The Echad of God

by Douglas A. Wheeler, Ph.D., TH.D.

O ne of the great foundational beliefs of Juda ism is the "Shema" (pronounced shmä),  which literally means "to hear." It is com prised of three distinct passages of Scripture: Deuteronomy 6: 4-9; Deuteronomy 11: 13-21; and Numbers 15: 37-41. The first part of the Shema (Deuteronomy 6:4-9) is by far the most recognizable of the three passages and stresses a belief in the unity of God as well as an absolute loyalty to Torah and all the commandments contained therein. The instruction was also given that the commandments were to be carried in one’s heart, taught diligently to the children in the home, spoken of habitually, and remembered upon waking and before sleep every day. They were also to be bound upon the hand, worn as frontlets on the head, and placed upon the doorpost of the house and gates.

In his book Judaism A-Z, Yacov Newman says, "The central and most ancient element of Jewish liturgy, Shema calls for love (and not only ‘fear’) of God through physical service and spiritual devotion; exemplary conduct and (if need be) self-sacrifice; instruction of young and fulfillment of Divine precepts; awareness that there will be reward and punishment for obedience or disobedience; and promotion of individual and national holiness through constant wearing of fringes (tzitzit) by males as outward sign of devotion to God. Twice-daily recital, during the first quarter of day (in Shacharit or morning service) and after nightfall (in ma’ariv or evening service; also when retiring to bed), is based on Biblical injunction of ‘talk of them . . . when thou liest down, and when thou riseth up’ (Deuteronomy 6:7). Further injunctions to ‘bind them for a sign upon thine hand, and . . . for frontlets between thine eyes’ (6:8) and to ‘write them upon the doorposts of thy house, and upon thy gates’ (6:9) are basis for teffilin and mezuzah observances. During keri’at Shema, a special responsive formula is inserted between the 1st two verses: Barukh Shem Kevod Malkhuto Le-Olam Va’ed (Blessed be His Name, Whose Glorious Kingdom is for ever and ever). This credo is always recited in an undertone, except on Yom Kippur when it is read aloud (as in period of Roman oppression). Together with this formula, the entire Shema comprises 245 words, but repetition of Adonai Elohekhem (end of third paragraph) with Emit (‘true’; first word of following prayer) increases this number to 248, equivalent to the sum of positive precepts in Torah . . . Another affirmation of the Talmud is that, ‘if you will recite the Shema morning and evening, you will not be conquered’ (Sota 42a)."1

Consider the first part of the Shema:

(Hebrew font)

In translation this says, "Hear O Israel, the Lord, the God of us, the Lord is one." In this passage there are four words that should be closely examined. Examined separately, these words form the foundation of a very important concept that concludes in the New Testament. These words,(font not available), and (font not available), have been translated: hear, Lord, our God, and one, respectively.

The word(font not available)Shema means much more than just "to listen or hear." The act of hearing is a three-part process. By Hebraic definition, a person has not really heard unless he first listens, understands (guards) what he has heard, and then takes action on what he has heard. This is contrary to the Western mind which often concludes that hearing is a completed act upon understanding and that action may or may not be involved or even necessary. In Deuteronomy 12: 28 we see this process of hearing: "Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the Lord thy God." Notice the three elements of hearing in this passage: listen; observe(font not available)"to guard, to fasten down with nails,"2 which shows understanding; and, finally, do that which is right and good in the sight of the Lord thy God. We see this same process of hearing in the New Testament as well. In the parable of the sower who goes out to sow seed (Luke 8: 15), Jesus defines the good ground where the seed falls as, ". . .they which in an honest and good heart, having heard the Word, keep it, and bring forth fruit with patience." Here, once again, is the three part process of listening, guarding, and action.

The second word that needs to be considered is the Hebrew word (font not available). It has been translated "Lord" but in actuality is the proper name of God (Yehovah). This name shows that God is our ultimate source as well as our provider and deliverer, past, present, and future. This name has been translated into English as "I am that I am," or "the Preexistent One." In some cases, it is translated as "I shall be as I shall be." Both of these express that God is both timeless and eternal. This name is the "Shem Ha Meforash" or the "Ineffable Name," which many believe is derived from the Hebrew words for past, present, and future.

(font not available)Hayah–This is the Hebrew word for "was" (past).

(font not available) Horeh–This is the Hebrew word for "is" (present).

(font not available)Yiheyeh–This is the Hebrew word for "is to come" or "will be" (future).

