7 Secrets in the Hebrew

Ten Commandments

 

The Hebrew “Ten Commandments” (Aseret HaDibrot) differ significantly from modern English interpretations in:

• structure,
• translation, and
• theological emphasis.

Below is a breakdown of 7 key elements:

 

Please Note: These subtle differences do not contradict each other. They merely shed light on insights that may assist a seeker of truth, to understand a little more about the Word of God, and the culture it was birthed in, and to prompt the student to study it further. When we translate words from one culture to another, there is going to be different nuances and meanings, etc. Those differences should create doubt, nor take away from the depth and value of the Word of God, but should draw us to dig deeper whenever the opportunity arises. 

 

 

No these are not earth shaking revelations, but they do have a significant place of influence in the mind of the believer, and how he views the Hebrew culture that has brought us the 10 Words, or 10 commandments of God.

May your exploration of this topic be rewarding.

 

I. Terminology and Structure

Main Point: The list is called “Ten Words” (Aseret HaDibrot) in Hebrew, not “Commandments.”

• Subpoint: Historical naming conventions
  • Greek: Decalogue (“Ten Words”)
  • Latin Vulgate: Decem Verba (“Ten Words”)
  • William Tyndale (1500s): “Ten Verses”1

Supporting Detail:
The first “word” is a declarative statement:

“I am the Lord your God who brought you out of Egypt” (Exodus 20:2, KJV).
This contrasts with the English version starting with “You shall have no other gods before me” (Exodus 20:3), which Hebrew tradition combines with the prohibition on idols as the second item1.

II. Translation Discrepancies

Main Point: Key commandments are mistranslated in English.

A. “Lo Tignov” (Exodus 20:15)

• Traditional Hebrew Interpretation: “You shall not kidnap” (violating personal autonomy)
• Modern English: “You shall not steal” (property crime)1

B. “Lo Tirtzach” (Exodus 20:13)

• Hebrew: Prohibits unethical killing (ratzach), including manslaughter.
• KJV: “Thou shalt not kill” (broadly interpreted)
• Modern Revisions: “You shall not murder” (NIV, ESV)1

III. Tablet Format and Symbolism

Main Point: The tablets’ structure reflects covenantal agreements.

• Subpoint: Ancient Near Eastern treaties
  • Vassal treaties included duplicate tablets for both parties (per Nahum Sarna’s Exploring Exodus)1.
• Subpoint: Front/back inscription
  • Midrash and Zohar: Commandments were written through the stone, creating mirrored pairs (e.g., “I am the Lord” ↔ “Do not murder”)1.

Theological Implication:
Each pair connects divine relationship (first tablet) with human ethics (second tablet):

Divine Focus (Tablet 1)	Human Ethics (Tablet 2)
1. Monotheism	6. No murder
2. No idols	7. No adultery
3. Sacred speech	8. No kidnapping
4. Sabbath observance	9. No false witness
5. Honor parents	10. No coveting

IV. Key Takeaways

1. Cultural Context Matters: The Hebrew text prioritizes relational ethics over legalistic rules.
2. Translation Accuracy: Modern interpretations often obscure the original focus on human dignity (e.g., kidnapping vs. theft).
3. Structural Symbolism: The mirrored tablet design underscores the interdependence of divine reverence and ethical human conduct.

“Real love means recognizing the other exists outside of you”1 – a central thesis linking monotheism to ethical behavior.

For further study, compare Exodus 20 (KJV) with modern Jewish translations and scholarly commentaries on ratzach and tignov.

