\/strong> you shall have no other gods before me.8<\/strong> You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth.9<\/strong> You shall not bow down to them or worship them;for I the LORD your God am a jealous God, punishing children for the iniquity of parents, to the third and fourth generation of those who reject me,10<\/strong> but showing steadfast love to the thousandth generation of those who love me and keep my commandments.<\/td>\n<\/tr>\n
2<\/strong> I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery;<\/td>\n1<\/td>\n1<\/td>\n0<\/td>\n1<\/td>\n1<\/td>\n<\/tr>\n
3<\/strong> you shall have no other gods before me.<\/td>\n2<\/td>\n1<\/td>\n1<\/td>\n1<\/td>\n1<\/td>\n<\/tr>\n
4<\/strong> You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth.5<\/strong> You shall not bow down to them or worship them;for I the LORD your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me,6<\/strong> but showing steadfast love to the thousandth generation of those who love me and keep my commandments.<\/td>\n2<\/td>\n2<\/td>\n2<\/td>\n1<\/td>\n1<\/td>\n<\/tr>\n
7<\/strong> You shall not make wrongful use of the name of the LORD your God,for the LORD will not acquit anyone who misuses his name.<\/td>\n3<\/td>\n3<\/td>\n3<\/td>\n2<\/td>\n2<\/td>\n11<\/strong> You shall not make wrongful use of the name of the LORD your God,for the LORD will not acquit anyone who misuses his name.<\/td>\n<\/tr>\n
8<\/strong> Remember the sabbath day, and keep it holy.9<\/strong> Six days you shall labor and do all your work.10<\/strong> But the seventh day is a sabbath to the LORD your God; you shall not do any work–you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns.11<\/strong> For in six days the LORD made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the LORD blessed the sabbath day and consecrated it.<\/td>\n4<\/td>\n4<\/td>\n4<\/td>\n3<\/td>\n3<\/td>\n12<\/strong> Observe the sabbath day and keep it holy, as the LORD your God commanded you.13<\/strong> Six days you shall labor and do all your work.14<\/strong> But the seventh day is a sabbath to the LORD your God; you shall not do any work–you, or your son or your daughter, or your male or female slave, or your ox or your donkey, or any of your livestock, or the resident alien in your towns, so that your male and female slave may rest as well as you.15<\/strong> Remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm; therefore the LORD your God commanded you to keep the sabbath day.<\/td>\n<\/tr>\n
12<\/strong> Honor your father and your mother,so that your days may be long in the land that the LORD your God is giving you.<\/td>\n5<\/td>\n5<\/td>\n5<\/td>\n4<\/td>\n4<\/td>\n16<\/strong> Honor your father and your mother, as the LORD your God commanded you,so that your days may be long and that it may go well with you in the land that the LORD your God is giving you.<\/td>\n<\/tr>\n
13<\/strong> You shall not murder.<\/td>\n6<\/td>\n6<\/td>\n6<\/td>\n5<\/td>\n5<\/td>\n17<\/strong> You shall not murder.<\/td>\n<\/tr>\n
14<\/strong> You shall not commit adultery.<\/td>\n7<\/td>\n7<\/td>\n7<\/td>\n6<\/td>\n6<\/td>\n18<\/strong> Neither shall you commit adultery.<\/td>\n<\/tr>\n
15<\/strong> You shall not steal.<\/td>\n8<\/td>\n8<\/td>\n8<\/td>\n7<\/td>\n7<\/td>\n19<\/strong> Neither shall you steal.<\/td>\n<\/tr>\n
16<\/strong> You shall not bear false witness against your neighbor.<\/td>\n9<\/td>\n9<\/td>\n9<\/td>\n8<\/td>\n8<\/td>\n20<\/strong> Neither shall you bear false witness against your neighbor.<\/td>\n<\/tr>\n
17a<\/strong> You shall not covet your neighbor’s house;17b<\/strong> you shall not covet your neighbor’s wife,or male or female slave, or ox, or donkey,or anything that belongs to your neighbor.<\/td>\n10<\/td>\n10<\/td>\n10<\/td>\n9&10<\/td>\n9&10<\/td>\n21a<\/strong> Neither shall you covet your neighbor’s wife.21b<\/strong> Neither shall you desire your neighbor’s house, or field,or male or female slave, or ox, or donkey,or anything that belongs to your neighbor.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The first thing you\u2019ll notice is that the two versions are nearly identical. The main differences occur in only two of the Commandments<\/strong>. However, before we look at those differences, we need to understand that different religious traditions enumerate the commandments differently. Look specifically at the middle columns, telling us how Jewish, Orthodox Christians, the majority of Protestants, Lutherans specifically, and Catholics enumerate the commandments differently.<\/p>\n

Adherents of Judaism traditionally view the prologue\u2014\u201cI am the LORD your God\u201d\u2014as the first Commandment, followed by \u201cYou shall have no other gods before me\u201d as the second. Protestants, on the other hand, see the Jews\u2019 second Commandment as the first. Why are these numbered differently in different traditions, resulting in two versions of the Ten Commandments? It all comes down to how the manuscript evidence presents the passage. As Felix Just notes, the Ten Commandments<\/p>\n

come from the Hebrew Bible, but it is not so obvious to determine exactly what they are or how to count them. These commandments are recorded in two different biblical chapters (Exodus 20:1\u201317 & Deuteronomy 5:6\u201321), yet each text is slightly different, and neither passage explicitly numbers the commandments one through ten.<\/p>\n

\"\"\"\"<\/p>\n

The line breaks that we see between Commandments in our modern Bibles, as well as chapters and verses, were not there in ancient manuscripts but were a later innovation. The original versions were simply included in blocks of text. Early interpreters thus had to decide which lines constituted commandments and which were merely prologues or explanations of the Commandments. For this reason, I won\u2019t refer to the first or second Commandments in this article. Instead, I\u2019ll just quote each Commandment itself, leaving out the numbers.<\/p>\n