The third word that needs to be examined in the opening statement of the Shema is the word (font not available). This word is a combination of two Hebrew words in construct form: (font not available) anachenu, which means "we" or "our," and (font not available)Elohiym, pronounced Eloheem, which is one of the names of God. When the final ! or mem sophit is dropped from the word (font not available) and the (font not available) ending is added, the result is the constructed word(font not available) which means "our God" or "God of us." We want to consider the word as it appears before the construct form. This would be the word (font not available)which is usually translated "God" but which has a greater meaning of "God above all Gods." The root of this word is (font not available) (El) and this word, which is in the singular form, is often translated "God" as well. El also has a deeper meaning of power, strength, and might, conveying the idea that our God is a God of strength and power.

It is not our intention to delve into Hebrew grammar, but some points need to be made for the purpose of further discussion. The word El as stated above is in the singular form. The word Elohiym (pronounced Eloheem) is in the plural form. Hebrew words are unique because they can show number, gender, and direction depending upon the prefixes and suffixes that are attached to the root word. For the sake of this discussion, we will only consider the gender and number of the words (font not available) and (font not available). Again, we must start with the root of the word, which in this case is(font not available)(El) and defined as "God." If we wanted to make the word El dual (that is, plural showing more than one but less than three), we could simply add the ending (font not available)making the word (font not available) (Eloheyim). This would make the word plural (dual), two in number. Since the word ends with the dual ending of (font not available) and the final mem (font not available) or mem sophit, this word is also masculine. In order to make the word plural with reference to "three" as well as masculine, we would write it (font not available). The(font not available) ending makes the word masculine and plural, three or more. This is a very important fact in the opening verse of the Shema and would almost make the Shema obscure without this understanding. Understanding this plurality in the Godhead is a very different concept than polytheism. To believe in the plurality in one God does not make one a believer in polytheism. With this understanding, we can see that the first part of the Shema could read, "Hear, understand, and act on the fact, O Israel, the Lord, the God of us [three in number, masculine], the Lord is echad."

Now we are ready to consider the most important word in this passage, (font not available), (pronounced echad). It is this word that brings the richness of understanding and sets the stage for a concept that is developed throughout the rest of the Word of God. Echad has been translated "one" in the Bible. While it certainly does convey the numerical meaning of "one," it should be pointed out again that in Biblical Hebrew, we do not really need a separate word to show a number. This can be done quite easily by the suffix that is added to the root of a word. Once again, a Hebrew word can show not only number, but gender and direction. Since we have a word already present that shows both plurality and gender, there is really no need to specify the number one. Stated another way, the use of the word echad to specify number is not only redundant but contradictory. There must be a deeper meaning to this word. According to Gesenius Hebrew/Chaldee Lexicon To The Old Testament, (font not available) (echad) means, "to unite, to join together, to be in unity."2 Echad also conveys the idea of being "bound together" like the cords of a rope. The tighter the cords are bound, the greater the strength produced. Echad does indeed mean "one" but it is a oneness that is produced by unity. We see this idea of echad in Genesis 2:23-24 when Adam said, "This is now bone of my bone, flesh of my flesh: she shall be called woman because she was taken out of man. Therefore shall a man leave his father and mother, and shall cleave unto his wife: and they shall be one ((font not available) echad) flesh." Here we see two distinct individuals declared as "one" flesh. This is not talking about one in number but one in unity, harmony, peace, and the sharing of common goals. Adam and Eve were joined together, twisted, bound, and wrapped together in singleness of purpose.

It is interesting that in the Scripture verse itself, the Shema is written with the [ and the d much larger than the rest of the letters. Please notice:

The two letters (font not available) and(font not available)form the word (font not available) which means "witness." This could certainly be interpreted that Israel was being asked by God to bear witness not only to the Godhead but also to the unity contained therein and to be a part of that unity by observing all of the commands. This idea of being "one" is not an isolated idea but a major concept of the Word of God. Consider the instructions given on the construction of the tzitzit or fringes. According to the Code of Jewish Law the construction of the fringes was begun by taking four stands of thread and weaving them into a string. "If one does not take four separate strings, but takes one long string, folds it into four, puts it through the aperture (hole), makes a knot, and thereafter cuts the string, it is invalid."3 Four strands must be put through the aperture thus doubling them to make eight. It was not permitted to take a single strand and cut it into four pieces and then put those four through the aperture creating the eight strands. Once the four strands are put through the aperture, two knots are made. Then the longest strand, called the shamesh, or helper strand, is used to make the wrappings. Again, according to Jewish Law, ". . .the strands of the tzitzit are to be twisted, and if any strand becomes untwisted, it is considered as cut off and nonexistent."4 The tzitzit was a reminder to remember and do all of the commandments of the Lord.

The number four is important here. The number three represents the Godhead, and the remaining strand represents your life. As you twist, wrap, and bind your life with God the Father, God the Son, and God the Holy Spirit you become (font not available) (one) with Him.

