Ulangan 6:4

Bahasa Indonesia Sehari-hari

Parallel Translations

Alkitab Terjemahan Lama
Dengarlah olehmu, hai Israel! sesungguhnya Hua, Allah kita, Hua itu esa adanya.

Contextual Overview

⁴ Heare O Israel, the Lorde our God is Lorde only. ⁵ And thou shalt loue the Lorde thy God with all thine heart, and with all thy soule, and with all thy myght. ⁶ And these wordes which I commaunde thee this day, shalbe in thine heart: ⁷ And thou shalt shewe them vnto thy children, and shalt talke of them when thou art at home in thine house, and as thou walkest by the way, & when thou lyest downe, and when thou risest vp. ⁸ And thou shalt binde them for a signe vpon thine hande, and they shalbe as frontlettes betweene thine eyes, ⁹ And thou shalt write them vpon the postes of thy house, & vpon thy gates. ¹⁰ And when the Lorde thy God hath brought thee into the lande which he sware vnto thy fathers, Abraham, Isahac, and Iacob, and shall geue to thee great & goodly cities which thou buildedst not, ¹¹ Houses full of all maner of goodes which thou filledst not, & welles digged which thou diggedst not, vineyardes and oliue trees which thou plantedst not, and when thou hast eaten & art full: ¹² Then beware lest thou forget ye Lorde which brought thee out of the lande of Egypt from the house of bondage. ¹³ Thou shalt feare the Lorde thy God and serue hym, and shalt sweare by his name.

Bible Verse Review
  from Treasury of Scripure Knowledge

Shema Yisrael, Yehowah, Elohainoo, Yehowah aichod. "Hear, Israel, Jehovah, our God, is one Jehovah." On this passage the Jews lay great stress; and it is one of the four passages which they write on their phylacteries. On the word Elohim, Simeon ben Joachi says: "Come and see the mystery of the word Elohim. There are three degrees, and each degree is by itself alone, and yet they are all one, and joined together in one, and are not divided from each other."

the Lord: Deuteronomy 4:35, Deuteronomy 4:36, Deuteronomy 5:6, 1 Kings 18:21, 2 Kings 19:5, 1 Chronicles 29:10, Isaiah 42:8, Isaiah 44:6, Isaiah 44:8, Isaiah 45:5, Isaiah 45:6, Jeremiah 10:10, Jeremiah 10:11, Mark 12:29-32, John 17:8, 1 Corinthians 8:4-6, 1 Timothy 2:5

Reciprocal: Exodus 20:2 - the Lord Nehemiah 9:6 - even thou Psalms 86:10 - God Isaiah 43:11 - General Mark 11:14 - No Mark 12:32 - for Galatians 3:20 - but James 2:19 - General 1 John 5:7 - and these

Cross-References

Genesis 6:15
And of this fashion shalt thou make it: The length of the arke [shalbe] three hundreth cubites, the breadth of it fiftie cubites, & the height of it thirtie cubites.

Genesis 6:20
Of fethered foules also after their kinde, and of all cattell after their kinde: of euery worme of the earth after his kynde, two of euery one shall come vnto thee, to kepe [them] alyue.

Genesis 6:21
And take thou with thee of all meate that is eaten, and thou shalt lay it vp with thee, that it may be meate for thee and them.

Genesis 6:22
Noah therfore dyd according vnto all that God commaunded hym [euen] so dyd he.

Genesis 11:4
And they sayd: Go to, let vs buylde vs a citie and a towre, whose toppe may reache vnto heauen, and let vs make vs a name, lest peraduenture we be scattered abrode into the vpper face of the whole earth.

Numbers 13:33
And there we sawe also giauntes the chyldren of Anac [whiche come] of the giauntes: And we seemed in our sight as it were grashoppers, and so we dyd in their sight.

Numbers 16:2
And they rose vp before Moyses, with certayne of the children of Israel, two hundred & fiftie, which were captaynes of the multitude, famous in the congregation, and men of renoune.

Deuteronomy 3:11
For only Og kyng of Basan, remayned of the remnaunt of the giauntes, whose bed was a bed of iron: And is it not yet at Rabbath among ye children of Ammon? Nine cubites doth the length therof contayne, and foure cubites the breadth of it, after the cubite of a man.

1 Samuel 17:4
And there came a man betweene the both, out of the tentes of the Philistines, named Goliath, of Gath: sixe cubites and a handbreadth long:

Gill's Notes on the Bible

Hear, O Israel,.... 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 n; 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 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 o 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 p, Jehovah, Elohenu, Jehovah, they are one; the three forms (modes or things) which are one; and elsewhere q 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 r the holy blessed God, and his Shechinah, are called one; see John 10:30.

n Mist. Beracot, c. 1. sect. 1, 2. o Zohar in Gen. fol. 1, 3. p Ib. in Exod. fol. 18. 3, 4. q Ib. in Numb. fol. 67. 3. r Tikkune Zohar, Correct. 47. fol. 86. 2.

Barnes' Notes on the Bible

These words form the beginning of what is termed the “Shema” (“Hear”) in the Jewish Services, and belong to the daily morning and evening office. They may be called “the creed of the Jews.”

This weighty text contains far more than a mere declaration of the unity of God as against polytheism; or of the sole authority of the revelation that He had made to Israel as against other pretended manifestations of His will and attributes. It asserts that the Lord God of Israel is absolutely God, and none other. He, and He alone, is Jehovah (Yahweh) the absolute, uncaused God; the One who had, by His election of them, made Himself known to Israel.

Clarke's Notes on the Bible

Verse Deuteronomy 6:4. Hear, O Israel — שמע ישראל יהוה אלהינו יהוה אחד 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 22:38; 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 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 אלהינו 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 אלהים 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.