NOW AVAILABLE!<\/p>\n

Finding Moses: What Scholars Know About The Exodus &\u00a0 The Jewish Law<\/b><\/strong><\/p>\n

<\/u><\/b>Riveting and controversial, the “FINDING MOSES” lecture series takes you on a deep dive into the stories of Moses, the exodus, and a whole lot more…<\/p>\n

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How and Why Are the Two Lists Different?<\/h2>\n

When it comes to any biblical text, including the Ten Commandments, interpretations vary. In fact, in The Decalogue through the Centuries: From the Hebrew Scriptures to Benedict XVI<\/a>, Daniel Block writes that the Commandments were written as broad and general, which permitted varied interpretations. In other words, the author(s) of the Commandments supplied guiding norms that could be relevant across changing situations and conditions.<\/p>\n

It\u2019s also important to note, as Michael Coogan does, that the fact that the Exodus<\/a> Ten Commandments and Deuteronomy Ten Commandments are (slightly) different shows that the text of the Ten Commandments remained somewhat fluid and changeable at the time they were written. As we\u2019ll see, the dissimilarities indicate that the two versions had a different focus.<\/p>\n

First, in the Commandment about the Sabbath, there is a major distinction between the explanations for why it is necessary to \u201cremember\u201d or \u201cobserve\u201d the Sabbath, which in this case means to refrain from all work on that day. In the Exodus version (Exodus 20:11) we see this:<\/p>\n

(Affiliate Disclaimer: We may earn commissions on products you purchase through this page at no additional cost to you. Thank you for supporting our site!<\/em>)<\/p>\n

For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the Sabbath day and consecrated it<\/strong>.<\/p>\n

\"\"\"\"<\/p>\n

In this Ten Commandments Exodus passage, the reason given for resting on the Sabbath is to commemorate the completion of God\u2019s creation by making the next day holy. However, in Deuteronomy 5:15, we see a different rationale for not working on the Sabbath:<\/p>\n

Remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there with a mighty hand and an outstretched arm<\/strong>; therefore the Lord your God commanded you to keep the Sabbath day.<\/p>\n

\"\"\"\"<\/p>\n

In that Ten Commandments Deuteronomy excerpt, the Sabbath is a day for the Israelites to honor God for liberating them from Egypt. What do those differing rationales tell us?<\/p>\n

In his Introduction to the Hebrew Bible<\/a>, John J. Collins writes that the two versions were written by two different sources<\/strong>. The Exodus version is generally believed to have been written by the E or Elohist source in the 9th century BCE, while the Deuteronomy version was written later by the D or Deuteronomist source in the 7th century BCE (if you\u2019re not familiar with these sources, this article on Genesis<\/a> explains them). This means that the D source likely used the E source version as a basis, much like the Gospels of Matthew and Luke used Mark as a source<\/a>. However, the two sources were from different regions and thus had a somewhat different emphasis.<\/p>\n

We can see the different emphasis in the two versions of the Sabbath commandment. While both prohibit working on the Sabbath, the Exodus version is grounded in a theology of creation, acknowledging that their God is the Lord of the universe. The Deuteronomy version, on the other hand, is based on the notion of liberation. God is the great liberator of the Israelites and, by implication, loyalty to him will keep them free.<\/p>\n

The other difference in commandment wording occurs in the final commandment, which prohibits coveting. In Exodus, the list of possessions not to be coveted begins with \u201cyour neighbor\u2019s wife,\u201d while in Deuteronomy, it begins with \u201cyour neighbor\u2019s house.\u201d Was this an intentional reordering of priorities between the two or just a scribal accident or mistake?<\/p>\n

While there\u2019s no way to be entirely sure, scholars have speculated about this. Since we know that the Exodus list was written earlier than that of Deuteronomy, it seems at least plausible that this change was made on purpose. Shawna Dolansky<\/a> points out that the point of both prohibitions on coveting<\/p>\n

is that doing so could lead to actions forbidden in the previous four commandments, thereby undermining the fabric of human community. Coveting people or property that do not belong to you might instigate activities like adultery, murder, theft and even bearing false witness.<\/p>\n

\"\"\"\"<\/p>\n

If this is the case, it might be that the author of the Exodus Decalogue believed wanting another\u2019s house was more likely to lead to unlawful activity, while the Deuteronomist believed that wanting another\u2019s wife would do so. This is, again, speculation, but is a possible interpretation of this difference.<\/p>\n

\"10<\/p>\n

More Than Two Versions of the Ten Commandments? The Case of Exodus 34:11\u201326<\/h2>\n

While the two versions of the Ten Commandments in Exodus 20 and Deuteronomy 5 are remarkably similar overall, there is a third version which is quite different from them. The first two, the ones with which most of us are familiar, are often called the Ethical Decalogues, but the third is generally known as the Ritual Decalogue.<\/p>\n

There is a specific narrative context for the Ritual Decalogue in Exodus. When Moses descends from Mount Sinai in Exodus 32 with the two stone tablets containing the Decalogue, he sees his people worshipping a golden calf instead of God. This infuriates him, causing him to smash the tablets in anger. God then tells Moses to carve out two more stone tablets and writes out the Commandments again. But wait! This time, they are almost entirely different.<\/p>\n

The Exodus 34 version is, in large part, a set of cultic instructions for how to make sacrifices and keep holy festivals<\/strong>. Why would these be so different in emphasis from the Ethical Decalogue?<\/p>\n

Well, the Ethical Decalogue is linked to the E source, as I stated above. The Ritual Decalogue, on the other hand, is linked to the J or Yahwist source, and emphasizes cultic responsibilities in order to maintain the covenant with God. Since the golden calf incident broke the covenant between God and the Israelites, scholars believe that J wrote the Ritual Decalogue to re-sanctify the people and renew that covenant.<\/p>\n

Conclusion<\/h2>\n

The Ten Commandments have been influential for millennia. While biblical texts claim that their mandates came directly from God, there are three versions of them which seem to have different emphases.<\/p>\n