This concept is further developed in Isaiah 40:31, "But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk, and not faint." The word translated "wait" in this verse is the Hebrew word (font not available)(qavah) and it means to "twist and bind, like a rope; to be strong and robust from the idea of binding fast."5 Again, the concept is that strength is produced as we twist and bind our lives together with the Lord. This twisting, this binding makes us (font not available)with God.

Jesus also tells us that echad is not something that he alone shares with the Father. In his prayer found in John 17, Jesus prays for not only the disciples but also for all those who shall believe on him through their word, ". . .that they may be one, as thou Father, art in me, and I in thee, that they also may be one [echad] in us; that the world may believe that thou hast sent me."(vs. 21) Jesus again defines echad and prays that we may be echad (united, bound together, sharing and working toward a common goal) in the Father and in the Son. He goes on to say, "and the glory which thou gavest me I have given them; that they may be one [echad] even as we are one." (vs. 22) Jesus then tells us that this echad, this oneness, will not only bring maturity in our lives with God but with one another. "I in them, and thou in me, that they may be made perfect [mature] in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."(vs. 23) The manifestation of this echad, this binding together, this unity, is love for the Lord and for each other. "That the love wherewith thou hast loved me may be in them, and I in them."(vs. 26) Jesus is our example of echad (font not available) with God. If a person says that he is echad with God but does not manifest love, then by definition, echad does not exist.

Paul’s description of echad in Ephesians 2 is both didactic and prophetic in nature. In verses 11-18 we read, "Wherefore remember, that ye being in time past Gentiles in the flesh . . . that at that time ye were without Christ being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world; But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one(font not available) in Hebrew, ei'" in Greek] and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one (font not available) new man, so making peace; and that he might reconcile both unto God in one (font not available)body by the cross, having slain the enmity thereby. . . ."

So how are we doing? Are Jews and Gentiles united, bound, twisted together, and unified for a specific purpose? There is still a long way for us to go. This passage has only begun to come to pass. A great deal of the church is still anti-Semitic, thinking that the Jews are under the curse of God and that the Church has replaced Israel. A large portion of the church still has no idea that we share a common heritage with Israel. We share the same root. A great portion of the church still teaches the Word of God from a Greek mindset rather than a Hebraic mindset. There is still today a lack of understanding that we, as Gentiles, are called alongside the Jew to accomplish a greater purpose of bringing salvation to a lost and dying world, as well as making a stand against such things as the New Age Movement and the Greco-Roman philosophy and Hellenization of the Church. We may be "one new man" in position but we have yet to fully carry it out in experience, to the level that would be pleasing to the Lord. There is still a large portion of the church community that does not even recognize that the Old Testament is still a viable part of the canon of Scripture. There are still many churches that never mention, much less teach on, such things as the feasts of the Lord, the influence of Hebrew on the New Testament, and the importance of Romans 11.

What is God’s vision for this echad? Does He reveal the level of echad that we, as Gentiles, should achieve with the Jews? First, consider a few historical facts. The church was born in the midst of Judaism. The members of the first church were Jewish and not Gentile. They were in fact one of the four major sects of Judaism called the "Notzrim"(Nazarenes). Even within this group there were major divisions. It was not until 150 years later that the church completely broke away from Judaism, and that separation came because of the person of Jesus. The traditional Jews could not tolerate the church’s claim that Jesus was God and had a unique and special Sonship with God, nor its interpretation of Jewish symbols such as identifying Jesus as the paschal lamb.

This is the true meaning of echad, to be echad with God, to be echad with one another, and to be echad with the Jews. We must understand that we are spiritually linked to Israel and that we are to come alongside the Jews in order to accomplish God’s purpose in the earth. Shalom, and may we be echad with the Lord and with each other, Jew and Gentile alike.

1 Yacov Newman, Judaism A-Z (Dept. for Torah Education and Culture, Israel, 1980), pp. 212-213.

  2 H.W.F. Gesenius, Gesenius Hebrew/Chaldee Lexicon to the Old Testament (Baker Books, Grand Rapids, MI, 1979), p. 28.

  3 Rabbi Solomon Ganzfried, Code of Jewish Law (Hebrew Publishing Co., New York, 1963), Vol 1, p. 21.

  4 Ibid., p., 24.

  5 Gesenius, p. 726

Dr. Douglas Wheeler is founder and president of Mended Wings, a ministry to families. He has an extensive academic background in Biblical Hebrew, which he uses to enlighten believers as to the deeper, often hidden meanings of Holy Scripture. He also teaches with great insight on the Hebrew foundations of Christian faith in seminars and other events. Doug, his wife, Joyce, and their sons, Samuel and Benjamin, live in Bossier City, Louisiana, where they pastor Family Restoration Fellowship.