Smoodock's Blog

“HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE” [Deuteronomy 6:4 – JPS].

This Scripture down to the ninth verse is what is called the Sh’ma by the Jews. It is the first of the sections of Scripture that were put in their phylacteries. It was recited twice per day, in the evening when they would lie down and in the morning when they would rise up, according to the command in Deuteronomy 6:7. It is repeated even today, “Sh’ma Yisrael, HaShem our G-d, HaShem, the One and only!”

If there were anything burned into the collective consciousness of the Jewish people, it would be that the LORD their God is one God. It was because of idolatry that they were exiled to Babylon and their Temple destroyed by Nebuchadnezzar. If there is a supreme verse in Scripture that is used to reject the doctrine of the Trinity, it would be Deuteronomy 6:4. It is used by the Jews, the Islamic people, the Jehovah Witnesses, the Biblical Unitarians and those Messianics who claim Jesus is not God.

Their argument is founded upon the Hebrew word echad (H.259) meaning one in Deuteronomy 6:4 above. While it is true that this word means one it does not necessarily have to do with singularity. For example, Adam says:

“Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” Genesis 2:24 [KJV].

The same Hebrew word used in Deuteronomy 6:4 and translated into one is used by Adam in Genesis 2:24 to describe the unity of husband and wife.

If the Scripture were meant to indicate solitude, only or singleness, yachid (H.3173), meaning lonely, desolate, only (child or son), solitary, darling, and sole, would probably have been a better word to describe the LORD in Deuteronomy 6:4. Therefore, we may say the LORD our God is one LORD in the same sense as Adam and Eve were one flesh. Scripture uses the word echad a number of times to express unity in multiplicity. For example,

• Genesis 11:6, where God describes the world: “Behold, they are ONE (echad) people, and they all have the same language;” [NASB]. In this Scripture the entire population of the world is described using the Hebrew word, echad, the same word used in the Sh’ma to describe God. Certainly, unity is meant in Genesis 11:6 and is a possible consideration for Deuteronomy 6:4.
• Ezra 3:9 where a number of families stood TOGETHER (as a unit) to set the example of building the Temple of God. The text uses echad to illustrate a smaller group of people than Genesis 11:6, but a group nevertheless. Therefore, we must admit to the possibility of plurality in unity when considering the Sh’ma, unless other Scripture absolutely denies it.
• Ezra 6:20, where the priest and all the Levites were taken TOGETHER and purified for the service of the Temple. Here, again, many people are taken into account when using the Hebrew echad. We must, therefore take these things into account when we view the nature of the Godhead.

Clearly, this word can be used to express the unity of more than one. The Bible obviously uses the word in such a manner, so I do not believe that the argument saying “the LORD, our God is one LORD” precludes the doctrine of the Trinity. Nevertheless, let’s look at another Scripture that should put this argument to rest.
Before Sodom and Gomorrah were destroyed, the LORD spoke with Abraham, telling him that he intended to judge these cities (Genesis 18:1, 17-21). Later, the LORD spoke with Lot after the two angels with him took Lot and his family out of Sodom (Genesis 19:21-22). The LORD said he could not judge the cities until Lot and his family were safe. This was because of the LORD’s promise to Abraham, that he would not destroy the righteous with the wicked. Now, notice what the Scripture says:

Genesis 19:24 ASV Then Jehovah rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven; (emphasis mine)

Genesis 19:24 JPS Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; (emphasis mine)

According to the above Scripture, Jehovah (the LORD) on the earth brought judgment upon Sodom and Gomorrah from Jehovah (the LORD) out of heaven. There are definitely two called Jehovah in this Scripture. I purposely used translations supported by both Christians and Jews to show that it is not a matter of mere interpretation, but the sense is there in the Hebrew text. It would seem that Deuteronomy 6:4 (quoted earlier) needs to be understood in the light of plurality in unity rather than a solitary personality.