The first version, in Exodus 20, is a list of ethical imperatives meant to preserve the fabric of Israelite society and their covenant with God by preventing conflicts. The version in Deuteronomy has this same emphasis. The main difference, owing to their different sources, is that in Exodus, God as creator is highlighted while in Deuteronomy, God as liberator is the focus.<\/p>\n

Then there\u2019s version number 3. The version in Exodus 34 takes the emphasis (mostly) away from ethics and focuses on the importance of the correct performance of rituals. This shows, among other things, that a third source wrote this version.<\/p>\n

All of this goes to show the patchwork form that characterized the creation of these two biblical books and how different traditions in ancient Israel focused on different interpretations of the Israelites\u2019 relationship with God.<\/p>\n

By the way, if you\u2019re interested in learning more about the Hebrew Bible, check out Bart Ehrman\u2019s course In the Beginning: History, Legend, and Myth in Genesis<\/a>.<\/p>\n

NOW AVAILABLE!<\/p>\n

Finding Moses: What Scholars Know About The Exodus &\u00a0 The Jewish Law<\/b><\/strong><\/p>\n

<\/u><\/b>Riveting and controversial, the “FINDING MOSES” lecture series takes you on a deep dive into the stories of Moses, the exodus, and a whole lot more…<\/p>\n

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The Two Versions of 10 Commandments: Deuteronomy vs Exodus Written by Joshua Schachterle, Ph.D Author | \u00a0Professor | Scholar Author | \u00a0Professor | BE Contributor Verified! \u00a0See our editorial guidelines Verified! \u00a0See our guidelines Disclaimer: The views and opinions expressed in this article belong to the author and do not necessarily match my own. – […]<\/p>\n","protected":false},"author":10,"featured_media":24481,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","tve_updated_post":"

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The Two Versions of 10 Commandments: Deuteronomy vs Exodus<\/h2><\/div>
__CONFIG_post_symbol__{\"id\":\"17826\"}__CONFIG_post_symbol__<\/div><\/div>

Disclaimer: The views and opinions expressed in this article belong to the author and do not necessarily match my own. - Dr. Bart D. Ehrman<\/p><\/div>

The Ten Commandments are among the most famous passages in the Bible and have shaped religious thought, ethics, and law for thousands of years<\/strong>. Traditionally understood as divine instructions given by God, these commandments form a central part of the Hebrew Bible and have played a foundational role in several religious traditions. Yet the biblical text itself reveals a more complex picture than many people realize.<\/p>

What many don\u2019t realize is that there are two versions of the Ten Commandments and that they are worded slightly differently in each version. By examining these different versions\u2014particularly those found in Exodus and Deuteronomy\u2014we can better understand not only what the Ten Commandments say, but also how they developed over time and why they have been interpreted in different ways across centuries of religious history.<\/p><\/div>

\"Two<\/span><\/div>

What Are the Ten Commandments?<\/h2><\/div>

The Ten Commandments<\/a> are a set of moral and religious instructions from the Hebrew Bible. In the original Hebrew they are called \u02bf\u0102\u015b\u00e9re\u1e6f had-Dibb\u0259r\u00f4\u1e6f, which simply means \u201cthe ten words (or sentences).\u201d In the Greek version of the Hebrew Bible known as the Septuagint, they are called dek\u00e1logos, again \u201cten words,\u201d from which we get our English word, the Decalogue, another name for the Ten Commandments.<\/p>

According to the Hebrew Bible account, God gave the commandments to Moses\u2014first orally and then in written form\u2014who then gave them to the Israelites.<\/p><\/div>

\n\t
<\/div>\n\t
\n\t
<\/div>\n\t

When God finished speaking with Moses on Mount Sinai, he gave him the two tablets of the covenant, tablets of stone, written with the finger of God (Exodus 31:18).<\/p><\/div><\/div>\n<\/div>

\n\t
<\/div>\n\t
\"\"<\/span><\/div><\/div>\n<\/div><\/div>
\n\t
<\/div>\n\t
\"\"<\/span><\/div><\/div>\n<\/div><\/div><\/div>\n<\/div>
\t

The Ten Commandments are an important part of the Torah for Jews (along with more than 600 other commandments). However, they are also foundational for Christians and Muslims, although interpretations may vary slightly within the three traditions.<\/p>

In this article, however, we\u2019ll look at two versions of the Ten Commandments, the first from Exodus 20 and the second from Deuteronomy 5, and analyze their differences. Take a look at the comparison chart below, borrowed from \u201cThe Decalogue or Ten Commandments: Similarities and Differences in Religious Traditions\u201d<\/a> by Felix Just.<\/p><\/div>

<\/tr><\/tr>

Exodus 20:1-17 (NRSV)<\/strong><\/p><\/div><\/th>

Jewish<\/strong><\/p><\/div><\/th>

Orth.<\/strong><\/p><\/div><\/th>

Prot.<\/strong><\/p><\/div><\/th>

Luth.<\/strong><\/p><\/div><\/th>

Cath.<\/strong><\/p><\/div><\/th>

Deuteronomy 5:6-21 (NRSV)<\/strong><\/p><\/div><\/th><\/tr><\/thead>

1<\/strong> Then God spoke all these words:<\/p><\/div><\/td>

1<\/p><\/div><\/td>

1<\/p><\/div><\/td>

0<\/p><\/div><\/td>

1<\/p><\/div><\/td>

1<\/p><\/div><\/td>


6<\/strong> I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery;
7<\/strong> you shall have no other gods before me.
8<\/strong> You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth.
9<\/strong> You shall not bow down to them or worship them;
for I the LORD your God am a jealous God, punishing children for the iniquity of parents, to the third and fourth generation of those who reject me,
10<\/strong> but showing steadfast love to the thousandth generation of those who love me and keep my commandments.<\/p><\/div><\/td><\/tr>

2<\/strong> I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery;<\/p><\/div><\/td>

