commands of the familiar decalogue in Exodus 20 and given it the
commanding place which it richly deserves. (For a probable
literary history of this decalogue see _Hist. Bible_ I, 194-5.)
The two decalogues of Exodus 20 and 34 are not duplicates the one
of the other, but rather supplement each other. The one defines
the obligation of the nation, the other of the individual. The
Hebrews long continued to retain in their homes the family images
inherited from their Semitic ancestors. Not until the days of Amos
and Isaiah did the prophets begin to protest against the calves or
bulls and the cherubim in the sanctuaries of Northern Israel, and
even in the temple at Jerusalem. Hence the second command, "Thou
shalt not make for thyself any graven image," some believe comes
from a period centuries later than Moses. Possibly, as in Exodus
34:17, it originally read "molten image" and referred to foreign
idols. If so, it may come in this older form from Moses. The
tenth command which places the emphasis on the motive rather than
the act also suggests a maturer age; but with these possible
exceptions there is good reason for believing that the spirit and
teaching of Moses are embodied in this noble decalogue.

In what respects does the version in Deuteronomy 5 differ from that
in Exodus 20? (_Hist. Bible_ I, 195.) Which is probably the older
version? What later explanations and exhortations have been added
to the original ten words in Exodus 20? In Deuteronomy 5? What
was the object of these additions? Are they of real value? Is it
profitable to teach them to children to-day?

II.

OBLIGATIONS OF THE INDIVIDUAL TO GOD.

Into what two groups do the ten words in Exodus 20 fall? And what
is the theme of each? Is there a real difference between the
command of Exodus 34, "Thou shalt worship no other gods" and that
of Exodus 20, "Thou shall have no other gods before me"? Did the
Hebrews as a matter of fact tolerate the worship of other gods in
their midst centuries after the days of Moses? May the Hebrews
have originally interpreted the command of Exodus 20 as a demand
that Jehovah be given the first place in the worship and faith of
Israel? How did later prophets like Elijah and Isaiah interpret
it? (See I Kings 18:21 and Is. 6:1-8; 8:13.) The older command in
Exodus 34, "Thou shall make thee no molten gods," was probably
intended to guard the Israelites from imitating the religious
customs of their heat