In John 10:30, Jesus states, >"I and the Father are one (ἕν) (hen) The Shema in Deuteronomy 6:4 says: >"Hear, O Israel: The Lord our God, the Lord is one (εἷς) (heis)." In Greek, there are three different forms for the their word "one" (*heis, hen and mia*). Both John 10:30 and the Shema used the same word for "one" differing only in inflection. John 10:30 uses *hen* (a neuter noun, indicative of one in the sense of "unity", "being united" or "being in union with another". "oneness" among persons who have something in common or are part of the same group) to indicate that Jesus and the Father are not one person but united in something else. The context (vv. 28-29) tells us that both Jesus and the Father have the same ability to prevent their flock to being snatched from their hands which indicates that they are one in power. The Shema uses *heis* (a masculine noun, indicative of the numerical one. In John 10:16, one in the phrase "one shepherd" is *heis* in Greek which indicates a numerically one shepherd. In the same verse, one in the phrase "one flock" is *mia*, a feminine noun also indicating the numerical one. The noun being modified by *mia* is feminine in Greek (flock) that is why the word is used. ) Both John 10:30 and the Shema used the same word for "one" differing only in inflection. According to scholars, John 10:16 (one flock, one shepherd) with John 10:30 (Jesus and the Father being one) and John 17:22 (the flock being one with Jesus and the Father) posits that the Shema has been utilised to indicate union among the three: Jesus, the Father and believers." >"This dissertation, however, argues that, **rather than quoting the Shema, John incorporates it into his Christological portrait of Jesus' unity with the Father and of the disciples' unity with the Father, the Son, and one another**.....According to John, Jesus does not violate the unity of God as it is proclaimed in the Shema. Rather, Jesus resides within that unity (10:30); he is therefore uniquely able to speak the words of God and perform the works of God. **John depicts the unity of the Father, Jesus, and the disciples as the fulfillment of OT prophecies of restoration.** Zechariah, Jeremiah, and Ezekiel envision Israel as one people regathered in the Land, worshiping the one God of Israel (11:52; 17:11, 21-23). **John filters this eschatological understanding of the Shema through a Christological lens: disciples of Jesus are the one flock gathered to the one Shepherd and testifying to Jesus' unity with the Father (10:16).** The Farewell Discourse material confirms this thesis; Jesus models obedience to the Shema and also commands that he receive the love normally reserved for YHWH (14:15, 21, 23, 24). He issues his own commandment of love (13:34; 15:12), which has far-ranging implications for John's view of the Mosaic Law." (<a href="https://dukespace.lib.duke.edu/dspace/handle/10161/9805">The Shema in John's Gospel Against its Backgrounds in Second Temple Judaism, Lori Baron, 2015</a>)  (The Shema as the Foundation for John’s Theological Use of ‘One’: Identifying and Addressing Reservations, Andrew J. Byers, 2017)