1<\/p><\/div><\/td>

1<\/p><\/div><\/td>

0<\/p><\/div><\/td>

1<\/p><\/div><\/td>

1<\/p><\/div><\/td><\/tr>

3<\/strong> you shall have no other gods before me.<\/p><\/div><\/td>

2<\/p><\/div><\/td>

1<\/p><\/div><\/td>

1<\/p><\/div><\/td>

1<\/p><\/div><\/td>

1<\/p><\/div><\/td><\/tr>

4<\/strong> You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth.
5<\/strong> You shall not bow down to them or worship them;
for I the LORD your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me,
6<\/strong> but showing steadfast love to the thousandth generation of those who love me and keep my commandments.<\/p><\/div><\/td>

2<\/p><\/div><\/td>

2<\/p><\/div><\/td>

2<\/p><\/div><\/td>

1<\/p><\/div><\/td>

1<\/p><\/div><\/td><\/tr>

7<\/strong> You shall not make wrongful use of the name of the LORD your God,
for the LORD will not acquit anyone who misuses his name.<\/p><\/div><\/td>

3<\/p><\/div><\/td>

3<\/p><\/div><\/td>

3<\/p><\/div><\/td>

2<\/p><\/div><\/td>

2<\/p><\/div><\/td>

11<\/strong> You shall not make wrongful use of the name of the LORD your God,
for the LORD will not acquit anyone who misuses his name.<\/p><\/div><\/td><\/tr>

8<\/strong> Remember the sabbath day, and keep it holy.
9<\/strong> Six days you shall labor and do all your work.
10<\/strong> But the seventh day is a sabbath to the LORD your God; you shall not do any work--you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns.
11<\/strong> For in six days the LORD made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the LORD blessed the sabbath day and consecrated it.<\/p><\/div><\/td>

4<\/p><\/div><\/td>

4<\/p><\/div><\/td>

4<\/p><\/div><\/td>

3<\/p><\/div><\/td>

3<\/p><\/div><\/td>

12<\/strong> Observe the sabbath day and keep it holy, as the LORD your God commanded you.
13<\/strong> Six days you shall labor and do all your work.
14<\/strong> But the seventh day is a sabbath to the LORD your God; you shall not do any work--you, or your son or your daughter, or your male or female slave, or your ox or your donkey, or any of your livestock, or the resident alien in your towns, so that your male and female slave may rest as well as you.
15<\/strong> Remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm; therefore the LORD your God commanded you to keep the sabbath day.<\/p><\/div><\/td><\/tr>

12<\/strong> Honor your father and your mother,
so that your days may be long in the land that the LORD your God is giving you.<\/p><\/div><\/td>

5<\/p><\/div><\/td>

5<\/p><\/div><\/td>

5<\/p><\/div><\/td>

4<\/p><\/div><\/td>

4<\/p><\/div><\/td>

16<\/strong> Honor your father and your mother, as the LORD your God commanded you,
so that your days may be long and that it may go well with you in the land that the LORD your God is giving you.<\/p><\/div><\/td><\/tr>

13<\/strong> You shall not murder.<\/p><\/div><\/td>

6<\/p><\/div><\/td>

6<\/p><\/div><\/td>

6<\/p><\/div><\/td>

5<\/p><\/div><\/td>

5<\/p><\/div><\/td>

17<\/strong> You shall not murder.<\/p><\/div><\/td><\/tr>

14<\/strong> You shall not commit adultery.<\/p><\/div><\/td>

7<\/p><\/div><\/td>

7<\/p><\/div><\/td>

7<\/p><\/div><\/td>

6<\/p><\/div><\/td>

6<\/p><\/div><\/td>

18<\/strong> Neither shall you commit adultery.<\/p><\/div><\/td><\/tr>

15<\/strong> You shall not steal.<\/p><\/div><\/td>

8<\/p><\/div><\/td>

8<\/p><\/div><\/td>

8<\/p><\/div><\/td>

7<\/p><\/div><\/td>

7<\/p><\/div><\/td>

19<\/strong> Neither shall you steal.<\/p><\/div><\/td><\/tr>

16<\/strong> You shall not bear false witness against your neighbor.<\/p><\/div><\/td>

9<\/p><\/div><\/td>

9<\/p><\/div><\/td>

9<\/p><\/div><\/td>

8<\/p><\/div><\/td>

8<\/p><\/div><\/td>

20<\/strong> Neither shall you bear false witness against your neighbor.<\/p><\/div><\/td><\/tr>

17a<\/strong> You shall not covet your neighbor's house;
17b<\/strong> you shall not covet your neighbor's wife,
or male or female slave, or ox, or donkey,
or anything that belongs to your neighbor.<\/p><\/div><\/td>

10<\/p><\/div><\/td>

10<\/p><\/div><\/td>

10<\/p><\/div><\/td>

9
&
10<\/p><\/div><\/td>

9
&
10<\/p><\/div><\/td>

21a<\/strong> Neither shall you covet your neighbor's wife.
21b<\/strong> Neither shall you desire your neighbor's house, or field,
or male or female slave, or ox, or donkey,
or anything that belongs to your neighbor.<\/p><\/div><\/td><\/tr><\/tbody><\/table><\/div>

\t

The first thing you\u2019ll notice is that the two versions are nearly identical. The main differences occur in only two of the Commandments<\/strong>. However, before we look at those differences, we need to understand that different religious traditions enumerate the commandments differently. Look specifically at the middle columns, telling us how Jewish, Orthodox Christians, the majority of Protestants, Lutherans specifically, and Catholics enumerate the commandments differently.<\/p>

Adherents of Judaism traditionally view the prologue\u2014\u201cI am the LORD your God\u201d\u2014as the first Commandment, followed by \u201cYou shall have no other gods before me\u201d as the second. Protestants, on the other hand, see the Jews\u2019 second Commandment as the first. Why are these numbered differently in different traditions, resulting in two versions of the Ten Commandments? It all comes down to how the manuscript evidence presents the passage. As Felix Just notes, the Ten Commandments<\/p><\/div>

