Although grammatical gender alone does not establish biological sex or the number of persons involved, this does not invalidate “one Person” as a legitimate contextual rendering of the Greek word heis (“one”) when it refers to “the Lord our God” in Mark 12:29, 32.

In Mark 12:29, heis is masculine, nominative, and singular. It functions predicatively with estin (“is”) and refers to Kyrios (“Lord”), whom Jesus calls “our God.” In verse 32, the scribe reinforces this singular personal reference with the masculine singular forms allos (“another”) and autou (“Him”), declaring that “there is no other besides Him.” The Lord God is therefore presented as a singular personal subject, not as some abstract nature or essence, as defined by post-biblical Trinitarian theories.

These are established grammatical facts that align with the strict unitary understanding of God as one Person. They are further supported by the New Testament’s repeated and explicit identification of the one God as the Father (John 17:3; 1 Timothy 2:5). Jesus himself refers to the Father as “the only God” (John 5:44) and as “my God” (John 20:17; Revelation 3:12).

Appealing to other uses of heis, such as Galatians 3:28, as direct parallels to undermine this interpretation is unsound. That verse has an explicitly plural subject—pantes hymeis (“you all”)—and therefore expresses corporate unity. Mark 12:29, 32 has no such plural subject but refers to the singular “Lord” and “God,” whom both Jesus and the Jewish scribe agree is “He” and “Him,” not “They” or “Them.”

Thus, while the Greek heis lexically means “one,” the reading “one Person” is a legitimate contextual translation. It is grounded not in grammatical gender or isolated word meanings alone, but in the overall biblical revelation of the one God, whom Jesus explicitly identifies as his Father, “the only true God” (John 17:3).