Background
There is no "the Lord God the Father of the Shema" in BDAG. The Shema (see below) is an Old Testament proclamation of God which makes no mention of "the Father." In fact, the concept of God as "the" Father is essentially a New Testament revelation of God. The Old Testament does have a few places where God is called Father. For example:
For you are our Father, though Abraham does not know us, and Israel does not acknowledge us; you, O LORD, are our Father, our Redeemer from of old is your name. (Isaiah 63:16 ESV)
As a commentary on Isaiah says:
The verse reads: For thou art our Father; for Abraham knoweth us not and Israel doth not recognise us; Thou Jehovah art our Father; our Redeemer from of old is Thy Name. Jehovah is the Father of Israel, i.e. the Creator and founder of the nation (Deuteronomy 32:6; Malachi 2:10; cf. Exodus 4:22; Hosea 11:1; Isaiah 1:2; Jeremiah 3:4; Jeremiah 3:19; Malachi 1:6). The idea of the divine Fatherhood is not yet extended in the O.T. to the individual believer, although a remarkable anticipation of the N.T. doctrine is found in Sir 23:1; Sir 23:4 : “O Lord, Father and Master of my life, … O Lord, Father and God of my life.” (Cheyne.)1
At best the conception of God as "Father" taken from the Shema would be understood as Israel (the nation) is my firstborn son (Exodus 4:22). In other words, there is no obvious revelation for a claim there is an "only begotten" or singular Son of God.
εἰ μὴ εἷς ὁ θεός
The phrase, εἰ μὴ εἷς ὁ θεός, is used twice in Mark. The first is in Chapter 2:
1 Jesus went back to Capernaum, and a few days later people heard that he was at home. 2 Then so many of them came to the house that there wasn’t even standing room left in front of the door. Jesus was still teaching 3 when four people came up, carrying a crippled man on a mat. 4 But because of the crowd, they could not get him to Jesus. So they made a hole in the roof above him and let the man down in front of everyone.5 When Jesus saw how much faith they had, he said to the crippled man, “My friend, your sins are forgiven.” 6 Some of the teachers of the Law of Moses were sitting there. They started wondering,
7 “Why would he say such a thing? He must think he is God! Only God can forgive sins.”
τί οὗτος οὕτως λαλεῖ βλασφημεῖ τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός
8 Right away, Jesus knew what they were thinking, and he said, “Why are you thinking such things? 9 Is it easier for me to tell this crippled man that his sins are forgiven or to tell him to get up and pick up his mat and go on home? 10 I will show you that the Son of Man has the right to forgive sins here on earth.” So Jesus said to the man, 11 “Get up! Pick up your mat and go on home.” 12 The man got right up. He picked up his mat and went out while everyone watched in amazement. They praised God and said, “We have never seen anything like this!” [CEV]
The second is in Chapter 10:
17 As Jesus was walking down a road, a man ran up to him. He knelt down, and asked, “Good teacher, what can I do to have eternal life?”
18 Jesus replied, “Why do you call me good? Only God is good.
ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ τί με λέγεις ἀγαθόν οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός
19 You know the commandments. ‘Do not murder. Be faithful in marriage. Do not steal. Do not tell lies about others. Do not cheat. Respect your father and mother.’” 20 The man answered, “Teacher, I have obeyed all these commandments since I was a young man.” 21 Jesus looked closely at the man. He liked him and said, “There’s one thing you still need to do. Go sell everything you own. Give the money to the poor, and you will have riches in heaven. Then come with me.” 22 When the man heard Jesus say this, he went away gloomy and sad because he was very rich. (Mark 10)
In addition to the phrase the two episodes have other elements in common:

Given these, it appears Mark wants the two episodes to be considered together. As miraculous as the episode with the paralytic was, it did not result in anyone becoming a follower. Yet the next episode Mark relates is Jesus calling Levi, who does follow.2
In this sense, the rich young man who comes to Jesus "picks up" where the healing of the paralytic ends. His sins are forgiven and his physical ailment cured, but he knows he lacks something "to inherit" eternal life.
While the two episodes parallel one another, there is an antithetical nature. In the first, it is the scribes who acknowledge Jesus takes action reserved for God only; in the second, the man attributes something to Jesus which Jesus claims is reserved for God only. This leads to the decision point:
Mark 2: "Which is easier..."
Mark 10: "Why do you call me good?"
The first is rhetorical which everyone present and reading can answer. The second is personal which only the young man (and Jesus) can answer. Notice too, after Jesus asks the question, the young man gives an answer of sorts: "Teacher..." Having heard from Jesus only God may be called good, the man no longer acknowledges Jesus is "good." He is simply "Teacher."
The message of each is the same: become a follower of Jesus. In fact, the two both imply Jesus is God while illustrating the steps to salvation:
- Jesus' death atones for sin (the paralytics sins are forgiven)
- Jesus is raised from the dead (the paralytic is raised from his mat)
- Those who believe Jesus are saved
As "Father" is understood from the OT, the significance of Mark 10 is to show the inadequacy of that conception. The young man "has it all." He is a decedent of Abraham who has been blessed with success. Yet he knows he lacks something to inherit eternal life. If the OT God as Father was sufficient, as part of God's "firstborn son," he should not have a question on his inheritance.
The Shema
BDAG θεος 2. Some writings in our lit. use the word θ. w. ref. to Christ (without necessarily equating Christ with the Father, and therefore in harmony w. the Shema of Israel Dt 6:4; cp. Mk 10:18 and 4a below), though the interpretation of some of the pass. is in debate.
DLNT: And Jesus said to him, “Why do you call Me good? No one is good except One— God.
ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ τί με λέγεις ἀγαθόν οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός
The use of "θεος" (GOD) is in harmony with the Shema of Israel (Deuteronomy 6:4):
“Hear, O Israel: The LORD our God, the LORD is one.[b] [ESV]
[b] Or The LORD our God is one LORD; or The LORD is our God, the LORD is one; or The LORD is our God, the LORD alone
Hear, O Israel, The Lord our God is one Lord. (LXX)
ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν
The use of "God" (not "Father") is in harmony with the Shema. For example, had Jesus said "No one is good except the Father alone," then the Shema would make this as a statement of self-denial of divinity and the triune nature of God.
So the way the BDAG cites Mark 10:18 informs us this verse is consistent with the belief God is one with a triune nature. As the BDAG states, the use of θεος is harmony the Shema and so it is consistent with the belief of a triune God אֱלֹהִים (plural: Father, Son, Spirit) who is one God.
- Cambridge Bible Commentary
- As a tax collector Levi was likely a very wealthy man. If so, then the parallel is even greater as Peter affirms Levi left everything to follow Jesus.
torah
andcontradiction
. Sorry if I am getting it wrong. – elika kohen Apr 2 '20 at 20:18