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come from the Hebrew Bible, but it is not so obvious to determine exactly what they are or how to count them. These commandments are recorded in two different biblical chapters (Exodus 20:1\u201317 & Deuteronomy 5:6\u201321), yet each text is slightly different, and neither passage explicitly numbers the commandments one through ten.<\/p><\/div><\/div>\n<\/div>

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The line breaks that we see between Commandments in our modern Bibles, as well as chapters and verses, were not there in ancient manuscripts but were a later innovation. The original versions were simply included in blocks of text. Early interpreters thus had to decide which lines constituted commandments and which were merely prologues or explanations of the Commandments. For this reason, I won\u2019t refer to the first or second Commandments in this article. Instead, I\u2019ll just quote each Commandment itself, leaving out the numbers.<\/p><\/div>

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How and Why Are the Two Lists Different?<\/h2><\/div>

When it comes to any biblical text, including the Ten Commandments, interpretations vary. In fact, in The Decalogue through the Centuries: From the Hebrew Scriptures to Benedict XVI<\/a>, Daniel Block writes that the Commandments were written as broad and general, which permitted varied interpretations. In other words, the author(s) of the Commandments supplied guiding norms that could be relevant across changing situations and conditions.<\/p>

It\u2019s also important to note, as Michael Coogan does, that the fact that the Exodus<\/a> Ten Commandments and Deuteronomy Ten Commandments are (slightly) different shows that the text of the Ten Commandments remained somewhat fluid and changeable at the time they were written. As we\u2019ll see, the dissimilarities indicate that the two versions had a different focus.<\/p>

First, in the Commandment about the Sabbath, there is a major distinction between the explanations for why it is necessary to \u201cremember\u201d or \u201cobserve\u201d the Sabbath, which in this case means to refrain from all work on that day. In the Exodus version (Exodus 20:11) we see this:<\/p><\/div>

(Affiliate Disclaimer: We may earn commissions on products you purchase through this page at no additional cost to you. Thank you for supporting our site!<\/em>)<\/p><\/div>

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For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the Sabbath day and consecrated it<\/strong>.<\/p><\/div><\/div>\n<\/div>

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In this Ten Commandments Exodus passage, the reason given for resting on the Sabbath is to commemorate the completion of God\u2019s creation by making the next day holy. However, in Deuteronomy 5:15, we see a different rationale for not working on the Sabbath:<\/p><\/div>

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Remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there with a mighty hand and an outstretched arm<\/strong>; therefore the Lord your God commanded you to keep the Sabbath day.<\/p><\/div><\/div>\n<\/div>

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In that Ten Commandments Deuteronomy excerpt, the Sabbath is a day for the Israelites to honor God for liberating them from Egypt. What do those differing rationales tell us?<\/p>

In his Introduction to the Hebrew Bible<\/a>, John J. Collins writes that the two versions were written by two different sources<\/strong>. The Exodus version is generally believed to have been written by the E or Elohist source in the 9th century BCE, while the Deuteronomy version was written later by the D or Deuteronomist source in the 7th century BCE (if you\u2019re not familiar with these sources, this article on Genesis<\/a> explains them). This means that the D source likely used the E source version as a basis, much like the Gospels of Matthew and Luke used Mark as a source<\/a>. However, the two sources were from different regions and thus had a somewhat different emphasis.<\/p>

We can see the different emphasis in the two versions of the Sabbath commandment. While both prohibit working on the Sabbath, the Exodus version is grounded in a theology of creation, acknowledging that their God is the Lord of the universe. The Deuteronomy version, on the other hand, is based on the notion of liberation. God is the great liberator of the Israelites and, by implication, loyalty to him will keep them free.<\/p>

The other difference in commandment wording occurs in the final commandment, which prohibits coveting. In Exodus, the list of possessions not to be coveted begins with \u201cyour neighbor\u2019s wife,\u201d while in Deuteronomy, it begins with \u201cyour neighbor\u2019s house.\u201d Was this an intentional reordering of priorities between the two or just a scribal accident or mistake?<\/p>

While there\u2019s no way to be entirely sure, scholars have speculated about this. Since we know that the Exodus list was written earlier than that of Deuteronomy, it seems at least plausible that this change was made on purpose. Shawna Dolansky<\/a> points out that the point of both prohibitions on coveting<\/p><\/div>

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is that doing so could lead to actions forbidden in the previous four commandments, thereby undermining the fabric of human community. Coveting people or property that do not belong to you might instigate activities like adultery, murder, theft and even bearing false witness.<\/p><\/div><\/div>\n<\/div>

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If this is the case, it might be that the author of the Exodus Decalogue believed wanting another\u2019s house was more likely to lead to unlawful activity, while the Deuteronomist believed that wanting another\u2019s wife would do so. This is, again, speculation, but is a possible interpretation of this difference.<\/p><\/div>

\"10<\/span><\/div>

More Than Two Versions of the Ten Commandments? The Case of Exodus 34:11\u201326<\/h2><\/div>

While the two versions of the Ten Commandments in Exodus 20 and Deuteronomy 5 are remarkably similar overall, there is a third version which is quite different from them. The first two, the ones with which most of us are familiar, are often called the Ethical Decalogues, but the third is generally known as the Ritual Decalogue.<\/p>

There is a specific narrative context for the Ritual Decalogue in Exodus. When Moses descends from Mount Sinai in Exodus 32 with the two stone tablets containing the Decalogue, he sees his people worshipping a golden calf instead of God. This infuriates him, causing him to smash the tablets in anger. God then tells Moses to carve out two more stone tablets and writes out the Commandments again. But wait! This time, they are almost entirely different.<\/p>

The Exodus 34 version is, in large part, a set of cultic instructions for how to make sacrifices and keep holy festivals<\/strong>. Why would these be so different in emphasis from the Ethical Decalogue?<\/p>