Answer from Perplexity: pplx.ai/share

 

Below is a 7 point observation of the above video presentation:

7 Secrets of The Hebrew Ten Commandments

• Secret 1 (00:50): The Name – The video notes that in Hebrew the list is called Aseret HaDibrot (“Ten Sayings” or “Ten Statements”), not “Ten Commandments.” Ancient Jewish tradition (and the Septuagint/Latin Vulgate) literally speak of “ten words” or “utterances,” framing the passage as God’s spoken promise. For example, Exodus 20:2 (“I am the LORD your God…”) is counted as the first “word.” By contrast, most English versions (especially the King James Bible) label them “commandments,” a shift that emphasizes legal obligation over divine speech.
• Secret 2 (01:40): Different Items – Many of the actual items on the list differ between Hebrew and English renderings. For instance, Deuteronomy 5:21 combines “You shall not covet your neighbor’s wife” and “you shall not desire your neighbor’s house…” in a single command. Modern English Bibles often separate or reverse these (listing the house first and wife second), which can obscure the original order. Another example is that Hebrew tradition counts “I am the LORD your God” as the first commandment (Ex.20:2), whereas English lists generally omit it or treat it as a preface. (Similarly, some traditions merge “no other gods” with “no idols,” but Hebrew treats them as distinct prohibitions.) These differences in content and numbering mean the “same” decalogue can look quite different in Hebrew vs. English traditions.
• Secret 3 (02:44): “Steal” – The eighth Hebrew commandment uses the verb lo tignov, often translated as “do not steal.” However, both the Talmud and Midrash understand this specifically as “do not kidnap”. Rashi and other commentators derive this from the context of capital crimes (murder and adultery) around it: since kidnapping was punishable by death in the Torah, “lo tignov” is interpreted to forbid abducting a person (an act of enslaving someone), not merely theft of property. By contrast, English Bibles render Exodus 20:15 simply as “You shall not steal” (e.g. NIV), which reads like a general prohibition on taking possessions. The video highlights that the Hebrew focus was on human dignity and life (no human theft), a nuance often lost in modern renditions.
• Secret 4 (03:29): “Kill” – Exodus 20:13 in Hebrew is “Lo tirtzach,” which the ESV translates “You shall not murder”. In other words, the commandment forbids illicit killing (unjust homicide), not all killing. Many English translations (notably the KJV) say “Thou shalt not kill,” implying a total ban on killing. The video points out this distinction: traditional interpretation reserves “murder” for wrongful violence, whereas killing in war or lawful execution is treated differently. This contrast shows how English phrasing can broaden the meaning compared to the original Hebrew.
• Secret 5 (05:05): Duplicate Tablets – A remarkable Jewish tradition is that God inscribed the Ten Words on two sets of stone tablets. After Moses shattered the first tablets (Exodus 32), God “carved the Ten Commandments onto a second set of tablets”. The video explains that this means there was effectively a “backup” set – God had prepared a fresh stone to re-give the words. This detail emphasizes divine providence (God giving the law twice) and is not obvious in most retellings. English-language accounts usually show Moses with two tablets, but don’t emphasize that the first pair had been destroyed and rewritten.
• Secret 6 (06:19): Both Sides – According to rabbinic midrash, the Ten Words were engraved miraculously through the tablets so that they could be read from both sides. In other words, there was no empty reverse side: the text penetrated the stone, and one could read the commandments equally on the front or back. The video highlights this tradition (“on this side and on that side were they written” – Ex.32:15) as a “secret.” Most modern images or translations only depict writing on the tablet faces, but Jewish lore sees the tablets as fully inscribed, symbolizing that God’s word has no “blank” or hidden meaning.
• Secret 7 (06:57): Secret Structure – The Ten Words exhibit deep symmetry and hidden patterns. For example, the first five utterances focus on the divine (duties to God) while the last five concern social ethics (duties to people). The video notes classic pairings: 1 & 6 (God’s unity vs. murder), 2 & 7 (idolatry vs. adultery), etc., each linking a spiritual law with a human one. Even the text’s details are symbolic: the second tablet (human laws) contains 26 Hebrew words – the same number as the letters in God’s ineffable Name – implying God’s presence even when His Name isn’t stated. These structural insights are emphasized in Jewish exegesis, whereas English/Christian discussions seldom mention such numeric or paired patterns.

Sources: Video transcript and related scholarship on Exodus 20–Deuteronomy 5, including Hebrew terms (Aseret HaDibrot, lo tignov, lo tirtzach) and Jewish midrashic tradition, compared with standard English Bible renderings.