C. Carmichael, The Ten Commandments, Oxford: Oxford Centre for Postgraduate Hebrew Studies, 1983, Pp. 27 (Sacks Lecture, 9).

F.-L. Hossfeld, Der Dekalog: Seine späten Fassungen, die originale Komposition und seine Vorstufen, Freiburg: Universitätsverlag and Göttingen, Vandenhoeck & Ruprecht, l982, Pp. 308, Price: SF 62.00 (Orbis Biblicus et Orientalis, 45); see BL 1983, p.68.

B. Lang "'Du sollst nicht nach der Frau eines anderen verlangen', Eine neune Deutung des 9. und 10. Gebots," ZAW 93 (1981), 216-24. - Lang argues that Ex. 20:17/Deut. 5:21 seek to protect the marriage and possessions of those Israelites who have been absent for a long time. Ex. 34:24 is to be understood in the same way. Parallel laws are to be found in CH 27-31, 133-6, MAL 36, 45, and in the Roman postiliminium. (J.D.)

R. Neudecker, Die ersten beiden Gebote des Dekalogs in der Sicht der alten Rabbinen, Augsburg: Katholische Akademie Augsburg, l983, Pp. 21 (Akademie-Publikation, 22); see KS 58/3 no. 283.

K-D. Schunk, "Das 9 und 10 Gebot - jüngstes Glied des Dekalogs?", ZAW 96 (1984), 104-109. - The 9th and 10th commandments in the Decalogue consist of two prohibitions from an originally independent apodictic series. In the social conditions of the latter half of the 8th century, when injustice against the person and property was shown by the prophets to be so prevalent, these prohibitions were added and it was by this process that the Decalogue assumed its present number of commandments. A later expansion of the 10th commandment shows an altered understanding of the word "house" in its original sense of "family" or "household". (R.A.M.)

B.-Z. Segal and G. Levi, eds., The Ten Commandments in History and Tradition, Jerusalem: The Magnes Press, 1990, Pp. xv, 453 - This is a fine collection of essays by leading Israeli scholars, reflecting the diversity of issues and approaches to the Ten Commandments to be found even within Judaism. A Hebrew version appeared already in 1985. The range of the book can only be adequately conveyed by listing its content: Moshe Weinfeld, "The Uniqueness of the Decalogue and its Place in Jewish Tradition"; Alexander Rofé, "The Tenth Commandment in the Light of Four Deuteronomic Laws"; Meir Weiss, "The Decalogue in Prophetic Literature"; Moshe Greenberg, "The Decalogue Tradition Critically Examined"; Yehoshua Amir, "The Decalogue According to Philo"; Ephraim E. Urbach, "The Role of the Ten Commandments in Jewish Worship"; Ezra Zion Melammed, "'Observe' and 'Remember' Spoken in One Utterance"; David Flusser, "The Ten Commandments and the New Testament"; Nathan Rotenstreich, "The Decalogue and Man as 'Homo Vocatus'"; Shalom Albeck, "The Ten Commandments and the Essence of Religious Faith"; Mordechai Breuer, "Dividing the Decalogue into Verses and Commandments"; Amnon Shiloah, "Some Comments on the Cantillation of the Ten Commandment"; Aharon Mirsky, "The Ten Commandments in the Liturgical Poetry of Eleazar Kallir"; Joshua Blau, "A Poem on the Decalogue Attributed to Saadiah Gaon"; Yehudah Ratzaby, "The Ten Commandments in Spanish and Yemenite Liturgical Poetry"; Gad B. Sarfatti, "The Tablets of the Law as a Symbol of Judaism"; Bezalel Narkiss, "Illustrations of the Ten Commandments in a Thirteenth Century Mahzor". (B.S.J.)

Karin Weinholt, "Det andet Bud", Sfinx 13 (1990), 137-143. - The author describes the development of the interpretation of the second commandment from the first century C.E., when the restrictive interpretation was in force. The main focus is on the changed attitude in the period following the Bar Kokhba revolt, as attested in rabbinic literature and in Jewish art (the synagogues of Hammat Tiberias, Bet Alfa, Dura Europos and the catacombs of Bet Shearim are treated). Finally the return to the restrictive interpretation in the 7th century is described. (P.P.S.)




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