Well, the Ethical Decalogue is linked to the E source, as I stated above. The Ritual Decalogue, on the other hand, is linked to the J or Yahwist source, and emphasizes cultic responsibilities in order to maintain the covenant with God. Since the golden calf incident broke the covenant between God and the Israelites, scholars believe that J wrote the Ritual Decalogue to re-sanctify the people and renew that covenant.<\/p><\/div>

Conclusion<\/h2><\/div>

The Ten Commandments have been influential for millennia. While biblical texts claim that their mandates came directly from God, there are three versions of them which seem to have different emphases.<\/p>

The first version, in Exodus 20, is a list of ethical imperatives meant to preserve the fabric of Israelite society and their covenant with God by preventing conflicts. The version in Deuteronomy has this same emphasis. The main difference, owing to their different sources, is that in Exodus, God as creator is highlighted while in Deuteronomy, God as liberator is the focus.<\/p>

Then there\u2019s version number 3. The version in Exodus 34 takes the emphasis (mostly) away from ethics and focuses on the importance of the correct performance of rituals. This shows, among other things, that a third source wrote this version.<\/p>

All of this goes to show the patchwork form that characterized the creation of these two biblical books and how different traditions in ancient Israel focused on different interpretations of the Israelites\u2019 relationship with God.<\/p>

By the way, if you\u2019re interested in learning more about the Hebrew Bible, check out Bart Ehrman\u2019s course In the Beginning: History, Legend, and Myth in Genesis<\/a>.<\/p><\/div>

