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  • PARALLEL BIBLE - Deuteronomy 6:4

    CHAPTERS: Deuteronomy 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25




    King James Bible - Deuteronomy 6:4

    Hear, O Israel: The LORD our God is one LORD:

    World English Bible

    Hear, Israel: Yahweh is our God; Yahweh is one:

    Douay-Rheims - Deuteronomy 6:4

    Hear, O Israel, the Lord our God is one Lord.

    Webster's Bible Translation

    Hear, O Israel: the LORD our God is one LORD:

    Original Hebrew

    8085 ישׂראל 3478 יהוה 3068 אלהינו 430 יהוה 3068 אחד׃ 259

    Treasury of Scriptural Knowledge

    VERSE (4) -
    De 4:35,36; 5:6 1Ki 18:21 2Ki 19:5 1Ch 29:10 Isa 42:8; 44:6,8

    SEV Biblia, Chapter 6:4

    ¶ Oye, Israel: el SEŃOR nuestro Dios, el SEŃOR uno es .

    Clarke's Bible Commentary - Deuteronomy 6:4

    Verse 4. Hear, O
    Israel] dja hwhy wnyhla hwhy larŤy [mŤ shemA Yisrael, Yehovah Eloheinu, Yehovah achaD. These words may be variously rendered into English; but almost all possible verbal varieties in the translation (and there can be none other) amount to the same sense: "Israel, hear! Jehovah, our God, is one Jehovah;" or, "Jehovah is our God, Jehovah is one;" or, "Jehovah is our God, Jehovah alone;" or, "Jehovah is our God, Jehovah who is one;" or, "Jehovah, who is our God, is the one Being." On this verse the Jews lay great stress; it is one of the four passages which they write on their phylacteries, and they write the last letter in the first and last words very large, for the purpose of exciting attention to the weighty truth it contains. It is perhaps in reference to this custom of the Jews that our blessed Lord alludes, Matthew xxii. 38; Mark 12: 29, 30, where he says, This is the first and great commandment; and this is nearly the comment that Maimonides gives on this place: "Hear, O Israel; because in these words the property, the love, and the doctrine of God are contained." Many think that Moses teaches in these words the doctrine of the Trinity in Unity. It may be so; but if so, it is not more clearly done than in the first verse of Genesis, to which the reader is referred. When this passage occurs in the Sabbath readings in the synagogue, the whole congregation repeat the last word dja achad for several minutes together with the loudest vociferations: this I suppose they do to vent a little of their spleen against the Christians, for they suppose the latter hold three Gods, because of their doctrine of the Trinity; but all their skill and cunning can never prove that there is not a plurality expressed in the word wnyhla Eloheinu, which is translated our God; and were the Christians, when reading this verse, to vociferate Eloheinu for several minutes as the Jews do achad, it would apply more forcibly in the way of conviction to the Jews of the plurality of persons in the Godhead, than the word achad, of one, against any pretended false tenet of Christianity, as every Christian receives the doctrine of the unity of God in the most conscientious manner. It is because of their rejection of this doctrine that the wrath of God continues to rest on them; for the doctrine of the atonement cannot be received, unless the doctrine of the Godhead of Christ is received too.

    Some Christians have joined the Jews against this doctrine, and some have even outdone them, and have put themselves to extraordinary pains to prove that µyhla Elohim is a noun of the singular number! This has not yet been proved. It would be as easy to prove that there is no plural in language.

    John Gill's Bible Commentary

    Ver. 4. Hear, O Israel , etc.] These are the words of Moses, stirring up the people to an attention to what he was about to say of this great and momentous article, the unity of God, to prevent their going into polytheism and idolatry. From one of the words here used, the Jews call this section Kiriathshema, which they oblige themselves to read twice a day, morning and evening f61 ; the last letter of the first word in this verse, “Shema”, meaning “hear”, and the last letter of the last word in it, “Echad”, meaning “one”, are greater than ordinary; which seems designed to excite the attention to what is contained in this passage: the Lord our God is one Lord ; the doctrine of which is, that the Lord, who was the covenant God and Father of his people Israel, is but one Jehovah; he is Jehovah, the Being of beings, a self-existent Being, eternal and immutable; and he is but one in nature and essence; this appears from the perfection of his nature, his eternity, omnipotence, omnipresence, infinity, goodness, self-sufficiency, and perfection; for there can be but one eternal, one omnipotent, one omnipresent, one infinite, one that is originally and of himself good; one self, and all sufficient, and perfect Being; and which also may be concluded from his being the first cause of all things, which can be but one; and from his relations to his creatures, as their King, ruler, governor, and lawgiver. And for this purpose these words are cited in ( Mark 12:29,30) but then they no ways contradict the doctrine of a trinity of persons in the unity of the divine essence, the Father, Word, and Holy Spirit, which three are one; the one God, the one Jehovah, as here expressed; (see 1 John 5:7) and so the ancient Jews understood this passage. In an ancient book of theirs it is said Jehovah, Elohenu, Jehovah (i.e. Jehovah, our God, Jehovah); these are the three degrees with respect to this sublime mystery; “in the beginning God (Elohim) created the heavens and the earth”; and again f63 , Jehovah, Elohenu, Jehovah, they are one; the three forms (modes or things) which are one; and elsewhere it is observed, there are two, and one is joined to them, and they are three; and when the three are one, he says to (or of) them, these are the two names which Israel heard, Jehovah, Jehovah, and Elohenu (our God) is joined unto them; and it is the seal of the ring of truth, and when they are joined they are one in one unity; which is illustrated by the three names the soul of man is called by, the soul, spirit, and breath; and elsewhere they say the holy blessed God, and his Shechinah, are called one; (see John 10:30).

    Matthew Henry Commentary

    Verses 4, 5 - Here is a brief summary of
    religion, containing the first principles of faith and obedience. Jehovah our God is the only living and true God he only is God, and he is but One God. Let us not desire to have an other. The three-fold mention of the Divine names, and the plura number of the word translated God, seem plainly to intimate a Trinit of persons, even in this express declaration of the unity of the Godhead. Happy those who have this one Lord for their God. It is bette to have one fountain than a thousand cisterns; one all-sufficient God than a thousand insufficient friends. This is the first and grea commandment of God's law, that we love him; and that we do all parts of our duty to him from a principle of love; My son, give me thine heart We are to love God with all our heart, and soul, and might. That is, 1 With a sincere love; not in word and tongue only, but inwardly i truth. 2. With a strong love. He that is our All, must have our all and none but he. 3. With a superlative love; we must love God above an creature whatever, and love nothing but what we love for him. 4. With an intelligent love. To love him with all the heart, and with all the understanding, we must see good cause to love him. 5. With an entir love; he is ONE, our hearts must be united in his love. Oh that thi love of God may be shed abroad in our hearts!

    Original Hebrew

    שׁמע 8085 ישׂראל 3478 יהוה 3068 אלהינו 430 יהוה 3068 אחד׃ 259

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25


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