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The first verse, "Hear, O Israel: the L ORD our God is One L ORD", has always been regarded as the confession of belief in the One God. Due to the ambiguity of the possible ways to translate the Hebrew passage, there are several possible renderings: "Hear, O Israel! The Lord is our God! The Lord is One!", and "Hear, O Israel!
The Gemara explained that when Jews recite the Shema, they recite the words, "blessed be the name of God's glorious Kingdom for ever and ever," quietly between the words, "Hear, O Israel: the Lord our God, the Lord is one," from Deuteronomy 6:4, and the words, "And you shall love the Lord your God with all your heart, and with all your soul ...
It is also used very occasionally in Hebrew texts to refer to God (e.g. Psalm 136:3.) [37] Deuteronomy 10:17 has the proper name Yahweh alongside the superlative constructions "God of gods" (elōhê ha-elōhîm, literally, "the gods of gods") and "Lord of lords" (adōnê ha-adōnîm, "the lords of lords": כִּי יְהוָה ...
In prayer, the Tetragrammaton is substituted with the pronunciation Adonai, meaning "My Lord". [10] This is referred to primarily in the Torah: "Hear O Israel: the LORD is our God, the LORD is One" (Deuteronomy 6:4). [5] Current scholarly consensus generally reconstructs the name's original pronunciation as "Yahweh". [11]
The first and most important commandment was that they must not worship any god other than the Lord. [3] [12] Whoever violated this commandment should be killed [13] and Exodus 22:20 reads "Whoever sacrifices to any god other than the Lord must be destroyed." Deuteronomy 13:6-10 specifically prescribes the method of execution to stoning:
Patrick D. Miller in his commentary on Deuteronomy suggests that different views of the structure of the book will lead to different views on what it is about. [4] The structure is often described as a series of three speeches or sermons (chapters 1:1–4:43, 4:44–29:1, 29:2–30:20) followed by a number of short appendices [5] or some kind of epilogue (31:1–34:12), consist of commission ...
God, the Cause of all, is one. This does not mean one as in one of a pair, nor one like a species [which encompasses many individuals], nor one as in an object that is made up of many elements, nor as a single simple object that is infinitely divisible. Rather, God is a unity unlike any other possible unity.
The Hebrew Scriptures would be a guide in many passages: thus, wherever the expression 'the angel of the Lord' occurs, we know that the word Lord represents Jehovah; a similar conclusion as to the expression 'the word of the Lord' would be arrived at, if the precedent set by the O. T. were followed: so also in the case of the title 'the Lord of ...