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--tve-applied-width: 65px !important; }[data-css=\"tve-u-69c06955476292\"] > .tve-cb { justify-content: center; display: flex; flex-direction: column; }[data-css=\"tve-u-69c06955476247\"] { --tve-alignment: left; float: left; bottom: -17px; width: 65px; right: -17px; z-index: 2 !important; margin: 0px auto !important; position: absolute !important; padding: 0px !important; --tve-applied-width: 65px !important; }[data-css=\"tve-u-69c06955476247\"] > .tve-cb { justify-content: center; display: flex; flex-direction: column; }[data-css=\"tve-u-69c069554762b5\"] { height: 65px !important; --tve-applied-height: 65px !important; }[data-css=\"tve-u-69c069554762c7\"] { width: 32px; --tve-alignment: center; float: none; margin: 0px auto !important; }[data-css=\"tve-u-69c069554762d3\"] { margin-top: 0px; margin-left: 0px; }[data-css=\"tve-u-69c069554762a4\"] { background-color: var(--tcb-skin-color-22) !important; --background-color: var(--tcb-skin-color-22) !important; --tve-applied-background-color: var$(--tcb-skin-color-22) !important; }[data-css=\"tve-u-69c06955476213\"] { background-image: none !important; --background-image: none !important; --tve-applied-background-image: none !important; }:not(#tve) [data-css=\"tve-u-69c06955476222\"] { font-size: 19px !important; line-height: 1.6em !important; padding-top: 0px !important; margin-top: 0px !important; padding-bottom: 0px !important; margin-bottom: 0px !important; }[data-css=\"tve-u-69c069554762e5\"] { max-width: unset; --tve-alignment: center; float: none; width: unset; margin-left: auto !important; margin-right: auto !important; padding: 30px !important; --tve-applied-max-width: unset !important; --tve-applied-width: unset !important; }[data-css=\"tve-u-69c069554762f6\"] { background-color: var(--tcb-skin-color-22) !important; --background-color: var(--tcb-skin-color-22) !important; --tve-applied-background-color: var$(--tcb-skin-color-22) !important; }[data-css=\"tve-u-69c069554762e5\"] > .tve-cb { display: block; }[data-css=\"tve-u-69c06955476304\"] { text-align: center; --tve-color: rgb(39,39,42); --tve-applied---tve-color: rgb(39,39,42); --tve-font-weight: var(--g-regular-weight,normal); --tve-font-family: Jost; --g-regular-weight: 400; --g-bold-weight: 700; --tve-line-height: 1.20em; min-height: 1px; --tve-applied-min-height: unset !important; height: unset !important; --tve-applied-height: unset !important; }[data-css=\"tve-u-69c06955476324\"] { border: 1px solid rgb(255, 133, 34) !important; --tve-applied-border: 1px solid rgb(255,133,34) !important; }[data-css=\"tve-u-69c06955476318\"] { max-width: unset; margin-top: 0px !important; margin-bottom: 0px !important; --tve-applied-max-width: unset !important; padding: 8% !important; }:not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] p, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] li, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] blockquote, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] address, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] .tcb-plain-text, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] label, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] h1, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] h2, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] h3, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] h4, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] h5, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] h6 { color: var(--tve-color,null); --tve-applied-color: var$(--tve-color,null); font-family: var(--tve-font-family,Jost); }[data-css=\"tve-u-69c06955476337\"] { --tve-color: null; --tve-applied---tve-color: null; --tve-font-weight: var(--g-regular-weight,normal); --tve-font-family: Jost; --g-regular-weight: 400; --g-bold-weight: 700; --tve-font-size: 16px; --tve-line-height: 1.60em; min-height: 110px; }:not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] p, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] li, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] blockquote, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] address, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] .tcb-plain-text, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] label, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] h1, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] h2, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] h3, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] h4, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] h5, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476304\"] h6 { color: var(--tve-color,rgb(39,39,42)); --tve-applied-color: var$(--tve-color,rgb(39,39,42)); --tcb-applied-color: rgb(39,39,42); font-family: var(--tve-font-family,Jost); }:not(#tve) [data-css=\"tve-u-69c06955476337\"] p, :not(#tve) [data-css=\"tve-u-69c06955476337\"] li, :not(#tve) [data-css=\"tve-u-69c06955476337\"] blockquote, :not(#tve) [data-css=\"tve-u-69c06955476337\"] address, :not(#tve) [data-css=\"tve-u-69c06955476337\"] .tcb-plain-text, :not(#tve) [data-css=\"tve-u-69c06955476337\"] label { font-weight: var(--tve-font-weight,var(--g-regular-weight,normal)); }:not(#tve) [data-css=\"tve-u-69c06955476304\"] p, :not(#tve) [data-css=\"tve-u-69c06955476304\"] li, :not(#tve) [data-css=\"tve-u-69c06955476304\"] blockquote, :not(#tve) [data-css=\"tve-u-69c06955476304\"] address, :not(#tve) [data-css=\"tve-u-69c06955476304\"] .tcb-plain-text, :not(#tve) [data-css=\"tve-u-69c06955476304\"] label { font-weight: var(--tve-font-weight,var(--g-regular-weight,normal)); }:not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] p, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] li, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] blockquote, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] address, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] .tcb-plain-text, :not(#tve) .thrv-content-box [data-css=\"tve-u-69c06955476337\"] label { font-size: var(--tve-font-size,16px); line-height: var(--tve-line-height,1.60em); }[data-css=\"tve-u-69c06955476382\"] { background-color: var(--tcb-skin-color-22) !important; --background-color: var(--tcb-skin-color-22) !important; --tve-applied-background-color: var$(--tcb-skin-color-22) !important; }[data-css=\"tve-u-69c06955476361\"]::after { clear: both; }[data-css=\"tve-u-69c06955476318\"] > .tve-cb { justify-content: center; display: flex; flex-direction: column; }[data-css=\"tve-u-69c069554763a1\"] { width: 32px; --tve-alignment: center; float: none; margin: 0px auto !important; }[data-css=\"tve-u-69c069554763b1\"] { margin-top: 0px; margin-left: 0px; }[data-css=\"tve-u-69c06955476399\"] { height: 65px !important; --tve-applied-height: 65px !important; }[data-css=\"tve-u-69c069554763c5\"] { --tve-alignment: left; float: left; left: -17px; width: 65px; top: -17px; z-index: 2 !important; margin: 0px auto !important; position: absolute !important; padding: 0px !important; --tve-applied-width: 65px !important; }[data-css=\"tve-u-69c069554763c5\"] > .tve-cb { justify-content: center; display: flex; flex-direction: column; }[data-css=\"tve-u-69c06955476372\"] { --tve-alignment: left; float: left; bottom: -17px; width: 65px; right: -17px; z-index: 2 !important; margin: 0px auto !important; position: absolute !important; padding: 0px !important; --tve-applied-width: 65px !important; }[data-css=\"tve-u-69c06955476372\"] > .tve-cb { justify-content: center; display: flex; flex-direction: column; }[data-css=\"tve-u-69c069554763e5\"] { height: 65px !important; --tve-applied-height: 65px !important; }[data-css=\"tve-u-69c069554763f8\"] { width: 32px; --tve-alignment: center; float: none; margin: 0px auto !important; }[data-css=\"tve-u-69c06955476408\"] { margin-top: 0px; margin-left: 0px; }[data-css=\"tve-u-69c069554763d6\"] { background-color: var(--tcb-skin-color-22) !important; --background-color: var(--tcb-skin-color-22) !important; --tve-applied-background-color: var$(--tcb-skin-color-22) !important; }[data-css=\"tve-u-69c06955476343\"] { background-image: none !important; --background-image: none !important; --tve-applied-background-image: none !important; }:not(#tve) [data-css=\"tve-u-69c06955476351\"] { font-size: 19px !important; line-height: 1.6em !important; padding-top: 0px !important; margin-top: 0px !important; padding-bottom: 0px !important; margin-bottom: 0px !important; }:not(#tve) [data-css=\"tve-u-19d17a94a7a\"] { border: 1px solid rgb(252, 174, 3); --tve-applied-border: 1px rgb(252, 174, 3) solid; }:not(#tve) [data-css=\"tve-u-19d17a94a7b\"] > .tve_table > thead > tr > th { background-color: rgb(255, 133, 34); --tve-applied-background-color: rgb(255, 133, 34); }:not(#tve) [data-css=\"tve-u-19d17a94a7b\"] > .tve_table > tbody > tr:nth-child(2n) > td { background-color: rgb(246, 246, 246); }:not(#tve) [data-css=\"tve-u-19d17a94a7b\"] > .tve_table > tbody > tr:nth-child(2n+1) > td { background-color: rgb(255, 255, 255); }:not(#tve) [data-css=\"tve-u-19d17a94a7d\"] p, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] li, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] blockquote, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] address, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] .tcb-plain-text, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] label, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] h1, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] h2, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] h3, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] h4, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] h5, :not(#tve) [data-css=\"tve-u-19d17a94a7d\"] h6 { color: rgb(255, 255, 255); }:not(#tve) [data-css=\"tve-u-19d17a94a7e\"] p, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] li, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] blockquote, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] address, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] .tcb-plain-text, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] label, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] h1, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] h2, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] h3, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] h4, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] h5, :not(#tve) [data-css=\"tve-u-19d17a94a7e\"] h6 { color: rgb(84, 85, 88); }[data-css=\"tve-u-19d17a94a7b\"] .tve_table td, [data-css=\"tve-u-19d17a94a7b\"] .tve_table th { padding: 12px; text-align: center; }:not(#tve) [data-css=\"tve-u-19d17a94a7f\"] { font-size: 16px !important; font-family: \"Open Sans\" !important; font-weight: 400 !important; }:not(#tve) [data-css=\"tve-u-19d17a94a80\"] { font-size: 16px !important; font-family: \"Open Sans\" !important; font-weight: 400 !important; }:not(#tve) [data-css=\"tve-u-19d17a94a81\"] { font-size: 16px !important; font-family: \"Open Sans\" !important; font-weight: 400 !important; }[data-css=\"tve-u-19d17a94a7f\"] strong { font-weight: 600 !important; }[data-css=\"tve-u-19d17a94a80\"] strong { font-weight: 600 !important; }[data-css=\"tve-u-19d17a94a81\"] strong { font-weight: 600 !important; }:not(#tve) [data-css=\"tve-u-19d17a94a83\"] { font-size: 16px !important; }:not(#tve) [data-css=\"tve-u-19d17a94a7a\"] > tbody > tr > td { border: 1px solid rgb(252, 174, 3); border-collapse: unset; --tve-applied-border: 1px rgb(252, 174, 3) solid; }:not(#tve) [data-css=\"tve-u-19d17a94a7a\"] > thead > tr > th { border: 1px solid rgb(252, 174, 3); --tve-applied-border: 1px rgb(252, 174, 3) solid; }[data-css=\"tve-u-19d17a94a7b\"] { margin-top: 1px !important; margin-bottom: 25px !important; }:not(#tve) [data-css=\"tve-u-19d17b30831\"] { width: 184px; }:not(#tve) [data-css=\"tve-u-19d17bd1a62\"] { font-size: 16px !important; }:not(#tve) [data-css=\"tve-u-19d17ee5f15\"] { font-weight: var(--g-bold-weight, bold) !important; }:not(#tve) [data-css=\"tve-u-19d17ee62b3\"] { font-weight: var(--g-bold-weight, bold) !important; }}@media (max-width: 767px){[data-css=\"tve-u-69c06955476138\"] { margin-top: -40px !important; margin-bottom: 10px !important; }[data-css=\"tve-u-69c06955476138\"] .tcb-button-link { padding-top: 8px !important; padding-bottom: 8px !important; }:not(#tve) [data-css=\"tve-u-69c06955476158\"] { font-size: 32px !important; line-height: 1.25em !important; }[data-css=\"tve-u-69c06955476180\"] { margin-top: 0px !important; }[data-css=\"tve-u-69c06955476163\"] { margin-bottom: 10px !important; }[data-css=\"tve-u-69c069554761b9\"] { padding: 15px !important; }[data-css=\"tve-u-69c06955476292\"] { width: 50px; top: -12px; left: -12px; --tve-applied-width: 50px !important; }[data-css=\"tve-u-69c069554762b5\"] { height: 50px !important; --tve-applied-height: 50px !important; }[data-css=\"tve-u-69c06955476247\"] { width: 50px; right: -12px; bottom: -12px; --tve-applied-width: 50px !important; }[data-css=\"tve-u-69c06955476267\"] { height: 50px !important; --tve-applied-height: 50px !important; }[data-css=\"tve-u-69c069554761e8\"] { padding: 18% 12% 12% !important; }[data-css=\"tve-u-69c06955476213\"] { margin-bottom: 8px !important; }[data-css=\"tve-u-69c069554762c7\"] { width: 28px; }[data-css=\"tve-u-69c06955476279\"] { width: 28px; }[data-css=\"tve-u-69c069554762e5\"] { padding: 15px !important; }[data-css=\"tve-u-69c069554763c5\"] { width: 50px; top: -12px; left: -12px; --tve-applied-width: 50px !important; }[data-css=\"tve-u-69c069554763e5\"] { height: 50px !important; --tve-applied-height: 50px !important; }[data-css=\"tve-u-69c06955476372\"] { width: 50px; right: -12px; bottom: -12px; --tve-applied-width: 50px !important; }[data-css=\"tve-u-69c06955476399\"] { height: 50px !important; --tve-applied-height: 50px !important; }[data-css=\"tve-u-69c06955476318\"] { padding: 18% 12% 12% !important; }[data-css=\"tve-u-69c06955476343\"] { margin-bottom: 8px !important; }[data-css=\"tve-u-69c069554763f8\"] { width: 28px; }[data-css=\"tve-u-69c069554763a1\"] { width: 28px; }.tcb-mobile-table [data-css=\"tve-u-19d17a94a8b\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; text-align: center; font-size: 16px; line-height: 28px; color: rgb(255, 255, 255); font-weight: 400; font-family: \"Open Sans\"; }.tcb-mobile-table [data-css=\"tve-u-19d17a94a8c\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; text-align: center; font-size: 16px; line-height: 28px; color: rgb(255, 255, 255); font-weight: 400; font-family: \"Open Sans\"; }.tcb-mobile-table [data-css=\"tve-u-19d17a94a8d\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; text-align: center; font-size: 16px; line-height: 28px; color: rgb(255, 255, 255); font-weight: 400; font-family: \"Open Sans\"; }.tcb-mobile-table [data-css=\"tve-u-19d17a94a90\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; text-align: center; font-size: 16px; line-height: 28px; color: rgb(255, 255, 255); font-weight: 400; font-family: \"Open Sans\"; }.tcb-mobile-table [data-css=\"tve-u-19d17a94a91\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; text-align: center; font-size: 16px; line-height: 28px; color: rgb(255, 255, 255); font-weight: 400; font-family: \"Open Sans\"; }.tcb-mobile-table [data-css=\"tve-u-19d17a94a92\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; text-align: center; font-size: 16px; line-height: 28px; color: rgb(255, 255, 255); font-weight: 400; font-family: \"Open Sans\"; }.tcb-mobile-table [data-css=\"tve-u-19d17a94a94\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; text-align: center; font-size: 16px; line-height: 28px; color: rgb(255, 255, 255); font-weight: 400; font-family: \"Open Sans\"; }.tcb-mobile-table [data-css=\"tve-u-19d17a94a98\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; text-align: center; font-size: 16px; line-height: 28px; color: rgb(255, 255, 255); font-weight: 400; font-family: \"Open Sans\"; }.tcb-mobile-table [data-css=\"tve-u-19d17a94a99\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; text-align: center; font-size: 16px; line-height: 28px; color: rgb(255, 255, 255); font-weight: 400; font-family: \"Open Sans\"; }.tcb-mobile-table [data-css=\"tve-u-19d17acc157\"]::before { background-color: rgb(255, 133, 34); border-right: 1px solid rgb(252, 174, 3); padding: 12px; 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